The spiritual guide which disintangles the soul, and brings it by the inward way, to the getting of perfect contemplation, and the rich treasure of internal peace. / Written by Dr. Michael de Molinos, priest : with a short treatise concerning daily communion, by the same author. Translated from the Italian copy, printed at Venice, 1685.

A Short TREATISE Concerning Daily Communion.

CHAP. I. No Minister ought to keep a faithful Person from the Communion, that does desire and ask it, whilst he doth not know his Con∣science defiled with mortal Sin.

THE Council of Trent, treating of the Preparation which Priests and Lay∣men ought to make for the worthy Receiving of the Holy Eucharist, hath these following words, (Sess. 13. Cap. 17.) The Custom of the Church makes it clear, that Examination and Proof is necessary in order to the Communion; that no man, knowing him∣self guilty of mortal Sin, though he may seem

Contrite to himself, come to the Sacrament, un∣less he have before been at Sacramental Confes∣sion. Which comprehends all Christians, and even Priests, who are bound by their Office to Celebrate it: from whence 'tis clearly to be in∣ferred, that the Council makes no other disposi∣tion necessary for the Communicating of Lay∣men, and the Priest's saying Mass, than not to have any mortal Sin. Why then should the Ministers be a hindrance to those which have that disposition?

The Ministers will not say that their Autho∣rity is greater than that of the Council; nor that they are more Learned than all those Fa∣thers of the Church that came to it; nor will they say, less, that they have a greater light from God, than that which he then communicated to his Spouse, the Church: Therefore the Mini∣sters ought not to require a greater disposition, than being without mortal Sin, whilst the Coun∣cil requires no more.

Either the Ministers and Priests, which say Mass daily, have this Holiness and Perfection themselves, which they require in Laymen, or else they have it not: they will not say they have it, because it would then be pride in 'em: If they have it not, and yet Celebrate Mass e∣very day, why do they require it from Laymen, in order to the granting 'em the Communion daily? 'Tis good to advise 'em to this Perfe∣ction, but if they should not have it, it will not be reasonable to deprive 'em of so great a good, because they may have reason to fear that

Christ our Lord may say to 'em as he did to the Pharisees, (St Matthew 23.24.) That they bind heavy burdens upon men, and they them∣selves will not touch 'em with one of their fin∣gers: And that also is verified which David said, (Psalm 61.10.) That men are deceitful in the weight. Mendaces filii hominum in state∣ris: Since they have one weight for themselves and another for Laymen.

If the Council judges that not being in mor∣tal Sin, is a worthy disposition towards saying Mass daily, consecrating and offering Sacrifice, which is the holiest Service, how much more worthy will such a disposition be for onely the receiving the Communion?

If Councils, the Church, Popes, Saints, and Doctors require no greater disposition to re∣ceive fruit from this Sacrament, than not being in mortal Sin, why must the Ministers require a greater?

The Council of Trent hath the following words: (Sess. 28. Cap. 6.) Optaret quidem San∣cta Synodus ut in singulis missis fideles adstantes, non solum spirituali affectu, sed Sacramentali eti∣am Eucharistiae perceptione Communicarent, quo ad eos hujus sacrificii fructus uberior perveniret▪ That is, the holy Council would look upon it as a very good thing that in every days Mass, the Faithful, who assist at it, would be Communicated, not onely Spiritually and in their desires, but also Sacramentally, by recei∣ving the Holy Eucharist, that they might thus obtain the more abundant benefit by this most

Holy Sacrament. The Council therefore de∣sires that the Faithful would Communicate e∣very day that they hear Mass, with the disposi∣tion of having no mortal Sin, as it signified Sess. 13. Cap. 7. Will any Ministers say, that this is not well; and so openly set themselves in op∣position to the desires of the Church?

The Congregation of the Council declared it an Errour that any Bishops in a Capriccio should limit and hinder Daily Communion from being taken by Merchants and House-keepers: The holy Rota reports it in the year 1587, (Barbos. in Concil. Trid. Sup. c. 22.) and after it had De∣creed that all Laymen might be communicated, even every day, though they should be Mer∣chants and House-keepers, it adds the follow∣ing words: —Quapropter exhortandi sunt fideles, ut sicut quotidie peccant, ita quotidie medicinam accipiant: That is, wherefore the Faithful are to be exhorted, that as they Sin daily, so they daily receive this Medicine of the Sacrament of the Eucharist. And the same Council of Trent says, (Sess. 13. c. 2. de Instit. Sanctiss. Sacr.) Qui manducat me, ipse vivet propter me, & tanquam antidotum, quo liberemur a culpis quotidianis & a peccatis mortalibus praeservemur: —The Com∣munion is as an Antidote to free us from daily Sins, and preserve us from mortal Sins. If the Council and its Decree speaks here, not of the Basils and Antonies, nor of the Catharines and Clares, as some say it is required for 'em to be, but of those that Sin daily; why should they be kept from the Medicine, that they may not Sin?

The Council of Milan (3 de Euch.) and that of Cabilon (Cant. 46.) are of the same mind.

The blessed Pius Quintus says, (Catech. Rom. 2. p. c. 4. §. 60.) The Curates are bound to exhort the Faithful often, that as they hold it necessary to feed the Body daily, so they hold it also necessary to feed the Soul as often with this Sacrament: because the Children of Israel did eat Manna in the Wilderness daily; and that Manna was the Figure of this sacred Food: And that sentence [Thou sinnest every day, be communicated also every day] is not onely St. Augustine's, but the saying of all the Saints.

St. Ignatius, Bishop and Martyr, (Epist. ad Eph.) exhorts that we often come and receive the Eucharist; because the frequency of it wea∣kens the power of Satan. The Council of Alexandria says, (De Euch. c. 5.) That without this frequency, it will be a hard matter to pre∣serve Grace. St. John Chrisostome (In Epist. S. Paul ad Tim.) says, It is no rashness for a Chri∣stian to come often to the Sacrament: he that remembers not a great fault of himself, may come to it every day.

