A42757:1166
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.
The Assumption is largely proved in the first Book, both from Scripture and from Jewish writers. That one place Ezek. 23. 38. 39. (beside divers others) cleareth it. Moreover this they have done unto me: they have defiled my Sanctuary in the same day, and have profaned my Sabbaths▪ For when they had slain their children to their Idols, then they came the same day into my Sanctuary to profane it. You see the Temple was profaned and polluted, not only by those that were ceremonially unclean, but by Idolaters and Murderers when any such presumed to come into the Temple.
The Assumption is largely proved in the first Book, both from Scripture and from Jewish writers. That one place Ezek. 23. 38. 39. (beside divers others) cleareth it. Moreover this they have done unto me: they have defiled my Sanctuary in the same day, and have prophaned my Sabbaths▪ For when they had slain their children to their Idols, then they came the same day into my Sanctuary to prophane it. You see the Temple was prophaned and polluted, not onely by those that were ceremonially unclean, but by Idolaters and Murtherers when any such presumed to come into the Temple.
Eighthly, I desire the scope of that place Hag. 2. 11, 12, 13, 14. may be considered. The Lord is teaching his people, that a thing legally holy, could not by the touch thereof sanctify that which by the Law was common and not holy, yet he which was legally unclean, did defile whatsoever he touched, yea though it were legally holy. So is this people, and so is this Nation before me, saith the Lord, and so is every work of their hands, and that which they offer there is unclean. The legal holiness and uncleanness were significant ceremonies to teach the people the hecessity of moral holiness, and the evil or danger of moral uncleanness: Hence God himself argues from the significant ceremony to the morality, so as the place holds forth by necessary plain consequence these three propositions. 1. The ceremonial uncleanness did signify the moral uncleanness, and the effect of the former did signify the effect of the latter. 2. Unholy persons are not sanctified by their approaching to, or joining in holy Ordinances: but he that is filthy will be filthy still, and he that is unjust unjust still. If God do not give them his Spirit to sanctify them, the Ordinances cannot do it. 3. Yet unholy persons, while such, do defile holy Ordinances, and that by moral as well as by ceremonial uncleanness: therefore the people themselves, and every work of their hands being evil, the Lord for that cause reckoneth their sacrifices to be unclean. Did profane persons defile the Sacrifices of old, and do they not defile our Sacraments? Nay, I should think this, much more then that, there being more of the communion