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
