A42757:988
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.
3. Those Divines that hold Judas did receive the Sacrament, do conceive that those words, But behold the hand of him that betrayeth me, &c. were indeed spoken after the Sacrament, and that Luke placeth them in their proper place. And so holding that the discourse about the Traitor was after the Sacrament, they do thereby intimate that Judas was not known to be the Traitor, till after the Sacrament. Wherefore either a man must quit the most considerable argument for Judas his receiving of the Sacrament, or else acknowledge that Judas was not known by the Disciples to be the Traitor till after the Sacrament.
3. Those Divines that hold Iudas did receive the Sacrament, doe conceive that those words, But behold the hand of him that betrayeth me, &c. were indeed spoken after the Sacrament, and that Luke placeth them in their proper place. And so holding that the discourse about the Traytor was after the Sacrament, they doe thereby intimate that Iudas was not knowne to be the Traytor, till after the Sacrament. Wherefore either a man must quit the most considerable argument for Iudas his receiving of the Sacrament, or else acknowledge that Iudas was not knowne by the Disciples to be the Traytor till after the Sacrament.
4. When after the giving of the sop Christ said to Judas, That thou dost, do quickly, No man at the Table knew for what intent he spake this unto him, John 13. 28. But if Christ had particularly informed them that Judas was the Traitor, how is it that they could have been so altogether ignorant of Christs intent, as to think that he was still trusting Judas with the buying of what they had need of against the Feast, or with giving to the poor? Hence Lud. Capellus Spicileg. in Joh. 13. collecteth that when John asked of Christ, who it was, and when Christ said, He it is unto whom I shall give the sop, this was but a secret conference, and the rest of the Disciples did not hear it: else they could not have been so ignorant of it.
4. When after the giving of the sop Christ said to Iudas, That thou dost, doe quickly, No man at the Table knew for what intent he spake this unto him,