A42757:294
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.
To the other objection from John 8. 2, 3. where it is said that the Pharisees brought a woman taken in adultery into the Temple, and set her before Christ; First, I answer with aConst. l'Empereur annot. in Cod. Middoth cap. 2. pag. 45. by the Temple, in that place, we are to understand the Intermurale, the utter Court, or Court of the Gentiles, which was without the Court of Israel, which utter Court (saith he) both the Evangelists and Josephus call by the name of [Greek or Hebrew] the Temple. Yea the whole mountain of the Temple, even comprehending that part of it which was without the Intermurale, had the name of the Temple, as M. Selden noteth de Jure nat. & Gent. l. 3. c. 6. p. 298. And lib. 4. cap. 5. he expounds that of the Money-changers in the Temple, to be meant of the court of the Gentiles. This answer doth the better agree to John 8. because V. 2. tells us, it was in the place where all the people came unto Jesus, and he taught them. Now it is certain that both Christ and his Apostles did often teach the people in the Court of the Gentiles, and in Solomons porch, which was without the Court of Israel, in the Intermurale, that all might have the better occasion of hearing the Gospel, even they who were not permitted to enter into the Court of Israel. Wherefore since the Text tells us, that when the Pharisees brought the woman to Christ, he was teaching in such a place, ⟨p. 87⟩where all the people had access to hear him: this agreeth better to the Intermurale, then to the Court of Israel. Secondly, I answer, that woman did not come as a privileged person, free to come and worship •in the Court of Israel, with the Church of Israel; but she is brought as an accused person, that in the most public and shameful manner she might be sentenced and condemned, and made vile before all the people: so that it was in her paena, non privilegium. bThe Sanhedrin also did sit in the Temple, so that such as were to be examined and judged, must be brought to that place where the Sanhedrin was, which sate in that part of the Temple that was called Gazith. This might be the occasion of bringing some to the Temple as parties to be judged, who were not admitted to the Ordinances of worship in the Court of Israel. Even as the prohibition of reading atheistical or heretical books, Sanhedrin cap. 11. sect. 1.