A42757:349
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, (if it were so) how will it appear that these words are exegetical to the former, and that the putting of difference between the holy and profane, mentioned in the former words, was only meant of showing the difference doctrinally? ⟨p. 119⟩or why may we not rather understand, that the Priests are charged with neglect of duty both in Doctrine and Government. Secondly, even that latter word [Greek or Hebrew] fecerunt scire, the Septuagints render [Greek or Hebrew]: and they use [Greek or Hebrew] as Synonymous with [Greek or Hebrew]: by all these (signifying to separate or to divide) they render [Greek or Hebrew] yea the Septuagints express a forensicall censure or judicial separation by [Greek or Hebrew] as Ezra 108. [Greek or Hebrew]. So that when they retain the same word in rendering [Greek or Hebrew] in this Text of Ezekiel, they do thereby intimate that the latter word will reach a power which was more then doctrinal, as well as the former. Which I do the rather assert, because [Greek or Hebrew] is taken by the Septuagints (not seldom) as agreeing in signification with [Greek or Hebrew] de voluntate sua certiorem reddidit, constituit, decrevit: so that it will reach the making of others to know a thing, not only doctrinally, but by rules, Canons, Statutes, and Government. Yea [Greek or Hebrew] will reach the teaching or making men to know by censures or punishments inflicted, as Judg. 8. 16. Gideon took briars and thorns [Greek or Hebrew] Pagnin, & confregit. and he brake with these the men of Succoth. Hierome, & contrivit. The Septuagints [Greek or Hebrew] comminui•. The English Translation, and with these be taught (in the Margin made to know) the men of Succoth. For this signification of the word, namely conterere, Arias Montanus in his Hebrew Lexicon citeth Isa. 53. 3. Ezech. 19. 7. So conteri Psalm 74. 5. Prov. 10. 9. Upon this last place Mercerus tells us that the Hebrews do not only admit this sense of that Text, but in other places also take the same word pro confringi. So that without the least violence to the Text in Ezekiel it may be thus read; They have not separated (or put difference) between the holy and profane, neither have they broken (or divided) between the unclean and the clean. The latter part seemeth to charge the Priests with the admission of such as were legally unclean;