Meditations For Every Day In The Year/The Life and Doctrine of Jesus Christ

by Roger Baxter

Meditations on the Life and Doctrine of Jesus Christ from His Baptism to His Passion.

The life, which the Redeemer led, and the doctrine which He taught, afford plentiful matter for meditation. But since we cannot examine every passage relating tothese, we will select the chief, and shall not so much, follow the order of the history, as the connection and similitude of actions and doctrine. Most ascetic writers have followed this plan.

MONDAY.

Preaching of John the Baptist.— I.

I. "In those days, came John the Baptist, preaching in the desert of Judea." (Matt. iii. 1.) The preaching of the Baptist preceded that of Jesus Christ, as the dawn of the morning precedes the rising sun. Of him it is said, " Behold I send my angel before Thy face, who shall prepare the way before Thee." (Mark i. 3; Mal. iii. 1.) John was, therefore, an angel both as to his office and the innocence of his life. Such ought to be all priests, who are frequently in the Scriptures called angels. Such ought to be the life of every faithful Christian; for, all Christians, St. Peter writes: "you are a royal priesthood." (i Pet. 29.)

II. Consider more in particular the admirable virtues of this holy precursor. His austerity of life was eminently great, for the Evangelist remarked of him, " John had his garment of camel's hair, and a leathern girdle about his loins, and his food was locusts and wild honey." (Matt. in. 4.) His lodging, without doubt, was consistent with his apparel. His bed must have been the bare ground, and a cave must have been his only defence against the heat of summer and the cold of winter. Reflect how far inferior you are to this great preacher; you who are not content with those conveniences which your condition and state of life afford you.

III. This austerity of life was accompanied with the continued contemplation of heavenly things, in which he spent his life until the thirtieth year of his age. Admire his constancy in so long a warfare; for during the whole of that time he must have had frequent conflicts with the enemy of man's salvation. Ponder his incomparable innocence of life; for he did not commit the least venial sin, as most divines are of opinion. And at the same time that you admire, imitate, as nearly as possible, this excellent model of all virtue.

TUESDAY.

Preaching of John the Baptist.— II.

I. Penance was the constant subject of the Baptist's preaching and discourses. "Do penance," he cried out, " for the kingdom of heaven is at hand." (Matt. iii. 2.) He exhorts his auditory to penance by proposing to them the hopes of the kingdom of heaven, and then the fear of God's severer judgments. He represents Him as coming with the fan in His hand, to separate the chaff from the wheat. Reflect how much you stand in need of this penance, and examine whether you be wheat or chaff. If you find yourself to be the former, take care you do not degenerate, and remember the advice of St. Paul: " Let him that thinketh himself to stand, take heed, lest he fall." (i Cor. x. 12.) If you find yourself to be the latter, endeavor, by the Divine assistance, to reform your conduct, and commence a serious conversion. If you do not, you will be cast into the " unquenchable fire." (Mark ix. 42.)

II. " Every tree that yieldeth not good fruit shall be cut down, and cast into the fire." It is not sufficient to produce any kind of fruit; the fruit must be solidly good. Examine your works, whether they be good, solid, and perfect, or not rather counterfeit and fair in appearance only, or at least imperfect and not of full growth and maturity. Tremble at the complaint which God utters by the mouth of Isaias, " I looked that it should bring forth grapes, and it hath brought forth wild grapes." (Is. v. 4.) Tremble, too, at His terrible sentence, " Cut it down; why doth it take up the ground?" (Luke xiii. 7.)

III. The Baptist did not commence his preaching until he had arrived at a mature age and prepared himself by prayer and mortification for his holy office. Then, impelled by the Divine Spirit, by whose inspiration he had retired into solitude, He enters upon his office with invincible courage. The Holy Ghost is accustomed to employ those whom He has rendered perfect, in procuring the perfection of others. Let your desert be that private life or station in which God has placed you, and endeavor to sanctify it by prayer, retirement, and mortification. Saints have been found in every station and profession of life, but no one was ever a saint or ever will be, who was not addicted to prayer, retirement, and mortification.

WEDNESDAY.

The Jews' Message to St. John the Baptist.— I.

I. Moved by the sanctity of the Baptist, a great number of Jews resorted to him, so that not only the common people, but also the chief magistrates, began to doubt whether or not he were the Christ. " Therefore the Jews sent from Jerusalem priests and levites to him to ask him, Who art thou?" (John i. 19.) Reflect what influence innocence of life possesses over the minds of men, and how truly St. Bernard remarks, that " the voice of works is louder than that of words."

II. Upon this occasion St. John exercised many acts of humility. He was held in such esteem by the Jews as to be taken for the Messias, but he did not therefore pride himself upon his reputation, as worldly people are accustomed to do in similar circumstances. " He confessed and did not deny and he confessed, I am not the Christ." The first degree of humility consists in disowning what does not belong to a person, and of bestowing it where it is due. Examine whether you do not often act otherwise by raising yourself above your proper level, and by concealing what you are in reality.

III. The Jews afterwards inquired whether he were not Elias or some one of the prophets, and he answered, No. He might have suffered himself to be called Elias in spirit, and a prophet, and more than a prophet in fact, as he was styled by the angel, and by Christ Himself. But he who is truly humble not only refuses the praise to which he is not entitled, but, as far as truth will permit, diminishes that which is his most just due. He never commends himself, but rather, as St. Bernard remarks, "as much as he can, prevents his good qualities from being known." Blush at your folly in seeking the applause of men, and in attempting to magnify your own merits, and pretensions.

