Page:The Catholic prayer book.djvu/182

 continue heaping  one  fault  on  another,  until  they lose all  remorse  for  what  they  term  only  slight  faults. Such persons  evince  their  habitual  sloth,  dissipation, and tepidity,  in  preparing  for  Communion. A confession, which they  intend  should  include  all  mortal sin, and  a few  vocal  prayers,  comprise  the  whole of their  preparation  for  the  most  solemn  of  all duties. The God  of  all  sanctity  is  then  introduced into a soul  defiled  with  innumerable  stains. The God of  infinite  love  enters  a heart,  which,  as  he  himself declares,  he  rejects  and  abominates,  because  it  is tepid,  and  neither  hot  nor  cold. Such Communions, as may  be  expected,  are  fruitless,  or  rather  they  are too often  fruitful  in  great  evils,  and  are  almost  a certain  road  to  sacrilege. O how much  should  they be dreaded!

Third point. — Consider, thirdly,  that  if  an  unworthy Communion is  the  most  dreadful  of  all  misfortunes, and a tepid  or  negligent  Communion  the  greatest  of all  dangers; so  also  is  a worthy  Communion  the most precious  and  glorious  advantage  that  a creature can enjoy. Next to  the  clear  view  and  full  possession of God  in  heaven,  there  can  be  no  happiness  so  great as that  of  communicating. If our  faith  were  lively, we should  be  so  convinced  of  this  truth,  that  the prospect of  a Communion  would  fill  us  with  transports of  joy: we  would  long  for  the  happy  day which was  to  unite  us  to  Jesus  Christ,  and  be  so completely  occupied  with  the  expectation  of  such  a blessing,  as  to  become  almost  insensible  to  all  other enjoyments. To produce  those  sentiments  in  your heart, you  need  but  reflect  on  a few  of  the  advantages of  a good  Communion. Consider that  this most holy  Sacrament  increases  and  preserves  grace, which is  the  life  of  the  soul; it  enlightens  the  mind