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 rable manner, the source of all gifts and graces, the author of all the Sacraments, Christ our Lord, from whom as from their source, they derive all their goodness and perfection. This comparison, therefore, serves to show how great are the treasures of grace, which are derived from this Sacrament.

It will also be found expedient to -consider attentively the nature of bread and wine, the symbols of this sacrament: what bread and wine are to the body, the Eucharist is, in a superior order, to the health and joy of the soul. It is not, like bread and wine, changed into our substance; but, in some measure, changes us into its own nature, and to it we may apply these words of St. Augustine: " I am the food of the grown; grow and thou shalt partake of this food; nor shall thou change me into thee, as thou dost thy corporal food, but thou shalt be changed into me." If then "grace and truth come by Jesus Christ," these spiritual treasures must be poured into that soul, which receives with purity and holiness, him who says of him self: " He that eateth my flesh and drinketh my blood, abideth in me and I in him." Those who piously and religiously receive this Sacrament, receive, no doubt, the Son of God into their souls, and are united, as living members, to his body; for it is written: "He that eateth me, the same also shall live by me;" and also: " The bread that I will give is my flesh, for the life of the world." Explaining these words of the Saviour, St. Cyril says: "The Eternal Word, uniting him self to his own flesh, imparted to it a vivifying power; it be came him, therefore, to unite himself to us after a wonderful manner, through his sacred flesh and precious blood, which we receive in the bread and wine, consecrated by his vivifying benediction."

But when it is said, that this Sacrament imparts grace, it is not intended to mean that, to receive this Sacrament with advantage, it is unnecessary to be previously in the state of grace, Natural food can be of no use to a person who is already dead, and in like manner the sacred mysteries can avail him nothing, who lives not in Spirit. Hence this Sacrament has been instituted under the forms of bread and wine, to signify, that the object of its institution is not to recall to life a dead soul, but to preserve life to a living one. We say that this Sacrament imparts grace, because even the first grace, which all should have before they presume to approach this Sacrament, lest they " eat and drink judgment to themselves," is given to none unless they desire to receive the Holy Eucharist, which is the end of all the Sacraments, the symbol of ecclesiastical unity, to which he who does not belong, cannot receive divine grace. Again, as the body is not only supported but increased by natural food, from which we derive new pleasure every day; so also the life of the soul is not only sustained but invigorated by