THURSDAY.

The Jews' Message to St. John the Baptist.— II.

I. The Jews still urging St. John to give some account of himself, he said, " I am the voice of one crying in the wilderness, Make straight the way of the Lord." (John i. 23.) He makes no boast of his parentage or priesthood, as worldly men are accustomed to do. He calls himself a voice, expressive of his office of precursor, and acknowledges that whatever he was or whatever he possessed belonged to another, to God, whose instrument he was. This is an exercise of a third degree of humility. It consists in this, that when we are forced to disclose something good belonging to ourselves, we feel and acknowledge that it is purely a gift of God, and not our own.

II. "And they asked him and said to him, Why then dost thou baptize, if thou be not Christ?" The Jews accuse him of presumption in assuming, by his private authority, the office of baptizing. St. John, however, did not attempt his own justification, nor make any apology, but, leaving the matter to the providence of God, he continues to speak to his own disadvantage. " I baptize," he said, " in water: but there hath stood One in the midst of you, whom you know not, the lachet of whose shoe I am not worthy to loose." It is an exercise of a fourth degree of humility, to be backward in excusing one's self. Would to God that we all practiced this virtue as well as the Baptist did!

III. The Jews sent their message to the precursor, instead of sending it to Christ, by whom they might have been much better informed. So we often seek comfort from creatures rather than from the Creator. Observe, moreover, the blindness of these Jews, who although they heard that Christ was among them, neglected, notwithstanding, to inquire for Him. For your part, use all diligence in discovering the will of God in your regard; and when you have found it be faithful in putting it into execution.

FRIDAY.

Christ's Baptism. — I.

I. The first act of Christ's public life was to present Himself to be baptized by His precursor, to teach us that those who are employed in the work of God should carry with them a pure and uncorrupted heart. He therefore takes leave of His divine Mother, who, although she grieved at the absence of such a Son, rejoiced that the redemption of Israel was at hand. He takes a long journey to the Baptist. The Lord goes to the servant to be baptized by him as a common sinner, among publicans and soldiers and the lowest order of the vulgar. Admire the humility of the Son of God, and convince yourself that humility is the best preparation for great works. "That which shall be saved of the house of Judah and which is left, shall take root downward, and shall bear fruit upward." (Is. xxxvii. 31.)

II. John by divine revelation knew our Lord at His approach, and modestly refused to baptize Him. "I ought to be baptized by Thee," he says, "and comest Thou to me?" (Matt. iii. 14.) Think what affections of joy, reverence, and submission the holy Baptist experienced in his heart, when he saw the Creator humbling Himself so low as to receive baptism from His creature. Excite the same affections when He visits you in sacrament.

III. Christ answers, " Suffer it now, for so it becometh us to fulfil all justice." Ponder the import of the words all justice," and learn to omit nothing in the way of virtue that may be beneficial to yourself or give edification to your neighbor. Examine yourself whether or not you do so, whether you put in practice the lessons and advice which you give to others; for, as St. Ambrose observes, "that pastor fulfils justice who makes good by deeds what he teaches by words."

SATURDAY.

Christ's Baptism.— II.

I. "Jesus being baptized and praying, heaven was opened, and the Holy Ghost descended in a bodily shape as a dove upon Him." (Luke iii. 21.) God always exalts the humble. Christ is therefore honored here (1.) by the opening of the heavens, to show mankind that by His means the gates of heaven were to be thrown open to them. (2.) By the descent of the Holy Ghost, to express the fulness of grace and heavenly gifts which He possessed, and which were to be imparted to mankind. (3.) He is proclaimed the Son of God by nature, and deserving of every homage from His creatures.

II. The Holy Ghost appeared in the form of a dove, to show mankind what kind of a life those ought to lead who are baptized. " In order that every one may under stand," writes St. Augustine, " that if he be possessed of the simple spirit " of truth and sincerity, "he must be like a dove, must be at peace with his brethren, which is represented by the affectionate endearments of doves, and lastly that he must hurt no one, as doves hurt no living creature."

III. The divine effects of baptism are expressed in the baptism of Christ. Baptism opens the gates of heaven, it reveals the divine mysteries to us, it remits all sin, it gives us the grace of the Holy Ghost, and it renders us the adopted children of God. Frequently renew your baptismal engagements; give God thanks for the benefits received by means of this sacrament; and since you are now an adopted son of God, raise your thoughts and affections to your heavenly habitation, whose gates are now opened for you, and say with the Psalmist, "Who will give me wings like a dove, and I will fly and be at rest." (Ps. liv. 7.)

FOURTH SUNDAY AFTER PENTECOST.

Christ the Director of Your Actions.

"Conduct me, O Lord; direct me in Thy sight." (Ps. v. 9.)

I. We read in the Gospel of this present Sunday that the disciples, who were fishing, told Christ, "Master, we have labored all the night, and have taken nothing." (Luke v. 5.) We all live in moral darkness and ignorance, without knowing what we do, and this will prove hurtful to us unless we be directed by Divine light. We may justly say with King Josaphat, "But as we know not what to do, we can only turn our eyes to Thee." (2 Par. xx. 12.) Neither does God, on the other hand, refuse the office of being our Director; for it is recorded of Joseph in Egypt, " The Lord was with him, and made all that he did to prosper." (Gen. xxxix. 23.)

