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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

our Saviour Jesus Christ But Alas the contrary is too true and this crime tho' a thousand times greater yet is much more common amongst Christians then that of Paricide They have an horror and with good reason to deprive those of breath from whom they receiv'd their life yet they are not apprehensive to Murder and Crucifie again as much as in them lies our Saviour Christ by receiving him into an impure perfidious Breast Nature hath imprinted in them a profound and lasting respect for those from whom they have received only a Mortal and fading life But they easily forget the Reverence they owe to Jesus Christ notwithstanding he nourisheth them with his own substance his pretious Blood and offers them by his presence a Spiritual and immortal and a pledge of everlasting life O God Theotime is it possible then that there should be found Souls capable of so black a deed so horrible a Crime Surely they are only those who either have no Faith or such as have never considered the enormity of the Sin who can commit it for he must surpass the very Devils in malice who falls into such a Sin if he have but the least knowledge how grievous and great it is and what dreadfull consequences do follow from it Two points I therefore design to discourse of in this place I will set forth the enormity of this Sin from three heads 1. From that remarkable saying of our Lord himself Mat. 7.6 Do not give that which is Holy unto Dogs If it be a great Sacrilege to give to Dogs things consecrated to God what Crime must it needs be to give the Holy of Holies unto a Soul an enemy of God more impure and filthy then the very Dogs and what Sin must it be in those to receive the Body of our Lord who being no better then Dogs as it is said in the Apocalypse and under this notion excluded from the Sanctuary Foris canes impudici yet have the impudence to eat the Bread of Children the Bread of the very Angels themselves Ecce panis Angelorum vere panis filioram non mittendus canibus 2. From that so famed Doctrine and signal admonition of St. Paul 1. Cor. 11.27 Whosoever ones the Bread and drinks the Chalice of our Lord unworthily shall be guilty of the Body and Blood of our Lord. This Sentence is a Thunder which ought to terrify all those who are so miserably unfortumate as to Communicate in Mortal Sin For he saith they are guilty of the Body and Blood of the Son of God that is they despise and treat in juriously this adorable Body and Blood whilst they receive it in a profane place in the Temple of Satan in a Soul polluted with Mortal Sin. It is particularly verified in this occasion what St. Paul relates elsewhere Heb. 6.6 this is to Crucisy Jesus Christ again to scoff at him to trample him under ones feet and contemn his Blood in that very action by which one ought to sanctify his holy name Can we think of these things without trembling and horror We never call to mind without a certain horror and eversion the inhumane methods the Jews and Soldiets a sed against our Saviour Jesus Christ in the time of his bitter Passion and can we be so insensible in our own case as not to detest those affronts we offer him even worse then the Jews did whilst we unworthily receive him For besides that they Luo. 23.34 knew not what they did we know and confess him to be the Son of God whom we offend St. Chrisostome explaining these words of St. Paul. 1. Cor. 11. Whosoever shall eat the Bread or drink the Cup of our Lord unworthily shall be guilty of the Body and Blood of our Lord. Why so suith this Holy Father hom 27. and his answer is because he hath spilt the Blood and by that action he hath not offered a Sacrifice but committed a Murther for he who approaches unworthily to this Divine Table and receives no Fruit from thence resembles them who formerly pierced the Body of our Lord not to drink but to shed his Blood. And hom 60. Consider saith he what just Indignation you conceive against him who betrayed Jesus Christ and against those who Crucified him therefore consider lest you also be equally culpable and guilty of the Body and Blood of the Son of God. It is true they kill'd his most Sacred Body but you after so many and so often repeated benefits bestowed upon you receive him into an unclean and polluted Soul. St. Cyprian before him had said that unworthy Communicants offer Violence to the Body of Jesus Christ and that this sin is a more grievous offence in the sight of God then it is for a Christian to abjure him in the presence of Infidels The Third from hence which you ought never to forget that the sin of an unworthy Communion is the sin of Judas It was he who first committed it and those who fall into it since imitate his Example and become his Disciples They receive him as he did in a Criminall and guilty Soul They betray him not indeed to the Jews but which is worse to the Devil who inhabits in them What punishment ought they not to dread from such an Enormous Crime Ought they not to remember how that perfidious Apostle was immediately possessed by the Devil in the moment that be received Jesus Christ for since they imitate him in his Sin they cannot avoid being partaker of his punishment as we are about to shew you