Meditations For Every Day In The Year/Conversions and Cures

by Roger Baxter

CONVERSIONS AND CURES,

WROUGHT BY OUR SAVIOUR.

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MONDAY.

Conversion of Magdalene. — I.

I. " And behold a woman in the city who was a sinner." (Luke vii. 37.) She was a sinner against the virtue of purity, although it be not specified, because, as the Apostle observes, the very name ought not to be pronounced among Christians, so odious is the vice in those, who pretend to virtue and sanctity. It is probable she heard our Lord preach; and being touched to the heart with repentance, she did not wait for the opportunity of time or place, but immediately " rushed into the banquet," as St. Augustine observes. Wherefore, on your part, "delay not to be converted to the Lord and defer it not from day to day." (Ecclus. v. 8.)

II. In the fervor of her penance she displays four eminent virtues, in which we must imitate her. 1. Her faith in the divinity of Christ, and His power to forgive sin, was most lively. 2. Her humility equalled her faith; for she willingly suffered confusion, for "she stood behind at His feet," because she considered herself unworthy of His sight. 3. Her love was extreme, and she expressed it by tears, by embracing our Lord's feet, and by anointing them. 4. She had a sovereign contempt of the world; she made her precious ointments, her very hair, and eyes subservient to her penance, because they had before been the instruments of her vanity and sin, and she wished to punish herself in those things, by which she had sinned.

III. Consider the rash judgment of the Pharisees in condemning Christ for suffering Himself to be touched by a sinful woman. Learn hence, that there is no action, however holy, that is not liable to be censured: so true it is that " the sons of men are liars in their balances," (Ps. lxi. 10) that is, in their judgments. Accustom yourself to disregard the enemies of true piety and solid devotion.

TUESDAY.

Conversion of Magdalene.— II.

I. Consider Christ's wisdom in reproving the Pharisee. He reprimands him with mildness and sweetness, as all men in authority ought to do, in order to avoid giving useless offence. He couches His reproof in a parable of two debtors to one creditor. God is our creditor, and we are all His debtors, some more so, and others less; and we have no means of satisfying our Creditor, but by the merits of Christ. The greater, therefore, the debt is, which is forgiven us, the greater is our obligation of love and gratitude. Examine your debts, and consequently your obligations to God.

II. " Dost thou see this, woman?" (Luke vii. 44.) He confounds the Pharisee and our pride by the example of a sinful woman. She acknowledges the favor done to her by the remission of her great debt, and shows much more love than those who neglecting their less debts,

• are cold in their affections. Often ask yourself this question, " Dost thou see this woman?" and be confounded for being so inferior to her in love of God, and works of penance, often having, perhaps, received greater favors than she had. Take care that you be not of the number of those, to whom Christ addresses the terrible sentence; "The publicans and the harlots shall go into the kingdom of God before you." (Matt. xxi. 31.)

III. " Thy sins are forgiven thee." What was her joy when she heard those consoling words? Ponder on the efficacy of contrition, which in a moment blots out all the sins of former life. Take care to excite this contrition in your mind, especially when you approach the sacrament of penance. As you have followed her in sinning, follow her in repenting. Say with the Psalmist, " I will confess against myself my iniquities to the Lord, and Thou hast forgiven the wickedness of my sin." (Ps. xxxi. 5.)

WEDNESDAY.

Conversion of the Samaritan Woman.— I.

I. "Jesus being wearied with His journey, sat thus on the well." (John iv. 6.) Like a good shepherd our Lord travelled on foot seeking for His lost sheep, and among other corporal miseries admitted weariness and thirst. But observe with what patience He endured them. He sat down by the fountain, foreseeing what would happen, not so much to rest Himself as to take an occasion of benefiting others. Thus the Divine " wisdom forerunneth them that covet her, so that she first showeth herself to them." (Wis. vi. 14.) How often has she attempted to anticipate you, and you have disregarded her!

II. While He was sitting by the fountain, a woman came to draw water. Christ first addresses her by the words, "Give Me to drink." She refuses, and asks; " How dost Thou, being a Jew, ask of me to drink?" Thus many reject Jesus Christ, when He moves them by His interior grace, and wishes to be refreshed by their virtues. Christ, however, did not desist from helping this sinner, but remarked, " If thou didst know the gift of God, and who it is that saith to thee, ' give Me to drink,' thou perhaps wouldst have asked of Him, and He would have given thee living water." (John iv. 10.)

III. Consider the excellence of this living water, which is Divine grace, and which Christ promises to His faithful servants. " He that shall drink of the water that I will give him, shall not thirst forever." It quenches, therefore, forever, the thirst of the soul, and satisfies it. The soul then no longer thirsts after earthly waters, that is, the pleasures of this world. It becomes a fountain of all good to the soul, ever flowing and giving merit to our actions. " It springs up to everlasting life" (John iv. 14), elevating our thoughts to heaven and heavenly joys, of which it is a pledge. Say, therefore, with the Samaritan woman, " Give me this water, that I may not thirst."

THURSDAY

Conversion of the Samaritan Woman. — II.

I. Consider the wonderful goodness of our Lord in manifesting Himself to the sinful woman, when she spoke of the Messias: "I am He," He said, "Who am speaking to thee." (John iv. 26.) Ponder the efficacy of her faith; she immediately leaves the vessel in which she intended to draw water, and runs back into the city to induce others to believe as well as herself. " Come and see," she said, " a Man who hath told me all the things that ever I did." Such is the fervor of true zeal; it is always active, and always wishes to gain subjects to Christ. If you wish, therefore, to be inflamed with true zeal, throw away every earthly affection and seek the greater glory of God.

II. When the woman was gone, the disciples offered Christ something to eat; but He, being intent on the conversion of the Samaritans, observed, " My food is to do the will of Him that sent Me, that I may perfect His work." Learn, hence, to prefer the spiritual good of your neighbor, to your own temporal concerns. Would to God, that your meat and drink, your delight and only pleasure, was to do the will of your Heavenly Father!

III. Many of the Samaritans, moved by the woman's words, came to Christ and were converted. " We now believe," they said to her, " not for thy saying, for we ourselves have heard Him, and know that this is indeed the Saviour of the world." Rejoice at your Saviour's being manifested to those men, and wish that the whole world may come to the knowledge of Him. Exert yourself to the utmost, in endeavoring to bring as many as you can to Him. "If you walk towards God," says St. Gregory, "endeavor not to come to Him alone without company."

FRIDAY

The Woman taken in Adultery.

I. The Pharisees were continually seeking occasions of entrapping Christ in conversation, and on this endeavored to abuse His meekness. They, therefore, bring to Him a woman taken in adultery, with the intention, that if He gave sentence that she ought to be dismissed, they might accuse Him of being a corrupter of the law. The devil is constantly occupied in laying snares for us iu that virtue, in which we most excel. The zealous he endeavors to provoke to anger, the humble to dejection and pusillanimity, and the meek to too much indulgence. But "there is no counsel against the Lord," (Prov. xxi. 30) and God " catcheth the wise in their craftiness, and disappointeth the counsel of the wicked." (Tob. v. 13.}

II. "Jesus stooping down, wrote with his finger on the ground." (John viii. 6.) He thus declined giving a sentence, which might create contention. Hence the Apostle writes: " No man being a soldier to God, entangleth himself in worldly business." (2 Tim. ii. 4.) He acted thus too, in order to teach us to act prudently, and not with precipitation when the condemnation of our neighbor is in question. The Pharisees still urged Him; and He lifted up Himself and said to them: " He that is without sin among you, let him first cast a stone at her." This was a most wise decision; He neither condemned nor acquitted her, but attempted to move her accusers to compunction for their own sins, and pity for others. " Be ye merciful, as your Heavenly Father is also merciful." (Luke vi. 36.)

III. The Pharisees went away one by one, and left the woman alone, repentant for her sin, and probably with interior faith, expecting absolution from Christ. Christ understanding from her, that no one had condemned her, said, " Neither will I condemn thee, go and now sin no more." (John viii. 11.) Admire the riches of God's goodness, patience, and longanimity in bringing you and others to penance. How often has He said to you, " now sin no more," and yet you have disobeyed Him. " A man, that fasteth for his sins, and doeth the same again, what doth his humbling himself profit him? Who will hear his prayer?" (Ecclus. xxxiv. 31.)

SATURDAY.

The Woman of Canaan.

I. A woman of Canaan, a Gentile, came to our Lord to obtain the cure of her daughter. Her prayer for this favor was most perfect; her faith was great; she confessed Christ to be the son of David. Her reverence was profound, for "she fell down at His feet." (Mark vii. 25.) Her charity was tender; she did not pray for her self, but for her daughter. Her prayer was earnest, for she cried out after our Lord. Lastly, her prayer was constant, for although often repulsed, she persisted in her entreaty. Let this be the model of your prayers.

