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

PAR. 2.

THat when the people Kneele, the Minister is to deliver the Communion in both kinds into the hands of them, is as cleare.

Maximus a great enemy of the Monothelites, saith, All men that will Com∣municate, must first wash their hands, that with a pure mind, and neat conscience they may receive the Sacrament. Likewise let the Women bring cleane Linnen, that they may receive Christs body. Baronius, Tom. 1. Anno. 5. Numero 148. ob∣serveth, men might take it into their bare hands. Women might not take it but in Linnen, which was called Dominicale.

Hence first the nicity of former times, may be questioned, Why the Women were to receive it in pure linnen, and white: but the Men into their bare hands? Have not the Women as cleane and white hands as Men? If the Womens hands

were unworthy to receive it, how are the Mens hands more worthy? If linnen be to cover, or adorne the Womens hands: Why will not such an ornament befit Mens hands also?

In the sixt Synod, Canone 3. celebrated Anno Domini 681. there seemes to be a Plea against that custome. We do not admit those who make receptacles of gold, or of other matter, to receive, in stead of their hands, the Divine mysteries; for they prefer the livelesse subject matter before the Image of God. If any do so, let both the Administrant, and the Communicant be separated.

Again, it is the fashion both for Men and Women, to receive the sacred Bread from the hands of the Minister, some with the thumb and one finger; some with the thumb and two fingers: and this is not sinfull, nor to be condemned in it selfe, as it may be carefully delivered and received. But if any crumb or particle fall to the ground, it is a greater sin, than people imagine. Tertullian took it very grievously, when any such thing was. Origen accounteth it a sin, and a great sin, & told the people they did well to think so of such as let any part fall to the ground.

The words are; Tom. 1. p. 102. in Eusebius, Episcopius his edition. Nostis qui divinis mysteriis interesse consuevistis, quomodo cùm suscipitis Corpus Christi, cum omni cau∣telâ, & veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris ali∣quid dilabatur. Reos enim vos creditis, & rectè creditis si quid inde per negligentiam de∣cidat. Circa Corpus Christi conservandum (magnâ) utimini cautelâ, & recte utimini. You who are usually present at Divine services, do know, with what warinesse, and reverence you preserve the Body of Christ when you receive the same; least by chance some small parcell or crumb of the Consecrated gift, should slip out from between your fingers, and fall to the ground. For you do beleeve, and right∣ly beleeve, that you are guilty of the Body of Christ, if any part or parcell thereof should through your negligence fall to the ground. And therefore you do use, and rightly use, a great deale of cautelousnesse in the preservation of the Body of Christ.

Pope Pius the first, who lived in the dayes of Justin Martyr, between 100, and 200 yeares after Christ, punished those by whose negligence any of the Lords Blood did fall upon the ground or Altar: The like we imagine of the sacred Body.

Sanctificatis ergo oculis tam sancti corporis contactu, communica: Cave, ne quid ex∣cidat tibi. The very eyes being sanctified by the touching of so holy a Body: re∣ceive the blessed Eucharist; but take heed, that no part of it fall from thee, saith Cyril of Hierusalem.

Baronius, Tom. 1. anno 75. Numero 146, saith, that when they took the Eucha∣rist in former times, certaine little Tables were set before the Communicants; as now (saith he) we hold Linnen cloths before the Receivers.

And all this was done, and is done out of doubt, least any particle should fall to the Ground.

Indeed, there is more danger in the nice receiving with the thumb, and a finger or two; for the Bread is made of many cornes, and every corne yeelds such mealy stuffe, as may easily by breaking, or in the acts of delivery, and receiving, moul∣der into crumbs, and fall down: There is much more care to be had of the keeping whole of such mouldring soft food, than if silver, gold, or pretious stones (from which nothing can drop away) were to be consigned over, or delivered to others. Nor is there danger in the fall of them; But danger there is in the fall of the Consecrated Bread.

Wherefore I doubt not, but as the words of the Liturgy command not, to put the holy bread into the peoples fingers, or between their thumb and fingers, but into their hands; so the meaning is, it ought to be delivered into the palmes of their hands, as a safer receite, and as a safer conveyer unto their mouths, than the use of thumb and fingers.

Tertullian de Oratione, cap. 11. Nos non Attollimus tantùm (manus) sed etiam expandimus, & Dominicâ passions modulantes & ••rantes confitemur Christo. When

we pray, we do not only lift up our hands, but we spread them abroad like to the Crosse, conforming our selves to the Passion of our Lord. For (say I) his hands were stretched out. But this was done in private prayers. In publick prayers, they lifted them up but a little way; as before I noted out of Tertullian.