The dammages which follow from an unworthy Communion SUch a mischievous cause cannot but produce most fatal effects The death of the Soul which infallibly it brings with it is the first evil which follows from it Mors est malis vita bonis This death is an encrease or extension of that other wherein the Soul lay buried before by the Sin in which he receiv'd the Sacrament It is a further banishment from the grace of God and a further disheartning and exposing her to the Power of Satan From this Death follow other most dismal lamentable effects as the fall into new Sins the blindness of Spirit the encrease of vices and passions which makes a Soul to groan under the Yoke of her Captivity and hinder her from returning again to God by true Repentance The Prophet hath comprised these effects in few words Psalm 68.23 when speaking against the enemies of Jesus Christ he prays to God that their Table may prove a snare to them and an occasion of scandal That they may become blind so that they may not see their own good That they may always stoop under the Yoke of a miserable Servitude If those who persecuted Jesus Christ without knowing him are punished so severely what ought not Christians to expect when they treat him so ill in his own Person whom they know Histories are full of examples of divers punishments which God hath laid upon this so detestabie a

Assertion or Tenet of our Faith which doth not require to be well and distinctly understood and for this reason I shall explain every one of them in order as they lie First then we believe that it is a Sacrament that is a visible sign of invisible grace instituted by God for our sanctification Secondly we believe that this Sacrament contains really Jesus Christ all whole and entire that is his Body and Blood his Soul and Divinity Thirdly that under the Species in the Sacrament there remains nothing of the substance but only the appearance of Bread and Wine both substances being truly changed into the Body and Blood of the Son of God so that what we see of Bread and Wine as bigness figure colour smell taste c. are only the accidents and the outward and sensible appearance of Bread and Wine Fourthly that it is He God by his Almighty Power who works this wonderfull change by vertue of the words of Consecration This is my Body this is my Blood in that very moment in which the Priest in the Person of Jesus Christ makes an end of the pronunciation of them Fifthly That in vertue of these Divine words the Body of the Son of God becomes really present under the species of Bread not by it self or all alone but together with his Blood his Soul and Divinity and his Blood also under the species of Wine not singly by it self but accompanied with his Body his Soul and his Divinity with this difference that the Body becomes present there under the species of Bread precisely and directly by the vertue and signification of the words and the rest that is to say the Blood Soul and Divinity are there by concomitance only and by a necessary consequence because the Son of God being alive and the Divinity always inseparably united to his Humanity wheresoever his Body is there also is his Blood his Soul and his Divinity The same is to be said of his Blood which becomes present under the species of Wine directly by the signification of the words and his Body his Soul and his Divinity are also there by a necessary sequel and concomitance Sixthly That Jesus Christ continues whole and entire under the species of Bread and Wine in a Spiritual manner that is without his Quantity and natural extension after the manner of a Spirit that is whole in the whole Host and whole in every part of the Host so that he is there invisible indivisible and impassible And therefore when the Host is divided the Son of God is not divided nor broken but he continues entire in each small particle of the Host as he was before the division in the whole and he who receives any tho' the least part of the Host receives Jesus Christ whole and entire as much as if he had received the whole ARTICLE II. Of the Wonders which occurr in this Sacrament MAny and almost innumerable are the Wonders and Miracles which God works by his Almighty Power in this great Mystery whereof seven are more remarkable The First is that the Son of God in that very moment the words are pronounced becomes really present in the Eucharist and without departing from Heaven where he still remains his Body becomes truly present in the Sacred Host where before the Consecration it never was The Second which follows from the First is that the Body of the Son of God is at one and the same time truly in many places and in as many as there are Consecrated Hosts The Third is this admirable change of the substance of Bread and Wine into the substance of the Body and Blood of the Son of God so that at the moment of Consecration the Bread is no more Bread and the Wine is no more Wine Before Consecration saith St. Ambrose l. 4. de Sacram c. 4. the Bread is Bread after Consecration of Bread it becomes the Body of Christ The Fourth Miracle is that the accidents of Bread and Wine after the Consecration subsist separate from their proper substance which 'till then sustained them God by his Omnipotence preserving them thus in being The Fifth