A42757:1212
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.
CHAP. XVIII. A Discovery of the instability and looseness of Mr. Prynn his Principles, even to the contradicting of himself in twelve particulars.
CHAP. XVIII. A Discovery of the instability and loosenesse of Mr. Prynn his Principles, even to the contradicting of himself in twelve particulars.
I Shall not need to insist upon his tenth point of difference Vindic. pag. 49. nor upon his four following Queries and Conclusion, in all which there is no new material point, but a repetition of divers particulars spoken to and debated else-where. As touching that hint of a new Argument pag. 56. Consider the Parable of the marriage of the Kings son, where the King sent forth his servants to invite guests to the wedding Supper, who gathered together ALL they found, both BAD and good, that the wedding might be furnished with guests. Matth. 22. 1. to 11. I answer, 1. Some understand here by the bad vers. 10. those who had formerly (before they were called and brought home by the Gospel) been the worst and most vicious among the Heathens, so that the words both bad and good make not a distinction of two sorts of Christians or Church-members, but of two sorts of Heathens not yet called, some of them were good, some of them bad comparatively, that is, some of them much better then others, some of them much worse. So Grotius, and long before him Hierome and Theophylact upon the place. 2. Others (as Bucerus, ⟨p. 573⟩Tossanus, Cartwright, oGomarus) understand by the bad, close Hypocrites who appear good so far as the Ministers and Officers of the Church are able to judge of them. These by a Synecdoche of the Genus for the Species may be understood by the bad. And so the Text will not comprehend scandalous and known profane persons. That Synecdoche generis, is often used in Scripture, is proved by Sal. Glassius Philolog. sacrae lib. 5. Tract. 1. Cap. 14.