gation is limited to once a year; though counsel, and our own eternal interest, should oblige us to a more frequent communion. There is no set age when we are to begin this duty, but this is left to the discretion of the pastor, who is to judge when children are capable and sensible of this divine mystery. We are to note, that it has been an immemorial practice of the Church, for all the faithful to receive this sacrament, fasting from the midnight before: the Church obliges all to communicate about Easter; because the holy Eucharist was then instituted, and bequeathed to the apostles, to be by them delivered to the christian world; and to remain as an everlasting proof of the love of Christ towards us, and as a remembrance of his death, and the work of our redemption, to the end of the world; and therefore it is fitting that every christian should renew the memory of the blessings purchased by his Redeemer's death about this time in particular, by humbly and thankfully receiving it. The time assigned for our Easter communion is from Palm Sunday to Low Sunday, both those Sundays included: the canon of the fourth council of Lateran does not fix precisely those fifteen days, but such is the custom of the Church, which is the best interpreter of the law. The same duty we are called upon to perform, when, struck with any great illness, we are in danger of death; this being the most strengthening and comfortable food which God has provided for that last and irrevocable voyage into eternity: this we have a figure of in the bread which the Angel brought to Elias, bidding him eat, because he had a great way to go; and by the strength of that food he walked forty days, and forty nights, to the mount of God, Horeb. What was this bread but a type of the holy Eucharist? And what is our journey, but through life unto death ? And what is the mount Horeb, but heaven? to which, by the virtue and strength of this divine food, this bread of angels, we shall safely arrive. Though the Church binds all to communicate once a year, it binds none to communicate unworthily; and therefore has left it to the discretion of every pastor, to defer absolution and communion for a time: but though the church precept obliges but once a year, yet both the Church and holy Fathers counsel us to a more frequent communion: they advise us so to order our lives, that we may be worthy to receive often: St. Francis of Sales admonishes every one to receive at least once a month: a great. Doctor of the Church expresses the blessed effect of frequent communion in these words: "When thy adversary shall see thy ha"bitation taken up with the brightness of the presence "of God in thy soul, perceiving all room for his temp"tations prevented by Christ, who is there, he de"parts and flies away." (St. Ambrose.) And truly, every devout Christian, who is sensible of the blessings he receives, and how much his eternal good advances thereby, needs no other reason to invite him to frequent communion, in compliance to the command of Christ: Unless you eat the flesh of the Son of Man, and drink his blood, you shall have no life in you, John vi. 54. EXHOR. See then, O christian, you comply without fail with this precept of the Church; and remember withal, that it is not a bare receiving the holy Eucharist will do, but you must worthily receive it, with such holy dispositions, as to receive the divine effects of it, rem et virtutem sacramenti, the effect and virtue of the sacrament; the grace of the sacrament. To this end you must first clear your conscience from all sin, by an entire confession, true sorrow and absolution, validly received: you must dispose your soul by acts of faith, humbly submitting to what you are taught of this mystery, from your heart; saying with St. Thomas, Åh! my Lord, and my God! Humble yourself with the Centurion, so much commended by our Saviour: Lord, I am not worthy thou shouldest enter under my roof, but only speak the word, and my soul shall be healed. You must approach with a heart filled with charity, being at peace with the whole world; before you offer your gift at the altar, and your soul to God in the holy communion, go first and be reconciled to your neighbour, and then, coming back, offer yourself to God. You must come with a pure intention, not only to fulfil the precept in outward appearance, or to comply with custom, but to renew the memory of the death of Christ, and receive the pledge of love he then left you: Do this in remembrance of me. You ought to live in that purity of heart and mind, as to be disposed to receive it daily, at least in spirit and desire. O let the many necessities of your soul, the immense blessings you receive therein, move you to communicate more frequently. Can you receive that too often which communicates eternal life both to soul and body? If you love God, can you be too often united to him? Olet not your soul perish, at the same time you are so near to the Fountain of Life! Come then and invite him, as Zacheus did, into the house of your soul, particularly under your afflictions, your calamities, your sickness, your death. The holy Eucharist flowing with so many blessings, ought to be received frequently; being, as a