have for it very little relish. How can it be, then, but that your soul must loathe this at length, as though it were very light food? Because, that is, thou tastest not how sweet the Lord is in this heavenly food, which, although it contains all sweetness of taste, will satisfy none with its good things but the empty and the hungry soul.

We will, therefore, give some exercises proper to increase the hunger for this food, and also its fruit. They should be used as holy aspirations, not thoughtlessly and carelessly pronounced, but with earnestness of feeling, and in the heart rather than with the lips.

For the soul's affection is the one thing with which every work of piety must be recommended and seasoned, or it will be distasteful and wholly insipid. These exercises, of which we have drawn merely the method and outline, it is free for every one to enlarge; though it is to be feared that these and similar exercises may be distasteful to some, as too diffuse to be used so frequently at Communion or

Mass.

But it were to be wished that these persons would better consider the majesty of this Sacrifice and Sacrament, and would desire more earnestly to derive fruit and spiritual refreshment from their use. For nothing is hard to those

who love; and therefore they who burn with the desire of heavenly grace find nothing disagreeable in any labour or pains.

But if there is not time always, still it will be useful very frequently to prepare in this manner for holy Communion, or the Sacrifice of the Mass.

Although I do not see with what face we can complain of prolixity in this matter, when on other occasions we are too long and lavish of our time upon things that are trifling and frivolous.

How few there are who do not readily bestow the space of a whole hour, not to say hours, every day on tending and feeding the body? And shall it be irksome to give so much, nay, one quarter of an hour only, to the heavenly feast? Yet in the one it is only the mortal body that receives sustenance, in the other it is the immortal soul.

What! are our other personal and domestic affairs so carefully and diligently, so closely and attentively performed; and is the business of the soul, and of salvation, the most important of all, to be so waveringly and precipitately dealt with ?

EXERCISE

Before Mass or Communion. The various points of this exercise may be comprised under three principal heads:

I. Self-probation. II. Excitement of devotion. III. Prayer for grace.

I. POINT.

SELF-PROBATION.

The necessity of self-probation is shewn: 1. By the sacrifices of the Old Testament, which were but signs, shadows, or figures of this sacrament, and yet were to be performed only by pure and holy persons. It is wonderful with what a number of rites and ceremonies those who offered them were to be purified. 2. By those most solemn words of the Apostle, in which he declares that those who re

ceive unworthily are guilty of the Body and Blood of the Lord. Oh, how necessary is it to listen seriously to his warning, or rather threat: Let a man prove himself, and so let him eat of this bread,

&c.2

3. By reason itself, since holy things should be dealt with only in a holy manner; and what is more holy than this sacrament, in which is present the very Holy of holies?

I. Examine, then, thy conscience first of all, and if thou find it guilty of any considerable sin, thou wilt clear it in the sacrament of penance, that thou mayest Exod. xxxviii.; Lev. xxii. &c. 21 Cor. xi. 28.

not come unworthily, and eat judgment to thyself. Thou wilt also endeavour to remove thy lighter faults, and thy soul's inordinate affections, in order to derive from this sacrament the fuller fruit. Then conceive an inward sorrow for thy sins, with firm purpose of amendment.

O my most loving God, my Creator and my Saviour í from the bottom of my heart I am sorry that I have ever offended thee, my Lord and my God, thee whom I ought to love above all things, because thou art good above all things, and hast given me the greatest blessings; and I, alas! wretched and ungrateful sinner, have rendered thee only evil for good.

But, O Lord, be favourable to my sins; for I now firmly purpose and determine not to offend thee any more, and to avoid all occasions of sin; and therefore I now desire to receive this sacrament, that I may be confirmed in thy love, and fortified against all the occasions of sinning, that thou mayest remain in me, and I in thee.

II. Consider whether thou

comest with an upright and pure intention, or only from custom, or other unregulated motive, to these holy mysteries. It is very useful, moreover, to examine thy intention; because it is the in

tention that gives to an action its character, and is the root of its merit. Such an act will be as follows: I desire, O God, to offer thee this sacrifice, for the praise and glory of thy Name; for the profit also of my soul, and of all thy holy Church. Therefore will I freely sacrifice to thee, and will give praise to thy Name, O Lord, because it is good.

For what should I seek else beside thee, O my God and my all? If I have thee, what

is there that I have not? If I worship thee for thy own sake, thou wilt be my reward exceeding great. For beside thee what have I in heaven, and what do I desire upon earth? For thou art the portion of my inheritance, and of my cup: it is thou that wilt restore my inheritance to me, &c.

A more particular direction of the intention may be made, by regarding the ends to which the Sacrifice, and consequently the Sacrament, are, by virtue of their institution, to be referred. For,

I. IT IS LATREUTIC, Or a holocaust, to be offered to God, in acknowledgment of his supreme dominion, and as the highest worship due to his supreme majesty.

