A42757:644
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.
It was long ago observed by Dionysius Areopagita, de divinis nominibus, cap. 12. where after he hath put into the description of [Greek or Hebrew] dominion, that it is [Greek or Hebrew], true and unshaken firmness, he adds this reason, [Greek or Hebrew]. Which Balthasar Corderius rendereth thus: Qu•propter dominatio Grae•è à [Greek or Hebrew] derivato nomine, idem est quod firmatio, firmamentum & firmum, ac firmans seu ratificans. Pachimeres in his Paraphrase addeth that [Greek or Hebrew] as it signifieth [Greek or Hebrew], hath its name from [Greek or Hebrew]. So then it is not every confirming, certifying, or making sure a thing, but when a thing is made sure or firm with fullness of authority and power. The word [Greek or Hebrew] is therefore rightly rendered by Stephanus, Scapula and Pasor, not only firmamentum, rata fides, but auctoritas plena, full authority. Thirdly, the same Apostle calls a ratified Testament (which ratification is by a legal and judicial authority) [Greek or Hebrew], Gal. 3. 15. Fourthly, the opposite Verb [Greek or Hebrew] signifieth anctoritate privy, omni imperio spolio, irritum redo. As [Greek or Hebrew] noteth a privation of authority, so [Greek or Hebrew] a giving of authority or ratification.
It was long ago observed by Dionysius Areopagita, de divinis nominibus, cap. 12. where after he hath put into the description of 〈non-Latin alphabet〉 dominion, that it is 〈non-Latin alphabet〉, true and unshaken firmenesse, he addes this reason, 〈non-Latin alphabet〉. Which Balthasar Corderius rendereth thus: Qu•propter dominatio Grae•è à 〈non-Latin alphabet〉 derivato nomine, idem est quod firmatio, firmamentum & firmum, ac firmans seu ratificans. Pachimeres in his Paraphrase addeth that 〈non-Latin alphabet〉 as it signifieth 〈non-Latin alphabet〉, hath its name from . So then it is not every confirming, certifying, or making sure a thing, but when a thing is made sure or firm with fulnesse of authority and power. The word is therefore rightly rendred by Stephanus, Scapula and Pasor, not onely firmamentum, rata fides, but auctoritas plena, full authority. Thirdly, the same Apostle calls a ratified Testament (which ratification is by a legal and judicial authority) ,