Consider first, that when we celebrate the Christian solemnities we ought not only to honour the mysteries we commemorate, and give praise and glory to the Author of all good, for His benefits to His church; but also to enter into the spirit of the solemnity by aiming as much as possible at the dispositions of soul which are suitable to the mysteries we celebrate. And thus when we are preparing to keep the solemn feast of Pentecost, the day when the Holy Ghost came down upon the first Christians, it ought to be the great subject of our devotion to prepare our souls for the Holy Ghost, that so we may be also favoured with His visit at this holy time, and may plentifully partake of His gifts and graces. O my soul, do thou aspire after this happiness, (the greatest of any thou canst enjoy on this side of eternity,) to have the Holy Ghost, the Spirit of the living God, to come to thee, to take full possession of thy interior, and to abide for ever with thee. O spare no pains in preparing a proper lodging for Him.

Consider 2ndly, how the apostles prepared themselves for the Holy Ghost, Acts i. 14, "They were 'persevering,' saith the Scripture, 'with one mind in prayer." And Luke xxiv. 53, 'They were always in the temple, praising and blessing God.' They prepared their souls for this heavenly guest by a spiritual exercise of ten days; they spent the whole time, from the ascension of our Lord till Whitsunday, in recollection and prayer. Retired as much as might be from the hurry and distractions of a busy noisy world, they attended in silence to God and their souls. They were always in prayer in the temple of God, and by that means they prepared their souls to be the temple of God. Happy they that endeavour to make the like preparation! happy they that make it their practice to prepare themselves every year at this time for the coming of the Holy Ghost by a spiritual retreat of some days. If thy circumstances, O my soul, will not allow thee this retirement and solitude, therein to breathe the purer air of devotion, and to aspire in a more suitable manner after the coming of the Spirit of God, at least wish for this happiness; and if thou canst do nothing more, at least in the midst of all thy other employments, call in thy thoughts as often as thou canst into thy closet within, and there entertain thyself with thy God. Nothing will contribute more effectually to fix the Holy Ghost in thy soul than this practice of aiming at an inward recollection in the midst of all thy works.

Consider 3rdly, that the great means to bring the Holy Ghost into our souls is to invite Him thither by ardent desires and fervent prayer. Thus the apostles obtained Him, and the word of God in many places assures us that this is the way for our obtaining all good, 'that our heavenly Father will give His good spirit to all that ask Him,' Luke xi. 53, and that an ardent desire, a perfect hunger and thirst after this heavenly spirit, the fountain of all justice, are the means by which to be filled both with Him and His gifts. 'I wished,' says the wise man, Wisdom vii. 7, 'and understanding was given me; and I called upon God, and the spirit of wisdom came upon me.' O my soul, see thou seek Him in this manner by fervent desires and prayer, but let it be with thy whole heart. In finding him thou wilt find all good, for he is the overflowing source of all good; without Him thou art nothing but misery and sin. O come, Divine Spirit, to my soul, that longs after Thee, and bring with Thee all Thy heavenly treasures. O do thou prepare thyself a proper lodging in thy heart, and let Him take full possession of it for time and eternity.

Conclude to spare no pains in using all the means in thy power to engage this Divine Spirit to come to visit thee, and to take up His abode with thee; frequently invite Him with the Veni sancte Spiritus, &c., a hymn that He Himself has inspired. He willingly comes to those that sincerely and heartily invite Him.

Consider first, that the soul which desires to receive the Holy Ghost must prepare a clean lodging to entertain Him in; that is, a conscience and heart pure and clear from wilful sin. If any person of distinction were to honour us with a visit, and to take up a lodging with us, we should certainly take care to have our house clean, and to remove from the apartment designed for Him whatever might offend His eyes; how much more, when we pretend to the honour and happiness of having the Spirit of God to abide with us and in us, ought we to take care to have our inward house clean, and to remove from thence, by virtue of the sacrament of Penance, the filth of sin, infinitely odious in His eyes. Alas! all the while the soul is under the guilt of mortal sin, not removed by a serious repentance and conversion to God, she is spiritually possessed by Satan; she is become a den of thieves, and carries as many devils about with her as there are unruly passions to which she is enslaved. And can she expect a visit from the Holy Ghost without first ridding herself of such company? No: the Spirit of God can never reside in the lodging with sin and Satan.

Consider 2ndly, those words of the wise man, Wis. i. 4,5, 'Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins. For the Holy Spirit of discipline will flee from the deceitful.' And learn from hence what sins have a more particular opposition to the visits of the Spirit of God; that by the contrary dispositions thou mayest prepare thy soul for Him. He is the spirit of love, union, peace, and charity, and therefore can never enter into a malicious soul. He is the spirit of purity, and therefore cannot dwell in a body subject to carnal sins. He is the spirit of sincerity and truth, and therefore will flee from all deceitful souls; that is, from all double-dealers and hypocrites, that seek Him not in simplicity of heart. Banish, then, far from thee all uncharitable animosities and rancour against thy neighbour, all wantonness and impurity, and all deceit and double dealings, if thou hopest to have any share in the Spirit of God.

Consider 3rdly, that there is also an infinite opposition between the spirit of the world and the Spirit of God; they cannot both reside in the same breast. 'We have received,' says the apostle, 1 Cor. ii. 12, 'not the spirit of this world, but the Spirit that is of God;' 'the Paraclete, the Spirit of Truth, whom the world cannot receive,' saith our Lord, John xiv. 17. For as the love of the world and its friendship is the great enemy of the love of God, James iv. 4, and 1 John ii. 15, so the spirit of the world is the great adversary of the Spirit of God. The spirit of the world is a spirit of pride and vanity; it is selfish, it is fond of Mammon, 'the god of this world,' 1 Cor. iv. 5, and of all sensual pleasures, even to idolatry; the spirit of the world is a spirit of dissipation, ever forgetful of God and eternity, and full of disorderly affections for empty, vain, and perishable toys. And what room, then, can there be for the Spirit of God in such a soul? No the Spirit of God will not come any where if He is not allowed to be supreme Lord and Master there. He will not admit of such worldly idols in His temple.

Conclude, if thou wouldst effectually invite the Holy Ghost to take up his residence in thy soul, to cleanse the heart thou designest for Him not only from all wilful sin and affection to sin, but also from loving the world and the things of the world, and from every love or affection that shall dare presume to claim any part of thy heart, so as to hinder thee from giving it all to Him.

O Come, Creator Spirit, visit our souls; and with Thy heavenly grace fill the hearts that were made by Thee.

Thou art called the Paraclete, the Gift of the Most High God, the Living Fountain, Fire, Love, and Spiritual Unction.

Thou art seven fold in Thy gifts; the Finger of the Father's hand; the Father's solemn Promise, that enrichest men with the gift of tongues.

Enkindle thy light in our minds; infuse thy love into our hearts; and strengthen the weaknesses of our flesh by Thine unfailing power.

Repel the enemy far from us, and delay not to give us peace; by Thou our guide, that we may shun all that could bring us harm.

Grant that, through Thee, we may know the Father and the Son; and that we may evermore confess Thee the Spirit of them both.

Glory be to God the Father, and to the Son Who rose from the dead, and to the Paraclete, for everlasting ages! Amen.