THE INSTITUTOR OF THE HOLY EUCHARIST.

"He hath made a remembrance of His wonderful works, being a merciful and a gracious Lord, He hath given food to them that fear Him." (Ps. 110:4)

I.

Under what obligations you are to your Savior for His institution of so admirable and beneficial a Mystery! From this Sacrament, as from a fountain, every kind of good flows. It is the proper sacrifice for our sins, it is the spiritual food of our souls, a lively memorial of Christ's Passion and Death, and the spring and fountain of all grace and virtue. "His blessing hath overflowed like a river." (Ecclus. 39:27)

II.

The Divine Institutor, who has shown Himself wonderful in all His works, has, in this single action, employed all the resources of His power and wisdom. For in the Eucharist He displays His infinite wisdom in inventing such admirable food; His power is manifested in the transubstantiation of the bread and wine; His goodness in communicating Himself to us, and His liberality in giving Himself entirely to each one who receives Him. His patience, in a particular manner, manifests itself by His suffering Himself to be handled by the wicked, and insulted by those who receive Him unworthily. "He hath made a remembrance of His marvelous works, being a merciful and a gracious Lord, He hath given food to them that fear Him."

III.

In consequence of the greatness of the favors received in the Eucharist, the Church at this time celebrates the memory of this Mystery with pomp and ceremony. If the Ark of the Covenant was formerly carried with such great solemnity, how much more honor does the Holy Eucharist deserve? Go forth, therefore, to meet your concealed God, your soul adorned with every virtue, praise, honor, and thank Him for His mercies. At least "do what you are able, because He is above all praise, and you cannot praise Him sufficiently."

THE HOLY EUCHARIST COMPARED TO MANNA. I.

Nothing in the ancient law or history of the Jewish nation was more wonderful than the manna, which, during forty years together, fell from heaven to feed the people as they journeyed through the desert. Hence David said of it: "He has made a remembrance of His marvelous works, He hath given food to them that fear Him." (Ps. 110:4) There were twelve admirable properties in the manna, but they exist in a more eminent degree in the Holy Eucharist.

I.

The manna was bread, not produced from grain that had been sown in the earth, that had been tilled, but came down from heaven; so it is with the Holy Eucharist, which "is the bread that came down from heaven." (John 6:59) And the Sacred Body of Christ which proceeded not from human generation, but from the pure Virgin, and by the Divine influence of the Holy Ghost.

II.

The manna was made only by Angels, hence it was called "the bread of Angels." (Ps. 77:25) And the Eucharist is consecrated only by Priests, who are called "the Angels of the Lord of Hosts." (Mal. 2:7)

III.

The manna contained in itself every kind of delight: so does the Eucharist in a more eminent degree, "surpassing," as St. Cyprian observes, "all delicacies prepared for the taste; and all the dainties of sweet meats."

IV.

The manna contained such a variety of tastes in itself that it had a different relish for every one that desired it, "serving every man's will, it was turned to what every man liked." (Wisdom 16:21) In like manner, the Eucharist supplies every one who approaches it with proper dispositions, with every virtue that can be desired. To some it is a source of humility, whilst others receive from it the virtue of chastity.

V.

The sweetness of the manna was concealed from the wicked, and only enjoyed by the just, hence the former complained: "Our soul now loatheth this very light food." (Numb. 21:5) So the Eucharist to sinners can hardly be distinguished from ordinary food, and hence it is called a hidden manna.

VI.

Though the manna was divided into many parts, each part retained the virtue and strength of the whole; so, although the Eucharist be broken into a thousand pieces, "as much remains in each separate part as was contained before in the whole."

THE HOLY EUCHARIST COMPARED TO MANNA. II.

VII.

The manna was given in equal measure to every one. "Neither had he more that had gathered more, nor did he find less that had provided less." (Exod. 16:18) So in the Eucharist: "One receives, a thousand receive, but one receives as much as all."

VIII.

The manna was to be gathered early before sunrise, or it melted away, although when it had been collected it withstood even fire. In order "that it might be known," says the Wise Man, "that we ought to prevent the sun to bless Thee, O Lord." (Wis. 16:28) In the same manner, the Eucharist does not impart its sweet advantages to the indolent and the slothful, but only to the fervent. "They that in the morning early watch for Me shall find Me." (Prov. 8:17)

IX.

The manna in equal proportion served for children as well as men, for the young as well as the old; in the same manner the Eucharist produces different effects, according to the capacity of those who receive it, and the dispositions of those who approach it.

X.

When the manna was kept even until the next day, from a spirit of covetousness, it became corrupted; but when laid up by the command of God in a vessel of gold, it remained uncorrupted for many generations. In the same manner, the Eucharist, when it is received unworthily, tends to increase the corruption of the criminal soul, for "they eat and drink judgment to themselves, not discerning the body of the Lord." (1 Cor. 11:29) But when it is received in the golden vessel of a pure and innocent heart, it becomes the seed of eternal life.

