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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

words it follows that the flesh of the Son of God as a Divine nourishment works in the Soul of the worthy receiver the same effects Spiritually which the best Corporal nourishment produceth corporally in the body of those who take it Now the effects of corporal nourishment are four or five 1. It conserves life 2. It makes one grow or encrease 3. It fortifies us 4. It preserves us against distempers Infine it gives us strength to be able to labour and to comply with all our respective duties By these we may judge of the effects of the Holy Eucharist The first is to conserve Grace which is the life of the Soul and therefore it is called the Bread of Life the Bread which gives Life unto the World. The Second is to augment the same grace and encrease the Christian Virtues Faith Hope and Charity This effect however it be common to all the Sacraments yet it is more peculiar to this as being more particularly instituted for the nourishment of the Soul and to make us increase and proceed from Virtue to Virtue till we come to the house of God. The third is to strengthen us against sin and the temptations which incline that way hence the Councill of Trent affirm'd Sess 13. c. 2. that this Sacrament is a preservative against Mortal and a remedy against Venial Sin. The fourth effect is that it heals the distempers that is the passions and disorderly affections of the Soul. It weakens concupiscence or gives new strength to overcome it It diminishes Choler Envy Pride and other Vices as St. Bernard Serm. de Coena Domini excellently well observes If any one says he does not find so frequent or so violent motions of Anger Envy Impurity or of other like passions let him give thanks to the body and blood of our Lord for it is the vertue of the Sacrament which produces in him these effects and let him rejoyce that the worst of Vlcers begin to heal Lastly the Holy Eucharist gives perseverance in the grace of God and in the way of Salvation in the midst of the various imminent dangers which we encounter in this Life and particularly when we draw near death whence it was given sometimes to Martyrs when they were ready to suffer for the name of Jesus Christ and the Church always takes care to Communicate the sick when they are in danger of Death that so they may be Strengthened in that dangerous passage and happily arrive at the haven of Salvation by means of this divine nourishment then called the Viaticum which is as much as to say the Provision for that voiage All these admirable effects evidently prove the greatness and excellence of this divine Sacrament and ought effectually to move us frequently to approach unto it and not neglect so many and so signal favours as God there presents unto us Yet we are to take notice that it doth not produce these Effects except in such persons as are rightly disposed to receive it as it deserves Of these dispositions we will now discourse ARTICLE IV. Of the dispositions required to Communicate well and as we ought WE shall inferr the dispositions from the same principle from which we gathered the effects viz. from the nature of the nourishment and Spiritual food we receive in the Holy Euchrist and as it produces the same effects in the Soul that food doth into the Body so also it requives proportionable dispositions in the Soul that nourishment doth to be beneficial to the Body Now Corporall nourishment we know requires three dispositions Life Health Action for a dead body is uncapable to be nourished an infirm Stomack can never make a good digestion nor is it possible to convert the food into our substance except that health be accompanied with our action which is the reason that the body to be nourished requires to be alive to be sound and well and to have an action of its own Thus the Eucharist that Celestiall food requires three dispositions in the Soul and without them it doth no good but harm The first is Sanctifying Grace which is the life of the Soul as mortall Sin is the death incompatible with it depriving us of this Supernatural life of the Soul Without this life the Soul not only receives no benefit from Communion but suffers also much detriment from this holy Table inofmuch as she becomes guilty of a new mortall Sin a Sacriledge which she commits by inviting the Authour of Life into the habitation of Death the author of Light into the place of Darkness and Jesus Christ into the company of the Devil This made St. Paul 1 Cor. 21.28 advertise all Communicants to examen themselves well when they approach to this holy table because saith the Apostle he who eats and drinks unworthily eats and drinks damnation to himself The Second disposition is the interiour Health of the Soul which requires 1st that she be free from any affection to veniall Sin. 2ly that she be not actually moved either with Passions or Affections which may hinder her in her application and address to Jesus