holy man says, "The health of soul and body; the re"medy against all spiritual diseases; by which our vices "are cured, our passions bridled, temptations overcome 66 or lessened, great grace infused, virtue begun and in"creased, faith confirmed, hope strengthened, and cha"rity inflamed." (Thomas à. Kempis) Taste then and see how sweet is our Lord to those who worthily receive him. The fifth precept of the Church expounded Q. WHAT is the fifth precept of the Church? A. To pay the tithes to our pastor. INSTRUC.Reason alone and natural equity dictate to us, that we are obliged to maintain our pastors, who have care of our souls, because they are, by serving us, debarred all other means of gaining a livelihood; and have therefore a right to an honourable maintenance from those they serve; as much surely as those who serve the public in other offices; especially as they do greater service by far, in teaching the people religion and good morals, which not only conduces to the private good of every one's soul, but to the peace and tranquillity of the state. 14. The same thing is expressly commanded in the law of God: Our Lord hath commanded that they who preach the gospel, shall live by the gospel, 1 Cor. ix. What soldier, says St. Paul, ever servés in the war at his own expense? Who planteth a vineyard and doth not eat of the fruits thereof? Who feedeth a flock and doth not eat of the milk? It is written in the law of Moses, Thou shalt not muzzle the mouth of the ox, that treadeth out the corn: is God's care for oxen? Doth he not, doubtless, say this for us? Because he that ploweth, ought to plow in hope of partaking of the fruit: and he that treadeth out the corn, does it in hopes of partaking of the fruit: if we have sown for you spiritual things, is it much if we reap your temporals? 1 Cor. ix. 11. So the apostle teaches, whom the most ungrateful cannot accuse of being self-interested; because though all the apostles had this right, he rather chose to work for his own subsistence, than to make use of it. What the law of God commands in general, that the flock shall afford their pastor a subsistence, that the church precept determines in particular to be the tithe, as well of the fruits of the land, as of other things; and this is confirmed by the civil law in all Catholic countries. There are many constitutions of Popes to be seen in the canon law for the payment of tithes; and the same is very strictly enjoined under pain of excommunication, against those who hinder or withhold the payment of them, by the Council of Trent, (Sess. 25. c. 12. de Reform.) where it is said, The tithe is owing to God; which answers well to that saying of holy scripture, that such as withhold the tithe, have robbed God, Malachi iii. 8. Yet as to the quota, that is, the tithe or tenth part, this may be altered by the Church's authority, which lays it upon us; by the constitution of the Pope, or by composition. Hence the pastor has a right to his maintenance by all law, divine and human, as much as any man has to his estate. Indeed to take this from his flock without labouring for them, is a kind of robbery: but to take it when he does labour, is the right of an apostle; to exact and take more than his due, is the sordid ava rice of a mercenary: and to serve at his own expense, without taking even his due, is the disinterested zeal of St. Paul. EXHOR.-Learn then, O christian, to give every one his due. How can you grudge your pastor his subsistence, who labours and suffers so much on your account; you who are sometimes liberal, even to a profuseness, to others who deserve less from you? Let all, both pastors and people, consider the end of this precept; it was that the pastor, having an honourable maintenance found him, might be free from solicitude, and the cares of life, and wholly applied to the spiritual good of his flock; and that the people might have one to give them constant attendance, and teach them religion and virtue; and to administer the sacraments, which give grace and life to their souls; to feed them with the word of God, and conduct them under God to eternal life. With docility then submit to his instructions, and in spirituals at least pretend not to be your own guide. Even in diseases of the body, no one is to be his own physician, and who does not know that the diseases of the soul are more dark and hidden ? It is particularly in the way to heaven, all people ought to be cautious how they follow their own judgment, and depend upon their own skill and private light: nor must we expect that God will always enlighten and direct us immediately by himself, but by our pastors: for which reason he has given in his church some pastors, some evangelists, some doctors, &c. Follow their instructions in spirituals, and you will have no reason to murmur at the temporals they receive from you. The sixth precept of the Church expounded. R. WHA? That at certain times of the year, and under certain impediments, the faithful may not marry. INSTRUC.-There are some cases in which the church forbids marriage; and these are called impediments: in some of these cases, marriage is absolutely forbid with such and such persons; insomuch, that if they proceed |