O Lord! thou art worthy, or thy supreme excellence,

wisdom, and power, to receive from every creature praise, glory, and honour. Therefore will I give praise to thee, O Lord, with my whole heart, and will glorify thy name for ever; I will sacrifice to thee the sacrifice of praise; and will pay my vows to thee, O Most High! &c. Be thou blessed and praised, worthy and glorious, and exalted above all for ever.

II. IT IS EUCHARISTIC,

Ora peace-offering to be offered to God in thanksgiving for his numberless benefits.

What return shall I make to the Lord for all that he has given me? Who forgives so often all my inquities, and crowns me, moreover, with mercy and compassion? Who satisfies so often my desire with good things; and provides so bountifully both for my body and soul? I am not worthy, O Lord, of the least of all thy mercies, for thy mercy is great towards me,

&c.

Because thou hast made me, O Lord, I owe thee myself; and because thou hast made me again by thy Son, who became man for me, owe thee more than myself.

But what am I? Dust and

ashes. What all things else? Wind and vanity. And, moreover, thou, O Lord, hast no need of my goods. Behold, therefore, thy beloved Son. Him, O Father, I offer to

thee, because I have nothing better or more acceptable to offer than him, in whom thou art well pleased.

III. IT IS PROPITIATORY,

To be offered to God in pro

pitiation for sins.

O Lord! now that I am so lovingly invited to thy glorious banquet, what shall I do, miserable, naked, and poor as I am, and having no wedding garment; conscious too of so many sins, by which I have merited anger rather than grace? Behold the Mediator between God and man, thy Son Christ Jesus. Him I offer thee; him, I say, who committed no sin, but was made the propitiation for our sins, and washed us in his own Blood, &c.

Look, O Lord! look upon the face of thy Christ, and see in his life what labours, in his passion what torments, in his death what sorrows, he sustained for us! All these I offer thee, in satisfaction for my sins, and that through this Sacrifice, that by its virtue thou mayest impart to me their force and efficacy. Mercifully pardon my offences, and take not vengeance on my sins.

IV. IT IS IMPETRATORY, To be offered to God for obtaining blessings of body and soul, and averting

our friends, and enemies, the just and sinners, the living, the departed, &c.

O Lord! who art rich in good things, and bountiful whom, and in whom are all in gifts; from whom, by things; but I am poor and needy: yet what may we not obtain from thee, who hast given us the very fountain of all grace, thy onlybegotten Son; and, together with him, hast bestowed upon us all blessings! Upon him thou hast heaped without measure all the treasures of grace, goodness, and wisdom, that he might be rich towards us all.

Him, therefore, I offer thee, that by him, who intercedes for us, and who for his reverence merits to be heard,' thou mayest give to thy Church increase and peace, to the just perseverance, to sinners pardon, to the departed rest, and to all of us thy grace, and finally life everlasting.

v. Because this mystery was instituted by Christ for the memory of his passion, it is very useful to us, and acceptable to God, to offer it, by special direction of the intention, in memory and veneration of the Lord's passion.

II. POINT.

EXCITEMENT OF DEVOTION.

be; and that for ourselves,

1 Heb. v. 7.

mendous mysteries, be not content with habitual, but make every effort to excite actual devotion. For this purpose it will be useful, while making an exercise of the highest virtues, to meditate as follows (for it is in meditation that the

fire of devotion is lighted up), namely: who he is who comes to us in this Sacrament; who are they to whom he comes; why, how, and how often he comes, &c.

1. FAITH IS TO BE EXER

CISED, By reflecting that Christ himself, true God and man, who was born, suffered, and died for us, is here truly and really present, &c.

Ọ Christ Jesus! true God and man, of one substance, majesty, and power with the Father; with firm faith I believe and confess that thou art truly and really present in this Sacrament. For thou, who art the Truth itself, hast said: This is my body.

I credit all the Son of God hath spoken,

Than Truth's own Word there is no truer token. Lord, increase my faith, &c.

truly God and man, is present in this Sacrament, how could it be that mysteries so holy and tremendous would be treated by us with so little feeling of reverence and piety!

II. HOPE IS TO BE EXERCISED,

By

reflecting that God is supremely gracious, merciful, meek, wise, &c.

O Lord of hosts! blessed is the man that trusts in thee. Why art thou sad, O my soul, and why dost thou trouble me? Hope in God, the fountain of all good, and the author of grace, whom thou hast present with thee in this Sacrament; go to him with confidence, for he is sweet and meek, and of great mercy to all that call upon

him. He alone is able to

give us all things, because he is powerful over all things; nay, he is willing to give us all things, because he is supremely good.

heart rejoices when I receive O God, my hope! my thee in this Sacrament, because I clearly trust that there is nothing which thou wilt not give us, who hast given us thyself. In thee, O Lord, do I trust; let me not be confounded in my expecta

tion.

III. CHARITY IS TO BE EXERCISED,