Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

Chap. II. and fourth Generall.

Wherein are demonstrated, certaine Reasons, why the sacred Eucharist was substituted, to the eternall disannulling of the Passeover.

1. Diverse Ends, why the Third holy Supper was instituted. 1. Reason. To substantiate the praeceding Type. The difference between Fulfilling of a Law, and realizing or consummating of a Type. Tertullian censured. Hierome applan∣ded. The Passeover was a figure of the Eucharist, and of Christs Passion. All figures are not Antitypes.

2. 2 Reason. To conferre more grace upon us by It, than was given unto the

Iewes. The figure must come short in excellency to the thing figured. The vertue and effect of the Lords Supper in us.

3. 3 Reason. ••o praefigure Christs death, and going out of the world. All Sacraments of the Old Law, were figures of the Eucharist: and did finally typifie Christs death.

4. 4 Reason. To be a Remembrance to us of Christs death, till his comming againe. The holy Eucharist not onely sealeth, and signifieth Grace; but also con∣ferreth and exhibiteth it by it selfe in the true use thereof. How farre forth this effect is to be understood. Why Christ received the blessed Sacrament before he went into the Garden. Christ had degrees of devotion. Not to faint in Prayer. The blessed Virgin Mary not so full of Grace, but that shee was capable of more latitude.

5.

• 5 Reason. To unite us to Christ.
• 6 Reason. To breed brotherly Love; and to unite us one to another.
  Hence
  • the Communion of Saints.
  • the Eucharist called the Communion.
• 7 Reason. To be an Antidote against daily sinnes. The Eucharist called Panis supersubstantialis; and by S. Ambrose, Panis quotidianus.
• 8 Reason. To further our Spirituall Life.
• 9 Reason. Because it is the Sacrament of supernall charity, and filiation.

PARAGRAPH 1.

YEt because it is a vanity to institute any new matters, unlesse men be moved to it by very good reasons, and lawfull inducements: Let us now examine, Why this Third holy Supper was instituted: and we shall finde, that the Ends were diverse. I will instance in some: and, 1. First in this; It was Appointed to this purpose, viz. to Substantiate the Preceding Type. There is great difference between Fulfilling of a Law, and Realizing, or Consummating of a Type. By Eating the Paschall Christ did as the Law commanded, and in that point fulfilled the Law: but if he had not Su∣perinduced a Third Supper, nor given us the most blessed Eucharist to be our Evangelicall Pasch, or Passeover, he had not actuated the Type, nor accompli∣shed the Figure, nor established the new light, and present truth, in stead of the precedent shadow. For when Christ was circumcised, though he was obe∣dient to the Law, and thereby fulfilled that Law: yet till he instituted Bap∣tisme to be in the roome of Circumcision, he did not Realize, or Substantiate the Figure: But when he had appointed new Sacraments, more full of Grace, and every way more excellent, more easie, and parable, and fewer in number, which were presigned, and fore-destinied, and presignified by the Types; Then indeed, and not till Then, were the Figures substantiated. And to returne home∣ward, by the Eating of the most blessed Eucharist in Christ his Third and Last Supper, is Christ become Our true Paschall Lambe; Pascha nostrum immolatus est Christus, 1 Cor. 5.7. Christ our Passeover is slaine. I grant that S. Paul speaketh of the Crucifixion, and the Lambe was a Type of his death, and the manner thereof in many things, as I instanced in before. Yet was the Paschall Lambe a figure also of the sacred Eucharist: Magis immediatè, & principaliter ceremonia agni paschalis fuit figura Eucharistiae, quam Passionis, (saith Bellarmine de missa. 1.7.) The Ceremony of the Paschall Lambe was more immediately, and more principally the figure of the blessed Eucharist, than of Christs Passi∣on. Hierome on Matth. 26. and upon those words, vers. 26. commenteth thus: Postquam Typicum pascha fuit impletum, & Agni carnes cum Apostolis comede∣rat,—ad verum Paschae transgreditur Sacramentum: After that the Typi∣call Passeover was fulfilled, and (Christ) had eaten the flesh of the Lambe with his Apostles, he passeth over to the True Sacrament of the Passeover.

Tertullian almost at the end of the fourth Booke against Marcion, hath an odd Crotchet, That Christ desired not to eate the Jewish Passeover, but the Evan∣gelicall. Chrstus non concupivit vervecinam Iudaeorum, cùm ait se desiderare Pas∣cha edere. He desired not to eate of a Jewish Wether, Lambe, or Sheepe. But that Father did little consider Luk 22.24. I have desired to eate This Passe∣over; This; and vers. 13. They made ready the Passeover, (that Passeover; to eate which, he purposely went up to Jerusalem) for which purpose he sent this word to his Host, Matth. 26.18. I will keepe the Passeover at thy house; which are spoken all of them, of the Jewish Passeover. For all these Passages were spoken before the Supper of the Lord, yea before the Second Supper.

Besides, when Christ had desired to eate the Jewish Passeover, he did not long to eate it, quâ caro, as it was flesh; but quâ Sacramentum erat v••teris legis; as it was a Sacrament of the old Law, which he was bound to doe whosoever would fulfill the Law, as Christ did: and so he did eate it, not as common profane meat; but as a sacred duty which could not be performed without eating of it.

Hierome writ more soundly on Matth. 26. toward the beginning, Christus finem carnali festivitati volens imponere, umbra{que} trarseunte Paschae reddere veri∣tatem, dixit: Desiderio desideravi. Where he excludeth not (as Tertullian need∣lesly did) the first Supper, but distinctly expresseth it; and doth more than in∣clude the Last Supper. For he saith, Christ being willing to abrogate, disannull, and set an end to the Carnavalls, or carnall Festivall of the Jewish Passeover, and to make the Type appeare in substance, and verity, he said, Desiderio deside∣ravi, I have much desired to eate thereof.

The Passeover was a Type of the Eucharist; and principally figured out It. Bellarmine de Sacramento Eucharistiae. 4.9. A Type, but not an Antitype, (saith he,) Agnus paschalis erat figura evidentissima Eucharistiae. Ibidem. lib. 4. cap. 18. For the flesh was eaten, and the blood sprinkled upon the doore-posts signified the blood of the Eucharist, as may be gathered from Gregory: Homilia 22. It was also in another degree a Figure of Christs Passion (saith he, ibid:) For, if the Paschall Lambe was a Figure of the Eucharist; and the Eucharist doth lively represent the Passion, it must needs from thence result, that the Passeover was a Figure of Christs Passion.

The Eucharist is not onely the figure, or type of the body and blood of Christ, but the Antitype; because all Figures are not Antitypes; but onely those, quae nihil ferè differunt à veritate: which very much resemble the Sub∣stance. Bellarmine de Sacramento Euchastiae. 2.15. Thus have I presumed to mend Bellarmine in this place.

PAR. 2.

A Second Reason of the Institution of the Eucharist, was to conferre more Grace upon us by it, than was given unto the Jewes. Figuratum non de∣bet esse figurâ vilius (saith Bellarmine de Missa. 1.7.) yea (not to cloake the truth) the Figure must come short in excellency to the thing Figured: as the shadow to the body; the Type to the thing typified.

Galat. 4.3. When we were children, we were in bondage under the rudiments of the world: And vers. 9. How turne you backe to the weake and beggarly elements, whereunto yee desire againe to be in bondage: And this the Apostle spake of the Jewish Ceremonies. So, Colos. 2.17. the Ceremonies of the Law are said to be the shadow of things to come; but the body is Christ. And Heb. 10.1. The Law had a shadow of good things to come, and not the very Image of the things. But he tearmeth the Law of Grace, the time of Reformation, Heb. 9.10. And the Tabernacle thereof, a greater and more perfect Tabernacle, vers. 11. And Christ a Minister of the Sanctuary, and of the True Tabernacle, which the Lord pitched, and not Man, Heb. 8.2. Christ, not Moses.

Christ hath obtained a more excellent Ministery, by how much also he is the Mediator of a better Covenant, which was established upon better promises, Heb. 8.6.

Augustine in Psal. 73. Our Sacraments are pauctora, salubriora, faciliora, foelici∣ora; fewer, wholsomer, easier, happier.

Looke unto Bellarmine the Master of Controversies, and to the Canvasers of him, and they confesse unanimously (what Saint Augustine taught) the fuller, and more gracious power of our Sacraments. The quarrell-picking niceties on both sides I dislike. Let one instance serve for all.

Whereas in the old Law, The Sacrifices sprinkling the uncleane, sanctified to the purifying of the flesh. Heb. 9.13. Ours s••nctifie to the purifying both of bodies and soules.

Baptismus facit animam pulchram, Deo dilectam, haeredem Dei, & aperit regnum coelorum: Baptisme makes a white soule, beloved of God, the heire of God, and openeth the kingdome of heaven; as the Fathers phrase it. Christ sanctifieth and cleanseth the Church with the washing of water by the word, That he might present it to himselfe a glorious Church, not having spot or wrinkle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or any such thing: no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not inclining to a spot, but that it should be Holy, and without blemish, Ephes. 5.26, 27. Aqua, quae benedicitur, purgat & illu∣minat hominem; The water, which is blessed, doth purge and illuminate man (saith Gregory Nyssen in lib. de Baptismo.) Caro abluitur, ut anima emaculetur; the body is washed, that the soule may be made cleane (saith Tertullian de resur∣rectione carnis.) From whence in all likelihood Augustine tract. 80. in Johannem, propounded that assevering interrogation, unde tanta vis aquae, ut corpus tangat, cor abluat? from whence is that powerfull vertue of water, that the body being touched, the soule is washed? The blessed Sacrament of the Eucharist is more powerfull than over Paschal was. Tertul. de resurrectione carnis, thus, Caro cor∣pore Christi & sanguine veseitur, ut anima de Deo saginetur; our flesh feedeth on the body and blood of Christ, that our soules may be filled, and fatted with God.

Bernard in primo Sermone de coena Domini, pag. 145. Who can quell so fierce raging wilde motions of concupiscence? who can beare the itchings, bitings, or akings of this wound? Beleeve, Gods grace is sufficient for men. And that ye may be secure (saith Saint Bernard) you have the investiture, that is, a new acquist and possession of the Sacrament of the body and blood of Christ. For that Sa∣crament worketh two things in us. Et sensum minuit in minimis, & ingravioribus peccatis tollit omnino consensum: it infeebleth and diminisheth sin in the smallest matters, but in more grievous sins it wholly taketh away our consent.

If any of you find not so sharp motions to anger, envie, luxury, or the like, let him thank the body and blood of our Lord; because the vertue of that Sa∣crament worketh effectually in him: and let him rejoyce that the fowlest ulcer beginneth to heale. I conclude this passage with the memorable words of our Saviour, at the institution of the holy Eucharist, Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. Thus doe the Sacraments of Grace remit, quell, and mortifie sin: whereas the divine Apostle speaking of the Sacraments of the old Law, is expresse, Heb. 10.4. It is not possible that the blood of Goats and Bulls should take away sins.

PAR. 3.

A Third Reason for its Institution, was, to prefigure Christs death, and going out of the world. John 13.1. Jesus knew his houre was come, that he should depart out of the world unto the Father; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut transeat, that he might Passe out of the world, having apparent reference both to the old and new Passeover on the Crosse. All Sacraments of the old Law were figures of the Eucharist.

And they did also finally designe and typifie Christs death. Therefore the blessed Eucharist must needs adumbrate Christs death also. Indeed the Egyptian Passe∣over, by the sprinkling of whose blood the Israelites were freed from the exter∣minating Angel, doth most lively typifie Christ slaine, and his blood delivering us. But the Paschal Lamb, which afterward was yeerely slaine, did more re∣semble the Sacrament of Christs body and blood: and yet both the first, and the succeding yeerely Passeover, may all of them, and each of them, in a true and fitting sence, be said to prefigure, not only the Sacrament of the body and blood of Christ, but the very Crucifixion of our blessed Saviour Jesus Christ.

PAR. 4.

A Fourth Cause of Christ's superinducing of the blessed Eucharist was, to be a remembrance to us of Christs death till he commeth againe: 1 Cor. 11.24. Doe this in remembrance of me: so verse 25. As often as ye eat this bread, and drink this cup, ye doo shew the Lords death till he come, ver. 26.

The Paschall was a memoriall of their deliverance from Egypt, and of their passing the Red-sea, without danger, whilst the Sea stood, as two Christall walls, on the right hand, and the left, and they passed through dry-footed, Exod. 14.22. Againe, when in after times their children were to ask, What mean you by this ser∣vice? Ye shall say, It is the Sacrifice of the Lords Passeover, who passed over the hou∣ses of the children of Israel in Egypt, when he smote the Egyptians, and delivere dour houses, Exod. 12.26. &c.

But the Eucharist is a memoriall of our deliverance from Sin, Hell, and the power of Satan. Therefore so farre as spirituall deliverances are above temporall, as the soules are above the bodies, heaven above earth; so farre doth our holy Eucharist antecede their Paschal, and bringeth with it more certaine fruit, and fuller Grace infused; not only Sealing and Signifying Grace, but Conferring and Exhibiting it by it selfe in the true use.

