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 consecration was bread and wine, becomes, after consecration, really and substantially the body and blood of our Lord.

But although in the Eucharist the sacramental matter consists of two elements, that is, of bread and wine, yet, guided by the authority of the Church, we profess that they are elements, not of two, but of one Sacrament. This is proved by the very number of the Sacraments, which, according to the doctrine of apostolic tradition, and the definitions of the Councils of Lateran, Florence, and Trent, is confined to seven. It also follows from the nature of the Holy Eucharist; the grace which it imparts renders us one mystic body; and to accord with what it accomplishes, the Eucharist must constitute but one Sacrament one, not by consisting of one element, but by signifying one thing. Of this the analogy which exists between this our spiritual food, and the food of the body, furnishes an illustration. Meat and drink, although two different things, are used only for one object, the sustenance of the body; so should the two different species of the Sacrament, to signify the food of the soul, be significant of one thing only, and constitute therefore but one Sacrament. The justness of this analogy is sustained by these words of our Lord: " My flesh is meat in deed, and my blood is drink indeed."

What the Sacrament of the Eucharist signifies, the pastor will also carefully explain, that on beholding the sacred mysteries, the faithful may also, at the same time, feed their souls on the contemplation of heavenly things. This Sacrament, then, is significant of three things the passion of Christ, a thing past divine grace, a thing present and eternal glory, a thing future. It is significant of the passion of Christ: " This do," says our Lord, "for a commemoration of me." "As often," says the Apostle, " as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he come." It is significant of divine grace, which is infused, on receiving this sacrament, to nurture and preserve the soul. As by Baptism, we are begotten to newness of life, and by Confirmation, are strengthened to resist Satan, and to profess openly the name of Christ; so, by the Sacrament of the Eucharist, are we spiritually nurtured and supported. It is also significant of eternal glory, which, according to the divine promises, is reserved for us in our celestial country. These three things, distinguished as they are by different times, past, present, and future, the Holy Eucharist, although consisting of different species, marks as significantly as if they were but one.

To consecrate the Sacrament validly, to instruct the faithful in that of which it is the symbol, and to kindle in their souls an ardent desire of possessing the invaluable treasure which it signifies, it is of vital importance that the pastor make himself