FOURTH PRECEPT OF THE CHURCH.

"To receive worthily the Blessed Eucharist at Easter, or thereabouts, according to the time appointed."

INTRODUCTION.

Refer to previous subject, recapitulating the points, mention present subject, adding a few words on its importance, for which purpose, quote the words of Holy Simeon: "This Child is set up," &c. (Luke, ii. 34), which apply to our Saviour in the Blessed Eucharist.

[Invite attention, and invoke a blessing.]

BODY OF THE SUBJECT.

1. This Precept to be understood consistently with the advantages and practice of frequent Communion.

Ist. Because instituted by our Divine Lord to be received frequently. Show this by stating, that all the Sacraments were so instituted as to indicate, in their outward form, their effects upon our souls. Show this by other Sacraments, and go on to observe: The Blessed Sacrament was instituted under the outward form of bread and wine, that is, the food we take for the nourishment of our bodies. The reason in the mind of our Saviour was, thereby to indicate that He instituted this mystery as a divine food for our souls. Quote to this effect John, vi. 48, 49, 50, 51, 52, 54, 55, 56, 57, 58, 59. Now, it is of the nature of food to be used frequently and constantly. In this it differs from medicine, which is to be used only occasionally, as necessity requires, as a remedy against sickness, &c. Hence, from its very institution, the Blessed Eucharist

was intended by our Divine Lord to be received frequently.

2ndly. On account of the practice of the primitive Church. Quote Acts, ii. 46. Tradition tells us that this habit continued in the early ages of the Church; that all who assisted at Mass went also to Communion, and that the Holy Communion was even sent to those, who could not be present, and also that in times of persecution it was given to the faithful to take home, and to communicate themselves, at the approach of danger.

Go on to state, that as every good thing is capable of being abused, abuses began to appear even at an early period with respect to the Holy Communion. Quote St. Paul as denouncing these abuses, and requiring suitable dispositions (1 Cor. xi. 20-31).

Go on to state, that as the persecutions had ceased, the Church spread without obstacle, and became the net of the parable, gathering all kinds of fishes, good and bad (Matt. xiii. 47). On this account, it became more necessary for the pastors of the Church to insist upon the conditions of a worthy Communion, and sound in the ears of the faithful the denunciations of St. Paul. (Repeat them.) For this reason, as also owing to a gradual falling away from the fervour of the first ages of the Church, many refrained altogether, for a long time, from the holy Table, and, on this account, it became necessary for the Church to institute a positive precept, requiring all the faithful to go to Communion at least once a year, and this at the time of Easter. (Here quote the precept of the Fourth Council of Lateran, canon 21, and its confirmation by the Council of Trent, sess. xiii, canon 9, which recite.

It, therefore, appears evident, that the Precept was instituted on account of careless and negligent Christians, and that the spirit of the Church remained the same, wishing the faithful to partake frequently of the Holy Communion. Of this we are assured by all the Holy Fathers, who have treated the subject, as also by the decrees and acts of the various Councils of the Church, as well general as particular, at different periods. It will be enough to cite the Council of Trent, sess. xxii., chap. vi., and sess. xiii., chap. viii. 2. The true meaning of the Precept.

The Precept should fill us with shame and confusion. Who could ever believe, when our loving Lord was instituting this endearing mystery, that it would be necessary to compel His followers, under the heaviest penalties, to partake of it? Describe the scene of the Last Supper, with the circumstances respecting the words (Luke, xxii. 14, 15, 16, 17, 18, 19). Ask again, who could suppose that there would be men calling themselves Christians, and who would require to be dragged to this divine banquet? What greater bounty could be conferred upon us? and, oh! the ingratitude, &c. Enlarge on this consideration, quoting Isai. v. 4, 5, &c.

Also, let us suppose that any one of us had a conversation with an intelligent pagan, who had never heard before of the Blessed Eucharist, and that we explained this adorable mystery, expatiating on the goodness, mercy, and love of our ever dear Redeemer in it, as also on His desire that we should frequently enrich our souls with it. The poor pagan would, no doubt, be amazed. But should he inquire if there

were any of us, any Christians, who declined the invitation, and disregarded the desire of our Divine Lord, what would be our confusion in being obliged to admit this to be the fact, that there are Christians who require to be driven to it by threats of the severest penalties the Church could inflict, &c.

Infer, therefore, that the Precept is designed for negligent, disobedient, refractory Christians, and that by saying "at least," it leaves us to infer, what we know from so many other sources, that in order to comply with the designs of our Divine Lord, and comply with the constant teaching of the Church, and walk in the footsteps of the true servants of God in every age, we should approach the Holy Communion frequently.

3. The fulfilment of the Precept.

Ist. A worthy Communion.

2ndly. Within the time appointed; and should the time be allowed to elapse, then state, there exists an obligation of going as soon as possible, or at least within a year since last Communion, the Precept being annual as well as Paschal.

3rdly. In the Parish Church.

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4thly. All Christians are bound from the age discretion, that is, discretion sufficient for the worthy reception of the Blessed Sacrament. Explain.

CONCLUSION.

Recapitulate principal points. Expostulate with any that may be negligent as to their Easter duty, and encourage to the practice of frequent Communion.

Consult Theology ; also Bishop Hay's "Sincere Christian,” chap. xv. sec. 3, and Council of Trent, sess. xiii.

FIFTH PRECEPT OF THE CHURCH.

"To pay tithes, or contribute to the support of our Pastors."

INTRODUCTION.

Refer to the previous instruction, recapitulating the chief points. Announce present subject, and observe, that you would have unwillingness, from reasons that may be well understood, in treating of this subject, except that it came before you in the course of instructions you are engaged in ; that, nevertheless, you feel the whole force of the reasons of delicacy, to which you allude, and that you will keep them in view in what you will have to say upon this Precept of the Church.

Invoke the divine blessing, saying something to the following effect: "Let us therefore give ourselves to God, that He may enlighten us, and give us to understand what our duties are in a matter, which, whilst it concerns the faithful and Pastors of the Church, concerns also His Divine Majesty in the homage and worship, which He requires of us."

BODY OF THE SUBJECT.

1. The priest in being called to the ecclesiastical ministry, is taken from amongst mankind, to be entirely engaged in the works of the high and holy profession he has undertaken.

Here go through a detail of his principal duties, and say, that to perform these duties he must be released from the temporal occupations, which engage mankind at large, according to the words of St. Paul. (Quote 2 Tim. ii. 4.) Yet this soldier of Christ, this minister of religion, must live, and have the means of living. Hence the Apostle lays down the other maxim (1 Cor. ix. 7), which he repeatedly inculcates (Rom. xv. 27). This is only conformable with the teaching of our