spie was able
to snatch from his attendance on the business of the Assembly. He had
planned, and was all the while prosecuting, a much larger work. That work
appeared about the close of the year 1646, under the title of "Aaron's Rod
Blossoming: or, the Divine Ordinance of Church Government Vindicated." In
this remarkably able and elaborate production, Gillespie took up the
Erastian controversy as stated and defended by its ablest advocates,
fairly encountering their strongest arguments, and assailing their most
formidable positions, in the frank and fearless manner of a man thoroughly
sincere, and thoroughly convinced of the truth and goodness of his cause.
As it may be presumed that the readers of this memoir are also in
possession of "Aaron's Rod," we need not occupy space in giving even a
brief outline of that admirable work; but as we are convinced that the
Erastian conflict, which has been recently resumed, must still be fought,
and will be ultimately won, we strenuously recommend the studious perusal
of Gillespie's masterly production to all who wish fully to comprehend the
subject.(3) One or two points of general information, however, it may be
expedient to give. In the "Aaron's Rod," while Gillespie intentionally
traversed the whole ground of the Erastian controversy, he directed also
special attention to the productions of the day. This he could not avoid;
but this has tended unfortunately, to give to his work the appearance of
being to some extent an ephemeral production, suited to the period when it
appeared, but not so well suited to the present times. It addresses itself
to answer the arguments of Selden, and Coleman, and Hussey, and Prynne;
and as the writings of these men have sunk into oblivion, we are liable to
regard the work which answered them as one which has done its deed, and
may also be allowed to disappear. Let it be observed, that Erastianism
never had abler advocates than the above-named men. Selden was so
pre-eminent for learning that his distinguishing designation was "the
learned Selden." Coleman was so thoroughly conversant with Hebrew
literature, that he was commonly termed "Rabbi Coleman." Hussey, minister
at Chessilhurst in Kent, was a man of great eloquence, both as a speaker
and a writer, and possessed no small influence among the strong-minded men
of that period. And Prynne had a double claim on public attention both
then and still; for he had been so formidable an antagonist of the Lau