he calleth hell because it warreth all for hell and the devill is the prince of it Eph. 6.11 2 Cor. 10.4 The gates of hell therefore do signifie those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those fortresses munitions and strong holds which the powers of hell do hold against the Church and from whence they assault it in all her members by force or fraud All which is meant by gates because the gates of castles and of strong holds are wont to have the best munition and to be most strongly fenced So that the gates of hell are not only heresies although heresies are of them as Saint Epiphanius lib. Anchor and Saint Augustine De symb ad Catechum do note but also persecutions in name in goods in liberty or in life and specially sins with all manner of evills which seek to subdue us to everlasting death As is well observed by Origen Saint Chrysostome Saint Gregory and others The gates of hell therefore may assault but they shall not prevail against the Church catholick utterly to extinguish it nor against any sound member of the same who is an homogeniall part of the whole rightly built and abiding upon the rock Psal 139.1 2 3 4. Many a time have they afflicted me from my youth may Israel now say Many a time have they afflicted me from my youth yet they have not prevailed against me The plowers plowed upon my back they made long furrowes The Lord is righteous he hath cut assunder the cords of the wicked And this is the first part of that retribution which the Apostle Saint Peter received from his Lord S. Mat. 16.18 upon his good confession Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it A second part of his retribution was in expectance and to be made good in the future The keyes of the kingdom of heaven promised and given that was the keyes of the kingdome of heaven then to be given when he shall be risen from the dead and shall have fully accomplished the work of mans redemption Saint Peter for the present was not in capacity and Christ himselfe was not yet fully manifested to be the Saviour and redeemer of all mankinde That promise therefore must be performed in its season after his resurrection and he performes it the same day The same day at evening being the first day of the week when the doors were shut S. Joh 20.19 where the Disciples were assembled for fear of the Jewes came Jesus and stood in the middest and saith unto them Peace be unto you And when he had so said he shewed unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20 Then said Jesus unto them again Peace be unto you As my Father sent me even so send I you And when he had said this he breathed on them 21 22 and saith unto them Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained 23. The power of Christ to give the keyes of the kingdome of heaven is three-fold 1. The power of the Creator By what power Christ gave the keyes S. Joh. 1.3 Eph. 1.7 All things were made by him and without him was not any thing made that was made Heaven it self was his creature how shall he not dispose the work of his own hands 2ly The power of the Redeemer in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Is he the redeemer of that Church of his part whereof singeth the songs of victory in heaven and is called the triumphant Church part whereof lyeth in the camp of warfare upon earth and is called the militant Church and must not then the keyes be his to open the doors of heaven by himself and by his ministers unto whom he shall commit them 3ly He is the head of his Church Eph. 5.23 as the husband is the wives head Is that head of his Church the Lord of heaven and hath he not the keyes to open the doors of heaven to that mysticall body whereof he is the head To that little flock of his who are members of his body of his flesh and of his bones 30 The keyes of the kingdom of heaven were his to give and he gave them according to his word and promise he did not delay to give them but being risen from the dead he gave them the same day The kingdom of heaven in the scriptures is compared to a city therefore called the holy Hierusalem Reu. 21.10 12 having a great and high wall and twelve gates Man was a citizen of that city till he sinned but by sinne he lost his freedom there in as much as there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye 27 For his sinne he was banished this city and the gates fast lockt and shut against him He was cast out of Paradise and God placed cherubims and a flaming sword which turned every way to keep the way of the tree of life Gen. 3.24 So that there was found no way to return back into the city or into Paradise from whence man was expulsed But God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Him therefore did God give to open the gates of heaven which were shut and lock't by sinne and by the guilt thereof to bring in man and to open them to the faithfull S. Joh. 3.10 and to shut them against the unbelievers What keyes Christ had and what keys he gave to the Apostles Rev. 3.7 S. Mar. 2.7 S. Joh. 1.29 Who because he is the great King of this city he is said to have the key of David and openeth and no man shutteth and shutteth and no man openeth By a two-fold possession he is Lord of the keyes For 1ly As he is one God with the Father he hath the same keyes which the Father hath even the key of authority to forgive sinnes Who can forgive sins but God onely 2ly As he is the Son of the Father made man and by the merit of his death and passion is that very lambe of God which taketh away the sin of the world he hath the key of excellency and by a speciall prerogative doth open and shut the gates of heaven Neither of these keyes gave Christ to his Apostles the keyes which they had by his Donation were ministeriall keyes to the end that not by themselves but by the power of God and by the virtue of Christ his passion they might open and shut the gates of heaven These keyes as St. Chrysostome saith are the knowledge of the scriptures according to Tertullian the interpretation of the law and as Eusebius saith the
