Volume II, Treatise VIII, Chapter XIII

Whence It Is that Many Persons Who Often Approach the Sacrament of the Eucharist, Feel not Those Wonderful Effects Which Tt Ordinarily Works

Some may perhaps object, that since this august sacrament works such wonderful effects, and bestows such great favours and graces, how comes it to pass, that many priests who daily celebrate, and divers other persons who very often communicate, do not only not experience those spiritual sweetnesses which I have spoken of, but even make no progress at all in virtue, and remain always in the same state and condition? Some answer this, by quoting the proverb, which says, too much familiarity begets contempt— imagining that the reason why they approach not this table with sufficient preparation and respect, is, because they approach it too often. But in this they deceive themselves; for as far as it regards spiritual things, and a commerce with God, their objection is unfounded. Nay, it is asserted, that as far as it regards familiarity with even wise men, this objection holds not. For the more familiar we are with them, the more we discover their merits, and consequently the greater esteem we have for them. But I am of opinion, that this proverb is true in regard of even the wisest men; for as there is no one so perfect but has some defects, so it may very well happen, that by familiar conversation we come to discover these defects, and consequently to conceive less esteem for these men. But though this proverb is true, inasmuch as it regards our commerce with man, it is not so inasmuch as it regards our commerce with God. This isexperienced by the angels and blessed souls who perfectly know him in heaven, and who continually see him. It is also experienced here below, by those who particularly give themselves to spirituality and prayer. This truth is very well proved, in the story of the Samaritan woman, and in the different ways she spoke to the Saviour of the world in the conversation she had with him. “How comes it to pass,” says she, “that thou who art a Jew, shouldst ask of me to drink, who am a Samaritan woman?” (John 4:9), &.) She first calls him by the general name of his nation, and treats him as an ordinary person; but a little while after, she calls him Lord, saying, ‘Lord, give me of this water;” afterwards in the same conversation she calls him prophet; “I see,’”’ says she, “that thou art a prophet.” And _ lastly, she acknowledges him for Christ and for the Messias. The frequenting of the sacraments produces the like effect, and one communion is a preparation for another, and it is an error to imagine, that by going seldom to this table, we prepare ourselves with more care and respect. St. Austin and St. Ambrose therefore, had great reason to say, “‘that he who deserves not to receive daily the body of Jesus Christ, deserves not to receive it, even at the year’s end.” But now to answer the objection made in the beginning, I say in the first place, that it is our own fault, if the frequent use of com-x

munion, produces not always in us, all the fruit it ought. We do not prepare ourselves properly; we approach the altar out of custom, and in a negligent manner; we communicate because others do so; and because we are accustomed to communicate. We think not beforehand of what we are about to do, or make not sufficient reflection on it. These are the reasons, why we derive so little profit from it: and hence when we perceive that we are not benefited by our frequent communions, we must examine, if this proceeds from want of due preparation, and if we find it to be so, we must apply the proper remedy. This evil sometimes proceeds from our too willingly permitting ourselves to commit venial sins. For there are two sorts of venial sins; the first are those we fall into by inadvertence; though they are always accompanied with negligence and want of care; the others are such as we commit voluntarily and deliberately. Those into which the true servants of God fall, through inadvertence or want of reflection, by no means impede the grace of the sacrament; but such faults as the tepid and those who are negligent in the service of God commit, with full deliberation, are a very great obstacle to it. The same may be said of the faults a religious voluntarily commits against his rules: and the conduct which God observes herein towards us, whether it be in communion or in prayer, is similar to what a father does, when he sees any thing amiss in his son; for he immediately frowns upon him, in order to correct him of his fault, and to prevent a repetition of it. So that if we wish to partake of that abundance of grace enjoyed by those who approach this holy table as they ought, we must abstain from committing the least voluntary fault. Let such souls as fear God, take good notice of this, for it is the most effectual means to induce God to shower down his gifts and graces upon them.