II. Christ, as we read in the Gospel, directed His Apostles, who were fishing, and they immediately caught a great quantity of fish. He will visit your soul to-day, to direct your spiritual concerns, so that you have great reason to hope for much spiritual profit if you will follow His directions and obey His divine inspirations.

III. You must prepare your heart to receive your heavenly director in a proper manner. You must first divest it of all sinful affections; and therefore St. Peter says in the Gospel, " Depart from me, O Lord; for I am a sinful man," knowing that Christ could have no connection with sin. You must, in the second place, earnestly entreat Him to do you the favor of remitting your sins, and directing you in the way of virtue; for of King Ozias it is written, "And when he sought the Lord, he directed him in all things." (2 Paralip. xxvi. 5.) Wherefore say with the Psalmist, " Look upon Thy servants, and upon their works: and direct their children; and let the brightness of the Lord our God be upon us; and direct Thou the works of our hands over us; yea, the work of our hands do Thou direct." (Ps. lxxxix. 16, 17.)

MONDAY.

Christ retiring into the Desert.

(Mat. iv.; Mark, i.; Luke, iv.)

I. Jesus, full of the Holy Ghost, returned from the Jordan " and was led by the Spirit into the desert." (Matt. iv. 1.) Learn from this fact that the soul which is once filled with the Holy Ghost is always led to prayer, contemplation, and solitude. Besides, our Lord retired to avoid the applause of the people, which was the natural consequence of the wonderful signs which had been seen at His baptism. Before He commenced His preaching, He retired forty days from the conversation and ways of men, to teach you to love solitude and retirement, and when you have it in your power to separate yourself from your ordinary occupations, and, for a short time at least, to enter into spiritual retreat, to converse with God on the important affair of salvation.

II. Christ is said after His baptism to have followed the conduct of the Holy Ghost, intimating that all who are baptized ought to follow the direction of the Divine Spirit and not their own judgments. Examine what spirit guides you in your actions, whether it be the spirit of perfection or of vanity. If you be a child of God, you must be led in everything by the Divine Spirit; for according to the Apostle, " whosoever are led by the Spirit of God, they are the sons of God." (Rom. viii. 14.)

III. St. Mark says of Christ, "And He was with beasts." (Mark i. 13.) Admire the humility of the Son of God, who, although He was creator of all things, did not disdain for forty days to live among brute beasts. He might truly have said with Job, " I was the brother of dragons, and companion of ostriches." (Job xxx. 29.) Be confounded at your want of virtue, when you cannot live contentedly except with companions of your own choice and humor. Learn to bear patiently with the crosses arising from troublesome associates; for, as the great St. Gregory says, "No one is perfect who is impatient among bad or troublesome neighbors."

TUESDAY.

Christ's Fasting.

(Matt. iv.; Luke iv.)

I. "And when He had passed forty days and forty nights, He was afterwards hungry." (Matt. iv. 2.) Christ joins fasting and mortification to His prayer in the desert, for prayers and mortification are two sisters that wish never to be separated. Prayer excites mortification, and mortification refines prayer as fire refines gold. In this manner, Christ's prayer " ascended from the desert, like a pillar of smoke of aromatical spices, of myrrh and frankincense." (Cant. iii. 6.) Endeavor to pray in such a manner that your prayers may ascend in so grateful a manner to the throne of God. Remember that " prayer is good with fasting and alms." (Tob. xii. 8.)

II. Our Lord observed this rigorous fast, at the commencement of His preaching, to teach His followers that the first act of a spiritual life, much more of an apostolic life, is to tame and subdue the sensual appetites. Hence the ancient Fathers ordained, as Cassian informs us, that the taming of these appetites should be the first lesson. which was to be given, for he who cannot master the palpable and grosser vices will not be able to subdue those which are of a more subtile and secret nature. Examine your conscience on this point, and ponder the expressions of the Wise Man: "He that loveth good cheer shall be in want; he that loveth wine and fat things shall not be rich." (Prov. xxi. 27.) The man who does not subdue his sensuality will always be spiritually poor.

III. The fruits of fasting are so numerous and so beneficial, that you ought to practice it as far as your health will permit, (i) It tames the rebellions of the flesh; (2) It purifies the mind and renders it capable of heavenly contemplation; (3) It appeases God's wrath and indigtion; (4) It atones for sin; (5) It is meritorious of eternal life; (6) It obtains for us temporal blessings; (7) It is the food and nourishment of all virtues. Embrace a practice which is attended with so many benefits.

WEDNESDAY.

Christ's Temptation.

I. After Christ had fasted forty days in the desert, He suffered Himself to be tempted by the Devil to gluttony, vainglory, ambition, and avarice. He suffered this in order that He might learn by His own experience " to have compassion on our infirmities." (Heb. iv. 15.) " For in that wherein He Himself hath suffered and been tempted, He is able to succor those also who are tempted." (Heb. ii. 15.) He suffered these temptations, besides, that, like a good commander, He might instruct us how to fight and conquer in this spiritual warfare. Thank Him for giving you so perfect an example of humility, and say with the Prophet, " Blessed be the Lord my God, who teacheth my hands to fight, and my fingers to war." (Ps. cxliii. 1.)