XI.

For forty years, whilst the children of Israel were journeying to the land of promise, the manna never failed; so is the Eucharist the constant and never-failing food of Christians during their pilgrimage through this vale of tears. "Behold I am with you," says Jesus Christ, "even to the end of the world." (Matt. 28:20)

XII.

The manna fell daily without intermission, except on the Sabbath day, on which day the Israelites lived on what they had collected the day before; so is the Eucharist our daily food, and will not cease to be so until the Sabbath of eternal repose arrive, when we shall live forever on the fruits which we have collected during this life.

THE EUCHARIST, A BANQUET. I.

"Come eat my bread, and drink the wine which I have mingled for you." (Prov. 9:5)

I.

"A certain man made a great supper." (Luke 14:16) This man is Christ, and the Eucharist is the great supper, to which all mankind are invited. "Come to Me all you that labor and are heavy laden," says Christ, "and I will refresh you." (Matt. 11:28) Never since the commencement of the world was there a feast so sumptuous and magnificent as that which Christ has prepared for His friends. Prepare, therefore, your soul to be present at this banquet, and ponder the admirable effects which you have reason to expect from it.

II.

This banquet is not prepared for one individual only, but for all nations. "The Lord of hosts shall make unto all people in this mountain a feast of fat things, a feast of wine." (Isa. 25:6) This feast will continue to the end of time; it is not like the feast of King Assuerus, which lasted only "for a hundred and fourscore days." (Esth. 1:4) This banquet has continued nearly nineteen hundred years, and it will continue until the Church militant be transferred to heaven; "even to the consummation of the world." (Matt, 28:20) It contains every variety of spiritual taste, possessing, as the wise man says, "all that is delicious and the sweetness of, every taste." (Wis. 16:20) The feast, besides, is most wholesome, for "he that eateth this bread shall live forever." (John 6:59)

III.

This feast is most delicious: "He fed them with the fat of wheat and filled them with honey out of the rock, and the rock was Christ." (Ps. 80:17, and 1 Cor. 10:4) The flesh and blood of the Son of God is the food which the Christian receives. Approach, therefore, this Sacred Table with every sentiment of piety and devotion, and say with the Church: "O Sacred Feast, in which Christ is received, the memory of His Passion renewed, our mind filled with grace, and a pledge of future glory given us."

THE EUCHARIST, A BANQUET. II.

I.

Everything that accompanies this Divine feast tends to increase its magnificence. The dignity of the guests, the quality and number of waiters, and the sumptuousness of the service, recommend an earthly festivity. In this feast, the guests are the three Divine Persons of the Trinity. What can be more dignified or sublime? "If any man shall hear My voice," says the Redeemer by the mouth of His Apostle, "and open to Me the gate I will come in to him, and will sup with him, and he with Me." (Apoc. 3:20) And again: "If any one love Me My Father will love him, and We will come to him and will make an abode with him." (John 14:23)

II.

The waiters are Angels, the most excellent of all creatures by nature. "Thousands of thousands ministered to Him, and ten times a hundred thousand stood before Him." (Dan. 7:10) They assist their Lord, as the Holy Fathers teach, during the time of Divine service, and remain with you as long as Christ is personally present. Learn with what reverence you ought to be present during the solemn hour of sacrifice, and during the time of Holy Communion.

III.

Though the celebration of the Sacrifice of Mass may appear externally an ordinary ceremony, yet in reality it surpasses all the powers of nature. The Food of Life is handed to you under the appearances of bread, which appearances are miraculously preserved without their proper substance. There is no miracle so great as this in nature. Learn from all these considerations how well adorned with every virtue your soul ought to be when you approach the holy table. "Be ye clean," exclaims the Prophet, "that carry the vessels of the Lord." (Isa. 52:11) How much greater reason have you to purify yourself, since you carry in your breast our Lord Himself!

THE EUCHARIST COMPARED TO THE TREE OF LIFE. I.

I.

The tree of life that grew in Paradise restored the decaying forces of nature and preserved man, who was then immortal, in continual repair. In his Apocalypse, St. John says, that "the tree of life bore twelve fruits." (Apoc. 22:2) The Eucharist is the Bread of Life, so called by Christ Himself, because by the grace which it gives, it renders us immortal; and because it yields twelve kinds of fruit, which are sovereign remedies against every infirmity to which man's nature is subject by sin.

II.

Our first misery arises from the assaults of the devil, who, "as a roaring lion goeth about, seeking whom he may devour." (1 Pet. 5:8) The Holy Eucharist arms us against this misery by supplying us with strength to resist the devil and drive him away. To compare great things with small, it is like the heart of the fish of Tobias; which, when burnt, "the smoke thereof driveth away all kinds of devils." (Tob. 6:8) The second evil to which man is subject is the rebellion of concupiscence, of which the Apostle says: "I see another law in my members, fighting against the law of my mind." (Rom. 7:23) This law is the concupiscence of sin in our members, such as the desire of wealth, the inclination to calumniate, and the love of pleasure. The heat of this concupiscence is allayed by the Holy Eucharist. Hence, it is compared to the manna, which "lay like unto the hoarfrost on the ground." (Ex. 16:14) The same Lord Who is concealed in the Eucharist says by His Prophet: "I will be as the dew; Israel shall spring as the lily." (Hos. 14:6)

III.

