A42757:26
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.
I know also that a Government and Discipline in the Church (the thing which I now undertake to plead for) is a very displeasing thing gto those that would fain enjoy liberty either of pernicious errors, or gross profaneness. But (as Maimonides saith well) we must not judge of the easiness or heaviness of a Law according to the affections and lust of any evil man, being rash (in judgement) and given to the worst vices; but according to the understanding of one who is most perfect among men, like unto whom, according to the Law, all others ought to be. More Nevochim part. 2. Cap. 39. No marvel that the licentious hate that way wherein they shall find themselves hemmed in, if not hedged up with thorns. And that they may the more flatter themselves in their sinful licentiousness, they imagine that Christs yoke is easy and his burden light, to the flesh as well as to the Spirit, to carnal as well▪ as to spiritual men. For my ⟨image 10⟩part if I have learned Christ aright, I hold it for a sure principle, that in so far as a man is spiritual and regenerate, in as far his flesh is under a yoke; and in so far as he is unregenerate, in as far his flesh is sine jugo without a yoke. The hhealing of the spirit is not without the smiting of the flesh.
I know also that a Government and Discipline in the Church (the thing which I now undertake to plead for) is a very displeasing thing gto those that would faine enjoy liberty either of pernicious errors, or grosse prophannesse. But (as Maimonides saith well) we must not judge of the easinesse or heavinesse of a Law according to the affections and lust of any evill man, being rash (in judgement) and given to the worst vices; but according to the understanding of one who is most perfect among men, like unto whom, according to the Law, all others ought to be. More Nevochim part. 2. Cap. 39. No marvell that the licentious hate that way wherein they shall finde themselves hemmed in, if not hedged up with thornes. And that they may the more flatter themselves in their sinfull licentiousnesse, they imagine that Christs yoke is easie and his burthen light, to the flesh as well as to the Spirit, to carnall as well as to spirituall men. For my