and what buildings are here Which stones as Josephus faith were tvventy and five cubits long eight cubits high and tvvelve cubits broad Isa 28.16 In like manner this spirituall structure is built on Christ vvho is the rock the strong and sure foundation the prophets and Apostles great and mighty stones a second foundation necessary for the spirituall structure upon vvhom the members of the Church as fair stones are built for an habitation of God through the spirit Eph. 2.22 Saint Peter a stone of the spirituall building and how as Saint Paul saith Of this spirituall building vvas Saint Peter a stone by his faith and by his function By his faith he vvas made an elect and pretious stone by his function he vvas made a great and mighty stone a second foundation a necessary foundation stone By his faith he vvas laid into the building by his function he vvas laid into the foundation of the building By his faith he had fellovvship vvith the Saints by his function he had equality and copartnership vvith the Apostles His function what it was His function vvas the office of his Apostleship vvhereby he vvas made a strong foundation stone upon whom other stones in the building are fitly placed Eph. 4.11 For Christ gave some Apostles and some Prophets and some Evangelists 12. and some Pastours and teachers For the perfecting of the saints for the work of the ministry for the edifying of the body of Christ The Apostles the Prophets the Evangelists the Pastours and Teachers therefore are necessary stones for the building of the Church that it might be raised But the greatest of all these were the Apostles whose function none could attain unto but those twelve elected first by Christ and after his resurrection Saint Matthias Act. 1.6 Act. 9.15 who succeeded in the place of Judas the traitor And Saint Paul that chosen and elect vessell the Apostle of the gentiles last called These are great foundation stones of the Church which is now in the time of the new testament sure foundations upon Christ the rock or first foundation Of whom they obtained commission to teach all nations S. Mat. 28.19 and to baptize them in the name of the Father and of the Son and of the holy Ghost Which commission of theirs they faithfully executed Rom. 10.18 for their sound went out into all the earth and their words unto the ends of the world They had gifts and graces answerable to such a function and by their ministry The Lord added to the Church dayly such as should be saved These great stones upon divers respects are said to lie Acts. 2.47 The Apostles how laid into the foundatâ—on and to be laid in the foundation of the building for the supportation of other stones lesse in graces and lesse in office 1st Because they were called to that office and function not by the ministry of man but immediately by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of men neither by man as Saint Paul saith of himselfe 2ly Because they first of all had commission to preach Christ crucified unto the gentiles to joyne both Jewes and Gentiles into one people that so the root of Jesse might stand for an Ensigne of the people Isa 11.10 and the Gentiles might seek unto it 3ly Because that other great officers in the Church Bishops Priests and Deacons were ordained by their ministery and consecrated by the hand of their Apostleship Act. 6.6 but they themselves were not so ordained but were chosen immediately by God and received their commission from Christ his owne mouth Lastly they ordained none to succeed in the fullnesse of their office and Apostleship viz. To go unto all nations S. Mar. 16.16 and to preach the Gospell unto every creature which was their immediate commission Apostolicall but they ordained proper Pastours unto particular Churches to whose care they recommended the flock of Christ in those places where they themselves had preached and prevailed reserving the oversight even of the Bishops and priests unto themselves And hence it is that Saint Paul directeth Timothy and Titus how to behave themselves in their function And that Saint Peter taketh upon him to instruct the elders of the Church And that Saint John counselleth reproveth and commendeth the Angells or Bishops of the seven Churches of Asia these things being branches of the Apostolicall dignity It was no small matter therfore that Christ performed unto Simon the son of Jona upon his confession Thou art Peter a stone a great foundation stone the chiefe and principall of all the foundation stones and as such a stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Basil hath it For the eminency of his faith such a stone as should receive upon himselfe the whole fabrick of the Church But if the house be built upon the sand or in a marish ground the foundation stones will not cannot assure the building from