II. At first Christ seemed to address her harshly. " It is not good to take the bread of the children and cast it to the dogs." (Matt. xv. 26.) He thus wished to exercise her virtue and to try her perseverance. God often acts in the same manner with us, because, as St. Gregory remarks, " He loves to be entreated, He wishes to be forced, and desires to be overcome by importunities." Remark, admire, and imitate the woman's humility. Let your prayers be always attended by this virtue, for " the prayer of him that humbleth himself, shall penetrate the clouds, and he will not depart till the Most High behold." (Ecclus. xxxv. 19.)

III. Christ yielded at length to the woman's pious importunity, after having first commended her faith. "O woman, great is thy faith; be it done to thee as thou wilt." (Matt. xv. 28.) Perhaps your soul like this woman's daughter is afflicted with an evil spirit. He is afflicted with this spirit, who yields to troubles and temptations, but he who overcomes them is harassed to his greater merit. Beg, therefore, courage and strength to conquer them, and pray as this woman did, in order that "it may be done to thee as thou wilt."

FIFTEENTH SUNDAY AFTER PENTECOST.

Christ the Life of your Soul.

"Love the Lord thy God, and obey His voice and adhere to Him, for He is thy life and the length of thy days." (Deut. xxx. 20.)

I. It is recorded in the gospel of to-day, that Christ raised a young man from death to life. He is the true life of your soul according to the expression of St. John, "I am the resurrection and the life; he that believeth in Me, although he be dead, shall live." (John xi. 25.) "As the body dies," writes St. Augustine, "when it is abandoned by the soul, which is its life, so does the soul die when by sin it loses God, Who is its Life." Ponder the benefit of spiritual life, by comparing it with that of the body, for the soul, when deprived of God's grace, is in the sight of God, what a deformed, loathsome and useless carcass is in the eyes of men.

II. Christ "with Whom, is the fountain of life" (Ps. xxxv. 10), gives life to dead souls, by the Sacrament of Penance, and preserves and increases that life by the Holy Eucharist. " He that eateth Me," He says, " the same shall also live by Me," and, "he that eateth this bread shall live forever." (John vi. 58.) You ought, therefore, to expect with a longing desire, the sacred hour in which this fountain of life will visit you. Say with the Psalmist, "As the hart panteth after the fountains of water, so my soul panteth after Thee, O God, my soul hath thirsted after the strong living God." (Ps. xli. 2.)

III. This spiritual life is only bestowed on those who ask it with great devotion. " He asked life of Thee and Thou hast given him length of days for ever and ever." (Ps. xx. 5.) The life of the body is known to exist by its motion and operation; in the same manner the life of the soul is discovered by its works, that is, by its imitation of Christ. " He that saith he abideth in Him ought, himself also, to walk, even as He walked." (1 John ii. 6.)

MONDAY.

Conversion of Zacheus.— I.

I. " Behold there was a man, by name Zacheus, and this was the chief of the publicans, and he was rich, and he sought to see Jesus." (Luke xix. 2.) The desire of finding Jesus is rare in the minds of the rich, but this desire was the beginning of Zacheus's conversion. "Wisdom is glorious, and never fadeth away, and is easily seen by them that love her, and is found by them that seek her; the beginning of her is the most true desire of discipline." (Wis. vi. 13.) Examine whether you feel this desire of perfection, and if you do not, take care to excite it.

II. "And he could not see Jesus for the crowd," be therefore ascended a tree. In his search after salvation, though a man of authority, he disregarded the ridicule and scoffs of the rabble. Perhaps you are not able to see Christ and understand His divine mysteries, in consequence of the crowd of worldly thoughts which fill your mind. Retire therefore, from them by prayer and mortification, and like Zacheus ascend the tree. This tree is the cross, which is "a folly to the Gentiles," for, as St. Gregory writes, " those, who through humility choose that which is folly to the world, arise to a feeling contemplation of the wisdom of God Himself."

III. The charity and meekness of Jesus Christ prompted Him to grant Zacheus more than he wished, for He not only permitted Himself to be seen by him but also invited him to His conversation and familiarity: " Zacheus," He said, " make haste and come down, for to-day I must abide in thy house." He tells him to "make haste," because the grace of the Holy Ghost knows no slow delays. He mentions "to-day," because we ought to take advantage of the present time; for tomorrow may not be our own. "If to-day you should hear His voice, harden not your hearts." (Ps. xciv. 8.)

TUESDAY.

Conversion of Zacheus.— II.

I. Zacheus immediately obeyed Christ's call, "and made haste and came down, and received Him with joy." (Luke xix. 6.) Such ought to be your obedience; when Christ calls you by His secret inspiration, you should open the door of your heart as soon as you hear Him knock, lest, if you make any delay, He turn aside from you, as did the spouse in the Canticles, and pass away. Observe how those who stood by murmured, saying, i " that He was gone to be a guest with a man that is a sinner." (Luke xix. 7.) Learn hence, that the most holy actions are found fault with by the malicious. They did not understand the zeal of our Lord, "Who came to seek and to save that which was lost."

II. Zacheus was soon converted by his conversation with Christ, and immediately protested, "Behold Lord, the half of my goods I give to the poor." Here the rich man despoils himself of his riches, partly for the benefit of the poor, and partly to make restitution for his injustices. He overcomes himself in a most difficult encounter, the abandoning of riches; but " the things which are impossible with men, are possible with God." (Luke xviii. 27.) Examine whether you have as yet overcome yourself, at least in divesting yourself of the desire of wealth, and particularly in renouncing your own will.

III. Christ approved of the piety of Zacheus; " this day," He said, " salvation is come to thy house" (Luke xix. 9), that is, to the whole family of which he was the head. Such is the effect of good example in masters of families and rulers. Entreat our Lord to produce the same salvation in your soul, especially when He visits you during the time of Mass, either by sacramental or spiritual communion.

WEDNESDAY.

Christ cures the Centurion's Servant.— I.

I. The servant of the centurion having fallen sick, his master was anxious for him, and sent intercessors to Christ, saying, " Lord, my servant lieth at home sick of the palsy, and is grievously tormented." (Matt. viii. 6.) Observe the master's goodness and care for his servant, and ponder the efficacy of the prayers of such masters; remark, also, his strong faith, for he believed that Christ although absent, could effect the cure. Learn hence, to perform works of charity even to your inferiors. " If thou have a faithful servant," says the Wise Man, " let him be to thee as thy own soul, treat him as a brother," (Ecclus. xxxiii. 31.) Meditate deeply on this injunction of the Holy Ghost.

II. Christ's charity and goodness induced Him to say immediately, "I will come and heal. him." (Matt. viii. 7.) He offered more than the centurion asked; to wit, to come in person; whilst the centurion only wished to hear a word from Him, which would operate, he believed, an effectual cure. " Let mankind be ashamed of their backwardness," writes St. Augustine, " for God is more ready to give than we to receive." On another occasion, Christ was requested to cure the son of a ruler, but refused to visit him in person, whilst on this occasion, without being requested, He offers His personal service to a servant. " To destroy our pride, He does this," as St. Gregory remarks, " because we do not so much consider the nature of men" (which is the same in all), " as their honors or riches."

III. The centurion hearing that Christ intended to come Himself, sent a person to meet Him, and to say to Him, " Lord, trouble not Thyself, for I am not worthy Thou shouldst enter under my roof; wherefore, neither did I think myself worthy to come to Thee; but say the word, and my servant shall be healed." (Luke vii. 6.) Ponder the great humility of this man, and learn that men may be humble in any situation of life. He deemed himself unworthy to receive Christ under his roof, but he had already received Him in his heart. Do not fail to imitate him.

THURSDAY.

Christ Cures the Centurion's Servant.— II.

I. Consider the centurion's description of himself; "I also am a man, subject to authority, having under me soldiers, and I say to one, go and he goeth, and to my servant do this, and he doeth it." (Luke vii. 8.) His meaning was, if I, who am but an inferior officer, subject to higher authority, can nevertheless command my soldiers and servants, and be obeyed, how much more will all creation be obedient to You, its Creator and Governor? This was an honorable confession of Christ's power. Rejoice at His greatness, and be confounded that servants obey their temporal masters with more promptness, than you obey God, or His vicegerents.