Christ And altho' these defects do not render the Communicant absolutely unworthy or the Communion Sacrilegious yet they cause very ill effects and considerably diminish the fruits which otherwise it would produce They hinder the Soul from digesting this sacred food by good thoughts and holy affections And as nutriment which lies indigested upon the Stomack begets crudities and causes Sickness in the body so this divine sustenance by means of these indispositions becomes prejudicial to the Soul. Thereby we contract tepidity and coldness in devotion Charity and other Virtues are considerably diminish'd our good actions weak and feeble our selves by degrees insensible of all good things which conduce to Piety And thus by degrees at last we are often brought into mortall Sin. The Third disposition is Action that is actual devotion To receive the fruits of this Sacrament it is not sufficient that we be not indisposed or that we do not put any obstacle to its effects it is necessary also that in this so religious an action wherein we receive the Holy of Holys and the Author of Holiness it self we concur with dispositions of our own which consist in the practice of Christian Virtues Of which we shall speak below in the Second Part of this Instruction ARTICLE V. Of an Vnworthy Communion AN ancient Lawgiver being ask'd why he had made no Laws against Paricides made answer because he esteemed that crime impossible that there could not be found Children so degenerate and unnaturall as to attempt the life of their own Parents I would to God we could say the same with truth in the point of Instruction concerning unworthy Communion or that we could truly say that it is not necessary to advertise Christians to avoid that so horrid Sacriledge because it is impossible for a man professing himself a Christian ever to be guilty of so enormous a crime against

therefore I will expect him And St. Paul Rom. 5.2 when he assures us that he glories in the hope of the glory or happiness of the Children of God and when he exhorts all Christians to a good Life Expecting says he Tit. 2.13 the blessed hope and coming of the glory of our great God and Saviour Jesus Christ This hope is certain and secure in as much as it is built upon Gods promise who can never fail of his word having both a will and a power to perform whatsoever he is pleased to promise This made the same Apostle affirm 2. Tim. 1.12 that he knew very well in whom he had put his trust and that he was altogether assur'd of the power he had in effect to fullfill his promise But whereas these divine promises are only conditional and made only to such who are his Faithfull Servants our hope ought also always to suppose this condition of our Fidelity and thus the certainty ought always to be accompanyed with a holy distrust or disconfidence in our selves which makes us work our Salvation with fear and trembling and as St. Peter hath it 2. Pet. 1.10 Secure our Vocation and Election by good works ARTICLE II. Of the good which we expect by Hope TWo goods there are we expect Grace and Glory this is the end which is prepared for us and that is the means whereby to obtain that end God comporting himself if I may say so in this our great concern like a good equally and a wise Father whose goodness obliges him to prepare an Inheritance for his Children and whose Wisdom finds out means whereby they may come to the possession of it Glory shall be our supream and final happiness wherein our Soul shall see God as he is in himself face to face and thence conceive so entire and perfect a love of him that every the least vacancy of the Soul shall be fill'd with an incomprehensible joy and an happiness that shall not receive either the least alteration or any end Even our body shall have its share in this happiness and glory For after the Resurrection the glorious splendors of the blessed Soul united to the body shall by the reflection of her rays render it not only immortall but discharge it also from all possibility of change endowing it with the four qualities which St. Paul 1. Cor. 15. in answer to that question v. 35. how do the dead rise again and with what kind of body shall they come hath discovered to us Impassibility v. 42. Clarity 43. Agility ibid. Subtility 44. The first is a blessed incorruption which shall exempt us and render us incapable of all either pain or grief The second a Glory whereby it shall become so bright as not only to vye with but to surpass the Sun The third is an active Power or strength by which it shall pass in an Instant at the beck of her will wheresoever she pleaseth without the least trouble and by the fourth as a Spirit it shall penetrate and pass thro' the most solid body without any impediment or let Behold what we expect after this life both for our Soul and bodies And as to what concerns this present life we expect from the hands of God the means whereby we may obtain this so happy end forasmuch as of our selves and by all our naturall endeavours