The third misery to which we are subject is the corruption of the heart, for "there is no just man upon earth, that doeth good and sinneth not." (Eccles. 7:21) This corruption the Eucharist corrects and purifies, as the burning coal taken from the altar, purified the lips of Isaiah. The fourth misery is the anger of the Creator against His sinful creatures. The Eucharistic Sacrifice appeases His indignation and resembles the gift of which the Wise Man speaks. "A gift in the bosom quencheth anger." (Prov. 21:14) There is no gift more acceptable to God than His only Son, Who is received into our bosoms, after having been offered to His eternal Father, in the Eucharistic Sacrifice.

THE EUCHARIST COMPARED TO THE TREE OF LIFE. II.

I.

The fifth misery, which is the consequence of original sin, is ignorance. Before the completion of creation, "darkness was on the face of the deep." (Gen. 1:2) So does darkness overspread the heart of man when it is not enlightened by the grace of God. Hence, the Prophet observes: "The heart is perverse above all things, and unsearchable, who can know it?" (Jer. 17:9) The Eucharist expels this darkness, and enlightens the understanding; as the honey opened the eyes of Jonathan. "You have seen yourselves," he said, "that my eyes are enlightened, because I tasted a little of this honey." (1 Kings 14:29) The sixth evil consequence of original sin is a want of the love of God and our neighbor; "for where iniquity hath abounded, the charity of many shall grow cold." (Matt. 24:12) Against this evil a remedy is provided in the Holy Eucharist, which inflames the heart with Divine love, and affords strong motives for the love of our neighbor.

II.

Another consequence of original sin is an indisposition in the spiritual appetite, and a want of relish for spiritual things, for "the sensual man perceiveth not the things that are of the spirit of God." (1 Cor. 2:14) The man who continually seeks the pleasures and happiness of this life alone will soon lose every relish for the things of God. The Holy Eucharist remedies this evil and enables the devout Christian to taste and see, "that the Lord is sweet." (Ps. 33:9) Learn, then, to appreciate the advantages, which result from a worthy communion.

III.

The eighth bad consequence of original sin is a want of fervor in the prosecution of good works. We often begin well, but our resolution soon fails. "This man began to build, but was not able to finish it." (Luke 14:30) The Holy Eucharist strengthens us in our resolutions; it is like the bread which the Angel brought to Elias, " who walked in the strength of that bread, forty days and forty nights, unto the Mount of God, Horeb." (3 Kings 19:8) Pray to God that you may partake of these precious fruits, and, particularly, that you may persevere in good to the end. "Of all virtues," says St. Bernard, "perseverance alone is crowned."

THE EUCHARIST COMPARED TO THE TREE OF LIFE. III.

I.

In consequence of the sin of our first parents, man was rendered subject to eternal death. "We were by nature," says St. Paul, "the children of wrath." (Eph. 2:3) From this penalty the Eucharist delivers us, because it gives eternal life. "If any man eat of this bread, he shall live forever." (John 6:32) The tenth misery to which we are subject, is a continual decay in good, and a strong inclination to evil. "For the imagination and thoughts of man's heart, are prone to evil from his youth." (Gen. 6:21) This inclination to evil is subdued by the Holy Eucharist, and this spiritual decay remedied. The virtuous Christian, then, grows in spiritual life, and advances in the career of perfection. For "he that abideth in Me," says Christ, "and I in him, the same beareth much fruit." (John 15:5)

II.

The eleventh misery of man in this vale of tears is an irksomeness and tediousness in our place of banishment. "Woe is me," said royal David, "that my sojourning is prolonged." (Ps. 119:5) The Eucharist alleviates this tediousness, it is our viaticum, as the manna was to the Israelites, whilst we journey through the desert of this world, and until we arrive at the land of promise, the kingdom of everlasting glory.

III.

The twelfth evil is a continual decay, and tendency to dissolution in our bodies. "Dust thou art, and into dust thou shalt return." (Gen. 3:19) Thus, according to the course of nature, this body of ours would perish forever; but in consequence of their corporal participation with Christ, as St. Thomas teaches, the Saints will rise again in their bodies, which will be more glorious than the sun. "He that eateth My flesh, and drinketh My blood, hath life everlasting, and I will raise him up at the last day." (John 6:55)

Admire the efficacy and virtue of these fruits of the Holy Eucharist, and give God thanks for the powerful remedies, which they afford against all your maladies. Say with the Prophet: "Bless the Lord, O my soul, Who healeth all thy diseases." (Ps. 102:2)