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 the next place, the faithful are to understand that as he who approaches thus prepared and disposed, is adorned with the most ample gifts of heavenly grace, so on the contrary, he who approaches without this preparation and without these dispositions, not only derives from it no advantage, but plunges his own soul into the most unutterable misery. It is the property of the best and most salutary medicine, if seasonably applied, to be productive of the greatest benefit, but if unseasonably, to prove most pernicious and destructive. It cannot, therefore, excite our surprise, that the great and exalted gifts of God, when received into a soul properly predisposed, are of the greatest assistance towards the attainment of salvation; whilst to those who receive them without these necessary dispositions, they bring with them eternal death. Of this, the Ark of the Lord affords a convincing illustration: the people of Israel possessed nothing more precious; it was to them the source of innumerable blessings from God; but, when borne off by the Philistines, it brought on them a most destructive plague and the heaviest calamities, heightened, as they were, by eternal dis grace. Food when received into a healthy stomach nourishes and supports the body; but the same food, when received into a stomach replete with peccant humours, generates malignant disease.

The first preparation, then, which the faithful should make, is to distinguish table from table, this sacred table from profane tables, this celestial bread from common bread. This we do when we firmly believe, that the Eucharist really and truly contains the body and blood of the Lord, of him whom the angels adore in heaven, "at whose nod the pillars of heaven fear and tremble," of whose glory the heavens and the earth are full. This is to discern the body of the Lord, in accordance with the admonition of the Apostle, venerating rather, the greatness of the mystery, than too curiously investigating its truth by idle

Second, disquisjtion. Another very necessary preparation is to ask ourselves, if we are at peace with, if we sincerely and from the heart love our neighbour. " If, therefore, thou offerest thy gift at the altar, and there rememberest, that thy brother hath aught against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift." We should in the next place, carefully examine our consciences, lest perhaps they be defiled by mortal guilt, which sincere repentance alone can efface. This severe scrutiny is necessary in order to cleanse the soul from its defilement, by applying to it the salutary medicine of contrition and confession. The Council of Trent has defined, that no one