A42757:279
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.
From the Law Num. 5. thus explained, observe concerning the Confession of sin. 1. It was for any scandalous sin, of commission or omission against the first or second Table. 2. It was not free and voluntary to the offender. I do not say that he w•s compelled to it by any external Force or coercive power: but he was commanded and obliged by the Law to confess; Vatablus on Num. 5. 7. Fatebuntur 1. •. t•nebuntur fateri, they shall confess, that is, they shall be bound to confess: and a man was not admitted with his trespass offering except he confessed. 3. It was done by word of mouth. 4. And publicly before the Congregation that were present. 5. pThe particular trespass was named in the Confession. 6. Sins both of Ignorance and Malice, when scandalous, were to be confessed. 7. The sinner was not stinted to a Prescript form of words in Confession, but was to enlarge his confession, as his heart was enlarged. 8. In Criminal and Capital cases, beside the civill or corporal punishment, confession was to be made, because of the scandal which had been given. Which doth further appear from the Talmud it self in Sanhedrin. cap. 6. Sect. 2. for that is observed in all who are put to death, that they must confess; for whoever doth confess he hath part in the world to come; and namely it is recorded of Achan, that Joshua said to him, my Son give now Glory to the Lord God of Israel, and make confession unto him; And Achan answered, Indeed, I have sinned against the Lord God of Israel, and thus and thus &c. Whence is it collected that his confession did expiate his sin. And Joshua said, why hast thou troubled us? God shall trouble thee this day. This day thou shalt be troubled, not in the world to come. The like you read of Achan in Pirke R. Elieser cap. 38. I know Achans confession was not in the Sanctuary, nor at a Trespass offering. But I make mention of it because qErastus ⟨p. 79⟩holdeth that under the Law, confession was only required in such cases, where the sin was not criminal or capital. Which is confuted by the afore-mentioned passages in Maimonides and the Talmud it self: proving that whether the sin was expiated by Sacrifice or by death, it was always to be confessed; from the same example of Achan doth P.