falling or sincking therefore 2ly having told him what he had made him to his Church a stone he proceedes to tell him what he himselfe is to his Church a rock for the supportation of all the foundation stones and of the whole superstructed building Upon this rock I will build my Church The Church built upon Christ the rock This rock which thou hast confessed saith Saint Augustine Upon this rock which thou hast known saying thou art Christ the son of the living God will I build my Church I will build thee upon me not me upon thee For men intending to build upon men said I hold of Paul I of Apollo I of Cephas that is Peter and others who would not be builded upon Peter but upon the rock said I hold of Christ For the rock was Christ upon which foundation Peter himselfe was builded De verb. Dom. ser 13. sith no man can lay another foundation besides that which is laid which is Jesus Christ And in the same sense have Saint Gregory Nyssen Saint Cyril Saint Chrysostome Saint Ambrose Saint Hilarie venerable Bede and many other holy Fathers and learned Divines understood this place for against the Church so built the gates of hell shall not prevail Upon this reason that the gates of cities are most strongly fortified The gates of hell and firmly bar'd and bolted by gates is to be understood as saith the new glosse omne robur omne munimentum every strength and every muniment And by hell omnem vim contrariam Satanicam omnem hostis impetum all contrary and Sathanicall power every incursion of the enemy viz. The devil himselfe and all his angells all the power that they have the wicked world all tyrants and seducers who are the devills instruments For the state of the faithfull and chosen of God in this present life is as it were a warfare whereof the Church is called militant The adversaies and enemies whom we must fight against our Saviour speaketh of them as of a strong kingdome which
word of God The matter of them is a double act Keyes of two sorts of knowledge and of execution from whence also the keyes are of two sorts the key of knowledge whereby the man of God doth judge rightly to whom the gates of heaven are to be opened and against whom they are to be shut like a wise door-keeper in the Lords temple well knowing whom to admit and whom to repell And the key of power whereby accordingly he putteth the matter in execution opening the doors of heaven to those that are worthy and shutting them against those that are unworthy This judgement of discerning the worthy from the unworthy had the Apostle Saint Peter Act. 8.23 for he perceived and affirmed Simon the Sorcerer to be in the gall of bitterness and in the bond of iniquity And therefore he did not open the gates of heaven unto him but shut him out Act. 10.48 How the keys are to be administred and bound him as an unclean thing But when Cornelius the Centurion had sent for him he found him worthy and therefore opened the gates of heaven unto him and baptized him The manner also how these keyes are to be administred is to be respected For the ministerial function is either common to the whole priesthood 1 Cor. 4.1 so far forth as all the priests are ministers of Christ and stewards of the mysteries of God And are by their function obliged to preach the word to administer the Sacraments of the Church 2 Tim. 4.2 to be instant in season out of season to reprove rebuke exhort with all long suffering and doctrine Or else it is peculiar to the Bishops and goverours of the Church who because they are ordained not only to administer in holy things but to bear rule in the Church of Christ S. Mat. 18.17 and to preside therefore the keyes are again to be distinguished For there is the key of Order which doth belong to the inward court of conscience and by the ministery of the Gospell doth immediately open and shut the gates of heaven and is the common key of every priest rightly and lawfully ordained to his office and function by imposition of sacred haâ—â—s of what degree or title soever he be by that authority which is delivered unto him to preach the Gospell and to administer the Sacraments And there is the key of jurisdiction whereby Ecclesiasticall censures as publick pennance for publick crimes admonitions suspensions excommunications and such like are enjoyned and inflicted which is not the common key of every priest but doth belong only to the Bishops and governours of the Church to whom it belongeth to bear rule and to preside as before is said Nor yet is this key adminâ—stred in the inner court of conscience but in the outward court of jurisdiction Neither doth it open and shut heaven gates immediately but before the militant Church And hence it is that the Apostle Saint Paul instructeth Timothy not only as a Priest how to administer his key of order in the inward court and to open and shut the gates of heaven immediately by administration of the Gospell but also as a Bishop how to administer his key of jurisdiction as a Bishop in the outward court and to open and shut heaven gates in the consistory and before the militant Church as is plainly to be seen 1 Tim. 5. But these keyes were not promised unto Saint Peter only and excusively as to the other Apostles but omnibus cum Petro quia Petrus pro omnibus loquutus est Apostolis To whom the keys were prom sed and given to all the rest with Saint Peter because that like as Christ demanded of them all saying Whom say ye that I am even