is that the Body of the Son of God is all whole entire and perfect in the Host yet without taking up any place as other Bodies do but after a Spiritual manner so that it is whole and totally entire in the whole Host and also whole and totally entire in each part of every Host after the manner of Spiritual things as for example the Soul which is all whole and entire in the whole and all whole and entire in every part of the Body from whence it follows of necessity that the body of the Son of God is as entire under the least as under the greatest part of the Host and he who receives but one part of the Host receives as much as he who receives the whole The Sixth which follows from the former that tho' the Host be divided or broken into many Parts the Body of the Son of God is neither divided nor broken because being Indivisible he continues in each part as he was before The Seventh is when the Host is consummated the Body of the Son of God is not consummated nor corrupted that altogether divine Body being incapable of any alteration what happens to it in that moment is only this it leaves or ceaseth to be in the Sacrament when the accidents of Bread or Wine are Corrupted and cease to be any longer the Accidents of Bread and Wine All these and innumerable other wonders with which this Sacrament abounds and which it is impossible to relate much more to comprehend oblige us to look upon it as an Abridgment of all the wonderfull effects of the Almighty Power according to that of David Psalm 110.4 where so long before by a Prophetick Spirit he foretold that God as a speciall token of his Mercy had made an abridgment of his Marvells in giving Meat to them that fear him and to behold it as the most endearing pledge which our Redeemer as the Council of Trent hath it Sess 13. c. 2. being ready to depart from this World to his Father summing up as we may say all the riches of his divine love to men most liberally bestowed upon us ARTICLE III. Of the Effects of the Holy Eucharist FRom what hath been said it is easy to judge of the great effects this Sacrament is capable and ordain'd to produce in the Soul of every receiver For as God hath wrought all these so immense and so incomprehensible wonders for our sakes it must needs be that they were design'd to work in us most powerfull effects of his Grace The Son of God by his infinite wisdom hath comprised them all in one word saying Jo. 6.56 that his flesh is meat indeed and his blood is drink indeed and that he who eateth his body and drinks his blood remains in him and he Jesus interchangeably remains in him who eats him From these divine

Heaven taking his pleasure in this Life should love his Inn better then his own House 4. This Hope makes the Just Man labour for his Salvation and becoming daily better and better render himself worthy of his heavenly vocation as St. John saith 1 Jo. 3.3 Every one who hath this hope in God doth Sanctify himself as God is holy This hope gives him strength to conquer all difficulties and wings to fly in the way of Gods commandments as the Prophet Isay 40.31 speaks They who hope in God says he shall change their strength that is receive a new force they shall have wings as an Angel they shall run with ease they shall travel without failing by the way 5ly This same Hope encourageth us in temptations it gives us strength to encounter them For what greater encouragement can there be in these occasions then to know that God is with us that he assists us in the fight and gives us strength to overcome and that he hath prepared an eternal reward for those that conquer He whose heart is replenished with Hope doth he not say with David whensoever he is tempted Ps 22.4 O my God I will not be afraid of any harm being thou art with me Ps 26.1 Our Lord is my light and my Salvation whom should I fear v. 3. If war shall be rais'd against me I will hope in him Ps 7.1 O Lord I hope in thee save me and deliver me from all my persecutors For this reason St. Paul 1. Thes 5.8 calls hope the Helmet of Christians Take says he for thy helmet the hope of Salvation For as a head-peice it preserves us from the blows of the enemy and the mortall wounds which he endeavours to give us In fine Hope guards us excellently well and is of infinite use in afflictions of which this mortall life is full Herein it is that we find our refuge our comfort and our strength when we consider with attention that these miseries cannot last always they will have an end and will be followed with an eternall joy if we suffer them with patience as it is but fit and just we should And when we ponder well upon those excellent words of St. Paul 2. Cor 4.17 wherein he assures us That the momentary and light afflictions which we at present endure work exceedingly above measure a weight of unconceivable glory and happiness which shall never end It is then when after the example of this glorious Apostle we shall rejoyce and esteem our selves happy in our afflictions being assured of this truth wherein he affirms Rom. 5.3 that Affliction causeth Patience Patience trys our strength this tryall confirms our Hopes and Hope will never confound us so as to permit our expectations to be frustrate Wherefore the same Apostle says Heb. 6.19 That this holy hope is to Christians