II. No one in this life, however great may be his sanctity, is free from temptation. This is evident from the life of Christ and His saints. The more perfect a man is, the more fiercely is he assaulted by the Devil, " who is most pleased," as St. Hilary says, " with victory over saints." Be not, therefore, alarmed or disconcerted when you find yourself attacked by any temptation, but remember the saying of the Wise Man: "Son, when thou comest to the service of God, prepare thy soul for temptation." (Ecclus. ii. i.) But do not lose courage, for we know, as St. Bernard writes, that " the Devil can overcome none but those who wish to be overcome."

III. Temptations come directly from the Devil, and are permitted by Almighty God. The Devil wishes our ruin, but God intends the increase of our merit and our glory. Thus He wished to try Abraham, thus He tries all His friends. " Because thou wast acceptable to God," said the angel to Tobias, " it was necessary that temptation should prove thee." (Tob. xii. 13.) Hence the Apostle admonishes us to rejoice in temptation, and to confide in God; for " God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it." (1 Cor. x. 13.)

THURSDAY.

Christ's First Temptation.

I. " And the tempter coming, said to Him, If Thou be the Son of God, command that these stones be made bread." (Matt. iv. 3.) The Devil attacks Christ with the same weapons that he employed against Adam in paradise. He naturally conceived that Christ must suffer hunger in consequence of His long and severe fast; he therefore tempts Him to gluttony. Observe how craftily he commences his attack against the post which he conceives to be the weakest. Our spiritual enemies are more anxious to destroy us than we are to save our souls. Guard against them; examine yourself; discover your weakest points, for against these the Devil will direct his most severe assaults.

II. Man may be guilty of gluttony in five several ways: (i) By eating before the proper time; (2) By studiously seeking the most costly and exquisite fare; (3} By too much curiosity and anxiety in dressing even ordinary food; (4) By exceeding the just measure; (5) By too much greediness in eating and drinking. Examine yourself on these points, and remember what St. Isidore remarks: "No man can attain the perfection of virtue who has not first learned to master his appetite."

III. Christ made answer to the tempter: " Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God." By this He teaches us that we ought not to be too solicitous in regard to corporal food; "for the kingdom of God," says St. Paul, " is not meat and drink." (Rom. xiv. 17.) We ought to be much more anxious for spiritual things, for these secure our eternal life. We are not, therefore, to expect to be supplied with food by a miracle, but we must commit these cares to God's ordinary providence, "who giveth to beasts their food, and to the young ravens that call upon Him." (Ps. cxlvi. 9.) Learn, hence, to cut off all superfluous thoughts and conversations on these subjects, and throw yourself entirely on the kind providence of your good and merciful Father.

FRIDAY.

Christ's Second Temptation.

"Then the devil took Him up into the holy city and set Him on the pinnacle of the temple." (Matt. iv. 5.)

The enemy imagined, says St. Cyprian, that He whom

he could not overcome by gluttony might yield to the temptation of vainglory. He, therefore, was permitted to carry Christ through the air, and to place Him on the top of the temple of Jerusalem. He then attempted to persuade Him to cast Himself down and prevent Himself from being injured, in order that those who were below, being astonished at the miracle, might begin to know and honor Him. Ponder how subtle and dangerous a temptation this is, because man is naturally covetous of praise and honor, and examine whether vainglory does not sometimes insinuate itself into your actions.

II. "Cast Thyself down," said the Tempter to Christ. Such is the language which he addresses to all sinners; for to sin is really to fall down. He endeavors to persuade all men to cast themselves down, that is, to bend their thoughts and cares and affections to the things of this earth, and to immerse themselves in them. Examine, in general, by what temptations you are assaulted, and how you resist them. Do not listen to him, but rather attend to the words of the Apostle: "Seek the things that are above; mind the things that are above, not the things that are on the earth." (Col. iii. i.)

III. How resolutely Christ resists this temptation to vainglory, and by His reply disconcerts His adversary. "Thou shalt not tempt the Lord thy God." (Matt. iv. 7.) We must not tempt God, that is, we must not expect miracles from God, when we can gain the object by employing human means. Learn, therefore, both to contemn the applause and esteem of the world, and not to expect extraordinary favors, visitations, or illustrations from God. These wishes are inconsistent with the spirit of humility and " every proud man is an abomination to the Lord." (Prov. xvi. 5.)

SATURDAY.

Christ's Third Temptation.

I. " Again the devil took Him up into a very high mountain, and showed Him all the kingdoms of the world, and the glory of them." (Matt iv. 8.) This is the third device of the Devil, and the most forcible of all; for by these means he overcomes most men whom he attacks. For the promise of wealth and honor seduces thousands.

Gold and silver hath destroyed many." (Ecclus. viii. 3.) The Tempter, however, as he always acts in regard to the children of pride and pomp, offers more than he can perform. "All these," he says, "will I give Thee if, falling down, Thou wilt adore me." In the same manner, the Devil, when he wishes to lead us into sin, promises us happiness, honor, and enjoyment; but those who listen to him are universally and uniformly deceived and disappointed.

