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 it is (A), the Blessed Sacrament, and it is (B), the beatitude of eternal fruition, the one being the earnest of the other.

And first, with regard to the Blessed Sacrament, he shows that the name of supper applies well to it for three reasons—the first being that it was instituted at the Last Supper; secondly, that cœna is derived from the Greek κενόν, “new,” and so exhibits it as a sacrament of the New Testament; and thirdly, because κενόν signifies shadow, the eucharistic symbols being shadows of the living realities they contain.

A certain man, in the parable, made a great supper: a great supper indeed is the Holy Eucharist; great because of the glorious nature of the food; great because of the abundance of meats it offers; these meats being remission of sin, mitigation of carnal desires, a revivification of good works by the destruction of sins, a fructification of virtues, an increase in grace, a mystical ingrafting into Christ, and a pledge of eternal life. Each of these seven meats is treated of at some length, and ramifies into collateral subjects. Great, too, is the supper of the Holy Eucharist, because of its durability. The feast of Ahasuerus, remarks Meffreth, lasted but seven days (Esther i.), whereas that of the Eucharist had lasted 1496 years, that being the date of his sermon. The preacher then, following St. Ambrose, shows who are those who come not to the Holy Table; they are the heathen, the Jews, and the heretics. The heathen, like him who had bought a piece of land, have set their affections on this earth, and sold all that they might secure it. The Jews, ever ploughing with