A42757:512
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.
But 2. The Text will suffer yet a further restriction, namely that all power in heaven and in earth is said to given unto Jesus Christ, as he is the eternal Son of God, and that both in respect of the eternal generation by which the God-head, and so all Divine properties (of which omnipotency is one) was from all eternity communicated from the Father to the Son: and in respect of the declaration or manifestation of him to be the Son of God with power, when God raised him from the dead. Mr. Hussey saith he is astonished to hear that any thing should be given to Christ, as God; Where first of all I observe how miserably he mangleth and maimeth my words as in other places, so here; He citeth these words as mine, That Christ as he is eternal God, doth with the Father and the holy Ghost reign over the Kingdoms of the earth, &c. and this power was given &c. It is not fair nor just dealing to change a mans words in a citation, especially when the change is material. Now here are divers changes in this passage. This one only I take notice of, I said not as he is eternal God, but as he is the eternal Son of God, and all along in that Question I spake of the Son of God, not essentially, but personally, as he is the Son of God, or second person in the Trinity, and so the God head and all the attributes and properties thereof, are communicated to him from the Father by the eternal Generation; and as the Nicene Creed said he is Deus de Deo, Lumen de Lumine, God of God, Light of Light. I ask therefore Mr. Hussey, What do you mutter here? Speak it out, Do you hold that Jesus Christ is not only [Greek or Hebrew], but [Greek or Hebrew], not only essentially, but personally [Greek or Hebrew], that he is not onely ex seipso Deus, but ex seipso filius? If this be the thing you hold, then you oppose me indeed, but so as you fall into a blasphemous heresy, that Christ as he is the eternal Son of God, hath not all power in in Heaven and in Earth, but only as he is Mediator, because that power is given to him, and nothing can be given to Christ as he is the eternal Son of God, but only as he is Mediator, by your principles:
But 2. The Text will suffer yet a further restriction, namely that all power in heaven and in earth is said to given unto Jesus Christ, as he is the eternal Sonne of God, and that both in respect of the eternal generation by which the God-head, and so all Divine properties (of which omnipotency is one) was from all eternity communicated from the Father to the Son: and in respect of the declaration or manifestation of him to be the Son of God with power, when God raised him from the dead. Mr. Hussey saith he is astonished to hear that any thing should be given to Christ, as God; Where first of all I observe how miserably he mangleth and maimeth my words as in other places, so here; He citeth these words as mine, That Christ as he is eternal God, doth with the Father and the holy Ghost reigne over the Kingdoms of the earth, &c. and this power was given &c. It is not fair nor just dealing to change a mans words in a citation, especially when the change is materiall. Now here are divers changes in this passage. This one onely I take notice of, I said not as he is eternal God, but as he is the eternal Sonne of God, and all along in that Question I spake of the Son of God, not essentially, but personally, as he is the Sonne of God, or second person in the Trinity, and so the God head and all the attributes and properties thereof, are communicated to him from the Father by the eternal Generation; and as the Nicene Creed said he is Deus de Deo, Lumen de Lumine, God of God, Light of Light. I ask therefore Mr. Hussey, What do you mutter here? Speak it out, Doe you hold that Jesus Christ is not onely , but , not onely essentially, but personally , that he is not onely ex seipso Deus, but ex seipso filius? If this be the thing you hold, then you oppose me indeed, but so as you fall into a blasphemous heresie, that Christ as he is the eternall Sonne of God, hath not all power in in Heaven and in Earth, but onely as he is Mediator, because that power is given to him, and nothing can be given to Christ as he is the eternall Sonne of God, but onely as he is Mediator, by your principles: