A42757:778
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
Book 3 › Chapter 2: Whether Matth. 18. 15, 16, 17. prove Excommunication.
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.
5. Yet let us see how Master Prynne proves that the Publicans were admitted into the Temple or Synagogues. He tells us that Christ received them or conversed with them, as if the meaning had been to compare an impenitent Brother with penitent publicans, Luk. 18. 13. who drew near to Christ to hear him Luk. 15. 2. who left all and followed Christ to be among his disciples Matth. 10. 3. Luk. 5. 27, 28. Mark. 2. 15. who justified God Luk. 7. 29. who knew themselves to be sick of soul-diseases Matth. 9. 12, 13. These very places cited by himself make against him. However the Question is how Publicans were esteemed of in the Jewish Church (for that is the thing pointed at in those words, let him be unto thee as a Publican) for that, he objecteth that Publicans went up into the Temple to pray. If he mean that Publicans who were neither devout Jews nor Proselytes, went up into the Temple to pray, had access to and fellowship in the Sacrifices and Temple worship, as well as the Jews themselves, its more than he can prove. If he mean that publicans who were Jews or Proselytes, went up into the Temple to pray, it helpeth him not, except he can prove that when Christ saith, let him be unto thee as an Heathen man and a publican, the meaning is of such a publican as was a devout Jew or proselyte. And if so, then he had to prove that the Jews did not keep civill company or fellowship, so much as with the religious publicans with whom they went together to the Temple to pray and worship. This also he hath to prove, not that religious publicans (of whom Christ means not) but that impious infamous Publicans came to the Temple.
5. Yet let us see how Master Prynne proves that the Publicans were admitted into the Temple or Synagogues. He tells us that Christ received them or conversed with them, as if the meaning had been to compare an impenitent Brother with penitent publicans,