II. Christ having heard these expressions, praised the faith of the centurion and preferred it to that of the Jews, although the centurion was a Gentile. " I have not found," He says, " so great faith in Israel " (Matt. viii. 10), " and I say unto you, that many shall come from the east and the west, but the children of the kingdom shall be cast out into exterior darkness." The children of the kingdom of Heaven were, formerly, the Jews, but they are now outcasts, because they would not obey the call of God; but Christians are children of that kingdom in a special manner, " a chosen generation, a royal priesthood." (i Pet. ii. 9.) Let us therefore, act in such manner as to deserve this honor; " Hold fast that, which thou hast, that no man take thy crown." (Apoc. iii. 11.)

III. The request of the centurion was granted; "Go, and as thou hast believed, so be it done to thee." The Psalmist says, "The Lord will do the will of them, that fear Him, and He will hear their prayer." (Ps. cxliv. 19.) Perhaps you possess a will, spiritually like the centurion's servant, that is, slothful and sluggish. Imitate, therefore, the fervor and humility of this centurion, and by means of your spiritual friends, that is, the angels and saints, beg that God would cure you. Especially when you go to communion, use the words of the centurion, " Lord, I am not worthy, that Thou shouldst enter under my roof." (Luke vii. 6.)

FRIDAY.

Cure of Peter's Mother-in-Law.

I. Christ having entered into St. Peter's house, found his mother-in-law lying sick of a fever; but his disciples "besought Him for her." (Luke iv. 38.) Observe the charity of the disciples in interceding for their neighbors, and the efficacy of their prayers; for the woman was immediately cured. All of us labor under some spiritual fever, caused by the heat of concupiscence or some unlawful passion. "Our fever is covetousness," says St. Ambrose, " our fever is lust, our fever is ambition." Examine under what spiritual ailment you labor, and have recourse to the Apostles as your intercessors.

II. " Standing over her, He commanded the fever, and it left her." He did not employ the ordinary means to destroy the fever, but to show His Divine power, He exercised command over it. Thus He commanded the winds and the sea and the infernal spirits, and they obeyed Him. As the members of the body obey the soul, and are subservient to it, so do all the things of creation obey God. " He spoke, and they were made; He commanded and they were created." (Ps. cxlviii. 5.) Do not yourself be an exemption to this rule of universal obedience.

III. When St. Peter's mother-in-law was cured, " immediately rising she ministered to them." She did not allege weakness after sickness, but immediately began to labor, like the deserving woman in the Proverbs; " She hath girded her loins with strength, and strengthened her arm." (Prov. xxi. 17.) Spiritual activity is a certain mark that the soul is cured of its diseases. Examine your conscience, and judge it by this rule.

SATURDAY.

Cure of the Ruler's Son.

I. " There came to Him a certain ruler, whose son was sick at Capharnaum and prayed Him to come down and heal his son, for he was at the point of death." (John iv. 46.) Remark how advantageous corporal infirmities are for they force us to have recourse to God. Unless his son had been afflicted with sickness, perhaps the ruler had never been brought to Christ. It is related of Manasses, " that after he was in distress he prayed to the Lord his God, and Manasses knew that the Lord was God." (2 Par. xxxiii. 12, 13.) Do not fail, therefore, to consider corporal infirmities as blessings of God and incitements to virtue. " Their infirmities," says the Psalmist, "were multiplied, afterward they made haste." (Ps. xv. 4.)

II. In answer Christ reprehends those, who wish to see miracles from motives of curiosity, or incredulity. He refused besides to go to the house of the ruler, because we ought not to prescribe to God the means or manner of assisting us. He nevertheless cures this young man, although absent, the more to manifest His power and strengthen our faith in it. He is the Divine Being, "who commands the saving of Jacob." (Ps. xliii. 5.) Learn hence not to wish for miracles, visions, or extraordinary favors of God, but to commit yourself entirely to His Divine providence. Beseech Him, if you be not worthy to receive Him under your roof by Holy Communion, at least, to "send thee help from the sanctuary and defend thee out of Sion." (Ps. xix. 3.)

III. "The man believed the word, which Jesus said to him, and himself believed and his whole house." Thus, his son received corporal health, and he, and the whole family spiritual life. Observe how Christ adds favors to favors. Remarking the efficacy of prayer, do not fail to perform that duty in the best manner that you can. St. Chrysostom says it is never an unseasonable time to pray.

SIXTEENTH SUNDAY AFTER PENTECOST.

Christ the Guest of your Soul.

"Let the king come to the banquet I have prepared — to-morrow I will open my mind to the king." (Esther v. 8.)

I. We read in the gospel of the present Sunday, that Christ entered into the house of a certain Pharisee on the Sabbath, to eat bread. (Luke 14.) He is also the Guest of your soul, and He will enter it to-day, in order to be entertained by you. " If any man shall hear My voice and open to Me the gate, I will come in to him, and will sup with him, and he with Me." (Apoc. iii. 20.) Consider, therefore, attentively the greatness and dignity of your Guest, and conceive those words of the Evangelist addressed to you, " Make ready My supper, and gird thyself." (Luke xvii. 1.)

II. This Divine Guest, in the language of St. Ambrose, "feeds upon our virtues." He is particularly pleased with the virtue of humility, and therefore, while He was at table to-day with the Pharisee, He taught us always to choose the lowest places. " While the king was at his repose, my spikenard," says the spouse in the Canticle, "sent forth the odor thereof." (Cant. i. n.) "The spikenard," says St. Bernard, "is a low plant, and an emblem of humility. Be, therefore, ready to prepare such food for your Guest, as you know He will gladly feed on." Seek, therefore, the virtue of humility in every action of your life.

III. This Guest of our souls is so liberal, that He brings gifts and presents with Him, for those who receive His visits worthily. In this spirit of liberality, He in a Pharisee's house cured a person laboring under the dropsy. If you examine yourself accurately, you will more than: probably discover, that you labor under some spiritual complaint which requires immediate relief. Discover your spiritual ailment, and then humbly and fervently implore the Giver of all good things, to grant you His assistance to effect a lasting cure.

MONDAY.

The Sick Man at the Probatic Pond — I.

I. God bestowed a great benefit on the Jews, in making the " probatic" pond a cure for all diseases. It was situated near the temple, and the sheep that were to be offered in sacrifice, were washed in it. The water in this pond was stirred by an angel, and hence it received the virtue of curing all diseases in the person who first entered it, after the waters were moved. This probatic pond was a type of the sacraments of baptism and penance, in which those, who wish to follow Christ, are washed for" the sacrifice of justice." (Ps. 1. 21.) These sacraments possess a heavenly virtue, which is given to them by "the angel of the testament," that is, in the language of the prophet, by Christ Himself. It purifies us from all sin, its effects are not confined to those, who approach the sacraments first, but it is communicated to all, without exception, who approach them, with worthy dispositions. Meditate on the benefits resulting from their institution.

II. Around this pond, "lay a great multitude of sick, of blind, of lame, of withered, waiting for the moving of the water." (John v. 3.) God wishes us to wait with patience for His favors; hence David says, "with expectation I have waited for the Lord, and He was attentive to me." (Ps. xxxix. 2.) Among other persons, who were afflicted, "there was a certain man there, that had been eight and thirty years under his infirmity." (John v. 5.) His complaint was the palsy. The spiritual palsy of the soul, is a relaxation of its nerves and faculties, a want of spiritual vigor and life, and a decay of energy. Examine how long you have labored under this infirmity, and seek a remedy for it in the holy sacraments of the Church.

III. Jesus proposed His cure to the sick man, and said to him, " Wilt thou be made whole." God can render us just in His sight, by His own power alone, if He please, but He does not do it, without our consent. " He who made thee, without thy own concurrence," writes St. Augustine, "will not save thee without it." Examine whether you have the will to take advantage of God's concurrence; your salvation depends upon it.

TUESDAY.

The Sick Man at the Probatic Pond.— II.

I. This sick man confessed his want of power, for he could neither move himself nor cause the waters of the probatic pond to move; " I have no man," he said, "when the water is troubled." (John v. 7.) In consequence of his humble confession, he immediately received a cure from Christ; for an humble acknowledgement of our own weakness is the best disposition to receive God's assistance. Perhaps you have reason to say, " I have no man," that is, I have not the heart, nor the courage of a man to overcome myself. Christ our Lord is ready to raise you with His grace from the state of lethargy and spiritual languor, into which you have fallen, if you be willing on your part. You have also preachers, superiors and directors, to admonish and help you.

II. The efficacy of Christ's words cured the sick man. "Arise," said He, "take up thy bed and walk." Speak, O Lord, in the same manner to me; " Say to my soul, I am thy salvation." (Ps. xxxiv. 3.) Reflect on the obedience of this man; he immediately rose, and though it was the Sabbath day, he took his bed upon his shoulders and walked. This is a perfect example of blind obedience. Do you therefore, on your part, take up this yoke of obedience and walk in the paths of justice. Walk before God and be perfect.