Theophylact (In Prim. S. Paul ad Corinth. 11.) says, To know whether thou mayest Commu∣nicate, be thou the Judge, and having examined thy self, thou mayest do it, without staying for a Festival, unless thou findest thy self burthened with a great fault.

St. Cyprian (In Orat. Dom. Serm. 6.) says, Let us ask this daily Bread, being in no great fault,

let us receive this Bread every day, which gives us Life Eternal; and let us beg that our Bread, which is Christ our Lord, may be daily given us, to keep us in his Grace: No small loss it is, to forbear Communicating every day.

St. Hilary says, (De Consecrat. dist. 2. c. 51.) If thy Sins are not so grievous as to deserve Ex∣communication, not being mortal, if they should be mortal, after Confession, as Suarez expounds it, Disp. 60. Sess. 3.) never keep off from the daily Medicine, which is the Body and Blood of the Lord.

St. Ambrose says, (5 de Sacram. c. 4.) Receive daily, that which is to help thee daily: he that does not deserve to receive it every day, doth not deserve to receive it in a whole year: Sins are daily committed, and therefore this Divine Bread is for every day. Thou offendest every day, wash thy self therefore of thy Sin every day in the Fountain of Repentance; and if thou comest every day to this Divine Sacrament, thou wilt find wholesome Medicine, and not the Poison of Judgment.

St. Jerom says, (In Apol. Cont. Jovin.) We should always receive the Holy Eucharist, that we may be without mortal Sin: And in his time, which was the Year 470, he says, the ho∣ly Custom of Communicating every day, con∣tinued in Rome and in Spain.

St. Augustine says, (Tract. 26. in Johan.) If thou comest without Sin, come and welcome; 'tis Bread and not Poyson.

Again, (Ep. de verb. Dom. Ser. 28.) 'Tis bet∣ter

to Communicate for Devotion, than let it alone for Reverence. And in another place, This is the daily Bread, receive it daily, be∣cause it will daily do thee good, and thou may∣est receive it every day.

Some ascribe that sentence to the same Fa∣ther, Quotidie Eucharistiae Communionem percipe∣re, nec laudo nec reprehendo. With which a Bi∣shop reproved S. Catharine of Siena, because she took the Sacrament every day: and the Saint replied to him, How he durst reprove in her, that which St. Austine durst not reprove? Bel∣larmine therefore (De Script. Eccles. in the Year 420.) says that this sentence is not St. Austine's, but Gennadius's of Marseilles; and so many o∣ther Authors assure us.

St. Gregory (De Conseor. d. 2. c. Quid sit San∣guis.) says, The Lord gave us this Salutary Sa∣crament to pardon our daily Sins; let us receive it every day.

St. Bernard (In Serm. de Caena Dom.) says, The wounded man seeks Medicine: we are all of us wounded, when we have Sinned; our Medicine is the Divine Sacrament: receive it daily and thou wilt recover daily.

St. Apollonius (In vitis Patrum, ejus vita.) ad∣vised his Monks to be communicated every day, that they might be preserved in Grace.

St. Bonaventure, (De Praecept. Relig. Proces. 7. c. 21.) Though thou shouldst find thy self luke∣warm, with little Fervour in thee, yet, trusting in the Mercy of God, thou mayest safely come to the Communion: if thou think'st thy self

unworthy, (so that thou remembrest no mortal Sin of thine own) come; because the weaker thou art, the greater need hast thou of the Phy∣sitian. Thou do'st not receive Christ to sancti∣fy Him, but that he may sanctify thee.

The Council of Alexandria (Cap. 5. de Eu∣char.) says, Without this frequency, 'tis hard to keep in Grace.

St. Antony of Florence (Par. 3. lib. 14. cap. 12. §. 5. & 6.) says, Those that live well must be sure to be advised to receive this most holy Sacrament frequently; because as long abstinence from bodily Food, weakens the Body, and di∣sposes it for Death, so the much abstaining from this spiritual Food, weakens the Soul, spends the fervour, and by degrees inclines it to mor∣tal Sin.

Pope Adrian (In 4 Sent. Tract. de Euchar.) says, When once the preparation is made ac∣cording to Humane frailty, 'tis safer to receive than keep from the most Holy Sacrament.

St. Thomas Aquinas (3 Par. quaest. 80. art. 10.) asks, If it be lawful to Communicate every day? And answers with St. Austine, This is daily Bread: receive it every day, that thou mayest every day be profited by it.

St. Isidore (Lib. 3. de Eccles. Offic.) hath this, Some say, that if there be no Sin, the Commu∣nion ought to be taken daily; and they say well, if they receive it with Veneration and Humili∣ty.

St. Anaclete, Pope, (De Conscer. dist. 1 & 2. ca. Peracta.) perceiving Daily Communion grow

into disuse, brought it up again, ordering, that after Consecration all those that were present should be communicated, because this Custom (as he says in a Decree of his) was established by the Apostles and kept by the Roman Church: and those that did not communicate, were turn'd out of the Church.

Innocent the Third (in tract. Miss. lib. 4. cap. 44.) says, He may communicate who has his conscience free from mortal sin, and is grie∣ved for that which is venial.

St. Athanasius, (1 ad Cor. probit autem) ha∣ving examined thy Conscience, always come to the Communion, without staying for a holy day.

Henriquez relates it, (lib. 8. de Euchar. cap. 88. n. 2.) that St. Austin, St. Ambrose, and St. Jerome, do commend those who communicate daily, without sin. Those that the Confessor shall judge worthy of absolution, may be advised by him to receive the Communion, though they fear an easie relaps. 'Tis not necessary to make an experiment of frequent Communion from a man's good and profit by it: because spiritual profit (which is insensible) is much less found than corporal profit.

Thomas a Kempis (lib. 4. de imit. Christi) says, If I am luke-warm when I do communicate, what should I be, if I should not communicate? I would add, if I am naughty when I do com∣municate, by not communicating I should of∣fend the whole world and damn my self.

The following Doctors defend Daily Com∣munion with very strong reasons, which for brevity sake are omitted.

Innocent the Third, tract. de Missa, lib. 4. cap. 44.

