THE NINTH MEDITATION.

That to abstain from the Sacrament, without just cause, is an impediment unto our spiritual profit.

MANY there are in the world, who upon carelessness and negligence are not willing to give over worldly business, or to take pains to prepare themselves for this special part of the service of God, abstain from the Holy Sacrament. Others complain they want sensible devotion; and so not finding themselves so fit as they would wish themselves, give over to approach unto this Holy Mystery. A third sort pretend they are not, and cannot be, in perfect charity. A miserable case it is, that men should for mean and transitory things neglect heavenly; nay, that which is most lamentable, that they should in a manner study to persuade themselves there is no God, because they would take no pains to serve Him; neglecting all religious duties, and almost willing their souls should become like the souls of beasts, mortal and corruptible: that men should be so blind as to hurt themselves, because their enemies hurt them!

To work the beginning of a better alteration in these men's minds, let them consider whose creatures they are; why God hath sent them

hither; what He will require of them when they are departed hence.

Now for human respects to neglect any longer our services due unto God, amongst which this of the Sacrament is most excellent, it is a great indignity, where God Himself is a party. Who would care for the coarse diet of Egypt, that may have manna from Heaven? We should be careful not so much what we now do, as what one day we may wish we had done.

As for those who, upon an opinion of their own unfitness and unworthiness, approach not unto this Holy Communion, or rather for that they have no spiritual hunger, but are dull and lumpish, having no desire at all; that have no fervour or devotion, but are dry and cold; it may be said of them, "Holy Father, forgive them, they know not what they do."

When any find these wants and defects in themselves, as many do, they ought to consider what they ought to do, for fear of further peril: they should not be discouraged, but remember to serve God, not only in prosperity, that is, when He sends them joyful and gladsome motions; but also in times of adversity, or when He sends them sorrowful. Let them know that voluntary want of fervour, which cometh of negligence, is the

default, and not that which sometimes feeleth not sensible devotion: to have desire and good-will to serve God in this coldness, is much acceptable, and sheweth that fidelity and loyalty we owe to God. For scruples of not being in charity, and the like, we ought not to abstain from the Holy Communion for every light cause, but to call to mind for whose sake it is we are to love our very enemies.

Be it thou art wretched, and miserable, and unworthy of all good, thou oughtest not therefore to depart from this Holy Table, but rather with the more desire to fly unto God, considering He is that Lord who accepteth a sorrowful spirit, as a sacrifice offered unto Him; that He is the same now in heaven that He was when He was conversant on earth. See in the Gospel, He never rejected any sinner, or distressed creature that would come unto Him. He rejected not the publican; He rejected not Mary Magdalen: He rejected not the woman with the issue of blood: yea, we read that the blind, the lame, and all that were diseased, came unto Him, and that He cured them all: yea, when they could not come to Him, He was content to go to them.

And here we have further to note that to come worthily and with due reverence unto this Holy

Sacrament, may be understood two manner of ways: one is conformable unto the dignity of the Lord whom we receive, and in this sort cometh none worthily; no, though he should bestow all his time in preparing himself so long as the world shall endure another manner to come worthily, and with due reverence, is in respect of that which God doth require at our hands, which is, to come in faith and repentance, and judging ourselves, purposing to lead a new life, and to walk from henceforth in God's holy laws: it is in our preparing, as it is in our alms, not according to that a man hath not, but according to that he hath; in that as much as we can there is nothing wanting.

CHAPTER XI.

A CONFERENCE BETWEEN THE SOUL AND FAITH.

SOUL. Shall I be so bold with Obed Edom, as to approach to this sacred ark, and to receive the same into mine house?

Faith. Why mayest thou not be so bold?

Soul. Because I am weak, miserable, and ill inclined.

Faith. He who cometh unto thee is both the

physician and the medicine; He Himself hath said, "The whole need no physician, but the sick." He is the man in the Gospel that made a great supper, and bade guests to come in and to take part of it.

Soul. If John the Baptist, sanctified even in his mother's womb, reputed himself unworthy to loose the latchet of Christ's shoes; and St. Peter, thinking himself unworthy of His presence, said, "Go from me, O Lord, for I am a sinful creature;" how shall I, miserable sinner, dare to receive unto me so high a Mystery?

Faith. If He descended from heaven to save sinners, if He call unto Him all that are weary and heavy laden, shall He not accept of thee if thou come, Himself calling thee to come?

Soul. What shall make me secure from punishment?

Faith. Humility and love. By humility thou shalt be exalted; by love thou shalt be rewarded. Come, therefore, unto Him by this holy mean left unto thee.

Soul. But if the Bethshemites were so sharply punished for looking into the ark, how may I presume to receive the Lord of the ark Himself?

c Luke xiv. 16.

d

I

Samuel vi. 19.