so by the revelation of the father Saint Peter answered for them all saying Thou art Christ the son of the living God Like as he demanded so was he answered as he was answered so did he promise as he promised so did he perform for between these four things a question an answer a promise and the performance there is mutuall reference Christ demanded of them all saying Whom say ye that I am They all answered by the mouth of Saint Peter as a jurie of sworn men giving up their verdict by their foreman Thou art Christ the son of the liâ—ing God Like as the tongue speaketh on the behalf of all the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so was Saint Peter the tongue of the Apostles and he alone made the answer for them all Christ therefore maketh his promise to all by replying to St. Peter only because only St. Peter had spoken for them all and given up their answer And finally as the truth it self what he had promised to all he performed to all For he gave them all his peace He breathed on them all the Holy Ghost S. Joh. 20.19 20 21 22 23 S. Mat. 28.19 20. S. Mar. 16.15 He gave them all the same power of remitting and of retaining sins that is to say the power of the keyes promised before He sendeth them all forth with one and the same commission to preach and to baptize all the world over And this is the doctrine of the catholique Fathers and was of the Bishops of Rome themselves in purer times for said Leo The jurisdiction of this power passed over unto all the Apostles Ser. de Apost And when Christ saith he said unto Peter I will give unto thee the keyes of the kingdome of heaven the right of this power passed over unto others and that which is commended in express termes unto one is intimated unto all and Christ said it unto Peter singularly because the form of Peter is propâ—sed to all the governors of the Church And so Pope Anacletus also The rest of the Apostles saith he together with the like fellowship received both honour and power Ad Epis Ital. Ep. 2. Saint Cyprian The other Apostles were the same thing that Peter was endowed wiâ—h the like or equall fellowship pari consortio both of honour and power Lib. de unit eccles And finally among many other St. Augustine who speaking of the keyes and of the power of binding and loosing saith plainly thus Hoc Petrus pro omnibus tanquam personam unitatis accepit This hath Peter received for all as it were the person of unity Ser. 10. The use of the keyes super Johan The use of the keyes was from the beginning of the world And God himself did then first administer them by his own authority by making unto Adam the original promise It succeeded in all ages before the resurrection of Christ Gen. 3.15 in that ministery which God gave unto his Church But Christ would abolish the old Testament and legall worship therefore must he transfer the keyes to another priest-hood And this was it which he promised St. Peter to do and performed it after his resurrection as before is said Blessed art thou Simon Bar-Jona for
he went not up sooner because he would not comply with the ambition and boldnesse of his kinsmen who did not yet believe in him but having sent them up first himselfe came after S. Joh. cap. 7. from v. 1. to 14. as is set forth by Saint John in his seventh chapter At this feast he taught openly in the temple though they sought to kill him and converted many The pharisees and chiefe priests sent officers to apprehend him whom they reprehend and revile because they had not brought him and also quarel Nichodemus for taking his part in the council S. Joh. 7.50 51 52. The woman absolved that was taken in adultery At this feast also he absolved the woman taken in adultery preached himselfe the light of the world justified his doctrine exhorting the believers to perseverance confoundeth his adversaries proving them neither to be free nor of Abraham nor of God but of the devill proving himselfe to be God greater and ancienter then Abraham S. Joh. 8.58 59. Wherefore when they would have stoned him he passed through the midst of them and so went his way Being departed out of the temple as he passed by with strange ceremonies shewing thereby that by his Baptisme A man cured that was born blinde which is the sacrament of illuminaâ—ion or faith he openeth the eyes of tâ—ose that are spiritually blinde he cured a man that was borne blinde when he had spit upon the ground made clay annointed his eyes and sent him to wash in the pool of Siloam S. Joh. 9.6 7. By the miracle it selfe the attestation of the party and of his parents both the neighbours and the pharisees are plainly convinced But the pharisees condemn him because he had wrought the miracle upon the sabbath day and after much altercation with the poor man they cast him out of the synagogue Christ findeth him telleth him who he is the man believeth and worshippeth v. 39 40 41. he foretelleth the gentiles to be illuminated through faith in his name and the Jewes to be blinded through unbeliefe And so proceedeth as it is 〈◊〉 the next chapter to declare both his office and person in a parable wherein he compareth Gods chosen to sheep and himselfe to a shepheard Christ the good shepheard admonishing them of three sorts of men who medle with the sheep The first is the shepheard who hath right unto the sheep careth for them and defendeth them against the wolfe with the hazard of his owne life The second is the hireling who