A42757:671
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.
And whereas some have objected, that [Greek or Hebrew] and [Greek or Hebrew] are used only in reference to a doctrinal power, as Col. 2. 20. [Greek or Hebrew]. I answer, Budaeus expounds [Greek or Hebrew] to be decerno, and Col. 2. 20. [Greek or Hebrew], The Syriac makes it judicamini; Erasmus and Bullinger, Decretis tenemini. Stephanus, Beza, and Gualther, ritibus oneramini; the English Translators, are ye subject to Ordinances? This subjection was not only to Doctrines, but to Commandments, vers. 22. after the Commandments and Doctrines of men: and these commandments (though in deed and truth the commandments of men only at that time) were imposed as the Commandments of God, and as Ceremonial Laws given by Moses. The vulgar Latin hath decernitis, and Tertullian readeth Sententiam fertis, both of them (it seemeth) having read [Greek or Hebrew]: however they understand the power related unto to be more then Doctrinal.
And whereas some have objected, that 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉 are used onely in reference to a doctrinal power, as Col. 2. 20. 〈non-Latin alphabet〉. I answer, Budaeus expounds 〈non-Latin alphabet〉 to be decerno, and Col. 2. 20. 〈non-Latin alphabet〉, The Syriack makes it judicamini; Erasmus and Bullinger, Decretis tenemini. Stephanus, Beza, and Gualther, ritibus oneramini; the English Translators, are ye subject to Ordinances? This subjection was not onely to Doctrines, but to Commandements, vers. 22. after the Commandements and Doctrines of men: and these commandements (though in deed and truth the commandements of men onely at that time) were imposed as the Commandements of God, and as Ceremoniall Lawes given by Moses. The vulgar Latine hath decernitis, and Tertullian readeth Sententiam fertis, both of them (it seemeth) having read 〈non-Latin alphabet〉: however they understand the power related unto to be more then Doctrinall.