A42757:488
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.
Unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulder. Zech. 9. 9. Rejoice greatly O Daughter of Zion: Shout O Daughter of Jerusalem: Behold THY KING cometh unto thee. Matth. 2. 6. Out of thee shall come a Governor that shall rule my people Israel. 3. The Jews did generally understand it so, That the Messiah was to be the Churches King only, which made Pilate say to them, Shall I crucify your King? And hence it was also, that the wise men who came to enquire for Christ, said, Where is he that is born King of the Jews? Matt. 2. 2. Eighthly, That very place Eph. 1. 21, 22, 23. from which Master Coleman drew an Argument against us, doth plainly ⟨p. 201⟩hold forth a two-fold supremacy of Jesus Christ, one over all things, another in reference to the Church only which is his body, his fullness, and to whom alone he is head, according to that Text: Of which more afterwards. Ninthly, The Apostle Col. 1. doth also distinguish this two-fold preeminence, supremacy, and Kingdom of Jesus Christ: one, which is universal, and over all things, and which belongeth to him as he is the eternal Son of God, vers. 15. 16. 17. Who is the Image of the Invisible God, the first born of every creature: For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him and for him. And he is before all things, and by him all things consist. qAnother which is economical and particular in and over the Church, and this he hath as Mediator: vers. 18. And he is the head of the body the Church: who is the beginning, the first born from the dead, that in all things he might have the preeminence. That vers. 18. he speaketh of Christ as Mediator, is not controverted. But Mr. Hussey pag. 35. would fain make it out (if he could) that Christ as Mediator is spoken of, vers. 15. 16. 17. The Apostle indeed in that which went before did speak of Christ as Mediator. But the scope of these three verses is to prove the God-head of Jesus Christ. Yea, Mr. Hussey himself yieldeth, that as God and not as Mediator he did create the world. How can he then contend that the Apostle speaketh here of Christ as Mediator? and why doth he find fault with my exposition that the Apostle speaketh here of Christ as God? Do not our Writers urge Col.