A42757:781
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.
8. This very Text Luke 18. helps us. For tis said Vers. 13. The Publican stood afar off, that is, (in the opinion of Diodati) in some remote part of the first Court of the Temple, 1 Kings 8. 41. It is very probable (whereof see Book 1. chap. 9. that the Intermurale or atrium Gentium is meant, which sometime hath the name of the Temple. To the Publicans standing afar off is opposed the Pharisees standing by himself, Vers. 11. where I construct [Greek or Hebrew] with [Greek or Hebrew] as Camero doth: So Camerarius and Beza following the Syriac and some old Greek copies: he stood apart by himself, the very custom making it so, that the Publican should not come near him, but stand in atrio Gentium.
8. This very Text Luke 18. helpes us. For tis said Vers. 13. The Publican stood afarre off, that is, (in the opinion of Diodati) in some remote part of the first Court of the Temple, 1 Kings 8. 41. It is very probable (whereof see Book 1. chap. 9. that the Intermurale or atrium Gentium is meant, which sometime hath the name of the Temple. To the Publicans standing afarre off is opposed the Pharisees standing by himselfe, Vers. 11. where I construct 〈non-Latin alphabet〉 with 〈non-Latin alphabet〉 as Camero doth: So Camerarius and Beza following the Syriack and some old Greek copies: he stood apart by himselfe, the very custome making it so, that the Publican should not come neere him, but stand in atrio Gentium.
9. The reason why Publicans are named as hateful and execrable persons, was not for civill respects, nor because Publicans, (for the Jews themselves did not refuse to keep company with good and just Publicans, as I shall prove afterwards:) particularly, it was not for their Tax-gathering (a particular mentioned by Mr Prynne, it seems to strengthen his exposition of civill injuries) but for divers scandalous sins and abominable profaneness, therefore publicans and sinners, publicans and harlots, publicans and gluttons, and wine-bibbers are almost synonyma's in the Gospel,