A42757:236
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.
3. Others understand capital punishment to be inflicted by the civill Magistrate. But if all the offences for which cutting off was threatened in the Law, had been punished by death, the Mosaical laws, no less then those of Draco, might have been said to be written in blood, saith iGersomus Bucerus. Is it credible that all and every one, who did by any chance, eat the fat, or the blood, or did make a perfume for smell like to the holy perfume, or did touch a dead body, or a grave, or a tent wherein a man had died, or any thing which an unclean person had touched; and had not been thereafter sprinkled with the water of separation; were without mercy to die for any of these things? Yet these were cut off from among their people Exod. 30. 38. Lev. 7. 15, 17. Num. 19. 13. 20. Another reason I take from Mercerus on Gen. 17. 14. We nowhere find either in Scripture, or in the Jewish writings, that such of the seed of Abraham, as did neglect circumcision, were punished by the Sword of the Magistrate, yet by the Law such were to be cut off. Now without all controversy such were excluded from ⟨p. 44⟩communion with the Church of Israel, and being so excluded they were said properly to be cut off from among their people, saith Mercerus. And moreover the cutting off in the Law, is expressed by such a word, as doth not necessarily signify that the person cut off ceaseth to have any being, but it is used to signify a cutting off from a benefit, relation, or fellowship, when the being remains, as was noted in the beginning.
3. Others understand capitall punishment to be inflicted by the civill Magistrate. But if all the offences for which cutting off was threatned in the Law, had been punished by death, the Mosaicall lawes, no lesse then those of Draco, might have been said to be written in blood, saith i