Tuesday within the Octave of Corpus Christ — On the Dispositions toe ought to bring to the holy Communion

Consider, first, those words of St. Paul, (1 Cor. xi. 28,) Let a man prove himself, that is, let him try and examine himself, by looking well into the state of his conscience, and setting all right in his interior, and so eat of that bread, &/C., lest otherwise, approaching to it unworthily, he make himself guilty of the body and of the blood of the Lord, verse 27,) and receive his ovfii judgment and condemnation, not discerning the body of the Lord (verse 29;) so that the first and most essential disposition, to a worthy communion, is purity of conscience, at least from all mortal sin. Whosoever presumes to approach to purity itself, in these sacred mysteries, must be clean and pure. Sancta Sanctis, Holy things are for them that are holy. God will be sanctified in them that approach to him, (Levit. x. 3,) and will execute justice and judgment on them that defile and profane his sanctuary, by entering in thither, and receiving the Holy of holies, with a soul polluted with wilful sin. Good God, keep me from being ever so miserable.

Consider, secondly, how great is the guilt of a communion made without this disposition of purity of conscience. It is a most grievous sacrilege, by profaning the most holy of all the sacraments. It is a most heinous injury and affront offered to our Lord himself in person, by bringing him into a polluted habitation. A soul under the guilt of mortal sin is possessed by devils. The unworthy communicant, therefore, introduces the Lord of glory into a den of unclean spirits. He imitates the treason of Judas, by betraying him, as much as lies in him, to his enemies. He lays violent hands on our Lord, like the Jews; and, like them, is guilty of the body and blood of Christ. We should have a horror of the wretch, who, by wilful murder, had been guilty of innocent blood, though it were but of the meanest person living; what, then, ought we to think of ourselves, if, by an unworthy communion, we should be guilty of the blood of the Son of G himself? Would not such a crime as this cry to heaven for vengeance? Would it not very much darken the understanding, and harden the heart? Would it not put the soul even in the broad road of final impenitence? It would be, according to the apostle, receiving judgment, that is, damnation, to ourselves. Ah, what penance, what floods of tears, would be required, to expiate so great a guilt.

Consider, thirdly, that a soul which approaches to the Holy of holies, in these sacred mysteries, ought not to content herself with only aiming at being pure from mortal sin, and, for that end, preparing herself by contrition and confession; but ought, also, as much as possible, to purify herself from all affections to venial sins, and all habits of any such sins, which, when fully deliberate, do a deal of mischief to the soul, and, in particular, hinder her very much from being sensible of the heavenly sweetness, and excellent fruits, of this divine sacrament Ah, Christians, could we but see those spots, those stains, those filthy scabs, that scurf, that leprosy, which these habits of lies, of excuse, of anger and impatience, of vanity, of curiosity, of indulging our sensuality in eating, drinking, &«c., bring upon the soul; we should be sensible how unfit they make us, for the embraces of this, our heavenly Spouse, who is beautiful above the sons of men, Ps. xliv. 3.

Conclude ever to look to the state of thy conscience, and to purify it from all known and deliberate sin, whenever thou art preparing thy soul for Jesus Christ. Let thy intention also be pure, by having no other view, in thy communion, but his glory, and thy salvation, and thy affections pure from all inordinate love of creatures, when thou presentest thyself at his table, and thou shalt not fail to be a welcome guest.