though never so great left to our selves we are not able to arrive unto it This end inasmuch as it is a supernaturall good requires in our Soul a disposition of the same nature with it this is Sanctifying Grace the seed of Glory and the precious pledge of that Eternall Inheritance as the Apostle hath it speaking thus to the Ephesians c. 1.13 You are sign'd with the holy Spirit of promise which is the pledge of our Inheritance This Grace is a Supernaturall quality infused by God into our Soul at the instant he admits us into his freindship a quality which remits the Sin Sanctifies the Soul embellishes and renders her acceptable to God and gives her a certain right to eternall glory That Justified by his grace we may be heirs according to hope of Everlasting Life Tit. 3.7 Now since this grace this disposition to glory is also Supernatural it is necessary we have the assistance of some powerfull hand to obtain it and this can be no other then the hand of God as there is none but God alone who can endow the Soul with Sanctifying Grace This assistance is also called grace because it is graciously and out of Gods pure mercy bestow'd upon us but it is called actuall as the other is stil'd habituall grace because it is transient only not permanent as Sanctifying grace the habit is it is that action by which God moves the powers of our Soul our understanding will disposing her to her justification this by clearing her understanding and letting her see what chiefly concerns her by good thoughts which he bestows upon her moving her will to embrace that good she sees so much imports her by the holy affections which he vouchsafes to give her These helps have three effects in us For first they awake our Soul by interiour illuminations and religious motions oblige her to look seriously after her Salvation 2ly Once she is thus moved it assists her in the due performance of that good which is propos'd unto her gives her strength to raise her self up to God by acts of Faith Hope Contrition and the love of God all which dispose her to receive at the same time the remission of her Sins and justifying Grace 3ly As soon as she has received this grace these helps afford her still more strength to stand fast and conserve her self amongst the throng of temptations and to persever constant even to the end by her flight from evill and the frequent exercise of good and pious works Hence proceed the different names by which we call this actuall grace for the first we call Exciting Operating or Preventing grace the 2d Assisting or Cooperating grace the 3d the grace of Perseverance God hath bestowed upon us all these graces for our Salvation But we are to observe that they have not always their full and entire effect upon the will for she being only mov'd and press'd and not necessitated by the graces may either resist or not regard them according as the Councill of Trent sess 6. c. 5. remarks nay very often doth resist for we are advised in holy writ Psal 94.9 not to harden our hearts yet however we do harden them for frequently we do not hearken to the voice of God but resist his holy spirit as St. Stephen complains Act. 7.51 that the Jews did This advertisement may serve in this place to teach us an important truth that it is not enough to expect from the hands of God the means whereby we may compass our Salvation but that we ought to take great care to be faithfull to his dispensations and

I believe the Gospel I must also necessarily believe the Acts of the Apostles because the same Authority of the Catholick Church obliges to believe them both We may say the same of all the other truths which are proposed by the Church for if we believe one we ought also to believe the others because it is the same Authority and the same Church which proposes and gives us assurance of them both And the same St. Augustin l. 16. cont Faust c. 3. speaking of Hereticks and those who would give credit to nothing but their own will. You says he who in the Gospell believe what you please and what you like not reject You rather give credit to your selves then to the Gospell because when led by your private Spirit you approve what pleaseth and disapprove what displeases you in Scripture you do not at all submit your selves to the authority of holy writ there to find out your faith but rather you subject the Scripture to your selves to judge of it according to your will. In fine Faith ought to be firm that is fixed steddy and free from any at least voluntary doubt And this also for the same reason the infallible authority of the Church which proposes unto us the divine truths the objects of our Faith and cannot be deceived in what she proposes to us So that there is no more reason to doubt of any one truth then of all the rest And there is not a better way to dispell with ease the doubts which arise against any one article of our faith then to reflect upon the others which one believes with all the certainty imaginable which yet are no otherwise grounded then