Johan. Damasc. Orthodoxae Fidei 4.14. Accedamus ei desiderio ardenti: Manus in crucis modum formantes, crucisixi corpus suscipiamus: & apponentes oculos, & labra, & frontem, divinum carbonem concipiamus. Let us come to the Sacrament with an earnest desire; And framing our hands like to a crosse, let us receive the body of Christ crucified; and laying our foreheads, eyes, and lips nigh to it, conceive it as a divine coale to burne our sins. To conclude, in my opinion, the left hand bearing up the right, and especially in some Paraliticks, one hand had need to stablish another, and both crossing about the wrists, and the palme of the right hand being upward, and open, at the receiving of the bread, the blessed Sacra∣ment of Christs body may be received; But at the taking of the Cup, there is no need, or cause that the palme should be upright; yea it cannot be so with conve∣niency; and this doth no way enterfeere with Damasc••n, or our Lyturgy; and let the Christian heart judge, if this be not the safer way. And thus, for ought that I can object to the contrary, the Apostles themselves might receive the Sacra∣ment, and perhaps did.

I was overjoyed when I found this proofe following, agreeing both to my pra∣ctise, and opinion.

Cyrillus Hierosolymit. in Mystag. 5. Come not to the Communion with the palmes of thy hands spread all abroad, nor thy fingers severed, and open: but putting the left hand under thy right, to settle and establish it, in the hollow of thy hand receive the Body of Christ.

I will not say that any other course of taking is sinfull: but I have spoken my opinion for the Conveniency. The liberty granted by Christ, is not to be curbed, or Ephorized by us. But let us take heed least our liberty grow to licentiousnesse, or that we love singular irregularity.

For, if one should receive the blessed Sacrament sitting, or leaning on his elbow, or halfe-sitting, halfe-kneeling, or looking on the one side, or smiling, or using unseemly motion, though those Gestures be not in singled particularities forbid: yet they are a profanation of the Lords Supper; as being forbidden in the Gene∣rall Rules.

• First, That comeliest, and devoutest Gesture be used in holiest matters. San∣cta sanctè.
• Secondly, Let all things be done to edifying, 1 Cor. 14.26.
• Thirdly, Let all things be done in order, vers. 4. The rest will I set in order, when I come, saith S. Paul, 1 Cor. 11.34.
• Fourthly, Rom. 14.17. The Kingdome of God is not in meats, nor drinks: but righteousnesse and peace, and joy in the holy Ghost: For he that in these things ser∣veth Christ, is acceptable to God, and approved by men; let us therefore follow after the things, which make for peace, as there followeth.
• Fiftly, Let all things be done decently, 1 Cor. 14.40. A comelinesse is commen∣ded, Ecclesiastes 5.18. 1 Cor. 11.13. It is comely that a women pray unto God un∣covered: Comelinesse is taught by nature, as it there followeth.
• Sixtly, The meetings in sacred convocations are for good, nor for evill. We are come together for the better, not for the worse. And the contrary is reproved by Saint Paul, 1 Cor. 11.17.
• Lastly, God ruleth things Inferior, by Superior; things farther off, by things nearer to him. The people must not prescribe to the Magistrates, nor to them∣selves Laws, in things indifferent; but the Governors, and Pastors to the People.

Whosoever therefore at the receiving of the blessed Eucharist, doth any thing misbeseemingly, sinneth against these, or some of these Rules, and so sinneth a∣gainst Christ.

I proved before, that at the holy Receiving, a prayer is preparatory, and made for every one of us. And as the Minister devoutly prayeth, doth not thy heart say Amen? and is not Amen truly explaned and enlarged thus; O Lord, I con∣fesse, this is thy Body, this is thy Blood, yea it is thine own Selfe which thou vouchsafest unto me, and I do now Receive: Oh preserve my body and soule un∣to everlasting life; I eat in remembrance that thy Body was broken, and that thou dyedst for me: I drink in remembrance that thy Blood was shed and pow∣red out for me. Lord, I am thankfull, and I feed on thee in my heart by Faith. Lord, I beleeve, pardon my wandring thoughts: unite me unto thee: make me from henceforth holy, and conformable to thy selfe, and let this spirituall food strengthen me in the way to Heaven. To conclude in the Divine M. Hookers words; Oh my God, thou art True. Oh my Soule, thou art blessed.

He who useth not these, or some of these, or the like faithfull thankfull precatory ejaculations, both at the instant act of receiving of the sacred Communion, and presently after, yea and whilst the Minister is praying for him, he hath an obdu∣rate heart, he discerneth not the Lords Body, but eateth and drinketh his owne damnation. Now, Reader, judge again, if a man will not kneele when the Mi∣nister prayeth for him, and that openly? If he will not kneele, when he powreth out his hearty prayers unto God, whether he sinneth not haynously? Certainly, God condemneth his foolish obstinacy; and so I passe to another point.