St. Athanasius, 1 Cor. 11. probit autem.

Henriquez, lib. 8. de Euchar. c. 88. n. 2.

Thomas a Kempis, lib. 4. de imit. Christi, cap. 3.

Alexander of Hales, 4 part. quaest. 51. art. 10.

Gerson, in opere tripart. cap. 19.

The Patriarch of Jerusalem, in 4 dist. 12. quaest. 2.

John Celaya, in 4 sent. dist. 12. q. 2.

Ranier of Pisa, 1 part. tract. Euchar. cap. 26.

Martin of Ledesma, p. 1. q. 4. art. 10.

Nider, in praecept. 3. cap. 12. n. 12.

Astensis, in sum. 2 par. lib. 4. tit. 27.

Father Salmeron, tom. 9. tract. 41.

Father Francis Suarez, tom. 3. disp. 63. sect. 3.

Durand. in 4 dist. 12. qu. 5.

Victoria, in Sum. quaest. 76.

John of Friburg, Sum. lib. 3. de Euchar. tit. 24.

John Altestaing, lib. 4. cap. 5.

Gabriel Mayor, in sum. tract. 3. de Euch.

Raimond, in sum. tract. 3. de Euchar.

Peter de Soto, in 4 dist. 22. qu. 1. art. 10.

Lewis Blois, dialog. Suson.

Stephen Boluser, lib. 4. dist. 12. qu. 14.

Rosela, sum. tract. 3. de Euchar.

Father Christopher of Madrid, de frequent. Commun. cap. 1.

Reynalds, de prudent. Conf. c. 11.

Francis de Lavata, verb. Euchar. propos. 18.

Dionysius Carthusianus, de Euch. cap. 5.

John Mayor, in 4 dist. 9. qu. 1.

Venantius Fortunatus, in Orat. Dominic.

Cardinal Hosias, de Cerem. fol. 371.

Bishop Perez, de Sacram. qu. 80. ar. 9.

Vivaldus, de Euch. n. 139.

Christopher Morenus, lib. Claridad de sim∣ples.

James Baius, de instit. relig. Christ. lib. 2. cap. 19.

The illuminate Father John Thaulerus, Serm. 1. Dom. 7 post Trin.

Alphonse Rodriguez, 2 p. treat. 8. cap. 10.

Antony Molina, tract. 7. pag. 870.

Lewis Fandone, tract. de divin. Sacram. p. 2. cap. 11.

Father Joseph of St. Mary, tract. de Com.

Raimund Sebunde, dial. 7. cap. 17.

Maurus Antonius, de Euch. cap. 5.

Peter Marsilia, Memor. Compost. fol. 62.

Father Antony de Alvarado, in his Guide of Slaves, fol. 414.

Alphonse of Chinchilla, tract. Commun. docu∣ment. 3.

Father Lewis of Granada, tract. 3. cap. 8. sect. 2.

Villalobos, 1 part. tract: 3. dif. 4. n. 3.

Almai, in 4 dist. 26.

John Sanchez, dist. 23. n. 13.

Palao, in 4 dist. 31. disc. 2.

Basil, lib. 1 Matrim. cap. 12. n. 6.

Veracruz. 3 par. spec. art. 16.

Sa. de verb. Euchar. n. 12.

Henry Henriquez, in sum. lib. 8. de Euchar. cap. 48.

Ferrer, Art of knowing Jesus, 3 part, dial. 5.

Escobar, lib. 2. sess. 4. de notat. san.

Mendoza, par. 3. tract. de Sacr. instr. 32.

Cassian, in Vitis Patrum.

Medina, lib. 1. cap. 14.

Jerom Perez, in sum. Theolog.

Adrian, in 4 sent. tract. de Euchar.

Finally, the illuminate Thauler says, that to receive the most holy Sacrament without mortal sin, as has been said, does more good than to hear a hundred Masses, or a hundred Sermons: and so say many Authors, as Jerom Perez re∣lates (insum. Theolog. de Euch.) that he that does but once receive the most holy Sacrament with∣out mortal sin, gets more grace by it, than if he should go thrice in Pilgrimage to the holy Sepulcher at Jerusalem; and that never did any body communicate, without obtaining par∣ticular Grace thereby, and a singular degree of Charity which he had not before, though he were never so lukewarm and dry.

A grave religious man adds this considera∣tion, That if all the Charity should be put to∣gether, which all men have had or shall have, which have been, are or shall be, and the me∣rits of 'em all, and the praises that have been given and shall be given, and all the good works which have been done and shall be done, and the torments of Martyrs, the Fastings, Dis∣ciplines,

and Hair-cloaths of all the Saints, Con∣fessors, Patriarchs, Virgins and Prophets, with whatever else that shall be done as long as the World indures; put it all together, and it doth not please God so much, as the receiving of this Divine Sacrament.

Others say, as the abovesaid Author relates, that if all the Quires of Angels, all the Cour∣tiers of Heaven, and the most holy Virgin (Mi∣striss of 'em all, who incomparably exceed 'em all) should meet together, it is not in their power to do a more pleasing Sacrifice to God, nor a more acceptable Offering, than Saying of Mass, or, when men communicate, to offer to his Ma∣jesty that Divine Sacrament.

St. Cyril (in S. Johan. c. 37. & lib. 4. c. 17.) affirms, that the only delaying of it never creates a better disposition to it; and it commonly happens, that those who are slowest to come to the Communion, come less prepared: and fur∣ther, these following Reasons do make it evi∣dent. To communicate worthily without mor∣tal sin is good of it self; to forbear it, is not so: To go often to the Sacrament is a product of Charity; to delay it, comes from negligence or fear: better is the work of Charity than that of Fear. He that communicates gets the better of him that lets it alone in the good he receives by the Sacrament Ex opere operato: and at the most may easily be equal to him, since the de∣sire of communicating worthily, is no less good, than keeping from it out of reverence. If it be sometimes good to abstain, it ought to be for

the obtaining or preserving the reverence and devotion of it: and for this reason the frequen∣cy of the most holy Sacrament is not of less ad∣vantage, since thereby the Soul gets cleansed of those evil habits and affections and natural im∣perfections that we have.

