as never to have done confessing who starts at every fancy, and is so much dis turbed as to imagine every flying thought a mortal sin. Such a one ought to be restrained from going again too confes sion, and encouraged to rest satisfied with acting according to the directions of his ghostly father, as the best rule he can follow because, while he is com scious of being subject to unreasonable frights, he has just reason to suspect his own judgment and on whose judgment ought he then to depend, if not on that of his ghostly father, whose office it is to direct those under his care?v odi od of

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I understand you perfectly and would now be glad to know the most profilable manner of occupying the intermediate space of time between confession and communion.q: 941 9õiduni mit sini harmot do snuse os dirw CHAP. IL-Of the Devotion proper be fore receiving the holy Communionid WHEN a person by a good confession has cleansed his soul from sin, and taken! effectual care not to introduce the Author of light into a place of darkness when he has endeavoured, bylo prayer,i meditation, and other holy exercises? to free himself from all affections to veli nial sin; when his heart is not agitated

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był passion or affections of any kind,s which may prevent the sole application of his thoughts to Jesus Christ (fort though these defects may not renders him altogether unworthy, yet they cons siderably diminish the fruit of the holy communion, by producing effects which are prejudicial to the soul;) when a person, I say, has attained thus far, let him then apply himself to such devotions as seem more immediately to dispose his soul for receiving the holy communion. First, then, let him reflect, that the intent wherewith he is to communicate, ought to be the very same with that which Christ himself had when he instituted the sacrament, viz., "That he might abide in us, and we in him;" that so, by receiving the blessed sacrament, he may imbibe the spirit of Christ, and be transformed into him; that is, live as he lived, with the same charity, humility, patience, obedience, poverty of spirit, &c., that being thus dead to sin, the life of Christ may be fully manifested in him. To this general intention he may add some particular end; as to obtain grace for the subduing of such a passion, resista ing such temptations, advancingosin such a virtue, in thanksgiving, for sucht blessings,&c. but never omitting, ast often as he communicates, to renew the

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memory of Christ's passion, and retur him thanks for the inestimable benefits of our redemption.

Having thus proposed to himself the end for which he is to communicate, what is he to do next?

He must think of putting his soul in such a state, as may render it a becoming and acceptable habitation for the divine guest whom he intends to receive: for tho' his soul may, by confession, be purified from the filth of sin, yet it still ought to be adorned in a suitable manner: as when a palace is preparing for the reception of a prince, is it not essential to cleanse it from all that is filthy and unbecoming; and also to decorate it with such furniture and ornaments as a suitable to its illustrious inhabitant? In like manner, when a soul is preparing to become a palace for the King of heaven, it may have all its filth indeed cast out by contrition and a good confession but where is the royal furniture and ornaments for the abode of the divine Majesty?

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are

Certainly this is very necessary; but what are these ornaments?

They must be spiritual ones, for such are most acceptable to God and since he has exhorted us to believe in him,

trust in him, and love him above all things; therefore, before a penitent goes to communion, he should for some time exercise himself in these divine virtues; that so, when the Lord enters into his soul, he may find it animated by Faith, elevated by Hope, and inflamed with Charity; for these are the ornaments and the furniture most proper for a soul, that desires to give her Lord a grateful and acceptable entertainment. To these may be added acts of humility, fear, thanksgiving, &c., which will serve as additional Tembellishments to adorn, or as incense to perfume the house wherein the heavenly guest is to be lodged. To assist you on this occasion, I will here lay "before you a form, according to the most approved authors, whereby these virtues may be practised, which you may use according to your devotion and leisure; not in a cursory manner, but with all possible attention and recollection; for it must ever be remembered, that the sacraments work their effects according to the disposition of the receiver; so that it is here, as with those who go to fetch water from an inexhaustible fountain, every one brings home according to the I measure of the vessel they carry with them. If then you desire plenty of grace, see that you carry a heart well prepared,

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and so large as not to be satisfied or filled with any thing less than God himself; and whilst you recite these with your lips, endeavour to

tionate manner. berger ved doiwanie mens J2919An Act of Faith. of to motod s

mot My Lord and Saviour Jesus Christ, I firmly believe that thou art really present in the blessed sacrament; I believe it contains thy body and blood, accompanied by thy soul and divinity. I acknowledge these truths; I believe these wonders; I adore thy power, that has wrought them; I praise thy infinite goodness that has prepared them for me; that has and, with David, I say from the bottom of my heart, "I will praise thee, my God, with my whole heart, and will recount all thy admirable works; I will rejoice in thee, and bless thy holy name. "In: this faith, and with this acknowledgment, I presume to approach this adorable banquet, wherein thou bestowest on me the divine food of thy body and blood, to satiate my soul with thyself and thy holy spirit. Grant, O Jesus, that I may approach thee with such a profound sense of reverence and humility, as are due to thy infinite Majesty. Who am I O God, that thou shouldst work such won