CHRIST, A WORKER OF MIRACLES.

"Stand and consider the wondrous works of God." (Job 37:14)

I.

"Unless you see signs and wonders, you believe not." (John 4:48) Christ wrought many wonders in order to confirm our faith; and, hence, He is foretold as the wonderful, by His prophet Isaiah. (Isa. 9:6) He never, however, appeared more wonderful than in the Eucharist, and, in order to render this Sacrament more dear to us, He has made it an abridgment of all of His other wonderful actions. In this "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)

II.

Many miracles are contained in the Sacrament of the Eucharist. 1. The substances of the bread and wine are entirely changed, when the priest has pronounced the words of Jesus Christ, "This is My body, this is My blood," and in place of these succeeds the same body of Christ, which is glorious in heaven and adored by the angels and saints. No change was ever so miraculous as this. 2. In regard to the accidents of bread and wine, they are preserved, and exist without their original subject; they are nevertheless active and nourish as if they were inherent in their own subject; and transcending all the powers of nature, they are the appearances, under which Christ, the author and bestower of grace, is conveyed to the soul. 3. As to the body of Christ, it is complete and entire in each host, and, when the parts are separated, it is in each part of them; He is whole and entire in different places at the same time, indivisible, and equally sufficient for one and for many. Truly, "there was no such work made in any kingdom." (3 Kings 10:20)

III.

The necessary preparation for receiving this miraculous food is the fear of the Lord. "He hath given food to them that fear Him." (Ps. 110:5) Now, "He that feareth God, neglecteth nothing," (Eccles. 7:19); therefore, take care that you neglect nothing to render yourself worthy of receiving Him.

THE RICH GLUTTON AND LAZARUS. I.

I.

"There was a certain rich man, who was clothed in purple and fine linen, and feasted sumptuously every day." (Luke 16:19) Observe the vices which follow in the train of riches: pride in dress, riot in feasting, and contempt of the poor. Divest yourself, then, of every desire of riches; "for they who would become rich fall into temptation and into the snare of the Devil." (1 Tim. 6:9)

II.

"The rich man died, and was buried in hell." How wretched a termination of a life so agreeable! Such, however, is the general case of those whose riches are only employed in procuring pleasures. "They spend their days in wealth, and in a moment they go down to hell." (Job 31:13) Ponder the torments of this once-rich man; instead of purple and silk, he is invested with flames; instead of delicious fare, he is tormented with intolerable thirst; he who contemned the poor man is now, in his turn, contemned by him; he who denied the crumbs of his table, is now refused a drop of water. Thus, God's punishments are proportionate to our offences. "The mighty," says the Wise Man, "shall be mightily tormented." (Wis. 6:7)

III.

Consider the just judgments of God. The rich man is not heard in his torments, because he refused to be merciful to the poor during the short day of his prosperity. Therefore, when he begged for a drop of cold water, he was answered: "Remember that thou didst receive good things in thy lifetime." As if it were unlawful to receive good things here and there, too. And so it is, "for they who will live piously in Christ Jesus, shall suffer persecution." (2 Tim. 3:12) Do not, therefore, be too fond of prosperity in this life, lest you lose eternal happiness in the next. "For, through many tribulations we must enter into the kingdom of God." (Acts 14:21)

THE RICH GLUTTON AND LAZARUS. II.

I.

"And there was a certain beggar, by name Lazarus." Christ condescended to mention the beggar's name, and make it known to the end of the world; but the name of the rich man He passed over in silence. "Our Lord," says St. Gregory, "acknowledges and approves of the humble, but He does not know the proud." Learn, hence, to esteem uprightness more than worldly riches or splendor. "The memory of the just," says the Wise Man, "is with praises, but the memory of the wicked shall rot." (Prov. 10:7)

II.

The patience of this saintly poor man was very great. He was covered with sores, and he endured their pain without murmuring. He was extremely poor, "desiring to be filled with the crumbs that fell from the rich man's table." He was contemned and, despised, "and no one did give him these crumbs." He was so miserable that he suffered the dogs "to lick his sores," or was perhaps too weak to drive them away. Who would prefer so miserable an object as this to the rich man, "who is clad in purple and feasts sumptuously every day?" Our Lord and Master, however, did so.

III.

Lazarus died happily, for he was immediately "carried by the Angels into Abraham's bosom." Thus the tribulations of the just are short, but their reward is eternal. What joys, riches, and honors did not pain, poverty, and contempt procure for this beggar!" Let my soul die the death of the just, and my last end be like to them." (Num. 23:10) Ponder how different were the situations of the rich man and Lazarus after death; this difference was certainly greater then than during their lives. The rich man was happy for a moment, but everlasting misery followed; Lazarus was wretched for a short time, but his wretchedness was followed by everlasting glory. Choose that which you would wish to be your portion. The choice is in your power now; it will not be so long.

THE PRODIGAL SON. I.

I.

"A certain man had two sons, and the younger of them said to his father, give me the portion of substance that falleth to me." (Luke 15:11) God has two sons, the just and the wicked; the just are the elder, for "God made man right" (Eccles. vii. 30) in the beginning. The just always remain in God's house, and never wish to leave it, but the wicked estrange themselves from God, abuse the gifts both of nature and grace, and live riotously and perversely. Whoever leaves God, travels into a foreign land; he leaves "the way, the truth, and the life," and becomes a sinner. Of these David says: "Salvation is far from sinners." (Ps. 118:155)

II.

