A42757:1053
Aaron's rod blossoming, or, The divine ordinance of church-government vindicated so as the present…Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present…
Aaron's rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversy concerning the distinction of civill and ecclesiastical government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlessness of the chief objections made against the Presbyterial government in point of a domineering arbitrary unlimited power / by George Gillespie ...Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversie concerning the distinction of civill and ecclesiasticall government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlesnesse of the chief objections made against the Presbyteriall government in point of a domineering arbitrary unlimited power / by George Gillespie ...
London: printed by E.G. for Richard Whitaker, 1646
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Papists dispute indeed what manner of casuality or virtue it is by which the Sacraments work grace, whether Phisica, or Ethica; whether infita, or adsita. In which questions they do not all go one way. See Gamachaeus in tertiam partem Tho. Quest. 62. Cap. 5. But that the Sacraments do work or give grace to all such as do not ponere obicem, they all hold against the Protestants. They dispute also whether all the Sacraments give the first grace, or whether Baptism and Penance only give the first habitual grace, and the other five Sacraments (as they make the number) give increase of grace. But in this they all agree, that habitual grace is given in all the Sacraments of the ⟨p. 496⟩New-Testament: the Thomists hold further, that the very first grace is de facto given in any of the Sacraments. See for the former oBecanus, for the latter pTannerus.
The Papists dispute indeed what manner of casuality or vertue it is by which the Sacraments work grace, whether Phisica, or Ethica; whether infita, or adsita. In which questions they do not all go one way. See Gamachaeus in tertiam partem Tho. Quest. 62. Cap. 5. But that the Sacraments do work or give grace to all such as do not ponere obicem, they all hold against the Protestants. They dispute also whether all the Sacraments give the first grace, or whether Baptisme and Pennance onely give the first habitual grace, and the other five Sacraments (as they make the number) give increase of grace. But in this they all agree, that habitual grace is given in all the Sacraments of the ⟨p. 496⟩New-Testament: the Thomists hold further, that the very first grace is de facto given in any of the Sacraments. See for the former oBecanus, for the latter pTannerus.
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