If the Scripture therefore in many places, if the Apostles, Councils, Popes, all the Saints and Doctors do advise us to daily communion, with∣out limitation or laxing, and if there be no Law divine or humane to forbid it to him that has no mortal sin to hinder him, what is the reason that the Ministers should forbid or limit that which neither Christ nor the Church nor any Law does limit? 'Twill be prudence therefore not to oppose the Sayings of Doctors, Saints, Popes and Councils, to get free from the punish∣ment given to many Ministers for forbidding of it.

Father Bernardino of Villegas, in the Life of St. Lutgard, chap. 25. says, that among other persons that thought ill of the frequent commu∣nion of that Saint, the Abbess was one, who being led by an indiscreet zeal, ordered her not to communicate so often: to whom the humble Virgin return'd this Answer, with great reve∣rence, That she was ready and prepared to obey her order with content, but she knew for certain, that this disfavour she did her would displease Jesus Christ, and that in the punishment which would follow, she would quickly understand how ill she did, in depriving her of the Com∣munion. The Saint obeyed, and in recom∣pence

of her obedience, it seems, the Lord ma∣king good the Voice of her Prophecy, sent the Abbess a great fit of sickness, which afflicted her much with continual and sharp pains, till ac∣knowledging her fault, and that this chastise∣ment befel her for her indiscreet zeal used to the Saint, she sent for her and gave her leave to follow her holy custom, and so the fault end∣ing, the punishment ended also, and the disease which had brought her to a very sad condition. Other persons also who in like manner used to keep a pother with the Saint about her often Communions, repenting of what they had done, askt her pardon. And other of their complices in their prate and gossippings, because they never laid to heart what they had said of her, were punished of God with a sudden death.

In the third Book of St. Gertrudes Life, chap. 23. 'tis told, that a certain Preacher or Confessor, being a little warm'd with the zeal of God's Honour, took a pet at some religious Women, thinking that they were often commu∣nicated: At this the Saint made a Prayer, and askt the Lord, Whether this were acceptable to him, or no? The Lord made her this answer; It being my delight to be with the children of men, and I having, of infinite love, left this Sa∣crament to be often received in remembrance of me, and being in it to the faithful to the World's end, whosoever shall, with words or other ways of perswasion, to go about to hinder any from taking it, who are free from mortal sin, doth in a certain manner hinder me, and

rob me of my pleasure and delight, which I might have with 'em. Some Ministers there are who have had a mind to restrain this matter too much; as if the Sacrament were not institu∣ted for Laymen, or as if they had no right to ask it as often as they are disposed to receive it. O, as if Christ our Lord had instituted it with a limitation or precept, that it should not be ta∣ken but by such and such men, and on such and such days.

Expert Teachers do strangely wonder to see the scruple and cautiousness, with which some Confessors speak about this matter, as if the Communion were a very dangerous thing for Souls, or through the too much frequenting of it, the Honour of God or the Vertue of the Sa∣craments must needs be lost or lessened: where∣as the frequency of it is the very remedy and health of Souls and the work in which there is the greatest honour done to God and which they ought most to endeavour, who desire his glory.

And if the Minister should at any time find himself dissatisfied at this, let him peruse that holy Appointment of the Church, (De Consecr. dist. 2. Aug. in Ps. 48.) Non prohibeat dispen∣sator manducare pingues terrae in mensa Domini. And if the dispenser himself cannot hinder this, much less can they hinder it, who have nothing to do to dispense it: and if this which has been said is notenough, let him be afraid of those, in∣finite Punishments which God has used upon those Ministers which have forbid it.

But for all this, the Communion should al∣ways be used at the spiritual Father's order, who neither ought to hinder nor delay it, when he knows the Soul, that desires it and reaps good of it, to be so disposed as the Council requires. And if another Confessor should order him the quite contrary, let him follow the judgment of that ghostly Father, who knows better than any other, how his Conscience is, and by whose Coun∣sel he goes and acts safely.

CHAP. II. Answering the Reasons which those Ministers give, which hinder the Faithful from Com∣municating, and the Priest from Celebra∣ting, having their Consciences free from Mortal Sin.

EIther the Communion must be forbidden to those that ask it and desire it without the guilt of Mortal Sin, because they are not wor∣thy of it, or for the greater reverence of it, or, because much Familiarity breeds Contempt, or else for Mortification and Penance: The first reason, of not being worthy, is not sufficient; because if they make a Christian forbear, till he be worthy of the Communion, then he must ne∣ver receive it: because no man is worthy to

receive Christ, no not Heaven it self. Where∣upon many holy men say, that the Commu∣nion taken to day is a disposition for that to morrow.

Besides, that Councils, the Saints and Do∣ctors do assure us, that not being in Mortal Sin, is that necessary worthiness and disposition which is required for the Communion; we are not to go to it, as worthy, but as having need of it: we do not go to sanctifie Jesus Christ, but to be sanctified and healed by him, by the means of the Sacrament, as St. Ambrose tells us, — I who do continually sin, ought continually to re∣ceive the Medicine of this Sacrament against the pestilent Disease of Sin. (Ep. 208.)

Nor may a Christian be debarr'd the Com∣munion for the second reason, of greater reve∣rence, because 'tis contrary to St. Austin's Do∣ctrine, who says, (Ep. 26. de verb. Dom. Serm. 28.) that 'tis better to communicate through Devo∣tion, than let it alone through Reverence. Dio∣nysius Carthusianus says the same thing, 'Tis bet∣ter to communicate through Love, than abstain from it through Humility and Fear. (De Euch. cap. 5. sect. 6.) There is not more devotion, love and respect shewed to God by less frequent coming to the Sacrament: but rather he loves and fears God most, who, without mortal sin, and with a desire of his own spiritual advan∣tage, comes every day to it: and the delaying of it is not a greater disposedness nor veneration, but a manifest temptation.