II. Christ resisted the temptation with constancy and resolution, and taught us by His example that we ought not to commit any sin, even " to gain the whole world." And yet how many thousands rush headlong into hell for a more trifling gratification than the enjoyment of the whole world! " Begone Satan! for it is written, The Lord thy God thou shalt adore, and Him alone shalt thou serve." Examine whether you serve and adore the Lord your God as you ought, or whether you do not rather follow your inordinate desires, and, by sacrificing your duty to them, virtually adore the enemy of your salvation. " For by whom a man is overcome," writes St. Peter, " of the same also is he a slave." (2 Pet. ii. 19 )

III. After the third repulse, " the devil left Him, and behold angels came and ministered to Him. " (Matt. iv. 11.) Think with what alacrity those heavenly spirits come, sent by the eternal Father, and with what reverence they serve their Lord. Those who serve or help others, even in the meanest offices, serve Christ in His little ones. Recollect the remark of St. Luke: " When all the temptation was ended, the devil departed from Him for a time." (Matt, iv. 1 1.) Do not, therefore, consider yourself secure from the attacks of your spiritual enemies although you may have several timers repulsed them. "It is necessary," writes the eloquent St. Chrysostom, " that we should employ great vigilance, because we are in continual war, and enjoy no peace."

FIFTH SUNDAY AFTER PENTECOST.

Christ a Sacrifice.

"I will go into Thy house with burnt offerings; I will pay Thee my vows which my lips have uttered." (Ps. lxv. 13.)

I. " If thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift." (Matt. v. 23, 24.) The Eucharist is, of all others, the most excellent offering that can be made to God as a propitiation for the living and the dead. "Christ hath loved us and hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness." (Eph. v. 2.) What a treasure we possess in this sacrifice!

II. This Divine sacrifice possesses three excellences and advantages above all the excellences and advantages of the sacrifices of the old law: (i) In its exterior decorum, for it is more decent and is performed without the revolting sight of burning or the effusion of blood; (2) In its interior worth and dignity it far excels the sacrifices of the old law, for, in them, only beasts were immolated, but in this the Son of God is offered; (3) As to the effects; for this sacrifice possesses a virtue and efficacy which .are beneficial to the living in this world, to the suffering souls in purgatory, and productive of increasing glory to the saints in heaven.

III. In order to offer this sacrifice with advantage, singular piety, in the first place, is requisite. God requires, in a moral sense, what He required from the priests of the old law in a physical point of view. If any one of the descendants of Aaron was deformed in body, he might eat of the food which had been offered, "yet so that he enter not within the veil nor approach to the altar, because he hath a blemish and he must not defile My sanctuary." (Lev. xxi. 23.) The next requisite is fraternal charity and brotherly union. " If thou offer thy gift, etc., first go to be reconciled to thy brother." This was required in all sacrifices, but it is chiefly called for in that of the holy Eucharist, which was instituted to unite us all together as members of the same body, under the same head. Hence it is called, in the language of the Council of Trent, "the seal of unity, the bond of charity, and the symbol of concord."

MONDAY.

First Call of the Apostles.— I.

(John i. 36.)

I. When Christ had determined to choose His Apostles, as agents to spread His gospel over the whole world, He did not go to Jerusalem, to Rome, nor Athens, in order to select the wise, the rich and the noble, whom He might have as easily drawn to Himself, as He did the Magi at His birth; but He chose such as were poor, simple and contemptible in this world. "O the depth of the riches of the wisdom, and of the knowledge of God." (Rom. xi. 33.) Who, in our days, would have made such a selection? Jesus Christ made this choice for two reasons. 1. In order to show His esteem of, and consequently, the value of humility; a virtue essentially necessary for His Apostles and their successors. 2. He chose these men, in order to display more effectually the power of God, in producing great effects by the means of weak instruments. " The foolish things of the world hath God chosen, that He may confound the wise." (1 Cor. i. 27.)

II. These men were not chosen from among the assembled people, which would seem to be necessary to give authority to their preaching; but they were selected as it were by chance, and without any notoriety. Thus, when two of John the Baptist's disciples heard their master say in commendation of Christ, " Behold the Lamb of God " (John i. 36), they followed Him. Christ turning around, courteously asked them, "What seek you?" and having conducted them home, invited them to a further acquaintance. Learn to be courteous and obliging to all, to conduct your affairs solidly well and without noise and ostentation.

III. One of these disciples was St. Andrew, who being himself inflamed with the love of God, immediately wishes to impart the same feelings to others. Finding therefore his brother Peter, he brings him to Christ, and says to him, " We have found the Messias." By a special act of Divine Mercy you have found the Messias, in preference to so many others, who remain in the spiritual darkness of heresy, infidelity, or schism. Be grateful for the favor, and endeavor by every means which your state of life affords, to bring others to the way, the truth, and the light. " For God has given to every one a commandment concerning his neighbor." (Ecclus. xvii. 12.)

TUESDAY.

First Call of the Apostles.— II.

I. " On the following day He would go into Galilee, and He findeth Philip." (John i. 43.) Christ found many others on the road, but He found Philip in a special manner, and selecting him for eternal life said, " Follow Me." Philip immediately obeyed the Divine call. Reflect how many thousands of able and renowned characters God has suffered to perish in their errors, and has selected you like another Philip, and "has made 3-ou as a chosen arrow in His quiver; He hath hidden you."' (Is. xlix. 2.) Take care that you follow the Lord as Philip did, and do not undervalue so great a favor.

