A42757:276
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.
de victimis towards the close, where he tells that certain parts of the trespass-offerings were eaten by the Priests, and that these must be eaten in the Temple, he gives this reason for it, lest the penitents sin and shame should be divulged and punished more then needs must, which intimateth that the particular offence was so confessed that it was made known to such as were within the Temple.
de victimis towards the close, where he tels that certaine parts of the trespasse-offerings were eaten by the Priests, and that these must be eaten in the Temple, he gives this reason for it, lest the penitents sinne and shame should be divulged and punished more then needs must, which intimateth that the particular offence was so confessed that it was made knowne to such as were within the Temple.
The third Scriptural proof is Num. 5. 6, 7. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty, Then they shall confess their sin which they have done: and he shall recompense his trespass, &c. The Hebrews expound it thus: All the precepts in the Law, whether they command or forbid a thing, if a man transgress against any one of them, either presumptuously or ignorantly, when he maketh repentance and turneth from his sin, he is bound to confess before the blessed God, as in Numb. 5. 7. This confession is with words, and it is commanded to be done. How do they confess? He saith, Oh God, I have sinned, I have done perversely, I have trespassed before thee, and have done thus and thus: and lo I repent, and am ashamed of my doings: and I will never do this thing again. And this is the foundation of confession. And who so maketh a large confession, and is long in this thing, he is to be commended. And so the owners of sin and trespass-offerings, when they bring their oblations for their ignorant or for their presumptuous ⟨p. 77⟩sins: atonement is not made for them by their oblation, until they have made Repentance and Confession by word of mouth. Likewise all condemned to death by the Magistrates, or condemned to Stripes, no atonement is made for them by their death, or by their Stripes, until they have repented and confessed. And so he that hurteth his Neighbour, or doth him damage, though he pay him whatsoever he oweth him, atonement is not made for him, tell he confess and turn away from doing so again for ever, as it is written in