Secondly, I say, it may often happen, that though we be guilty of no fault, yet we feel not the admirable effects of holy communion; and likewise though we feel them not, yet we really receive all the fruits of the sacrament. The same happens here as in prayer, on which subject many make a similar complaint. For though we feel not the sweetness and comforts which we desire, and which we have at other times felt, yet we must not doubt but we still reap fruit from it. A sick person finds no taste in the food he receives, yet notwithstanding, it ceases not to nourish and support him, and to do him good. These sweetnesses and sensible comforts, are graces which God bestows when, and as he thinks fit; and when he deprives his servants of them, it is to try them, it is to humble them; and to draw from this circumstance, other benefits and advantages, which are known to himself. Add to this, that this divine sacrament oftentimes works in so secret a manner, that it is scarce perceivable; because grace ordinarily works by little and little, and very insensibly. We do not perceive a plant grow, but we see very well that it is grown; and therefore St. Laurence Justinian says, that as corporal food nourishes a man, and makes him grow, though he perceives it not, so this heavenly food sustains and fortifies the soul by the increase of grace, though we do not perceive it.

Lastly, I answer, that we ought to esteem it a benefit not only to make progress, but also not to fall, or go back in virtue. The remedies which prevent diseases are not less esteemed, than those which establish health. And let us here take notice, since it is a great subject of comfort to those, who perceive not so sensibly the fruit which this divine sacrament produces in them, that we see ordinarily that those who often approach this sacrament live in the fear of God, and pass whole years, nay, sometimes their whole lives, without committing one mortal sin. Now, one of the effects of this sacrament is, to hinder us from falling into more in, and to preserve in us the life of our soul, as corporal food preserves the life of the body; wherefore the council of Trent calls it “an antidote by which we are delivered from our daily faults, and preserved from mortal sins.”—(Sess. 13.) So that, though in receiving it, we feel neither that fervour of devotion, nor those ineffable sweet-nesses, of which I have spoken; and that afterwards, instead of that ardour and promptitude, which some then feel, we find ourselves in dryness and tepidity; yet notwithstanding, we fail not to reap fruit from it. And if communicating frequently, we fall into some faults, we should fall into far greater, if we abstained from communion. In fine, let us endeavour, on our part, as far as it depends upon us, to approach this holy table with the disposition and respect I have mentioned, and infallibly we shall receive extreme profit by approaching it very often. We read that Widikend duke of Saxony (Timal. Brend. I. 1. collat. c. ii. Hist. Eccl.), being still a pagan, and waging war against Charlemagne, had a great curiosity to see what passed in the camp of the Christians; and for this purpose, he disguised himself in the habit of a pilgrim. This happened at Easter, when the whole Christian army made their devotions, Entering the camp, he saw and admired the ceremonies of the sacrifice of mass: but what surprised him _

most was, that he saw in every host, with which the priest communicated the people, an infant of admirable beauty, all shining with light, which seemed to enter into the mouth of some with extreme joy, and made a difficulty to enter into the mouths of others. This miraculous vision, wherein he had been first instructed, was the reason why he afterwards embraced the Christian religion, and caused all his subjects to do the same. Another thing much like to this, is related of a great servant of God, and this second example may serve as a good exposition of the first.—(An example of Henry of Grenade upon the Eucharist, cited by the Doctor Santore in his fourth book of Sermons or Spir. Meadow, c. 100.) This man, as he one day heard the mass of a secular priest, perceived that at the consumption, instead of the species of bread, he saw a most beautiful infant upon the paten, and perceived that as the priest was going to communicate, the infant turned its head, and struggling with its hands and feet, did what it could to hinder the priest from receiving it. He had afterwards several times the same vision, and the same priest one day discoursing with him, and telling him that as often as he received the body of our Saviour, he felt it very difficult to do so, and knew not the cause thereof; whereupon the servant of God took occasion to discover to him what he had seen, and counselled him to think upon his conscience, and to amend his life. The priest being ‘ touched with this advice, changed his life, and a little while after, the same servant of God, hearing again his mass, perceived the same infant in his hand, at the consumption, and saw him enter into the mouth of the priest, with a great deal of promptitude and alacrity. ——=

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