II. " Philip findeth Nathaniel and said to him, We have found Him, of whom Moses in the law, and the prophets did write, Jesus the son of Joseph of Nazareth." (John i. 46.) "The love of God," says St. Gregory, "is not idle." Philip, as soon as he discovered Christ, immediately hastened to bring others to Him. Ponder the words of Christ, " Behold an Israelite indeed, in whom there is no guile." Examine if your conduct entitle you to such an honorable testimony; endeavor at least to merit it. Constantly preserve purity of intention, for " a heart that goeth two ways shall not have success." (Ecclus. iii. 28.)

III. Jesus said to Nathaniel, " Before that Philip called thee, when thou wast under the fig tree, I saw thee." Convince yourself practically that everything is exposed to the eyes of God, that the most secret of your actions cannot escape Him, and that He is perfectly acquainted with every one of your thoughts in all their bearings, and every one of your most private intentions. Take care to present to Him in yourself an object worthy of His approbation. Ponder also the noble confession of Nathaniel: " Rabbi, Thou art the Son of God, Thou art the King of Israel." (John i. 49.)

WEDNESDAY.

Second Call of Peter and Andrew.

I. "Jesus walking by the sea of Galilee saw two brothers." (Matt. iv. 18.) The first call of these two Apostles, says Augustine, was only to a familiarity, and they afterward returned to their ordinary occupation of fishing. The second, was to leave all to follow Him, and to become His Apostles. Thus a soul is disposed by degrees to perfection. Ponder the import of these words, " Come after Me and I will make you fishers of men." You must follow the footsteps of Christ if you wish to be a fisher of men.

II. How great is the dignity of a fisher of men! "Of all Divine things the most Divine is to co-operate with God for the salvation of men." Examine how you can concur to this noble work according to your state of life and vocation. It was the salvation of souls that called Jesus Christ down from heaven, from the throne of His glory, and induced Him to undergo so many labors, and ultimately to surrender Himself to pains and torments on the bloody cross. Endeavor, as far as you can by prayer, counsel, and particularly by good example, to assist the Redeemer in His holy design.

III. " And they immediately leaving their nets, followed Him." Mark their prompt obedience; they neither excuse themselves, nor plead incapacity, nor poverty. Such ought to be your obedience to God, and to His holy inspirations, to superiors, and those who are in your regard, the representatives of God,- without any complaint, murmur, or excuse. Worldly cares and business are the nets that entangle and hinder man from surrendering himself without reserve to God. You must therefore leave all if you wish to follow Christ and lead an apostolical life. " For no man can serve two masters." (Matt. vi. 24.)

THURSDAY.

Call of St. James and St. John.

Matt. iv.

I. " Going on from thence, He saw two other brothers' James the son of Zebedee and John his brother." (Matt, iv. 21.) Observe how Christ first called to the apostleship, two brothers, Peter and Andrew, and then James and John, in order that on these, as on four pillars, he might build His Church. He also wished to teach us, that His disciples ought to be well grounded in fraternal affection, according to His own expressions, used afterwards, " By this shall all men know, that you are My disciples, if you have love one for another." (John xiii. 35.) Examine yourself, therefore, most seriously upon this point, and remember, that fraternal charity is an essential characteristic of Christianity.

II. "And they immediately left their nets and their father, and followed him." Those who aspire to the perfection of a religious life, or who wish to lead an apostolic life, must not only renounce their worldly possessions, but even their parents, for Christ's sake. They must convert their human affections into Spiritual love, and make them subordinate to the Divine service. Examine whether your human affections do not sometimes prevent you from aspiring to higher perfection and from leading a more virtuous and regular life.

III. The word immediately is not inserted in the text by the sacred writer, without mystery. The two brothers were mending their nets with their aged parent, but as soon as Christ called them, they left their nets as they were. The age of their father, his probable wants, and the need that he might have of their services, presented no opposition to their calling. They knew that the God, whom they followed, when they left their parent, would in His kind providence protect him; and would take better care of him than they could. Their obedience was prompt and perfect. Let your obedience be like theirs; avoid making excuses when God calls you, or the voice of obedience speaks.

FRIDAY.

Call of Matthew.

I. "And when Jesus passed on from thence, He saw a man sitting in the custom house, named Matthew, and He saith to him, follow Me." (Matt. ix. 9.) Great was the force of this call, which was able to withdraw a man from his riches: and yet the same call, perhaps, would not be forcible enough to withdraw you from smaller impediments. Who can despair of salvation, when he sees public sinners taken out of a custom house, assumed not only to the friendship of God, but raised to the highest dignity of the apostleship." Truly, " His tender mercies are over all His works." (Ps. cxliv. 9.)

II. Christ did not refuse to eat with Matthew and other publicans, in order that He might gain them, although the hypocritical Pharisees murmured at it. Learn from this that there is nothing so holy, as to escape the censures of the wicked. Hence, if on any occasion it be your fate to suffer reprehension or slander for having performed good actions, remember that "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)

III. Consider the mild reply which Christ made to His calumniators, "They that are in health need not a physician, but they that are sick; for I am not come to call the just but sinners. " (Matt. ix. 12.) Since Christ presents Himself to your consideration as a physician, reveal your distress, wounds and diseases to him: for, as St. Augustine observes, "No disease is incurable to the Omnipotent physician; only permit yourself to be cured by Him; do not hinder His hand, He knows what He is doing; be content not only when He strokes you, but also when He employs the lancet."