By keeping away, they think to find better

devotion and fervour, and in the mean time they are dry, luke-warm and cold, as we see by experience. These people that will not com∣municate unless they be sensibly and actually devout, are like those who are cold, who will not come near the fire, till they are warm; or like those sick men that will not ask the Physi∣cians counsel, till they are grown well. Christ's Body is like a spiritual fire, let us approach to∣wards it, and it will warm us. The flesh of Christ, says Damascene, is a live coal, which heats and burns.

The third reason which some give for the hindring Christians the Communion, that de∣sire and ask it, is a certain whimsey or capriccio which they imprint in their minds, telling 'em, that to go frequently to the Sacrament is too much familiarity, and that this breeds contempt. Nimia familiaritas parit contemptum. O hurt∣ful Deceit! O pernicious Doctrine! though taught by the Ministers with no bad zeal. Is it possible, that, among so many Saints and Do∣ctors of the Church which have written pro∣fessedly upon this Point, as is manifest by the for∣mer Chapter, none of 'em should light upon the reason, that these Ministers talk of? 'Tis well in∣ferred therefore, that 'tis of small consideration and account.

True it is, that too much familiarity is some∣times the occasion of contempt: but of what, and to whom? The too much familiarity with a vile thing, occasions contempt, but how can familiar conversation with a thing that is grave,

good, and amiable, how can this cause contempt? In earthly things familiarity begets contempt; because the more one man gets acquainted and intimate with another, he discovers his defects by degrees, and so values him less than he did at first. But with God the thing is quite other∣wise: because as the creature proceeds in the knowledge of that fountain of true perfection, by the same measure the love and esteem of that great Lord grows more.

If by communicating daily there could be any defect discovered in Jesus Christ, certain it is, that this frequency and familiarity would breed contempt of him; but the more that boundless ocean of perfection is received, the more is his goodness known, and the greater doth the love, the respect and the reverence to him grow. And if it were true, that too much frequency occasioned contempt, it would be ne∣cessary to give laws to God himself, and take care not to render himself so easie and familiar to the Saints and Angels of Heaven, with whom he hath so great and continual an intimacy. Who is more familiar with God than the Angels who continually behold his divine countenance? and what, doth this make 'em leave off honour∣ing, reverencing and loving him?

But they will say, it is not good to abuse this familiarity and intimacy with God. What a blindness is this! what should the meaning of this be, unless they would not have us so united with God, and have a mind that we should serve him at a distance, and not near, and more

by name than affection. These words arise ra∣ther from the little will they have that we should receive this divine Lord, than from the respect of not displeasing him: if they had true charity, and did but heartily love Jesus Christ, they would despise all fear, and not remove us from the frequency of this divine Sacrament; nay, they would desire and prompt us on to receive him daily, that we might be united unto God.

If they know, that Christ desires to be united with us, why should they be unwilling that we should be united with him, our great Lord; fearing where no fear is? if they see that an infinite God desires our familiarity and friend∣ship, what is it that they build upon, to hinder us from being his friends? do they think that by this continual frequency that will be tedious to us, without which every thing else is tedious? do they believe that that will make our life un∣easie, which gives us life? that that good will be a trouble to us, from which all goodness proceeds? and, in a word, that he who is the pleasure and delight of all Creatures, of all the Seraphims, of all the Saints, and of the whole Court of Heaven, will be a tediousness to us? true it is, that he satiates, but never becomes te∣dious.

Nor any less ought a Christian to be denied the Communion, to mortifie him, which is the fourth reason: because in Mortification, to be without the Communion, he only exercises one Vertue, and in the Communion he exercises 'em all. Would it therefore be well, that a

Christian, for obtaining one Vertue, should be deprived of all the rest? 'Tis great pity to de∣prive him of the great good he receives in the Communion, only for mortification-sake: which being well thought of, will prove rather a pri∣vation of good than the vertue of mortifica∣tion.

Besides, to be able to say Mass and commu∣nicate perfectly, it is not the best way to leave off communicating and celebrating: but rather 'tis the best that can be, to say Mass and com∣municate every day, though it be with some im∣perfections. To inable a man to pray perfectly, or to obtain some vertue in perfection, 'tis not a good way to leave off doing acts of that vertue. Who will say, that to make a perfect Prayer, 'tis a good way to let it alone some days? and that to have patience, 'tis a good way not do any acts of it? rather the best means to obtain pa∣tience and to make a perfect Prayer, is to exer∣cise those things day by day, though there should be some imperfection in 'em.

If the divine Majesty vouchsafes to be with sinners, to lodge in their houses, to eat with 'em at the same table, (for which he bears for his arms and commands to be fixed on the doors of his house an Inscription, that says, This Lord receives sinners and eats at one table with 'em) why is the Minister and Servant of this same Lord so loath to receive a Christian, if he be changed and mended by repentance? is it there∣fore reason that the Ministers of this Lord should limit a thing not limited by their Master?

The Lord invites us, and calls us to his ban∣quet: and will the servant pretend to give leave to those who are invited, when they are intro∣duced to God in his own house? Let 'em come in, if they have no mortal sin about 'em: and if they have, 'tis washed away in the fountain of repentance. Put this on the account of their Lord, that will have it so, and commands it, though it seem inconvenient to the Minister, wherefore the Lord may answer him with great reason,

'Tis well known, that the sinner costs thee nothing, and that having so narrow a breast as thou hast, thou admittest him not to the Communion, though he desires it and I in∣vite him to it: but I came down from Hea∣ven for him, and was made man, suffering 33 years incredible torments, even to death it self. I will have him, thus penitent as he is, and because I am God, I have a heart of infinite extent, where all, how wicked soever they may have been, do come, if they turn to me and become reform'd by means of repen∣tance.

Christ our Lord moves the tongue of Angels to exhort men to frequent Communion, and the Prince of darkness moves the tongues of men to perswade 'em the contrary. The Angel said to Elijah, (1 Kings 19.7.) Arise and eat, for thou hast a long journey to go. So the Angel per∣swades him to the Communion; and not only once, but twice he waked the Prophet that was asleep, to eat Bread, the figure of the Eucharist. 'Tis the property of Angels to invite to frequent

Communion. Well did St. Jerom say, — He is an Angel to thee who puts thee upon the Commu∣nion, and a Devil that hinders thee from it.