III. After Christ had performed this miracle, " He went aside from the multitude" (John v. 13), to give us an example of shunning the applause of men. " Afterward Jesus finding him in the temple, said to him, behold thou art made whole, sin no more, lest some worse thing happen to thee." Imagine the same words to be spoken to you, when you approach the sacrament of penance, " Go and sin no more, lest some worse thing happen to thee."

WEDNESDAY.

Cure of the Paralytic— I.

I. A great multitude was gathered together in and around the house in which Jesus was, " so that there was no room, no. not even at the door, and He spoke to them the word." (Mark ii. 2.) Observe our Lord's indefatigable zeal in laboring for the salvation of mankind; at no time and in no place does He spare His exertions in this great cause, but freely admits and instructs all. Imitate His example and embrace the sentiment of St. Paul, who followed it so well; " I most gladly will spend, and be spent myself for your souls, although loving you more, I beloved less." (2 Cor. xii. 15.)

II. " And behold men brought in a bed, a man, who had the palsy, and when they could not find by what way they might bring him in, because of the multitude, they went upon the roof and let him down through the tiles, with his bed, into the midst before Jesus." (Luke v. 18.) Admire the faith of these men, for they undoubtedly believed, that Christ would cure him, and hence, they took every pains to bring the sick man to Him. Observe, also, their courage and patience in overcoming the difficulties that prevented their free access to the house. They forced their way through everything until they had accomplished their desire. "A true belief," writes St. Bonaventure, "is not destroyed, nor cooled by impatience, but rather inflamed." Examine your conduct on similar occasions, and see how easily you desist from a good work, through fear.

III. Consider the wonderful mercy of Christ: " Son, be of good heart, thy sins are forgiven thee." (Matt. ix. 2.) " O wonderful humility!" says St. Jerom, writing on this text; " A decrepit and despicable poor man is called son, when the Scribes and Pharisees would not deign to touch him." Remark how He forgives him his sins, for they were the cause of his infirmity, to teach you, that diseases are often inflicted for hidden sins, and, that when you are sick, you must first seek the health of your soul, and then your corporal health.

THURSDAY.

Cure of the Paralytic. — II.

I. The Scribes and Pharisees immediately began to murmur, "Who is this, who speaketh blasphemies; who can forgive sins but God alone?" (Luke v. 21.) Condole with your Lord for being considered a blasphemer, and be not troubled if at any time you be treated below your deserts. Observe His mildness; He is not moved to indignation, He does not revenge Himself, as He could so easily have done, but sweetly and mildly endeavors to lead them out of their error. "Why," He says to them, " do you think evil in your hearts." (Matt. ix. 4.)

II. In proof of His divinity and His power of forgiving sin, Christ immediately cured the man, and said to him, " Rise up, take thy bed and go into thy house." Your house and your home is heaven; on earth you are only a stranger and a passenger; hasten therefore home, and fix your thoughts, your cares and desires there, where you are to dwell forever. " Man shall go," says the Wise Man, " into the house of his eternity." (Eccles. xii. 5.) " A house is taken as it were forever," writes the pious St. Augustine, " but a nest is built only for a season." Do not pay more attention to your temporary residence in this world, than to your place of permanent abode.

III. When the man was cured, " he went away into his own house, magnifying God." It is one of the proper effects of spiritual health to praise God, and to give Him thanks for benefits received. Take care that you always magnify God, when you retire from the sacrament of Penance freed from the deadly palsy of sin, and say with royal David, " I will bless the Lord at all times, His praise shall be always in my mouth." (Ps. xxxiii. 2.)

FRIDAY.

Cure of the Withered Hand.

I. " And it came to pass also, on another Sabbath, that He entered into the synagogue, and taught, and there was a man, whose right hand was withered." (Luke vi. 6.) Christ took advantage of every occasion to bring souls to His Father; hence, on the Sabbath-days He frequented the synagogue, in order that he might instruct the multitude, which on those occasions was collected together. He found in the synagogue a man, whose right hand was withered. " There are many," says an eminent spiritual writer, "who in the Church of God, have their left hands ready for any evil action, whilst their right hands are withered and incapable of performing any good action." " Their right hand, is the right hand of iniquity." (Ps. cxliii. 8.) Examine your conscience on this subject.

II. " Then He saith to the man, stretch forth thy hand; and he stretched it forth, and it was restored to health, like as the other." (Matt. xii. 13.) Christ could easily have produced the miraculous effect without making the man stretch out his hand, but He wished to teach us, that every spiritual effect is generally produced with the concurrence of His creatures. "Turn to Me, saith the Lord of hosts, and I will turn to you." (Zach. i. 3.) Extend, therefore, your right hand to good works, to the assistance of your brethren, and to your God in prayer, and you will without doubt obtain perfect spiritual health. " Whatever thy hand is able to do," says the Wise Man, "do it earnestly." (Eccles. ix. 10.)

III. The Scribes and Pharisees, always ready to find fault with Christ, instead of taking advantage of His miracles for their own salvation, make use of every one of His actions as a motive to destroy Him. "But He that dwelleth in the heavens, shall laugh at them." (Ps. ii. 4.) Christ, however, although He might have annihilated them in a moment, chose to bear with their insolent audacity, in order to teach His followers to be like Himself, "meek and humble of heart." (Matt. xi. 12.)

SATURDAY.

The Woman who was Bent Down.

I. Christ being again in the synagogue according to His custom, "behold, there was a woman, who had a spirit of infirmity eighteen years, and she was bent down, and could not look upward at all." (Luke xiii. 11.) This infirmity was caused in her by the devil, as Christ Himself tells us, either in punishment of her sins, as was the case with Giezi the leper, or by God's permission to try her virtue, as was the case with holy Job. In a mystical sense, our infernal enemy induces all those to labor under the same infirmity, who stoop to worldly things, and keep their minds and hearts continually fixed on them, in such a manner, that they cannot raise their thoughts to heaven. Of this numerous class of Christians, it may be said, " they turned away their eyes, that they might not look unto heaven, nor remember just judgments. " (Dan. xiii. 9.)

II. Christ's merciful disposition prompted Him to call the woman to Him and cure her. " Woman, thou art delivered from thy infirmity." (Luke xiii. 12.) The effect immediately followed His omnipotent word; for having placed His hands on her, " she was immediately made straight, and glorified God." Observe and imitate the gratitude of this woman; for as soon as she saw herself cured, she began " to glorify God." How much greater reason have you to glorify God, " Who healeth all thy diseases." (Ps. cii. 3.) Say with the enraptured prophet, "The Lord is my strength and my praise, and He is become salvation to me, He is my God and I will glorify Him." (Exod. xv. 2.)

III. Consider the perverse zeal of the ruler of the synagogue; " He was angry that Jesus had cured on the Sabbath," as if it were not lawful to do a good action, which was not servile, on the Sabbath day. Passions, and a desire of gratifying them are frequently mistaken for zeal. Do all your actions with a pure and sincere intention to please God, and you need not fear the judgments which men may pass on them. " Fear not the reproach of men and be not afraid of their blasphemies. For the worm shall eat them up as a garment, and the moth shall consume them as wool." (Is. li. 7.)

SEVENTEENTH SUNDAY AFTER PENTECOST.

Christ the Love of your Soul.

"Behold my love speaketh to me, arise, make haste, my love, my dove, my beautiful one and come." (Cant. ii. 10.)

I. "Thou shalt love the Lord thy God, with thy whole heart, with thy whole soul, and with all thy mind." (Matt. xxii. 37.) God wishes us to make Him the object of our souls' love, and hence He calls us His beloved, His spouses, and His sisters. " Open to Me, My sister, My love." (Cant. v. 2.) Love is gained and supported by love, and hence the disciple of love, St. John, writes, " Let us love God, because God first loved us." (1 John iv. 19.) This God "hath loved us and washed us from our sins in His own blood." (Apoc. i. 5.) Never did mother love her infant, nor spouse his beloved, so affectionately as God loves man. He makes Himself man's companion, his food, his ransom, and his everlasting reward. Surely a Being so loving deserves to be loved " with your whole heart, with your whole soul, and with all your mind."

II. To-day your Beloved will enter your heart in the Holy Eucharist, in order that you may enjoy His conversation and affectionate entertainment with more leisure. " If any one loves Me he will keep My word, and My Father will love him, and We will come to him and make an abode with him." (John xiv. 23.) Reflect what an immensity of heavenly graces will be bestowed on your soul by His remaining with you, if your mind be properly disposed to receive Him. God says of Himself, "With Me are riches and glory; glorious riches and justice, that I may enrich them that love Me, and may fill their treasures." (Prov. viii. 18 and 21.)