SATURDAY.

Call of St. Paul.

I. "And Saul as yet breathing out threatenings and slaughter against the disciples of the Lord " (Acts ix. i), made every exertion to destroy the infant Church. Ponder the infinite mercy of God, in regard to Saul. He was employed in persecuting the faithful, and crushing the rising Spirit of Christianity, when our Lord, on the contrary, not seeking revenge, but "thinking thoughts of peace" (Jer. xxix. 11), mercifully prevents him, and brings him to a sense of his duty. In the full career of his persecution, he casts him from his horse, and calls upon him, "Saul, Saul, why dost thou persecute Me?" (Acts ix. 6.) Learn to reverence Christ in your neighbors, and remember that injuries done to them are done to Christ Himself.

II. "Lord, what wilt Thou have me to do?" Ponder his admirable resignation to the Divine will. So you ought to resign yourself to the Divine will, and to offer up your prayers to Him. You ought to be ready for His every dispensation, and do all you can to know His will in all things. When you have discovered it, no earthly consideration whatsoever ought to prevent you from putting it into execution.

III. " Arise, and go into the city, and there it shall be told thee, what thou must do." Although our Lord, in a miraculous manner, prostrated Saul on the ground, yet He would not instruct him Himself, but sent him to Ananias to learn His Divine will. Learn to reverence and acknowledge God in your superiors and His will in theirs. Observe, also, how Saul spent three whole days in prayer, without either eating or drinking, before he had his sight restored to him. Fasting and prayer are the best dispositions for the receiving of spiritual sight. Lastly, until Ananias had imposed his hands upon him, "his eyes being open he saw nothing." This represents the state of a sinner, whence it is said, "Blind the heart of this people, that seeing they may not see, and hearing they may not understand." (Is. vi. 10., and Luke viii. 10)

SIXTH SUNDAY AFTER PENTECOST.

Christ Your Viaticum.

" Arise and eat, for thou hast a great way to go." (3 Kings, xix. 7.)

I. It is recorded in the gospel of to-day, that Christ fed the multitude that followed Him into the desert, by the miraculous multiplication of bread and fishes. " If I send them away fasting, to their own houses," He said, " they will faint in the way." (Mark viii. 3.) We are all travelling through the desert of life, to our own country: "Whilst we are in the body, we are absent from the Lord." (2 Cor. v. 6.) We must, therefore, be provided with necessary food for our long journey, lest we fail in the way, or linger, through weariness, in this contemptible world, instead of passing on to our heavenly country Therefore, as the father-in-law said in the book of Judges, "Taste first a little bread, and strengthen thy stomach, and so thou shalt depart." (Judges xix. 5.)

II. This strengthening food is properly the Holy Eucharist, and hence it is communicated to us in the form of bread. This bread enables us to proceed on our journey with alacrity, to overcome its toils and labors, and to resist our spiritual enemies that attempt to impede us on our passage. The bread, which the angel gave to Elias, was a lively figure of this bread. "He walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb." (3 Kings xix. 8.)

III. Though this food be in itself most exquisite and strengthening, nevertheless, it does not produce its good effects except in a well regulated and healthy stomach. If it be foul, this food overcharges and weakens it the more. " Therefore," says St. Paul, "are there many infirm and weak among you,'! because they receive Christ's body and blood unworthily. Prepare therefore your soul and purify it from all disorderly affection, and then this heavenly food will enable you to run on cheerfully in the way of God's commandments, according to the oracle of the Psalmist, " I have run the way of Thy commandments when Thou didst enlarge my heart." (Ps. cxviii. 32.)

MONDAY.

Three Classes who follow Christ.—I.

I. Whilst Christ was walking by the sea of Tiberias, with multitudes around Him, "a certain scribe came and said to Him, Master, I will follow Thee whithersoever Thou shalt go." (Matt. viii. 19.) This was in appearance a liberal oblation of himself; but Christ did not accept of him. The holy Fathers are of opinion that this man wished to follow Christ only for gain, because he thought in consequence of His miracles and the concourse of the people, He must collect considerable sums of money. Others say that the scribe wished to follow Christ out of ostentation, because he thought that Christ would give him the power of working miracles. O, how many in the world pretend to follow Christ, who in reality seek their own ends!

II. Consider the answer which Christ gave the scribe. " The foxes have holes, and the birds of the air nests, but the Son of Man hath not whereon to lay His head." As if He wished to insinuate this sentiment — why should you wish to follow Me for worldly wealth, when I have no lodging of My own, being more poorly provided than the very beasts of the field and the birds of the air? O wonderful poverty of this sovereign King! This poverty, however, is of such immense value as to be able to purchase the kingdom of heaven. " Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Matt. v. 3.)

III. The true disciples of Jesus Christ ought, like their master, to have no coffers in which to hoard their treasures (as foxes "have their holes"), and they ought not to be like birds who build their nests on high; that is, they ought not to seek high and dignified employment, but court humility and obscurity. Their Master was "poor and in labors from His youth." (Ps. lxxxvii. 16.) Ponder the import of the Prophet's words: "Though thou be exalted as an eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord." (Abdias, 4.)

TUESDAY.

Three Classes who follow Christ. — II.

