A42757:289
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.
First, I shall prove it ex ore duorum, from the Testimonies of two of the most famous witnesses of the Jews themselves, Philo and Josephus. tPhilo lib de Victimas offerentibus, is so full ⟨p. 84⟩and plain, as if he had purposely written that Book to record the exclusion of scandalous persons from Communion with the Church of Israel in the Temple. He presseth all along the necessity of holiness and purity in those who bring Sacrifices, and tells us that their Law did exclude from their holy Assemblies meretricious persons, despisers of God, and all that were known to be impious and profane, as well as those who were legally unclean.
First, I shall prove it ex ore duorum, from the Testimonies of two of the most famous witnesses of the Jewes themselves, Philo and Iosephus. tPhilo lib de Victimas offerentibus, is so full ⟨p. 84⟩and plaine, as if he had purposely written that Booke to record the exclusion of scandalous persons from Communion with the Church of Israel in the Temple. He presseth all along the necessity of holinesse and purity in those who bring Sacrifices, and tells us that their Law did exclude from their holy Assemblies meretricious persons, despisers of God, and all that were known to be impious and prophane, as well as those who were legally uncleane.
- tOfferenti victimas le• praecipit, ut p• rus fiat corpore ac animo. Et infra. Necessum est igitur adituros Templum sacr•rum gratia, & corpore nitidos esse, & multo magis anima. • &c. nam veri Dei Templum non patet prophanis sacrificiis. [Greek or Hebrew].) Et post. an dubium est, neque legem quicquam ab injustis, neque solem à tenebris accipere? Et versus finem. Caeterum quia societatem humanitatemque ([Greek or Hebrew]) maximè docet lex nostra, utrique virti honorem habet meritum, neminem deplorate malum ad eas admittens, sed quàm longissimè in rem malam ablegans. Cum igitur sciret concionibus ([Greek or Hebrew]) admisceri multos improbos, quòd see posse in turba latere autument, ut id caveret in posterum, omnes indignos à sacro caetu edicto prohibint ([Greek or Hebrew]) incipiens à semiviris obscaeno […] laborantibus, qui naturae monetam adulterants, in impudicarum mulierum affectum & formam sponte degenerant. Spadones item & castratos arcet &c. Pariter repellit non tantum scorta, sed & natos è prostitutis, contactos materno dedecore propter natales adulterinos. &c. Alii vero quasi contendant hos in impietatis stadio post see relinquere, addunt amplius, ut non solùm ideas, sed & deum esse negent. Et post. Proinde omnes hi meritò pelluntur à sacris cibus, ([Greek or Hebrew])