As soon as this young prodigal had left his father's house, he fell into misfortunes. "He began to be in want." Thus, sinners who estrange themselves from the Sacraments, from exhortation, and the company of the virtuous, soon begin to be in want of spiritual subsistence. "He joined himself to one of the citizens of that country," as a servant. Every sinner is a slave to the Devil; and as the citizen employed the prodigal youth in feeding swine, so the Devil employs his followers in gratifying their own sensual appetites, which brutalize human nature. The prodigal attempted to satisfy his hunger by feeding on the husks of swine, but he did not succeed: neither can the sinner succeed in filling the capacity of his immortal soul by earthly gratifications.

III.

"And returning to himself." When pressed by famine, he begins to recollect himself. "Vexation alone," says the Prophet to sinners, "shall make you understand." (Isa. 28:19) Misfortune and distress make sinners feel how foolishly they have acted in leaving eternal things for such as quickly pass away. "How many hired servants in my father's house have plenty of bread, and I here perish with hunger!" Hence, he is moved to repentance; "I will arise," he says, "and will go to my father." How often have you followed this young prodigal in wandering from God! Follow his example in returning to your Father.

THE PRODIGAL SON. II.

I.

"And when he was yet a great way off, his father saw him, and was moved with compassion." (Luke 15:20) Thus Almighty God looks on sinners with eyes of mercy, whilst they are yet at a great distance from Him. He invites them by His exciting grace: "Return," He says, "O ye revolted children, and I will bring you into Sion." (Jer. 3:14) This good father meets his revolted son on his return, and falling on his neck embraces him. "He put a ring on his hand and shoes on his feet." Thus God acts with returning sinners. "He enables their hands to do good works, and prevents their feet from being defiled by the ways of the world." O God, how is it possible that you should love man, who is formed of clay, in such a manner! He has a thousand times preferred the torments of hell to your service.

II.

The elder brother, hearing of his father's joy and festivity, murmured through a spirit of envy. Ponder how easy it is, even among virtuous persons, to be touched with a spirit of envy, when another is commended or preferred to them. Learn, hence, to be particularly on your guard against this bad spirit. You ought rather to wish with Moses, that all might praise and honor God in the most exalted manner. "O that all the people might prophesy, and the Lord would give them His spirit." (Num. 11:29)

III.

The father answers mildly and endeavors to reclaim him from his error. "Son," he says, "thou art always with me, and all I have is thine." O what a happiness it is for the just to have God always with them! How rich must he be who has every thing in common with God! Learn to rejoice when your brother is brought back to Christ, and endeavor yourself to bring as many as you can to Him.

THE MAN THAT FELL AMONG THIEVES. I.

I.

"A certain man went down from Jerusalem to Jericho, and fell among robbers." (Luke 10:30) In this parable, the fall of mankind in Adam is represented. Man, in his first creation, was ordained to take the course of this life from Jericho; that is, from this sublunary world (for Jericho means the Moon) to the heavenly Jerusalem. He, however, has turned his affections from Jerusalem to Jericho, and fallen among thieves; that is, his spiritual enemies, who have robbed him of original justice; "and having wounded him, went away, leaving him half dead."

II.

The Angelical Doctor enumerates four wounds which human nature received in the fall of Adam. The first is ignorance, which pervades the understanding and disturbs the order which it originally had in relation to truth. The second wound is perverseness, by which the will is disorganized in its pursuit of good. The third is infirmity, by which the energies of the soul are weakened in overcoming difficulties. The fourth wound is passion, by which the wishing power of the soul is disordered in the pursuit of happiness and pleasure. Observe how you are injured in the faculties of your soul, and have recourse to the pious Samaritan for a remedy. Say with the Prophet: "Heal me, O Lord, and I shall be healed, save me, and I shall be saved." (Jer. 17:14)

III.

Neither the priests, nor the Levites of the ancient Law could afford any assistance to "this man, who was wounded." The good Samaritan alone, Christ Himself under the appearance of a sinner, "went up to him," by his Incarnation, "bound up his wounds," and from the precious vessels of His Sacraments poured into his wounds "oil and wine." When Christ left this world and went to His Father, He recommended this man to the care of His successors, promising to reward them "at His return" to the earth, for the care and diligence which they might display towards him. What return will you make to the pious Samaritan for His affectionate conduct and solicitude for you?

THE MAN THAT FELL AMONG THIEVES. II.

I.

Contemplate in this parable your own fall, and that of every other sinner. Those who go from Jerusalem to Jericho, that is, who turn their thoughts and affections from heavenly things to those of this world, do certainly fall among thieves. Ponder how like this world is to Jericho; that is, to the moon. Nothing on earth is certain or constant, but always varying and decaying. How dangerous it is to travel in a road, in which we know that thieves are lurking. Such is our journey through life, "because your adversary, the Devil, as a roaring lion, goeth about, seeking whom to devour." (1 Pet. 5:8)

II.

Consider how the Devil treats those who surrender themselves to him, for he can injure no one who does not consent to be injured. He robs them of the ornaments of grace, he inflicts on them the desperate wounds of vicious habits, and leaves them half dead. When the soul of man is dead by sin, he cannot be said to be more than half alive, though he may enjoy perfect corporal health. Examine if you be in this state, and grieve that you have fallen into it so often. Take care that you never fall again into the hands of so cruel a tyrant.

III.

Consider the great mercy of our Savior, who approaches the sinner by His holy inspirations, particularly in the Sacrament of the Eucharist, in order to bind up his wounds and cure the infirmities of his soul. "The Lord shall bind up the wound of His people, and shall heal the stroke of their wound." (Isa. 30:26) Who would not place confidence in such a physician? He pours wine and oil into the wound to teach us how we ought to cure our neighbors when they are wounded by sin. We must temper severity with mildness, so that, in our corrections, "there may be love without remissness, and vigor without harshness."