III. Your disposition must be to return love for love, and your love must be as extensive as you can render it. Love consists in action and not in words; hence Christ says, " If any man love Me he will keep My word," that is, My commands and counsels, and observe My admonitions. Blush for your past want of observance of these, and be particular in your observance of them for the future, in order that you may be able to say, " my Beloved to me and I to Him" (Cant. ii. 16) in willing or not willing the same thing that He loves or dislikes. There is a perfect union of wills between two persons, that love each other.

MONDAY,

Cure of the Leper.— I.

I. A certain leper came to Christ to be healed. He entreated Christ to cure him, with the most profound reverence, for "kneeling and falling on his face, he besought Him." (Mark i. 40.) He addressed Him with great faith in his power; " Lord, if Thou wilt," he says, " Thou canst make me clean." (Luke v. 12.) His resignation was exemplary; he does not present an absolute, but a conditional petition; " if Thou wilt," he says, if it be pleasing to Thy will, Thou canst cure me. Such ought to be the character of your prayers, humble, full of faith and resignation to the Divine will. " To whom shall I have respect," says God by the mouth of His prophet, "but to him that is poor and little, and of a contrite spirit, and that trembleth at My words." (Is. lxvi. 2.)

II. Christ did not disdain the sight and presence of this loathsome spectacle, nor did He defer His cure to another day, and although He might have cured him with a single word, in order to correct our vicious delicacy on similar occasions, He condescended to touch him. "Wherefore, stretching out His hands, He touched him, saying, I will, be thou made clean.' ' (Matt. viii. 3.) Ponder the words " I will," they import, it is both My wish and desire, for God "will have all men to be saved." (1 Tim. ii. 4.) Examine, therefore, if it be not your own fault that you are not purified from your spiritual leprosy of sin.

III. This leprosy of the soul, is like that of the body; both defile the subject in which they exist and make it odious, the latter in the sight of man, the former in the sight of God. The leprosy of the soul, however, is more detestable in the same proportion as it is more dangerous, and disposes its subjects not to temporal but to eternal death. Hence the virtuous St. Louis with good reason said, that he would rather incur the leprosy of the body, than the leprosy of the soul, by sin, and severely reprehended one of his nobles for making a contrary choice.

TUESDAY.

Cure of the Leper.— II.

I. After having cured the leper, " Jesus said to him, see thou tell no man." (Matt. viii. 4.) Christ knew that he would publish his miraculous cure, from a feeling of gratitude, and there was no danger of vain-glory in Christ; why then did He forbid him to divulge his cure? He did it for our instruction, and to teach us to avoid vain-glory, as one of our most dangerous enemies. " Vain-glory ," writes St. Basil, " is a robber of our spiritual riches, a flattering enemy of our souls, and the bane of virtue." Examine yourself, on the subject of this vice, and beware lest it may be said of you with truth, " You have received your reward." (Matt, vi. 5.)

II. " Go show thyself to the priest, and offer the gift, which Moses commanded for a testimony to them." (Matt. viii. 4.) The law of Moses reserved to the priests, both the judgment of the leprosy itself in case of doubt, and its cure. Remark, how observant Christ was of the law, and how He honored and respected the priests, however malicious they might be toward Him. He has granted much greater prerogatives to the priests of the new law, who have the power of healing every kind of spiritual leprosy. Therefore, as often as you feel yourself infected with this spiritual disorder, "go and show yourself to the priests."

III. According to the ancient law, the leper had to make an offering. He was commanded, after having cut off his hair and washed his clothes and himself, to offer in sacrifice, a lamb without spot. Let your offering be a sacrifice of praise; as often as you return from the sacrament of penance, "offer to God a sacrifice of praise." (Ps. xlix. 14.) You can offer the spotless Lamb of God, by hearing Mass.

WEDNESDAY.

Cure of the Ten Lepers.— I.

I. As Christ was passing through Samaria he entered town, where " there met Him ten lepers, who stood afar off, and they lifted up their voice saying, Jesus, Master, have mercy on us." (Luke xvii. 12.) Their prayer was accompanied with three conditions, which are requisite to every good prayer. 1. They were humble, for "they stood afar off." 2. They prayed with unanimity and fervor, " they lifted up their voice." Earnest and fervent prayer is pleasing to God; hence holy David says: "when I cried to Him, He heard me." (Ps. xxi. 18.) 3. They did not pray that he would restore them to health, but that "He would have mercy on them," thus with resignation leaving the whole affair in the hands of God. Imitate them in your prayers.

II. " When He saw them, He said, Go show yourselves to the priests." Christ might have cured them in an instant, but He wished to try their obedience and to impress on His followers a respect for the priesthood, and the observances of the law. He wished moreover to teach us, that- we ought to repair to the priests and unfold ourselves to them, as often as we are struck with the leprosy of sin. Do not dare to pass a night in this state of spiritual leprosy, for what would be the consequence, if during that night, God called your soul to appear before Him? Your leprosy would attach to you for all eternity.

III. "It came to pass, as they went, they were made clean." Ponder their prompt obedience, and its fruit. So it often happens to those who are laboring under some temptation; while they are going to manifest themselves to their ghostly Father, they are freed and the enemy has fled. So also, many, who are preparing for confession, are justified beforehand by Almighty God, who gives them perfect contrition. "I said," cries out the prophet, " I will confess against myself my injustice to the Lord, and Thou hast forgiven the wickedness of my sin." (Ps. xxxi. 5.)

THURSDAY.

Cure of the Ten Lepers.— II.

I. " And one of them, when he saw that he was cleansed, went back with a loud voice glorifying God." (Luke xvii. 15.) We ought always to be grateful to God for the benefits, which we receive from Him. " In all things," says the Apostle, " give thanks, for this is the will of God." (1 Thes. v. 13.) This thanksgiving is to be performed, in the first place, with a " loud voice," that is with great energy and affection. We must " glorify God," and with holy David, "extol His name." (Ps. xxxiii. 4.) We must besides, accompany all this with great humility, fall prostrate at the feet of our Lord, and acknowledge ourselves unworthy of His mercies and favors. "There can be no offering more grateful to God," writes St. Augustine, " than that of thanksgiving."

II. Of the ten lepers, who were cured, only one returned. " There is no one found to return," said Christ on the occasion, "and give glory to God, but this stranger." (Luke xvii. 18.) Reflect how many thousands there are, whom God daily preserves and feeds, and who do not acknowledge the benefit. They eat their food, like irrational creatures, without raising their minds or hearts to heaven. " I have brought up children," says God by His prophet, " and exalted them, but they have despised me." (Is. i. 2.) These consider themselves as inhabitants and sons of the earth, and believe that they possess here, "a settled habitation;" but do you on the contrary consider yourself a stranger and pilgrim in the world. Then you will easily acknowledge God's gifts, and all His favors bestowed on you.

III. This stranger, by being grateful for his corpora! health, received a still greater favor, the cure of his soul. He was converted to the gospel, which Christ preached; hence Christ says, "Arise, go thy way, for thy faith has made thee whole." The other nine, as St. Augustine fears, were probably lost. " For the hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water." (Wis. xiv. 29.) Take care then to be always grateful to God, for the benefits which you receive.

FRIDAY.

Cure of the Deaf and Dumb Man. - I.

I. Whilst Christ was passing through Galilee, " they bring to Him one that was deaf and dumb, and they besought Him lay His hand on him." (Mark vii. 32.) Ponder how meritorious an action it is, to bring others to Jesus Christ, and endeavor by every means consistent with your state and calling, to bring to Him those, who are spiritually deaf and dumb. What is spiritual deafness? He is spiritually deaf, who will not listen to the truths of faith, nor to the voice of God when He calls him to virtue and perfection. Examine whether you be not in some respect spiritually deaf, and do not shut your ears to the voice of God; fear lest the terrible words be addressed to you, " then shall they call upon Me, and I will not hear." (Prov. i. 28.)

II. What is spiritual dumbness? He is spiritually dumb, who does not correct his brother, when by doing so, he can prevent him from sinning. He also is spiritually dumb, who does not preach the Word of God, when it is his duty, or make open profession of his faith, when the honor of God, his own or neighbor's good requires it. Lastly, he labors under this spiritual complaint, whose tongue is not employed in the praises of God, in the exercises of devotion and pious conversations. "Wo is me," says the prophet, " because I held my peace." (Is. vi. 6.) And, " you that are mindful of the Lord hold not your peace." (Is. lxii. 6.)