'Tis plain, that the Devil shews himself against this Sacrament more than any other, in that he seeks by so many disturbances and ways to hin∣der it, amongst which 'tis not the least power∣ful and effectual which he makes use of by Preachers and Confessors, and Ministers them∣selves, because many of 'em with a cloak of zeal disturb it. Those who reckon themselves Ministers of Jesus Christ, ought to make it their proper work and business to set themselves a∣gainst the Devil's intentions; not depriving people of their Daily Communion, but advising 'em to it, and procuring it for 'em.

Fryer Joseph of St. Mary, after he had told us the words of the holy Council of Trent, where he says— that he desires that all men would communicate daily (in his Apology for frequent Communion) has these following words— Is it therefore possible, O my Christian Fathers and Brethren, that the Church should have any such children who do so openly contradict her; and that, understanding from their Mother, that it would be a good thing for Christians to com∣municate every day, they should say it is not convenient, and so oppose themselves to her and contradict her? Certainly this looks like the Devil's temptation, to hinder the growth of Souls, though it be done with good zeal, and to such as be zealous of God's honour, and of the Church their Mother, this will not look well— Thus far the Author.

Now let any Summist and Learned Man, that has a great opinion of himself, see whether it be lawful to oppose the Authority of so great a Tribunal and the laudable Custom of the Church and her Declarations, against the Pra∣ctice and Doctrine of the Apostles, and against the Preaching of the holy Doctors of the Church.

Let no man mutter or deny the holy Commu∣nion, (says Lewis Fundone, tract. de diu. Sacr. p. 2. c. 21. fol. 149.) as if there were no occasion for it, and let him have a care that God do not deny him Heaven; since to condemn this, is to condemn the commendable Customs and most ancient Practice of the Church and the greatest Servants of God.— Thus far the Author.

Father Peter of Marseilles, a Benedictine, (addit. ad memor. Compostel. fol. 62.) says,

That as often as a man communicates with∣out the guilt of mortal sin, either by not ha∣ving committed it, or by being pardoned it, he receives grace by it. This disposition is not of so small moment, as some think, since the holy Council of Trent thinks it enough for re∣verence and holiness. They are mightily to be commended, that do their best to perswade the faithful to communicate daily; and conse∣quently, what a great error and prejudice of Souls are they that hinder Lay-men the Sacra∣mental Communion every day.

Nothing but Mortal Sin (says St. Thomas) can keep a Christian from the Communion. How therefore does it come to pass, that the

Ministers keep men from it, when they have no Mortal sin to indispose 'em.

It would be well considered that Christ is in this Sacrament for salve for our wounds, for comfort to our troubles, and for strength in our adversities, and lastly for a pledge and memo∣rial of the love that he bears to Souls, and that this great Lord stands crying out whether there be any that would have him, and the Souls an∣swer that they will have him, but asking the Ministers of the Church to give 'em their Lord, and divide to them their daily bread, the Mi∣nisters turn the deaf ear to it, being Stewards of Gods house, and are very pinching and nig∣gardly in distributing that which the Lord com∣mands, and so freely gives.

Such a stinginess as this is to be lamented with Tears of Blood. Who would not weep to see that when Gods hand is so open in giving, his servants should be so close-fisted and covetous in distributing: and that God being so bountiful of his own blessings which cost him his blood, they should be so greedy in a thing that cost 'em nothing? and in a word, this Sacrament being that open fountain of David, free to all the Sons of Jacob, who go to it for the pretious water without giving any thing for it, the Ministers sell it so dear, that it costs many even tears of blood to obtain it: which gives 'em the lamentation of Jeremy, that they are fain to buy the water which is their own, as dear as if it did belong to some body else.

Master John d'Avila, a Man known sufficient∣ly

for his exemplary Goodness and Learning, and Preaching, being asked whether a Superi∣our or one that had the cure of Souls, might de∣ny the Communion to him that should ask it of him every day, not having lawful impedi∣ment, made answer thus, My opinion is, that no lawful impediment appearing, the Prelate (and he that in his room hath the business of Admini∣strating the Eucharist) is obliged to give it to him that is under him, every time that he asks it. He that denies the most holy Sacrament, is unjust. and deprieves him of his right and due that asks it. A Christian (as St. Thomas says) has so much a right to ask it, that the Prelate cannot deny it him, except it be for a publick sin. As∣king it in publick he ought to give it him, though he knows that he has Sin in secret: and then how much more ought he to one that asks it de∣voutly? he is cruel, he takes away the Spiritual Bread from his Child, and I must condemn him for a sinner in it. All this says the above-men∣tioned Author (in his Treat. 23. Part 3.)

Will they say, if it be a good and holy thing to Communicate every day, why doth not the Church then command it? and why did not the Founders of Religions, who were indued with so much light, leave it for a rule? and why did not some Saints imbrace this frequency? Saint Mark the Evangelist cut off his Thumb, that they might not make him ordain. Saint Fran∣cis of Assize would never be a Priest. Saint Be∣net was a long time without Communicating. Before I come to answer, I will ask whether it

be well, that a man in health should not eat something every day, because the Law doth not command it? why have some Saints abstained from food some days? whether single life be good and not Marriage, as St Paul says, (1 Cor. 7.) because the Law commands it not? and why some Saints have not been Married? whether it be a good and holy thing to hear Mass daily, be∣cause the Church does not command it? and why some Saints have retired into the desert, where they could not hear it?

Again, before I come to answer, I will suppose that some examples of the Saints are more to be admired than imitated, and that therefore they do not make a general rule; that if some have not Communicated, they were only a few; and they that did Communicate, numberless: and therefore 'twill be more safe to follow the most and not the fewest. I answer the difficulty and the question; that things necessary ought to be commanded, that which is evil ought to be pro∣hibited, and that which is good and holy ought to be advised. The holy Church doth always act rightly, and therefore she doth not command the faithful to Communicate daily: because how holy and good a thing soever it be, yet 'tis not essentially necessary: and the precept of the Church always looks at the benefit of the faith∣ful and so great is our luke-warmness, and the frailty of our times, that a precept of Daily Communion would be an occasion of sin and ruine, and therefore the Church does not in∣joyn Christians by precept any more than one

Communion in a year, though the desires that through devotion men would Communicate e∣very day.