that which the anchor is to a Ship which keeps it secure and steady amidst the tempestuous waves and preserves it against the violence of the winds O holy Virtue what blessings by thy means accrue unto us did we but fall into the account and know them Endeavour Theotime to make thy self master in an happy hour of this great virtue and to practise it with advantage to thy Soul and to this effect peruse carefully and with attention this little we shall say upon this Subject ARTICLE V. That the Blessed Sacrament of the Eucharist is of great use to fortify and augment Hope the Virtue in us GOD endowed us with this Virtue when first he justified us in Baptism where we received Sanctifying Grace with the gifts of Faith Hope and Charity and other Christian Virtues It is encreased I confess together with the other Virtues by the frequent acts which we elicite and by good works which we perform in the State of Grace but it is also certain that it receives much strength and wonderfull growth by the most Blessed Sacrament of the Eucharist which may easily be evinced from the two things which as is above said are the object of Hope viz. Grace in this Life and in the next the Glory as well of Body as of Soul. As for Glory there is not any thing that confirms us more in the Hope of it then this Divine Sacrament wherein we receive the very Person himself the possession of whom compleats all our glory and our happiness for what greater security can we have that we shall one day enjoy God himself then by this bounty he hath shewed in communicating himself unto us in this life Could he afford us a more secure pledge then he himself is to which he hath also vouchsafed to add the assurance of his word saying Jo. 6.58 that he who eateth this bread shall live for ever And for the glory of the body it is no less confirmed unto us by this Sacrament being the Son of God hath told us Ibid 56. that he who eateth his body and drinketh his blood shall have life Everlasting and that he will raise him again at the last day And in effect the Fathers of the Church have often proved the Resurrection from the holy Eucharist and they have held that the life-giving flesh of Jesus Christ as they have frequently called it hath a particular vertue to raise from death to life those bodies it shall touch and conserve them to immortality much more efficaciously then the bones of Elizeus had vertue by their touch to raise a dead man to life This truth is no less certain in respect of grace For if we consider habituall or Sanctifying grace this divine Sacrament is a powerfull means to conserve it as also to increase it in the Soul in an high degree as often as we shall worthyly receive it And as for actuall graces which are as we said so many helps illuminations good and pious motions which the divine goodness hath bestowed upon us for the conservation of his grace and with which he inspires us that we may avoid evil and employ our selves totally in good so many protections which he affords us in the time when our Salvation is in danger it is questionless to this Sacrament that we owe the greatest part thereof as we clearly made out Part 1. Chap. 3. Art. 3. The reason is evident because this Sacrament containing as it really and truly doth Jesus Christ who is the Author and source of all Blessings it cannot be but that it must needs communicate them in abundance to those who worthily receive it If by the other Sacraments we are enrich'd with so many Graces by the only vertue which the Son of God hath granted to them how many more may we in reason expect from this where the same Son of God is present not only by some communication of his vertue but by himself in Person God once gave Manna to the Israelites and he sustained them therewith for the full space of forty years the time which their Pilgrimage towards the land of Promise endur'd in the Desert This Manna fell

esteem themselves happy in his company and above all they take it for a peculiar honour that they are admitted to eat at his Table What shame is it then for Christians so to neglect so great a treasure and so nigh at hand to be just at the Spring-head of Divine Graces and not esteem them to remain in the death of Sin when the Fountain of Life is at their disposal Ezech. 33.11 quare moriemini domus Israel and why do you deliver your selves to death O house of Israel O Christians amongst whom God hath chose his habitation upon earth why do you suffer your selves thus to dye having the author of Life so near you who invites you to come and threatens you if you do not accept his invitation Crying out to you in a loud voice John 6.54 unless ye eat my Body and drink my Blood you shall have no life in you Adding that he who eateth me shall live for my sake After such threats if we do not come and so great assurance if we do what can we alledge before the divine Tribunall at the day of judgment if still we are at a distance from him from God the Fountain of life and continue still companions to the enemy of mankind in the state of death and Sin and this because we are unwilling so to live that frequently we may partake of this living and life-giving bread Call to mind the feast in the parable Luc. 14. where the Master of the house shewed so much anger and indignation against those who refused to come after they had been so solemnly invited They excused themselves the best they could some with their affairs others with their pleasures one said he was obliged to go to his country house another that he went to try the Oxen he had bought and the third that he was taken up and employed about his marriage but not any of these excuses were admitted they were all rejected as frivolous pleas and therefore themselves for framing them were all judged worthy to be not only then but ever after excluded from that Banquet And this is the method which God shall use towards Christians who refrain from the Sacraments upon the vain pretences which usually they form to themselves for all their excuses shall be rejected and themselves punished as in in the Parable we have seen To those who shall excuse themselves with the affairs and employments of the world it shall be answer'd that there is no concern of such importance as that of their Salvation which therefore they ought to prefer before all other things And they shall be reproached with this that they have prefer'd their temporal concerns before their eternal happiness and made more account of the possessions of this world then of the grace of God. To those who shall excuse themselves with the indispositions of their Soul saying that they have not that virtue which is required for frequent Communion One may reply that their excuse is but too true yet it is a very bad one for that it is their duty so to live that they may Communicate dayly and to use all imaginable industry to render themselves capable thereof Lastly we shall find that there is no other cause why people communicate but seldom besides their sloath their indevotion and fear lest if they should frequent the Sacraments thereby they shou'd be obliged to live holily and in a word a will or a tacit resolution not to amend their lives but to remain in their Sins their Pleasures their Covetuousness Ambition and in all their irregular affections O Theotime avoid this great misfortune this fault so generall and yet so common amongst Christians who slight in this manner their Salvation and the great advantages which by the goodness Mercy of God are presented to them Learn in time to set a great value on them to advantage your self from thence approaching frequently to these divine mysteries instituted by God the means for your Salvation Begin this exercise from your youth and continue it thence-forward all your life that you may perform it dayly better and better and oftener approach to the Holy Table of Communion and receive our Lord. ARTICLE XI When and how often we ought to Communicate THe time which you ought most commonly to observe in your communion is that of every month so that you should not exceed that time without giving your Soul the opportunity to partake of this divine nourishment of the holy Eucharist It is very hard for you to stay so long without having a considerable want of help to resist the temptations of your Ghostly enemy or repress the passions which spring from your age and the heat of blood You have need of strength whereby you may be able to withstand the Devil as also of a good preservative against your self The one and the other you shall find in the holy communion wherefore it is fit you have recourse unto it according to the proportion of the necessity you find that you have thereof Beside it is necessary that you grow up and encrease in the fear of God and in all Christian virtues Faith Hope Charity Humility Temperance Modesty and the rest Which you can never do if you Communicate but seldom Take this then for a general rule that regularly speaking you Communicate once a month and oftener upon either of these occasions 1st When there happens any Solemn feast as of our Lord or of the Blessed Virgin which you should never let pass without receiving the Blessed Sacrament both because you should honour the Feast by this Sacred action as also make your self worthy to partake of the graces which God more liberally distributes in respect of the united prayers of the faithfull on those days The 2d is when you perceive in your self any considerable want thereof as when you are assaulted with more violent or more frequent temptations for then you must have recourse to this remedy to strengthen you least you fall into mortall Sin. And if by misfortune it have so happen'd that you are already faln therein for want of due foresight of the fall which easily happens not only to young people but to many others by reason they are not sensible of the evil before it be faln upon them in this case Theotime take care to confess your self forthwith And as for Communion take the advice of your Ghostly father whether it be to receive that day if he find you suffiently disposed or to defer it some days longer during which time you may prepare your self for it by doing penance for your Sins and deploring in the presence of God the misery which hath befaln you Behold what you are to observe concerning the time of Communion whilst yet you are young When you shall be more advanc'd in age in judgment and in the love of God you may Communicate more frequently still according to the counsell you shall receive in that point supposing you have a good guide