A42757:631
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 the former is signum & notam imprimo, obsigno, insignio. The Septuagints make [Greek or Hebrew] to answer to the Hebrew [Greek or Hebrew] and [Greek or Hebrew], levavit, elevavit, sustulit, So Psal. 4. 7. [Greek or Hebrew] &c. signatum est super nos: that is, the light of thy c untenance is lifted up upon us exemplarily, or banner-wise, so as it may be remarkable to others. The learned Authors of the Dutch Annotations upon 2 Thess. 3. 14. tell us that this Greek word doth not properly signify to present or represent one, but to note one and mark him out, putting some ignominy upon him, or outing him from an honourable Congregation, and marking or blotting out his name, as one unworthy of that honour. By which reason, as likewise by that which follows, they confute those who construe the word note with the Word Epistle, as if the Apostle had said, note or present me such a one by a letter. 4. Have no company with him. He speaks it to the [Greek or Hebrew] that they may have no fellowship with the [Greek or Hebrew], he will have those that walk orderly and by rule, to have no company with those that walk disorderly. Now this concerneth the whole Church equally, and it is spoken to the Church, for what reason can there be that some in the Church should have no company with one, because of his scandalous and disorderly walking, but the same reason will make the whole Church to have no company with him? there may be divers civil respects and considerations which may make it unfit for some to keep familiar civil fellowship, which respects and considerations do not concern others. But the avoiding of the company of those who walk scandalously and disorderly, and that because they walk in that manner, and further add obstinacy to their sin after public admonition; must needs belong to the whole Church. 5. Note that man and have no company with him; he must first be noted, before he be avoided, and both these are public Ecclesiastical acts: for it was far from the Apostles meaning that every man should be herein left to ⟨p. 283⟩his liberty; he that pleaseth to note him and have no company with him, well and good; he that pleaseth not, shall be free. But unless there be an Ecclesiastical Judgement and censure past upon such a one, every one had been left to his liberty. 6. That he may be ashamed: