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

PAR. 5.

THe words of Saint Matthew, and Marke, and S. Paul, do follow after, He gave it to them: And said. S. Luke varieth it thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saying. It is all one in sense.

Here let me tell you, These words, Hee said, or Saying; were not spoken by Christ, nor part of his Consecration: But they are the words of the Evangelists, and Apostles recording and coupling Deeds and Words at Christs Institution. Christs Consecration consisted of Actions and Words: His Actions were, Hee Tooke Bread, Blessed it, Brake it, and Gave it to his Disciples. His words were not these, Saying, or He said; They are the Historicall copulative narrative of the Heavenly Penmen: but his words were only these, This is my Body, and so forth.

Aquinas tertiâ parte, Quaestione 78. Aritic. 1. ad primum, relateth, That

Innocencius the third opined, Christ first perfected the Eucharist by Divine power; and Afterwards expressed the forme which others should follow. But this is ex∣presse against the Evangelists, who say; Christ did blesse it; which was not with∣out some forme of words: yet, in favour of Innocentius, he saith, The words were spoken Opinativè magis, quàm determinativè. Rather by way of Opinion, than of determination.

Others (quoth he) say, the Benediction was made with certaine other words, to us unknown; but he replyeth wisely; This cannot hold, because our Benedi∣ction of Consecration is now perfected by reciting what was then done: (Let me adde, and Said also.) And if it were not done by those words, Then; it would not be done by these words, Now.

A third sort say, Christ spake the words of Consecration twice: Once secret∣ly: the second time openly to instruct others how to do so. But this cannot stand; because the Priest doth consecrate, uttering these words, as publikely spo∣ken by Christ, not in a secret Benediction. Whereupon since the words have no force, but as Recited by Christ, it seemeth Christ consecrated the Eucharist, by manifest uttering of them. More he may reade at large in him, who so pleaseth.

To conclude, he saith not, nor can say, that Christ himselfe pronounced this Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dicens: or this Proposition, Et Dixit, And Said.

It is true, such a Consecration compounded of his Reception of it into his hands, of Benediction, of Fraction, of Distribution, and lastly of the Consecra∣tory and Operatory words themselves, cannot handsomely be registred in parti∣cular, without the Addition, Saying; or And he said: yet this evinceth not, That Christ pronounced those words, or in the consecration needed to pronounce them, but they are only the convenient, if not necessary expressions of the Relators.

Diverse think, that Christ used more words in the Consecration; and among these the learned Franciscus Lucas Burgensis, on Matth. 26.26. Non est verisi∣mile, tam paucis verbis Dominum usum esse, quàm scribunt Evangelistae. It is not likely, that Christ used so few words, as the Evangelists write. Thus far I agree with him; that whether the Benediction were of God, Christ blessing God: or a benediction upon the Elementary materials; or of both (as I judge likeliest:) some other words were used by Christ, not made knowne to us: fit for Christ on such an occasion to speake, not necessary for us to know or speak: Bru∣gensis scarce probably insisteth upon One. Of which hereafter.

Between Christs Offering, and giving the blessed bread to his Disciples, on the one side: and the consummate Consecration, on the other side, Christ held out his hand, and reached the bread, and said (not the words And Said) Take ye, or Take.

Take. Some would Give, but others will not Receive; Thus God would Give much unto Millions of people, if they were willing or prepared to Re∣ceive it. And gifts there are, which come off kindly from the hands of the Donor, yet fall short of the hands of such to whom they were Destined, because they clutch their Fists, & ponunt Obicem, lay a Blocke in the way.

Christ gave the hallowed bread, not in Promise, but in Exhibition: He com∣manded them to Receive it.

When he wished Thomas to thrust his hand into Christs side, John 20.27. it is irreligious to think, that Thomas disobeyed, or refused to do so, though it be not expressed.

That late Writer was a Foole, who said, the Holy Baptist was a foole, for not doing at first, as Christ willed him. God graunt me to be as humble, and as well accepted by Christ, as Saint John was, even when Christ the se∣cond time spake to the Baptist, and over-ruled him to baptize our Saviour. And let the haughty German keep his wisdom to himselfe. The Baptist was wise to Godward; though esteemed a foole by him.

Epictetus said of old: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Every matter hath two Handles. Whereas it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take; because an Handle, and every thing else by which we Receive, and Handle, and Hold a thing, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And because Taking into ones hand, is more proper than to take it into ones mouth; I resolve, Christ put not the blessed Sacrament into their mouths, but into their hands: and they did as they were commanded, that is, Take it: For in the Primitive Church the good Christians received it into their hands.

Tertullian de Coronâ Militis; Eucharistiae sacramentum non de aliorum Manu, quàm praesidentium, sumimus: We give it not one to another, but each of us ta∣keth it from the hand of him who is set over us. And into their hands did they take it at first (as Maldonate confesseth.) And the story in Cyprians booke de Lapsis, pag. 284. proveth. For one who tooke the blessed Sacrament unwor∣thily, Cinerem ferre se apertis manibus invênit, found embers in stead of it, in his hands, and was not able to handle it, or eate it.

When Christ said, Take, Eate, the taking was with the hand; as the eating was by the mouth; and if the Apostles had Taken it from Christs hands imme∣diately into their mouths, this one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eate, would have served for all: and Christ had had no need to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take. For, from bidding them Eate, floweth this sequell necessarily, that they were to receive it into their mouths: since otherwise they could not eate. Therefore the two words, Acci∣pite, Manducate, are two diverse commandements to be performed by two distinct instruments, of Hand and Mouth. Nor otherwise to be lawfully administred (as I judge) unlesse to such as are too weake and sicke to receive it with their hands; or have lost the use of their hands; or have no hands at all: Which cases sometimes have, and sometimes againe may fall out; and then the hallow∣ed food may be put into the mouths of the Recipients; Otherwise, not. For Christ did both practise it, and command his Church to doe the like. Doe This, This, as well as the other things. And therefore the delivery of the heavenly Manna into the hands of the Communicants, is necessary, except in the before excepted cases.

Indeed we are not bound to doe whatsoever Christ did at the First celebrati∣on; For he did it at night, and but to a few, and with unleavened bread, which are left at liberty to us. But we are bound to follow whatsoever he both did and commanded: as he did in this point. For he both Tooke the bread into his hands, and bidding them Take it, he put the consecrated bread into their hands: and charged them to doe after the same manner.

And if we goe to Reason, The washed hands and lips are as cleane, as the in∣side of the mouth: and therefore it may be put into their hands, as well as into their mouths. Let humane discourse give way to Authority.

Tertulliane de Idololatria, cap. 7. saith, they did Manus admovere corpori Do∣mini; put forth their hands to receive the body of our Lord.

The Tripartite History, 9.30. How wilt thou hold out thy hands, from which unjust blood yet droppeth? How wilt thou take with such hands the ho∣ly body of our Lord? Chrysostome in his third Homily to the Ephesians; How wilt thou appeare before the Tribunall seat of Christ, who with uncleane hands and lips darest touch Christs body?

Cyprian de Lapsis, pag. 281. speaketh of some, who offered violence to the bo∣dy and blood of Christ: and then sinned more with hands and mouths against the Lord, than when they denied the Lord. And pag. 283. he instanceth in a sacrilegious wretch, who was angry with the Priest, because the Priest would not suffer him presently with defiled hands to Take the body of Christ; or with polluted mouth to drinke his blood.

Tertullian in lib. de Idololatria, Faulting such as promoted the makers of Idols, to the Orders of Priests, or Deacons, cryeth out; Proh scelus! O abhomina∣tion! The Jewes Once laid hands on Christ; these Daily offer violence to his

body, by unworthy Giving and Taking of it. O manus praecidendae! O hands worthy to be cut off!

Yea, the very Schismaticks in old time divided not themselves from the usance of the Church in this specialtie. For Augustine, Tom. 7. contra literas Petiliani, 2.23. pag. 22. saith to Petilian, and his adherents, I doe instance, and make rehearfall unto you of a man who lived with you—into whose hands yee placed, or put the Eucharist. Ruffinus Ecclesiastica Historiae 6.33. saith of Novatus, or Novatianus; That when he divided the Sacrament to the people, he held the Hands of the Receivers, till he made them sweare by what they held in their Hands, and then they did Sumere. They did accipere manu; Sume∣mere ore: Tooke it with their Hand; and received it with their Mouth: And I doubt not, but these holy ancient Fathers followed Christs celebration, in such things as he commanded.

When they did Reserve the Sacrament, and carry it to their houses, I hope they tooke it not into their Mouths, they carried it not in their Mouths, but tooke it in their Hands.

Accepto corpore Domini, & reservato, saith Tertullian in the end of his booke de Oratione. It was first received (and this was not within their Mouths) but with their Hands. If it had beene in their Mouths, it was not so fit to be Reser∣ved. And how vaine had it beene, to take it out of their Mouths, and to reserve it to that end, that they might put it another time into their owne Mouthes? or into other folkes Mouthes either? If you plead, it was reserved for the sicke; Gregorius Nazianzenus Oratione 11. in laudem Gorgoniae, saith; If Gorgonia's Hand treasured up any part of the Antitypes of Christs honoured body and blood, shee bedewed it, or mingled it with her teares. The word (If) not be∣tokening any doubt, but implying a certainty, that sometimes shee did weepe over the consecrated mysteries, which her Hand had Reserved. The word If, being taken for When. So it is used, 1 King. 8.46. If they sinne against thee, for there is no man that sinneth not. I conclude with the binding Rubrick of out Ly∣turgy, that the Priests, or Priest, must deliver the Communion to the people in their Hands, Kneeling.

Maldonate on Matth. 26. confesseth it: further proofe needed not. Yet was Maldonate too blame to say, The same Church with better Counsell begins to give the Sacrament not into their hands, but into their mouthes: because there was both more reverence, and lesse danger. To call that better Counsell which varied from Christs Institution, I like not. Nor doth Maldonats similitude hold. For, if the Churches are the Eucharist fasting, varying from Christ; yet they had Apostolicall Authority to guide them, which the Handlesse and Mouthlesse Receivers wanted.

Some Reject things really Given, and Tendred. Matth. 7.9 Yee Reject the Commandements of God. Jeremy 8.9. Some rejected the Word of the Lord. Luke 7.30. The Pharisees and Lawyers rejected the Counsell of God against themselves. 1 Samuel 10.19. The Israelites rejected their God. Is not in those words included a plaine offer, and withall a Not-accepting of the Tendry?

Remarkably is it said, Joh. 12.48. He that rejecteth me, and receiveth-not my words, the same Word shall judge him at the last day. Rejecting, is expounded by Not-receiving, if it signifie not worse also.

So some Refused to heare Gods Word, Jeremy 13.10. Ammon refused to eate, 2 Sam. 13.9. though the cakes were powred out before him. Elishah though he was urged to take a gift, yet refused, 2 Kings 5.16.

Yet for all this, I cannot think, but when Christ said to his Disciples, Take; they did Take it: and when he said, Eate; they did Eate. For it argueth Obe∣dience to their Master: and their conformity, to partake of the mysteries of Christ.