III. Christ did not reject this poor distressed man, but took him aside and cured him. You also must retire from the noise and bustle of the world if you wish to be cured. You must prepare yourself by prayer and spiritual exercises. Observe how He cured this man, not by His word or command, as He cured others, but "He put His fingers in his ears, and spitting He touched his tongue." (Mark vii. 33.) Christ performs His cures in very different manners, and exercises His followers in a very different way. Submit yourself to His holy guidance and Divine pleasure in all things, and by this means you will be cured of all your infirmities.

SATURDAY

Cure of the Deaf and Dumb Man.— II.

I. After Christ had pronounced the words, " Be opened, immediately his ears were opened, and the string of his tongue was loosed, and he spoke right." (Mark vii. 34.) It is a sign that our ears are opened, when we do not contradict, nor resist Divine inspirations, but with all humility obey them. "The Lord hath opened my ear," says the prophet, "and I do not resist." (Is. l. 5.) Examine whether the ears of your heart be open to the voice of heavenly wisdom, or rather whether you be one of those, " who will not hear the voice of the charmers." (Ps. lvii. 5.)

II. It is recorded of this man, whose hearing and speech were restored to him, not that he simply spoke, but that "he spoke right." Hence we are taught toplace a particular guard on our tongues, which St. James pronounces to be " a world of iniquity." (St. James iii. 6.) He speaks right, who announces the praises of God, who. speaks on things that regard salvation, and whose tongue is not employed in conversation on vain or idle affairs or in detractions or murmurs. Examine how you employ your tongue, and remember the assertion of the psalmist, " A man full of tongue shall not be established in the earth." (Ps. cxxxix. 12.)

III. Christ upon this occasion also, "charged them that they should tell no man," in order to teach His followers to shun the applause of men; "But so much the more, a great deal did they publish it, and so much the more did they wonder." (Mark vii. 36.) They were not in this instance disobedient to Christ, because Christ did not command with an intention of obliging them, but only did what humility required on His part, whilst they by honoring and glorifying Him, performed on their part the duty of gratitude. On this occasion it was said of Christ, " He hath done all things well," in order that you may learn to seek perfection in every thing, and not to do well some things only, and neglect others. " In all things," writes St. Paul to his Corinthian converts, " let us exhibit ourselves as the ministers of God." (2 Cor. vi. 4.)

EIGHTEENTH SUNDAY AFTER PENTECOST.

" I will love Thee, 0 Lord, my strength, the Lord is my firmament, my refuge and my deliverer." (Ps. xvii. 2.)

Christ the Strength of Your Soul.

I. It is read in the gospel of to-day, that Christ cured a man that was afflicted with a palsy. (Matt. ix. i.) Spiritual palsy is an enervation of the soul and an utter decay of its strength, caused by sloth and pusillanimity. Reflect how prone you are to this complaint, how weak you are in bearing adversity, how faint-hearted in undertaking any thing for God, and lastly inconstant in keeping your good resolutions. How remiss you are in your prayers and indevout in your spiritual exercises. You may truly say with the Prophet, " My strength is dried up like a potsherd and my tongue has cleaved to my jaws." (Ps. xxi. 16.)

II. Christ is properly the fortitude and strength of your soul; "O Lord," says the Prophet, " my might and my strength" (Jer. xvi. 19), and another Prophet exclaims, " The Lord, my strength and my praise." (Is. xii. 2.) This effect He chiefly produces in the Holy Eucharist, for in that sacrament, when worthily received, He gives the soul strength to overcome every fear and difficulty, and to undertake and succeed in every enterprise, however great when it has for its object the glory of God. Hence the Eucharist is called by the holy Fathers, " the bread of the strong, the food of the great, the bread that confirms and strengthens the heart of man." The loaf of bread which was given to Elias, and which enabled him to walk forty days and forty nights, to the mountain of God, was a figure of the eucharistic bread. Wish therefore for the happy moment, in which you are to receive this Divine and heavenly food.

III. In order that you may be well disposed to obtain the cure of your spiritual palsy, you must imitate the faith of the sick man. Approach therefore with confidence; throw yourself into the arms of the saints, especially of the Blessed Virgin, in order that they may conduct and present you to our Lord. Say with the Psalmist, "In Thee, O Lord, have I hoped; Thou hast made my arms like a brazen bow, because Thou art my strength and my refuge." (Ps. xxx. 3, and Ps. xvii. 35.)

MONDAY

Cure of the Man Born Blind. — I.

I. " Jesus passing by, saw a man that was blind from his birth." (John ix. 1.) He beheld him with the eyes of mercy, and immediately began to think of a remedy. Entreat Him to look on you with the same affection. "See my abjection and my labor, and 'forgive me all my sins." (Ps. xxiv. 18.) We are all born blind, for we are. all born in sin, and involved in the darkness of ignorance, in consequence of the transgression of our first parents. Those characters, are in a special manner blind from their birth, who boast of their noble birth and their parentage; "virtue," writes a profane poet, " is the only true nobility." Examine your conscience on this subject.

II. " His disciples asked Him, Rabbi, who hath sinned, this man or his parents, that he should be born blind? Jesus answered; neither has this man sinned, nor his parents, but that the works of God be made manifest in him." (John ix. 2.) Learn from this, that sicknesses and calamities are not always sent as punishments of sin, but to give us opportunities of increasing the glory of God, by our virtuous submission. Such was the case with holy Job, Tobias and others, in which cases, " I must work the works of Him that sent me," observes Jesus Christ, " whilst it is day," that is, whilst the day of this mortal life lasts. With much more reason ought you to perform the same works, whilst you live, before "you go, and return no more, to a land that is dark and covered with the mist of death." (Job x. 21.)

III. " Christ spat on the ground, and made clay of the spittle and spread the clay upon his eyes." He applied a remedy suited by its nature rather to injure than to cure, in order to show His power. If you wish to be relieved from the spiritual blindness of your soul, frequently think of the base materials of which you are formed. Remember, man, that " dust thou art, and into dust thou shalt return." (Gen. iii. 19.)

TUESDAY.

The Man Born Blind.— II.

I. This poor man was grateful for the favor which he had received from Christ. He published loudly to the world, " That man, who is called Jesus, made clay and anointed my eyes." (John ix. 11.) He resolutely and constantly professed Christ to be a prophet, even before the Pharisees, without fearing the dangerous consequences of their anger. He patiently bore all the insults and contumelious language of these hypocrites. "Thou art wholly born in sins," they say, " and dost thou teach us?" Such are the resolution and patience of a soul, which is enlightened by the grace of God. Examine how you may imitate this man.

II. That man was immediately driven out of the synagogue, for speaking so well of Christ. Learn to suffer willingly in a good cause, for " all who will live piously in Christ Jesus, shall suffer persecution." (2 Tim. iii. 12.) Christ did not abandon this man, whom the Pharisees had rejected, but went to see him and revealed His divinity to him, " and the man, falling down, adored Him." (John ix. 38.) Often excite yourself to similar acts of faith, and adore your God, in an humble posture.

III. Christ reproved the pride of the Pharisees, who. were nevertheless wise and quick-sighted in their own opinions. " For judgment," He says, "I am come into this world, that they who see not may see, and they who see may become blind." (John ix. 39.) The poor and simple are to become acquainted with the truth, but the proud and the wise ones of this world will be struck blind at the greatness of Christ's splendor. Hence the author of the Proverbs advises us, " Be not wise in thine own conceits" (Pro. iii. 7), lest becoming blind, thou run headlong into perdition.

WEDNESDAY.

The Blind Man of Jericho.

I. " It came to pass, that when Jesus drew nigh to Jericho, a certain blind man, sat by the way-side begging." (Luke xviii. 35.) This blind man is a perfect type of every sinner. For in the first place, a sinner sits in darkness and finds rest and satisfaction in his sins, for he is habituated to them. He does not sit in the way, but by the way, in which the virtuous cheerfully run, and aim at perfection. " I have run," says the royal Psalmist, " the way of Thy commandments." (Ps. cxiii. 32.) The sinner sits begging some trifling and idle comfort from those who pass by; that is, he seeks for that comfort from creatures which is only to be derived from the Creator. How unfortunately blind are those people who cannot discover subjects of interest when you place before them the torments of hell or the joys of heaven! " They walk," as St. Augustine says, " from darkness into darkness."

II. Consider the fervor of this blind man, when he heard that it was Christ who was passing by. Actuated by a strong faith, he acknowledged His power and implored His mercy, "Jesus, son of David," he said, "have mercy on me." Though others endeavor to prevent him, he still perseveres in imploring Christ's mercy. The more they opposed him, the more his fervor increased: " But he cried out much more." Learn hence, that you ought to be constant and fervent in the service of God, and feel convinced that nothing ought ever to make your thoughts wander whilst you are praying for the "one thing necessary." Neither your employments nor your corporal necessities, nor anything else ought to attract your mind when you are treating with God concerning your salvation.