I urge not this effect so farre, as to exclude Baptisme from working remission of sinnes; nor as if the sacred Sucharist did remit the Same Individuall sinnes which were Before remitted by Baptisme, or as if it did remit sins that never were Repented of. God doth not so much. But the Sacrament of the body and blood of our Lord forgiveth such sins as have beene committed betweene the receiving of Baptisme, and it; and such sins as have overborne us, since our hearty Contri∣tion and Repentance: yea, where sins are perfectly forgiven before the holy Communion; yet doth the Holy Communion Enseale and Ratifie the former remission (if I may so speake) and the Eucharist (in the right use) maketh an Attrite man, a Contrite One; A Contrite man, to be Justified; A Justified man, to be Holy; An Holy man, to be More holy; and the Holiest One, to be more lively, spiritfull, and prompt in religious services, than (I think) he would have beene, if the Sacrament had beene omitted.

Thus I doubt not but if the Thrice-blessed Virgin Mary had received the con∣secrated Eucharist (as in likelihood she did) though she were full of Grace, ac∣cording to the Angels salutation, when she received it; yet it would not have beene uneffectuall to her Good: for she was not so full of Grace, but that shee was still capable of more and greater additaments of Grace.

Many more Reasons there are, why Christ Jesus did superinstitute the bles∣sed Eucharist, destroying and abolishing thereby the old Passeover. I will in∣stance only in some of them: and that very briefly.

PAR. 5.

A Fifth Reason why Christ did institute this Sacrament, was, to unite us to Himselfe, 1 Corinth. 10.16. The cup of blessing, which wee blesse,

is it not the Communion of the blood of Christ? The bread, which we breake, is it not the Communion of the body of Christ? The cup is so necessary, that the Apo∣stle placeth it before the bread.

6. To breed brotherly love, and to unite us to Christ and one to another. For we being many, are One Bread, and One Body; For we are all partakers of that One Bread, 1 Cor. 10.17. Hence floweth that great Article of our Creed; The communion of Saints. Hence is that Sacred Eucharist called Communio, A Communion. John 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

7. To be an antidote against dayly sins. Panem nostrum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Give us this day our daily bread. Here the Eucharist is called Panis supersubstantialis, our supersubstantiall, or Heavenly bread: yea (saith Ambrose) it is called Panis quotidianus, our daily bread, because it is a medicine, and a remedy, against daily sins, de Sacramentis: 5.4.

8. To further our spirituall Life. And therefore it is not only set down nega∣tively. John 6.53. Except ye eat the flesh of the Son of Man, and drink his blood ye have no life in you: but it is further positively averred, I am that bread of Life, ver. 48. and ver. 50. This is that bread which commeth downe from Heaven, that a man may eat thereof, and not dye. And ver. 51. I am the living bread.—The bread that I will give, is my flesh, which I will give for the Life of the World. And most apparently in the 54. ver. who so eateth my flesh, and drinketh my blood, hath aeternall Life. For my flesh is meat indeed, and my blood is drink indeed; ver. 55. and ver. 57. as the Living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me.

Lastly, Cardinall Cusanus Exercitationum; 7. Eucharistia est supremae cha∣ritatis Sacramentum; The blessed Eucharist is the Sacrament of the most hea∣venly gift of charity. When Christ had loved his unto the end, because all the rest did not suffice to perfect Charity, unlesse he gave himselfe for all, of which the Eucharist was the wonderfull mystery: Recipit se in manus suas, & in Sa∣cramento fregit, & distribuit: He taketh himselfe into his own hands, and in the Sacrament brake and distributed himselfe. Like as if bread were alive, and should break and distribute it selfe, that they might live, to whom it was distributed; and it selfe should dye by being distributed; So Christ gave himselfe to us, as if he did so distribute himselfe to us by dying,* 1.1 that he might give life unto us. In the same place he calleth it the Sacrament of Filiation, all doubt being taken away concerning the Filiation of God. For if Bread can passe over into the Son of God, therefore Man may, who is the end of bread. Vide Dionysi. Carthus. in Luc. 22. fol. 258. Much more may be said; but other points draw me to them.

THE PRAYER.

I Am not worthy (O Lord, holy Father) of the least of thy benefits, yea I have deserved that the full vyals of thy heaviest wrath should be powred down upon mee: for I have many wayes offended thee: and after manifold, both vows and endevours to repent; after teares, sighs, groanes; and my contrite heart hath been offered on thy Altar; yet I arknowledge my relapses and recidivations. Good God, let thy goodnesses strive against my wickednesse, and fully overcome it. Cleanse mee, though thou slay mee: and though thou shouldest condemne mee, who wholly trust in thee, yet Sanctify me thy Servant for Iesus Christ his sake my blessed Redeemer. Amen.

Notes

• * 1.1

  Nota.