Many men shift off their coming daily to this Divine Banquet, that they may not be taken notice of for it, and that they may give no oc∣casion to others to grumble: and the Ministers hearing this reason, hold their tongues and rest satisfied. O hurtful silence! must they permit, for worldly respects, that the faithful should lose so great a benefit? Is it possible that they should let 'em live at a distance, and separate from God and his sweet and loving friendship, because the world should not censure 'em? if there should be any great account made of what the world says, not only the Soul would be lost, but also the judgment. Is it not known, that the world makes it its business to speak ill of what good is, and to persecute those that do not take part with it?

All those that serve great men, do make open shew of the degree of their office, great∣ness and dignity; and shall a Christian think it a shame to himself to Communicate, and be seen in the service of Jesus Christ? If it were an evil work to Communicate every day, it might breed scandal; but if it be the best work that a Christian can do, why should he keep from it through an idle fear of offending his neigh∣bour? The Jews were offended at the good works of Jesus Christ, but for all that, his Maje∣sty never left off doing 'em. He that doth ill and interprets the good that others do in an evil

sense, 'tis he that gives cause for the scandal: but to do well, was never a scandal, much less can so great a good, as Communicating be one. If a man should take offence by seeing us eat, surely we would not for all that be such fools as to starve our selves.

We ought to take great heed of following va∣nities and worldly pleasures, that we may not by them offend or scandalize our Neighbour: from these vices we ought to keep our selves, not from Daily Communion, because this can∣not cause scandal, but will rather edifie our Neighbour, and by our good example, it may be, he may come to change his life and resolve, himself, to frequent the Sacraments. O how many people are there that are cheated by these worldly respects! O unhappy men! they are not ashamed to be base in their lives, and yet they are ashamed to be Christians and to be known for such!

CHAP. III. Wherein are shewn some of the great benefits, of which a faithful man is deprieved, by being prohibited the Communion, when he is sufflciently disposed for it.

THat the Minister may see and take good no∣tice of the hurt which he does, by deprie∣ving the faithful of the Communion, that desire and ask it without the guilt of Mortal Sin, it will be necessary to lye before him some of those infinite benefits of which he defrauds 'em, onely in one Communion, that he may undeceive himself that deprieves 'em of infinite good for mortification sake.

First he deprieves such a one of the increase of grace and glory which he receives in the Com∣munion, whose effect is infallible, ex opere ope∣rato, though he should have venial sins about him. He also deprieves him of the mortifica∣tion of all his five senses and powers, which he therein performs, whilst his Eyes, his Smelling, his Tast, his Touch, his Imagination, his Under∣standing and all his knowledge and capacity do tell him that that Host is Bread: by all this he is humbled, mortified, and subdued, whilst he be∣lieves that it is not that which he feels and tasts, but that his God and Lord is in it. He deprieves

him also, by taking the Communion from him, of the cleansing of his sins and evil habits, and being preserved from 'em for the time to come; of many helps which are therein administred to him for the performance of every good thing, and avoiding every evil one; and it may hap∣pen, that the Eternal Salvation or Damnation of a Soul may depend upon one of these helps. He deprieves him of the lessening the pains of Pur∣gatory, which is participated in every Commu∣nion. He deprieves him of the high acts of faith, hope and charity, which he exercises, by believing that he receives that God, whom he sees not, nor feels, and hoping in him, whom he has not seen and being united with him by love.

God is goodness it self, and he is willing to be communicated through love to Souls, by means of the Divine and Sacramental Bread: Is there a greater happiness in the world? can there be a greater felicity? and shall there be any Minister to deprieve the Soul of this benefit? In this wonderful Sacrament Christ is united to the Soul, and becomes one and the same thing with it. In me manet & ego in illo (St. John 5.) which fineness of love is the most profound, ad∣mirable, and worthy of consideration and gra∣titude, because there is no more to give nor to receive: and what Minister shall deprieve the Soul of this boundless grace?

All Blessings do here meet together in this pre∣cious Food, here all desires of God are fulfilled, here is the loving and sacramental Union, here's

the Peace, the Conformity, the Transformation of God, with the Soul, and the Soul with God. By receiving Jesus in this Sacrament, the Eter∣nal Father and the Divine Spirit is also recei∣ved: here are all the Vertues, Charity, Hope, Purity, Patience, and Humility: because Christ our Lord begets all Vertue in the Soul, by means of this heavenly Food: and what a Heart must the Ministers have to forbid the Soul so great a Happiness.

If one onely degree of Grace is a gift of ine∣stimable Value and so precious, that 'tis not to be bought for a thousand Worlds, being a par∣ticle of God himself, and a formal participation of the Divine Nature, which makes us his Chil∣dren and Friends, Heirs of Heaven, and the Habitation of the most Holy Trinity: and if never so little Grace be worth more than all the Vertues, Alms, and Penances, and the remo∣ving Mountains (as St. Paul says) and giving all away to the Poor, is a meer Nothing with∣out Grace: How then can it be well to deprive the Faithful of the increase of Grace, which he might find onely in one Communion? How can the Minister deprive him of that and of many others that follow it, without giving 'em other things equivalent to those they lose?

What can be of equal value with habitual Grace, which a faithful Man might receive? neither can the Humility which he may exercise, nor the Reverence, nor the Mortification, upon the account of which he leaves off the Commu∣nion, be worth so much; nor are they equiva∣lent

to that Grace onely, which he loses, and which he might have had by receiving that Communion.

And now lets make up this Account. If Re∣stitution ought to be (as all the Doctors say) conformable to the Good, which was taken from one's Neighbour, what can he restore, which deprives a faithful Man of God himself?