III. Christ stood and asked the blind man, " What wilt thou that I do to thee?" In general He does not give us His grace unless we ourselves co-operate with it. The blind man answered, " Lord, that I may see." Present a similar petition to your Lord: say to Him, " Lord grant that I may see; grant that I may see You, and see myself; 'Enlighten my eyes, that I never sleep in death; O my God, enlighten my darkness.' " (Ps. xii. 4. and xvii. 29.)

THURSDAY.

The Blind Man of Bethsaida.

I. "And they came to Bethsaida, and they bring to Him a blind man, and they besought Him to touch him. And taking the blind man by the hand, He led him out of the town." (Mark viii. 22.) " That man is blind who does not see what he was, what he is, and what he is to be." Examine whether or not you be spiritually blind, and believe that whosoever wishes to be cured of this disease must suffer himself to be led by Christ " out of the town;" that is, out of the bustle and noise of the world, and then he will be enlightened.

II. Christ did not immediately and by a single word cure this man, as He did so many others, but "spitting upon his eyes, and laying His hands on him, He asked him if he saw anything." Thus Christ pursues different means in enlightening the minds of men: into some He introduces the effect in a moment; into others, by degrees. In this last manner the blind man recovered his sight; in the first stage of his cure, " I see," he said, " men as trees walking." To men who are not thoroughly enlightened by divine grace all worldly things must appear much greater than they really are. In another sense, wicked men may be called trees, for unless they bear fruit, " they will be cut down and cast into the fire.

III. His sight was at last perfectly restored to this blind man, " so that he saw all things clearly." Entreat your Lord that you may see all things clearly, and be enabled to distinguish between true and false, solid and counterfeit good. " Many things are represented in false colors, which stand in need of being cleared, O Lord, by Your divine light." Christ, lastly, said to the man, " Go into thy house." Our house and our home is heaven, for, as St. Paul says, " You are fellow-citizens with the Saints, and the domestics of God." (Ephes. ii. 19.) Act therefore as a domestic of God and a son of light, for fear " the Lord strike thee with madness and blindness and fury of mind, and make thee grope at mid-day, as the blind is wont to grope in the dark, and not make straight thy ways." (Deu. xxviii. 28.)

FRIDAY.

Cure of the Lunatic Child.— I.

I. Consider the great tyranny, which the Devil exercises on the bodies of those whom God permits him to possess. In the case of the lunatic child, he dashed him against the ground, made him foam at the mouth, often cast him into the fire, and often into the water. If he be so tormenting in this life, what must he be in the next? In this world his hands are tied, but in the next he has complete possession of the poor sinner. Of this horrid empire in hell, the Prophet says, " The streams thereof shall be turned into pitch, and the ground thereof into brimstone, and the land thereof shall become burning pitch." (Is. xxxiv. 9.)

II. The Devil exercises a similar power in this world over sinners, who are subject to him. He makes them lunatic; that is, inconstant, like the moon, in their resolutions of reform. He renders them deaf to the inspirations of God and dumb in His praises. He " casts them on the ground," by making them fix their affection on earthly things. He makes them foam at the mouth, and gnash their teeth, by inducing them to make use of foul and unworthy language. He often throws them into the fires of concupiscence, and extinguishes every kindling spark of virtue by throwing them into the watery gulfs of worldly pleasures. Follow the advice of the Apostle, and be one of those who " recover themselves from the snares of the Devil, by whom they are held captives at his will." (II. Tim. ii. 26.)

III. This lunatic child was first presented to the Apostles, who could not cure him. So ought we to have recourse to every human means before we expect a miracle from God. The disciples were not permitted to cure this youth, probably to increase and preserve their humility. Cherish this virtue, and say with the pious David, " It is good for me that Thou hast humbled me, that I may learn Thy justifications." (Ps. cxviii. 71.)

SATURDAY.

Cure of the Lunatic Child. — II.

I. When Christ was requested to cure this youth, He reprehended the incredulity of His disciples. " O, incredulous generation, how long shall I suffer you!" (Mark ix. 18.) Learn from this how odious in the sight of God are incredulity and obstinacy of unbelief. When the possessed lunatic was brought before Him, " immediately the spirit troubled him, and being thrown down upon the ground he rolled about foaming." How bold and insolent is this infernal spirit, even in the presence of Christ. Do not, therefore, wonder if he assail you, during your most sacred devotions, when you approach the sacrament of the altar.

II. The command of Christ dispossessed the Devil, although he had possessed this young man from his infancy. "Thou deaf and dumb spirit, I command thee, go out of Tiim and enter no more into him." (Mark ix. 24.) O Lord, speak with the same efficacy to my soul. Observe how the Devil, crying out and greatly tearing him, went out of him. Whilst he possessed this young man, he behaved more mildly to him; but when he was forced to depart, he began " to tear him." The Devil is always most malicious when we abandon his service.

III. His disease was difficult of cure, because it was inveterate and had grown with him from his infancy. It is difficult to abandon vices to which you have been long accustomed. " A long sickness is troublesome to the physician." (Ecclus. x. 11.) Christ observed of this evil spirit, " This kind can go out by nothing but by prayer and fasting." Learn to appreciate the value of these spiritual weapons, and to use them successfully against your arch-enemy.

NINETEENTH SUNDAY AFTER PENTECOST.

Christ the Friend of Your Soul.

"Eat, O friends, and drink and be inebriated, my beloved." (Cant v. 1.)

I. In the gospel of to-day, we read the following expression: "Friend, how comest thou in hither, not having on a wedding garment?" (Matt. xxii. 12 ) Christ in the most merciful manner invites all mankind to become His friends, and inasmuch as depends on Him wishes to be our universal friend. He endeavored to bring even Judas back to a sense of his duty, whilst he was practising treason against Him. " Friend," he asked him, " whereunto art thou come?" (Matt. xxvi. 50.) Ponder the greatness of the honor which he does us. "We are not worthy to be servants," writes St. Gregory, " and we are styled friends." What an honor is it for miserable wretches formed of the dust of the earth to be the friends of the ruler of the universe!

II. This friend of yours will visit you to-day in the Eucharist, to instruct you with His divine wisdom, to enrich you with His treasures, to defend you by His power, and to inflame you with His love. Among friends all things are in common. It is recorded of the friendship which existed between David and Jonathan: "The soul of Jonathan was knit with the soul of David." (1 Kings, xviii. 1.) The friendship of Christ, however, in our regard, proceeds much farther. He gives Himself to us for our meat and drink. Under these appearances He enters into your breast, in order, as St. Cyril remarks, that " He may be joined in flesh and blood with you." (Cant. iv.)

III. The best preparation to receive your Saviour is to return love for love. This your loving friend requires from every one, and He has instituted this banquet for such only as return love for love. " Eat, O friends," he says, "and drink and be inebriated, my beloved." (Cant. v. 1.) In the gospel of to-day He condemns to perpetual darkness the man who presented himself without the "nuptial garment" of charity. Love, therefore, this kind friend of yours, and do whatever he inspires you to do, remembering His expression, recorded in the Gospel of St. John: "You are My friends, if you do the things that I command you." (John xv. 14 )

MONDAY.

The Woman Cured of the Issue of Blood.

I. " And behold a woman, who was troubled with an issue of blood, twelve years, who had bestowed all her substance on physicians, and could not be healed by any, •came behind Him, and touched the hem of His garment." (Luke ix. 43.) Admire the humility of this woman, who did not presume to ask Christ to cure her, nor to appear before Him, but privately touched His garment. Her confidence was equally great: "She said within herself, if I shall but touch His garment, I shall be healed." Those Christians, in a spiritual sense, labor under the disease of this woman, who spend their time in pursuing the vain and perishable things of this earth, and direct all their actions to them: they spend their substance in vain on physicians, who cannot cure them; for the deceitful pleasures and idle enjoyments of the world can never cure the ailments of an immortal soul, whose capacity nothing but God can fill.

II. When the woman had touched Christ's garment, she received perfect health, as a reward for her faith. With how much more reason may those expect to receive perfect spiritual health who touch not only the garment of Christ, but receive in the Eucharist His own all-healing body and blood. Remark how this touch of the woman did not escape Christ's knowledge; and learn hence, that no action of yours, however secret, can be concealed from God, " Whose eyes are open upon all the ways of the children of Adam." (Jer. xxxii. 19.)

III. Although the multitude pressed on Christ, He asked, " Who is it that touched me?" The others touched Him corporally; but this woman touched Him spiritually, and therefore she was cured. Thus, many touch Christ, particularly in the Eucharist; but do it without spiritual feeling. Of such as these the Prophet speaks when he says: "Forasmuch as this people draw near Me with their mouth, and with their lips glorify Me, but their hearts are far from Me." (Is. xxix. 13.) Avoid being classed with that kind of false Christians.

