A42757:410
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.
In the 9. and 10. Sections Maimonides showeth us, that though a wise man was allowed to prosecute unto the sentence of excommunication one that did revile or calumniat him, yet it was more praise-worthy and more agreeable to the example of the holy men of God to pass in silence and to endure patiently such injuries. Then followeth Sect. 11. These things which have been said, are to be understood of such reproaches and contumelies as are ⟨p. 149⟩clandestine. For if railers do put a public infamy upon a wise man, it is not lawful to him to use indulgence or to neglect his honour: and if he shall pardon (as to the punishment) him who hath hurt his fame, he himself is to be punished, because that is a contempt of the law. He shall therefore avenge the contumely, & not suffer himself to be satisfied, before the guilty party hath craved mercy. Here is the true object, or (if you will) the procuring and meritorious cause of Excommunication, viz. not a private personal or civill injury, which a man may pass by or pardon if he will, but a scandalous sin the scandal whereof must be removed and healed, by some Testimony or Declaration of the sinners repentance, otherwise he must fall under the censure and public shame.
In the 9. and 10. Sections Maimonides sheweth us, that though a wise man was allowed to prosecute unto the sentence of excommunication one that did revile or calumniat him, yet it was more praise-worthy and more agreeable to the example of the holy men of God to passe in silence and to endure patiently such injuries. Then followeth Sect. 11. These things which have been said, are to be understood of such reproaches and contumelies as are ⟨p. 149⟩clandestine. For if railers doe put a publike infamy upon a wise man, it is not lawfull to him to use indulgence or to neglect his honour: and if he shall pardon (as to the punishment) him who hath hurt his fame, he himselfe is to be punished, because that is a contempt of the law. He shall therefore avenge the contumely, & not suffer himselfe to be satisfied, before the guilty party hath craved merey. Here is the true object, or (if you will) the procuring and meritorious cause of Excommunication, viz. not a private personall or civill injury, which a man may passe by or pardon if he will, but a scandalous sinne the scandall whereof must be removed and healed, by some Testimony or Declaration of the sinners repentance, otherwise he must fall under the censure and publique shame.