though he come into the sheep-fold by the dore as the shepheard doth yet when the wolfe commeth he leaveth the sheep and fleeth and then the wolfe catcheth and scattereth them The third are thieves and robbers who break into the sheep-fold and come to steal to kill and to destroy That he himselfe is the good shepheard who will lay downe his life for his sheep he will not lay it downe by constraint but voluntarily and at his owne pleasure will rise again That he will bring the gentiles also into his fold that so there may be one flock consisting both of Jewes and Gentiles under Him the good shepheard For which divine sayings of his a contention arose among the people S. Joh. 10.15 16 17 18 19 20 21. Parable of the labourers S. Mat. 20.10 11 12 13 14 15 16. Seventy disciples sent forth S. Luc. 10.8 9 10 11 12. some condemning some defending him During also the time of his abode there he proposed the parable of the labourers hired by the housholder to work in his vineyard for a penny a day shewing thereby that God is no mans debtor and to shew that the gentiles also who are called last shall be equall in reward with the Jewes who are his ancient people Likewise at that time he sent out his seventy disciples seventy two saith the vulgar latine and the Rhemists but the greek hath seventy to work miracles and to preach giving them ample instructions how to demean themselves as well towards those that should receive them as also towards those that would reject them These were Christs inferiour clergie for like as the Apostles were his higher clergie and did represent the superiour clergie who are the Bishops even so were the seventy disciples his inferiour clergie and did represent the inferiour clergy called Priests The one figured by the twelve wells of Elim the other by the threescore and ten palme trees there where the people of Israel in their peregrination a type of the Church militant encamped Exod. 15.27 but not without a further mystery He did then also state the question concerning the greatest commandement S. Mat. 20.36 37 38 39 40. Taught the lawyer how to attain eternall life and to take every one for his neighbour that needeth his mercy by the parable of that poor traveller that fell among the thieves S. Luc. 10.36 37. and the courteous Samaritan who shewed mercy on him With many other divine doctrins scatteringly set down by the blessed Evangelists who as they professed to writ either annals or diaries so was it sufficient for them to enform the Church concerning his doctrines and miracles as the holy Ghost gave them to write though they observe not the same order of time place or occasion in all things which they wrote And it was at Hierusalem the feast of the dedication and it was winter therefore he departed not out of Hierusalem till after that feast S Joh. 10.22 The feast of dedication 1 King 8.63 There were three solemn dedications of the temple the first was the dedication of Solomons temple in the month of September The second was the dedication of Zorobabels temple in the month of February 2 Chron. 7.10 Ezr. 6.15 16. 1. Mac. 4.56 57. The third was the dedication of the temple repurged and the Altar repaired by Judas Machabaeus after that it had been profaned by Antiochus in the month of November decreed to be solemnly kept from year to year by the space of eight daies It appears also by Josephus that there was a fourth dedication of the temple built and enlarged by Herod solemnly kept upon the day of his inauguration to the kingdome which Herod observed during his life S. Joh. 10.23 Solomons porch to conduplicate the publick joy upon that day Lib. 15. cap. 14. And Jesus walked in the temple in Solomons porch Solomons porch is also called Atrium mundorum the Court of the clean because none might enter into it but they only that were clean according to the law neither might any heathen man be permitted to come in thither And I read that upon certain pillars of marble which stood before the entry thereinto it was ingraven in the Hebrew Greek Latine and the Idumaean languages that if a stranger should presume to go in thither he should be put to death And that Herod also caused to be hanged over the eastern gate by which they came
of heaven It is a deliverance that must never be forgotten and lest it should be forgotten he will have the memoriall of it continued in his Church by the frequent celebration of so great a sacrament When our children shall say unto us What mean you by this service we must say unto them that it is the blessed sacrament of the Lords supper which he hath instituted to that end that we being continually fed and nourished by his most precious body and blood should never forget him nor the benefits which we have received by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do this in remembrance of me Yet not to a bare remembrance of him for verba notitiae in sacris etiam sequentes motus significant words in the scriptures that import knowledge do also imply the motions consequent Therefore though we must remember the whole history of Christ and of his passion and death and it is highly commendable in a Christian to know and remember the whole history of Christ of his passion and death yet must we not sit down there we must have a faithfull remembrance of him and we must have a thankfull remembrance of him We must have a faithfull remembrance of him to believe that what Christ did