TUESDAY

Raising of the Ruler's Daughter.

I. " Behold there came a man (whose name was Jairus), and he was a ruler of the synagogue, and he fell down at the feet of Jesus." (Luke viii. 41.) Observe how misfortunes humble even rulers, and force them to have recourse to God. Hence, king David says, " It is good for me that Thou hast humbled me" (Ps. cxviii. 71); and again, " I am turned in my anguish, whilst the thorn is fastened." (Ps. xxxi. 4.) This ruler prays for his only daughter, who was at the point of death. Examine whether your soul be not at the point of death, in consequence of your carelessness in resisting some grievous temptation, or of your not avoiding venial sins.

II. Consider Christ's goodness in going immediately to the ruler's house, although He might have cured her whilst he was at a distance. Besides, to teach us humility, He endeavors as much as He can to conceal the miracle by taking only three of His disciples with Him and by driving the musicians and the multitude out of the house. Learn to sequester yourself from the noise and rabble of worldly thoughts if you desire to live for Christ. "Wisdom, says the sea, is not in me." (Job xxviii. 14.) By the sea, says St. Gregory, interpreting this passage, " is meant the world."

III. " Christ, taking her by the hand, cried out, saying: Maid, arise." (Luke viii. 54.) Thus He raises up sinners from their sins, holds them by the hand, and directs them to good works. " And He bade them to give her to eat," to show you that those who rise from a state of sin must receive the spiritual food of the Eucharist, to prevent them from relapsing. Take care, then, that you receive this food often, and in a proper manner, that you may live forever.

WEDNESDAY

Raising of the Widow's Son. — I.

I. "Jesus went into a city called Naim, and behold a dead man was carried out, the only son of his mother." (Luke vii. 11.) This was a young man in the flower of youth; learn hence, that no age is secure against the shafts of death. Imagine that this young man addresses you in the language Of Ecclesiasticus: "Remember my judgment, for thine also shall be so; yesterday for me, and to-day for thee." (Ecclus. xxxviii. 22.) Examine what would become of you, were you to die this very day. This young man died to God in a spiritual sense sooner, than others who are older; for, as St. Jerome says, "Youth has many conflicts of the body to undergo."

II. Our Lord met the corpse, not by chance, but by design, and offered, of His own accord, to raise the dead man. Oh, how frequently has He offered His assistance, to raise you from the death of sin, and you have refused. Beware lest you wilfully resist and contemn the grace which He offers you, for fear He may utter the dreadful sentence against you: " I will laugh in your destruction." (Prov. i. 24.)

III. Christ, moved with compassion for the forlorn widow, said to her, " Weep not," for you shall soon be comforted. In the same manner, do not you weep or be overcome with temporal losses which will soon be remedied; but rather reserve your tears for the everlasting evils that are the results of your own and others' sins. Of such as these it is said, " Blessed are they that mourn, for they shall be comforted." (Matt. v. 5.)

THURSDAY.

Raising of the Widow's Son.— II.

I. "And He came near and touched the bier, (and they that carried it stood still,) and He said, Young man, I say to thee arise." (Luke vii. 14.) He speaks in the most imperious manner, to show that He is the Lord of all things, " that hath power of life and death, and leadeth down to the gates of death, and bringeth back again." (Wis. xvi. 13.) Sin is the death of the soul, and hell its grave, " For the rich man died, and he was buried in hell." (Luke xvi. 22.) The bier on which the sinful soul is conducted to hell is the body, and the bearers are our vicious habits; and as the bier of a dead man is often ornamented with silk and gold whilst the corpse which it carries is corruption itself, so is the body often adorned and covered with the richest clothes, whilst the soul which it contains is abominable in the sight of God; Christ often comes and touches the bier, that is, afflicts the body with some sickness, and by this means brings the sinner to life again.

II. " And he that was dead sat up, and began to speak, and He delivered him to his mother." What joy must have flowed into this widow's heart! How the company must have been astonished! Thus a sinner who returns to the life of grace and is restored to his spiritual Mother the Church, begins to speak of such things as belong to God, confesses his sins, asks pardon, and glorifies God.

III. "And there came a fear on them all, and they glorified Him." From the astonishing miracle which they had witnessed, there arose in the by-standers a fear of offending a God of such infinite power, a God " that killeth and maketh alive again; He bringeth down to hell, and bringeth back again." (i Kings, ii. 6.) Reflect how necessary it is for you to possess this holy fear. For " the fear of the Lord hateth evil." (Prov. viii. 13.) And " they that fear the Lord will seek after the things that are well pleasing to Him." (Ecclus. ii. 19.)

FRIDAY.

The Resuscitation of Lazarus.— I.

I. " There was a certain man sick, named Lazarus, in Bethania." (John xi. 1.) The death of Lazarus proceeded from a languishing disease. So also does the death of the soul ensue from tepidity and decay of spirit, if they be not cured in time. " When concupiscence hath conceived, it bringeth forth sin, but sin, when it is completed, begetteth death." (James i. 15.) The infirmity of our nature is an incentive to sin, but injures no one but those who willingly yield to it. In regard to those who resist and fight manfully, this infirmity will increase their merit. " Gladly, therefore," writes St. Paul, " will I glory in my infirmities, that the power of Christ may dwell in me." (2 Cor. xii. 9.)

II. " His sisters therefore sent to Him saying, Lord, behold he whom Thou lovest is sick." (John xi. 3.) They do not prescribe to Him what they wish Him to do; to a loving friend it is sufficient to intimate our necessities. Such ought to be the nature of our prayers, particularly in regard to health and other temporal blessings, for we do not know in such cases what is expedient for our salvation. Christ did not immediately go, but delayed two whole days, to exercise their faith and patience, and to render the miracle more notable. So He often acts with you; " the labor of the combat," says St. Gregory, " is prolonged, in order that the crown may be greater."

III. Some attempted to dissuade Christ from returning into Judea, to cure Lazarus, because the Jews had sought for him to stone him to death. "Then, Thomas said to his fellow disciples, let us also go, that we may die with him." Such ought to be the zeal and courage of apostolical men: they ought to contemn every danger, and even life itself, when the good of souls and the glory of God are in question. You ought often to make such fervent acts as these, in order that if persecution rise against you, you may be able " to stand in the day of battle" (Ps. cxxxii. 9), and to say with St. Paul, " Neither do I count my life more precious than myself." (Acts xx. 24.)

SATURDAY.

The Resuscitation of Lazarus. —II.

I. When Jesus came to the grave of Lazarus, " He groaned in the spirit, and humbled Himself, and He wept." (John xi. 33.) He acted in this manner from a principle of charity, "to weep with those that weepM (Rom. xii. 15), and to convince us that "we have not a high priest, who cannot have compassion on our infirmities. (Heb. iv. 15.) Then He said to them, " Take away the stone; and lifting up His eyes," He addressed a prayer to His eternal Father, to teach us that we ought to take away every impediment to our salvation, and always to implore the divine assistance when we undertake any serious work, particularly the conversion of sinners.

II. When the tombstone was removed, Jesus " cried with a loud voice: Lazarus, come forth." Ponder the power and efficiency of that word, which even the dead obey. For " presently he that had been dead came forth, bound feet and hands, with winding bands, and his face was bound about with a napkin." This man that lay four days in his grave is a perfect emblem of an inveterate sinner, bound and fettered with evil habits, as so many winding bands, pressed and kept down by the custom of sinning, as if he were in his grave, and finally shut up and enclosed by hardness of heart, as with a tombstone. Such sinners are almost incorrigible; hence Christ "cried out with a loud voice." He daily cries out to such, and is not heard. Fear the habit of sinning, for, as St. Augustine says, "He scarcely can rise who is borne down by sin."

III. The Pharisees having heard of this miraculous resuscitation, "from that day they devised to put Him to death." Learn from this, that there is no action, however holy or virtuous, which is not a subject of envy or calumny with disaffected persons. Let us not be impatient with perverse people, nor disturbed at their opposition to what is good; but pray for them.

TWENTIETH SUNDAY AFTER PENTECOST.

Christ a Worker of Miracles.

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

I. "Unless you see signs and wonders, you believe not." (John iv. 48.) Christ wrought many wonders, in order to confirm our faith; and hence He is foretold as the wonderful, by His prophet Isaias. (Is. ix. 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. ex. 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 x. 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. ex. 5.) Now " He that feareth God, neglecteth nothing," (Eccles. vii. 19); therefore, take care that you neglect nothing to render yourself worthy of receiving Him.