Would it not be great want of Charity to take from a Man a Mount of Gold, onely to gather up a little Grain? Onely for one Grain of Mortification, (if yet there is any in it) the Ministers do deprive a Christian of a whole Mount of Blessings, which are heaped up toge∣ther in the Communion: If there were no other way to mortifie and try the Soul, but this, it ought not to be used; because by this Mortifi∣cation they deprive him of a greater good: but there are infinite ways of proving and mortify∣ing the Soul besides, without doing it so great a Spiritual Prejudice.

The Blessings of this Sacrament don't end here; because, besides, the increase of Grace, it sustains and gives new strength to the Soul, to resist Temptations; it satisfies the desires, takes away the hunger of temporal things, unites with Christ and his Members, who are the Just and Righteous, breaks the power of Satan, gives strength to suffer Martyrdom, pardons the Venial Sins, to which he that Communi∣cates doth not stand affected; and keeps from Mortal Sins, by vertue of the aid which it doth contribute.

The Body of Christ (says St. Bernard, In Serm. Dom) is Medicine to the Sick, Provi∣sion for the Pilgrim, fresh Strength to the Weary, it delights the Strong, it heals the wounded, it preserves the Health of Soul and Body. And whoever is a worthy Communicant, is made more strong, to receive Contempt, more patient to suffer Reproof, more fit to indure Troubles, more ready for Obedience, and to return the Lord Thanks.

St. Leo Pope, (de praec. ser. 14. de pass. Domi∣ni) says, that when a man is Communicated, Christ comes to honour him with his Presence, to anoint him with his Grace, to cure him with his Mercy, to heal him with his Blood, to raise him by his Death, to illuminate him with his Light, to inflame him with his Love, to comfort him with his infinite Sweetness, to be united and espou∣sed with his Soul, to make him partaker of his Di∣vine Spirit, and of all the Blessings which he purchas'd us by his Cross.

Dost thou seek (says St. Bonaventure, de praec.) where God is? thou must expect to find him in this Divine Sacrament, which being worthily received, do's pardon Sins, mitigate Passions, gives light to the Understanding, satiates the Soul, revives Faith, encourages Hope, inkindles Charity, increases Devotion, fills with Grace, and is the rick Pledge of Glory.

This Sacrament (says St. Thomas. Opusc. 58. de Sacr. cap. 21. 22, 23.) drives away evil Spi∣rits, defends us from Concupiscence, washes off the Stains of the Heart, appeases Gods Anger,

illuminates the Understanding, to know him, inflames the Will, to love him, delights the memory with Sweetness, confirms the whole man in Goodness, frees him from Punishment Everlasting, multiplies the merits of good Life, and brings him to his Eternal Country. The Body of the Lord (as he pursues it, cap. 24.) produces Three principal Effects. First, it de∣stroys Sin. Secondly, it increases Spiritual Bles∣sings. Thirdly, it comforts men's Souls; and in Chap. 25. he says, it satiates the Spirit to follow what is good; it comforts and strength∣ens the Soul, to shun what is evil, it preserves the Life always to praise the Lord. As it is a Sacrifice, it remits the Sins of those who are a∣live, and lightens the punishment of those who are in Purgatory, and augments the accidental Glory of those who are in Heaven. Lastly, the Body of Christ is called the Sacrament of Cha∣rity; because it makes us partakers of the Spirit Divine, of the sweet Abode of Christ himself, and the rich Transformation of God.

'Twould be an endless thing to relate the Blessings, which, according to the saying of Saints, they do receive from this Sacrament, who come to partake of it without Mortal Sin: and of all these doth the Minister deprive a Chri∣stian, when he onely forbids him one Commu∣nion.

But more than this, deprieving 'em of the Communion, he deprieves all the Saints of Hea∣ven, all the Angels, the most holy Virgin, and Christ himself of that accidental glory which

accrues to them by every Communion received in grace. If the Saints in Heaven have a special accidental glory, by every good work, though ne∣ver so small, that is done here below, as many pi∣ous Authors are of opinion, with how much more reason will they have it by a work so sublime as the Communion is, wherein there is included an immensity of all the wonderful works of God? Memoriam fecit mirabilium suorum, Psal. 110.

And if from one onely Communion there are so many blessings, as are specified before, to be obtained, what will there be of the sacrifice of the Mass, the gravest, the highest work that is in Heaven or Earth? And shall there then be Ministers, who under pretence of Penance, Mor∣tification, or the old way, must hinder Priests so great, so holy, and so fruitful a sacrifice?

Saint Jerom said, in (Missis defunct. Pavi. c. 14) that at the least the Soul suffers not in Purgatory, whilst Mass is said for it ['twas well the Author did not point to us where this blind passage is, in Saint Jeromes Works.] Saint Austin assures us, (Ballester in the Book of the Crucifix of S. Saviour, f. 207.) that the Divine Sacrifice is ne∣ver Celebrated, but one of these two things fol∣low upon it, either the Conversion of a sinner, or the leting loose of some Soul out of Purga∣tory, [this is as much Saint Austins saying, as t'other is Saint Jeromes.] William Altisiodoren∣sis was not contented with one Soul; but affir∣med, that by every Mass there were the Lord knows how many Souls that got away from

thence. Severus in Saint Martins Life gives an account, that he set as many Souls at liberty with his Masses, as persons assisted at the hear∣ing of 'em.

Venerable Bede says, that the Priest, who, be∣ing not lawfully hindred, doth neglect to say Mass, deprieves the most holy Trinity of glory and praise, the Angels of joy, Sinners of par∣don, the Righteous of grace and help, the Souls in Purgatory of cooling and refreshment, the Church of the heavenly benefit of Jesus Christ our Lord, and the Priest himself of Medicine and help.

If every Mass therefore has all this of its own, what Minister under the colour of zeal shall be so bold as to hinder and defraud the Trinity, the Angels, the Virgin, the Church, the Righteous, Sinners, the Souls in Purgatory, and the Priests themselves that desire to celebrate, so much glory and so much good? without doubt, though this be done with zeal, yet 'tis want of consideration, and it will be well, to premedi∣tate and consider it better, before any goes a∣bout to hinder it.

THE END.