and what Christ suffered he both did and suffered for us we must make a particular application of his merits and of his sufferings to our selves that we may say every one of us faithfully for himself with Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cal. 2 20. I am crucified with Christ We must have a thankfull remembrance of him for this Sacrament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grata beneficiorum recordatio a gratefull remembrance of benefits received it is grata animi significatio a thankfull signification of the mind for benefits received In which Sacrament we do commemorate Christ and his benefits in a speciall manner testifying our gratitude lauding praysing and magnifying the holy name of God therefore for it is by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus having instituted and administred this great and mysterious Sacrament which hath obtained to be styled his body and blood and is so indeed unto every faithfull receiver of it and is to be seen and discerned not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with the eyes of the body but with the eyes of the mind Christ his protestation he addeth a protestation that he will no more drink of the fruit of the Vine untill the day that he shall drink it new with them in the kingdom of God his father This protestation is remembred by all the three Evangelists S Mat. 26.29 S. Mar. 14.25 S. Luc. 22.18 and was made after the Sacrament instituted and administred according to St. Matthew and St. Marke but before the divine institution of it according to Saint Luke and either before they did eat the Passeover or immediately after as they sate at the supper The difference is but seeming Utrumque dictum sed non utrumque ab utroque dictum Saint Matthew doth not say that which Saint Luke saith Saint Luke doth not say that which Saint Matthew saith and yet both Saint Matthew and Saint Luke do say what Christ said Saint Luke saith what he said at supper and before he administred Saint Matthew and Saint Marke what he said after supper and after that he had instituted and administred this Sacrament He was serious in his protestation he spake it twice and once at least confirmed it by his usuall attestation observed by Saint Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you Two things he protesteth 1. That he would no more eat the passeover in that manner nor drink any more wine with them so as he had done this was the last that he would eat or drink therefore that he would dye He himself was the true passeover he would offer up himself and thereby antiquate the lesser passeover 2ly That he would eat it when it should be fulfilled in the kingdom of God that he would drink of the fruit of the Vine when the kingdom of God should come that he would drink it new with them in the kingdom of God his father therefore that he would not be long dead he would surely and certainly rise again After the passeover should be fulfilled in the kingdom of God that is to say after his resurrection for by his death the true paschall lambe was offered up and by his resurrection the passeover was fulfilled the old passeover that was then abolished the new passeover that was then offered up when the kingdom of God should come when he should manifest his glory after his resurrection then would he drink it new with them novo modo in a new manner in the kingdâ—m of God his Father the Church of the new Testament confirmed by his blood He did eat and drink with them after his resurrection but novo modo in a new manner for before he dyed his body was passible and he stood in need of food but after he was risen his body was impassible and he stood in no need of food it was novo modo in a new manner propter resurrectionis certitudinem for the certitude of his resurrection He doth eat the passeover and drink the new wine with his Church militant novo modo in a new manner whiles that he is incorporated into us and we into him by faith in the mysticall eating and drinking of this Sacrament and he will eat and drink with his Church triumphant novo modo in a new manner in the kingdom of heaven by communication of his glory All this while Judas was present and sitting at the table together with them he had eaten the passeover but he had not purged out the old leaven The impudency of Judas He had his feet washed but he was not clean because his conscience was defiled He was as St. Augustine saith admitted by Christ unto the same banquet in which he commended the figure of his body and of his blood Cont. Adimant Therefore did he receive the visible signs the bread and the cup but he did not receive the invisible grace the body and blood in a mystery because he did not discern it He knew his treason and he knew that his Lord also knew it He dipped his hand with him in the dish a sign given to all the Disciples whereby to discover him and Christ also told him plainly though it seems he ask't the question last of all that he was the traytor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat 26.25 Thou hast said Wherefore he complains of his impudency But behold the hand of him that betrayeth me S. Luc. 22.21 22 23. is with me on the table At this word they make a new enquiry among themselves who it was that should do this thing St. Peter beckoneth to St. John that he should ask who it should be of whom he spake he demanded Lord who is it Jesus answered He it is to whom