A42757:957
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 8: Whether Judas received the Sacrament of the Lords Supper.
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.
Add hereunto the Testimony of Georgius Pachymeres, who lived in the thirteenth Century: in his Paraphrase upon that same place of Dionysius, he saith that Christ himself the author and institutor of this Sacrament, [Greek or Hebrew]. Christ doth cast out and separate or excommunicate most justly Judas, who bad not holily supped together with him. For having given to him also of a mystical bread and cup, he gave the mysteries to the Disciples alone, after be went forth from Supper, thereby as it were showing that Judas was unworthy of these mysteries.
Adde hereunto the Testimony of Georgius Pachymeres, who lived in the thirteenth Century: in his Paraphrase upon that same place of Dionysius, he saith that Christ himselfe the author and institutor of this Sacrament, 〈non-Latin alphabet〉. Christ doth cast out and separate or excommunicate most justly Judas, who bad not holily supped together with him. For having given to him also of a mysticall bread and cup, he gave the mysteries to the Disciples alone, after be went forth from Supper, thereby as it were shewing that Judas was unworthy of these mysteries.
By the mysteries which Maximus and Pachimeres speak of, and which they say Christ gave to his Disciples, after Judas was gone forth., I can understand nothing, but the Eucharistical supper, the Elements whereof are very frequently called the mysteries by the ancients, as hath been said. And if any man shall understand by these mysteries the inward graces or things signified in the Lords Supper, then what sense can there be in that which Maximus and Pachimeres say? for Christ could as easily keep back from Judas, and give to his other Disciples, those graces and operations of his Spirit, when Judas was present among them, as when he was cast out. So that it could not be said that Christ did cast out Judas in order to the restraining from him, and giving to the other Disciples, the invisible inward grace signified in the Sacrament, as if the other Apostles ⟨p. 454⟩had not received that grace at the receiving of the Sacrament, but that Judas must first be cast out, before they could receive it; or as if Judas had received the inward grace, if he had not gone out from supper. The sense must therefore be this, that Judas as an unworthy person was cast out by Christ, before he thought fit to give the Sacrament of his Supper unto his other Apostles.