A42757:282
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.
Fifthly, as the Jews had an Excommunication, so they had an absolution, and that which intervened was Confession and Declaration of Repentance. And hence came the Arabic [Greek or Hebrew] nadam, he hath repented; and [Greek or Hebrew] nadim a penitent, the Niddui made the nadim: for when a man was excommunicated by the lesser Excommunication, sthe Consistory waited first 30. days, and then other 30. days, and as some think (the third time) 30. days, to see whether the offender were penitent, (which could not be known without confession) and would seek absolution: which if he did not, but continued obstinate & impenitent, then they proceeded to the greater excommunication. Which doth prove a public Confession, at least in the case of the excommunicated.
Fifthly, as the Jewes had an Excommunication, so they had an absolution, and that which interveened was Confession and Declaration of Repentance. And hence came the Arabik 〈non-Latin alphabet〉 nadam, he hath repented; and 〈non-Latin alphabet〉 nadim a penitent, the Niddui made the nadim: for when a man was excommunicated by the lesser Excommunication, sthe Consistory waited first 30. dayes, and then other 30. dayes, and as some thinke (the third time) 30. dayes, to see whether the offender were penitent, (which could not be known without confession) and would seek absolution: which if he did not, but continued obstinate & impenitent, then they proceeded to the greater excommunication. Which doth prove a publike Confession, at least in the case of the excommunicated.
- sSeld. de jure nat. & Gentium lib. 4. cap. 8. Pro diversitate peccati & peccantis moribus, nunc citius nunc serius sequebatur absolutio. Sed ut plurimum excommunicatio fiebat in diem tricesimum &c. Intra hoc tempus exspectabat forum ut ad Bonam •ediret. mentem, […], & quae juberent ipsi praestaret &c. Post trignta di•um contumaciam, idem tempus semel i•erabatur &c At vero s neque intra id spatii paenitens absolutionem peeret, [Greek or Hebrew] Cherem seu Anathemate feriebatur.