upon the same authority of the Church for if we do not doubt of those neither ought we to question these In all the doubts which may occur concerning any point or points of faith whether they arise from our own imaginations or spring from occasion of Heresy new doctrins or scandall given in the Church we ought to have recourse to this authority as to a secure refuge A refuge where we shall find the divine Protection against the contradiction of evill tongues as the Psalmist hath it and after him St. Augustin in those excellent words which he delivers upon that passage of Psa 30. exposi 2. Serm. 3. Preteges eos in tabernaculo tuo a condictione linguarum If you find tongues which contratradict you heresies raised up against you and divisions which oppose you have recourse to the Tabernacle of God adhere and stick fast to the Catholick Church do not depart from this rule of Truth and you shall be protected and guarded from the contradiction of tongues in the Tabernacle of God. Behold not only a wholsome but also a necessary advice which ought to be practised upon occasion of any doubts in faith and especially in the beginning of any heresy And had the hereticks of our time follow'd this good councell they would never so unfortunately have continued obstinate in their errour or drawn others into the same ruin as they have done CHAP. II. Of the things we are obliged to believe WE shall reduce them to four heads 1. The Divinity or what we are obliged to believe of God. 2. The Incarnation or the Humanity of the Son of God which shall comprehend what we are to be believe of Jesus Christ 3. The Church 4. The Sacraments These four things are all contained in the Apostles Creed ARTICLE I. What are we oblig'd to believe of God FOur things The First I believe in God that God is that is that there is one only true God who is an uncreated Being Eternall Independent Infinite in perfections in Knowledge in Power in Wisdom in Goodness in Justice and in all other things Secondly The Father Almighty and in his only Son I believe in the Holy Ghost that in God there are three Persons The Father the Son and the Holy Ghost That all these three are but one true God having the self same divine Essence the self same Wisdom the self same Goodness the self same Power and so of the other divine perfections That the Son the Eternal Word proceeds from the understanding of the Father by a perfect Knowledge which the Father conceives of himself by which he expresses his Image in the Son. And the Holy Ghost proceeds from the Father and the Son by a Mutuall love which they bear one another That these Processions do not cause any inequality or dependence or priority amongst the Divine Persons who are all Equall and Eternall as being all but one only true God One in Nature and three in Persons Thirdly Creator of Heaven and Earth That God is the authour and creator of all things that he hath made both Heaven and Earth and all the creatures therein whether visible or invisible of nothing by his only word That he conserves them by his power and governs them by his wisdom Fourthly Life Everlasting That as he is the beginning and first cause so also he is the end of all things and particularly of Men and Angels whom he created to adore and serve him and for whom he hath prepared eternall happiness which will consist in this that the blessed shall see him perfectly and enjoy him as he is in himself and this enjoyment shall endure for all eternity it shall never no never end ARTICLE II. What are we obliged to believe of Jesus Christ FOR the greater facility and distinctions sake we shall divide this Article into Questions Quest I. What is Jesus Christ And in Jesus Christ his only Son. HE is the Son of God the Second Person of the Blessed Trinity who was Incarnate that is made Man for us men and for our Salvation But Quest II. Why was he made Man TO redeem man from the Sentence of everlasting death which we had all incurred by disobedience of the first man and to give full satisfaction to the Divine Justice as well for that first or Original Sin as for all the rest which have been committed ever since by other men Quest III. This Incarnation in what doth it consist Who was conceived of the Holy Ghost born of the Virgin Mary IT consists in the strict and personal union of the Eternall word with human nature that is with a mortall body and an immortall Soul such as we have from which union there results a compound whom we call Jesus Christ true God and at the same time true man. Whence it plainly follows that in Jesus Christ there are two Natures and one only Person viz. the one divine the other humane nature both united in one the same Person of the Son of God or the eternal word whereas on the contrary in the divinity there is but one Nature three Persons By this Union the Divinity was neither changed into the Humanity nor the Humanity into the Divinity of our Lord for that is impossible But both natures enjoying either of them their own perfections