received the holy communion, let him retire for a while, and shutting out all worldly thoughts from his heart, there treat with his Lord, and not leave him till he has obtained his blessing.

What think you of those who, as soon as the mass at which they have communicated is finished, retire immediately, or else fall into conversation with some acquaintance?

I think they betray, not only strong marks of a want of piety and devotion, but also of that love, attention, and respect which is due to their divine guest.

But suppose business presses, as is frequently the case with many, particularly servants, who have not their own time at command, what can they do?

I wish there were no others in haste, but such as imagine themselves obliged to be so but I fear this pretext of business will be generally found no more than an excuse for neglect, tepidity, and indevotion; for what more important business can a Christian have, than to treat with his Redeemer concerning the affairs of his soul? Ought not all other concerns, especially at this time, give way to this? That business must be very pressing indeed, which will not admit of so short a delay as a quarter of an

hour, especially if a man contrives to arrange and lay out his plans beforehand. Alas! how often does it happen that a person quitting his devotion, thus done by halves, on pretext of haste, meets with a friend, relation, or fellow-servant on his return home, by entering into conversation with him, proves evidently that he thinks his business can suffer no prejudice by any delay, but such as is occasioned by prayer. However, if it should so happen, that he is obliged at this time to quit his devotion, let him remember what he does when interrupted at his dinner, that is, return to it again as soon as he can, and finish what he left imperfect.

What devotion is proper after receiving? Such prayers as follow these instructions, if said with attention and devotion. But if a person runs them lightly over, and then rises up, and departs, without allowing himself time to digest this holy food, or to reflect on what he has done, how fruitless must his communion be! Remember, that the end for which a Christian approaches this holy table, is, that by receiving the body and blood of his Redeemer, "Christ may abide and dwell in him." Can any one, therefore, imagine that

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this slight, negligent, and disrespectful manner of treating our Lord, is the proper means of obtaining the favour of his "abiding and dwelling with him?" If he runs away from his Lord, can he expect his Lord should abide with him? Attend to the words of the gospel, "He that eateth my flesh, and drinketh my blood, abideth in me, and I in him." If therefore you desire that Christ should abide with you, abide thou in him. This he absolutely requires: and believe me, those who think it tedious to remain a while with their Lord, have too great reason to fear, that they no sooner turn their backs on this heavenly guest, but he likewise for

sakes them.

What do you mean by Christ abiding in us?

That as a man lives by the food he eats, so a Christian who eats of the bread of life, which is Christ, should live by Christ, and have him abiding in him. So that having received Christ, he ought now no longer to act according to his passions, but being quite dead to them, act wholly according to this new principle of life, and make it appear to all men, that it is not now himself, but Christ that lives in him. Now this supposes an entire change of

life and manners: a work so great and wonderful, as to require the powerful assistance of that divine guest, who comes not only to visit, but likewise to comfort, strengthen, and raise the soul above itself. Is it not then necessary, that, after communion, a person should treat with his Lord about these affairs,

lay before him his necessities, crave his help and grace,-consider what he was, what faults he has to amend, and what he ought to be; as likewise the precautions he ought to take against relapsing into his former follies, weaknesses, neglects, sins, and bad habits?

Prayers after Communion.

I RETURN thee thanks, O eternal Father, for having, out of thy pure mercy, without any desert of mine, been pleased to feed my soul with the body and blood of thine only Son, and beseech thee that this holy communion may not be to my condemnation, but available to the effectual remission of all my sins. May it strengthen my faith; encourage me in the practice of good works; deliver me from my vicious customs; remove from me all concu piscence; perfect me in charity, pa tience, humility, obedience, and all other virtues. May it secure me against

all the snares of my enemies, visible and invisible; prudently moderate my inclinations, both carnal and spiritual; closely unite me to thee, the only true God, and finally settle me in unchange able bliss, by admitting me, tho' an unworthy sinner, to be a guest at that divine banquet, where thou, with the Son and the Holy Ghost, art the true light, eternal fulness, everlasting joy, and perfect happiness of all the saints! thro' the same Jesus Christ our Lord. Amen.

Another. 1 „bou vat WOUND now, dear Jesus, my heart, with the fire of pure love and perfect charity, that my soul may languish and melt away with the desires of thee. May all my affections be fixed on thee, the eternal good. May my thoughts ever dwell on the mansions of happiness, and my soul now long to be dissolved and dwell with thee. Grant, O Lord, that I may ever hunger after thee, the bread of angels, the banquet of blessed souls, our daily and divine bread, abounding with all the sweetness that can possibly delight the taste. May my soul delight to feed on thee, and be filled with thy sweetness, who art the bread of angels. May my soul ever thirst after thee, the source of wisdom and knowledge, the