A42757:658
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.
Secondly, Paul requireth the Elders of the Church of Ephesus to take heed unto, and to oversee the whole flock, which did consist of more then did or could then meet together ordinarily into one place for the worship of God, as appeareth by the Church in the house of Aquila and Priscilla (which was one, but not the only one Church assembly at Ephesus) by the great and wonderful increase of the Gospel at Ephesus, and such other Arguments which I do but point at, the full debate of them not being my present work. Peter also writing to the Churches of the strangers in several provinces, calls them the flock not flocks, and commends unto the Elders the feeding and oversight of that flock. Now what is it that can denominate many particular visible Churches or Congregations to be one visible ministerial flock or Church, unless it be their union and association under one Ecclesiastical Government? No doubt, they had the administration of the Word and Sacraments partitive, or severally. Nor do I deny but they had a partitive several Government: but there was also an union or association of them under one common Government, which did denominate them to be one visible Ecclesiastical flock.
Secondly, Paul requireth the Elders of the Church of Ephesus to take heed unto, and to oversee the whole flock, which did consist of more then did or could then meet together ordinarily into one place for the worship of God, as appeareth by the Church in the house of Aquila and Priscilla (which was one, but not the onely one Church assembly at Ephesus) by the great and wonderfull increase of the Gospel at Ephesus, and such other Arguments which I do but point at, the full debate of them not being my present work. Peter also writing to the Churches of the strangers in severall provinces, calls them the flock not flocks, and commends unto the Elders the feeding and oversight of that flock. Now what is it that can denominate many particular visible Churches or Congregations to be one visible ministeriall flock or Church, unlesse it be their union and association under one Ecclesiasticall Government? No doubt, they had the administration of the Word and Sacraments partitive, or severally. Nor do I deny but they had a partitive several Government: but there was also an union or association of them under one common Government, which did denominate them to be one visible Ecclesiastical flock.