I. "Christ said to another, follow Me, and he said, Lord, suffer me first to go and bury my father." (Luke ix. 59.) This call was a great mercy and favor on the part of God, and yet the disciple wished not to accept of it without making his own conditions. He wished first to bury his father who was dying, or, as others explain the passage, he wished to take care of him until he died, and then enter seriously into the service of God. Thus, many wish to serve God, but according to their own ideas, and after they have gained some desired object in the world, enjoyed some of its pleasures, or gratified some favorite feeling. After this is accomplished, when life can no longer be coupled with pleasure, they are willing to surrender their old age to God, to virtue and religion. How often are such characters disappointed!

II. Our Lord answered, "Let the dead bury their dead, but go thou and preach the kingdom of God." Thus He teaches us to prefer God to our parents, friends and kindred. He does not forbid us to love them, nor to perform our duty toward them, but He wishes natural affection to be secondary to the Divine service. He wishes His disciples to throw off all carnal affection; and hence He says in another place, " If any man come to Me, and hate not his father and mother, and wife and children, and brethren and sisters (that is, love them less than the service of God), he cannot be My disciple." (Luke xiv. 26.)

III. Christ calls those dead who live for the world and in sin. There are two kinds of death, one of the body and the other of the soul. The body dies when the soul is separated from it, and the soul dies when it is separated from God by sin. Christ therefore says, let those that are dead to God take care of those that are dead to the world: but do you take care to preserve the life of your soul, lest you fall into sin and be cast off from the face of God. "She that liveth in pleasures is dc while she is living." (i Tim. v. 6.)

WEDNESDAY.

Three Classes who follow Christ.— III.

I. A third came to Christ and offered himself to follow Him; but begged that he might first return home and dispose of his affairs, and take leave of his father and friends. " I will follow Thee, Lord, but let me first take my leave of them that are at my house." (Luke ix. 6 1.) This request was, in appearance, very reasonable, but Christ did not grant it. Every dangerous delay in the service of God ought to be carefully avoided. " Delay not to be converted to the Lord, and defer it not from day to day." (Ecclus. v. 8.)

II. Christ replies, " No man putting his hand to the plough and looking back is fit for the kingdom of God." (Luke ix. 62.) The ploughman, who has his hands on the plough and looks the contrary way, is incapable of ploughing; in the same manner, he who intends to be a disciple of Christ, and turns round to look on worldly affairs is not fit to preach the gospel. The ploughman must see what is before him, so must Christ's disciples, " forgetting the things that are behind and stretching forth to those that are before." (Phil. iii. 13.)

III. In this reply we are admonished to be constant and persevering in the service of God. "A holy man continueth in wisdom as the sun, but a fool is changed as the moon." (Ecclus. xxvii. 12.) Examine yourself how constant you are in 'your good purposes, whether you retain the first fervor of your conversion, or such as you remember you have felt on former occasions. "Be steadfast in the way of the Lord " (Ecclus. v. 12), and if you discover that your devotion has grown cold, "do penance and do the first works." (Apoc. ii. 5.)

THURSDAY.

Call of the Rich Young Man.— I.

I. As Christ was passing through Judea, "a certain ruler asked Him, saying, Good Master, what shall I do to possess everlasting life?" (Luke xviii. 18; Mark x. 17.) Such ought to be your thoughts and cares; they ought to have for their object not the transitory and miserable goods of this life, which vanish "like a vision of the night," but the permanent and solid enjoyment of a happy eternity. Excite yourself to a feeling desire of these enjoyments, and often ask yourself this all-important question  : "What shall I do to possess everlasting life V

II. Christ first answered, "Keep the commandments." (Matt. xix. 17.) This is necessary for all men; and it will not be sufficient to keep one or more of them only, but you must observe them all, for " whosoever offendeth in one point is become guilty of all." (James ii. 10.) Examine, therefore, how you keep these commandments; your observation of them ought to be exact and perfect, according to the expression of the royal Psalmist, " Thou hast commanded Thy commandments to be kept most diligently." (Ps. cxviii. 4.)

III. The young man having answered that he had kept all the commandments of the law from his youth, "Jesus, looking on him, loved him, and said to him, Sell whatsoever thou hast, and give to the poor: and comet follow Me" (Mark x. 21); or as St. Matthew records it, " If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow Me." (Matt. xix. 21.) It is therefore a sign and effect of God's love to a person when He invites him to renounce all things, and follow Christ by embracing poverty. Examine what God requires of you on this point, and endeavor to be poor at least in affection, in order that you may the more easily follow your Master, "who, being rich, became poor for your sakes, that through His poverty you might be made rich." (2 Cor. viii. 9.)

FRIDAY.

Call of the Rich Young Man.— II.

I. " When the young man heard this word [" Go sell all thou hast "], he went away sorrowful: for he had great possessions." (Matt. xix. 22.) It frequently happens with us that we make resolutions of doing great things for God, and wish for occasions of suffering for Him, but when the occasion offers, we fail and feel a melancholy apathy. Remark that this young man refused to obey Christ's call because he was rich. If God had not bestowed riches upon him, he would probably have been a favorite disciple. If, therefore, God have removed this impediment from you, be grateful for the favor: for otherwise, being entangled with the cares of this world and hindered by them from obeying the call of God, you might have been lost.

II. Consider the observation which Christ made after the young man's departure: " How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of God." (Luke xviii. 24.) If, therefore, you wish to enter heaven with ease, divest yourself of all superfluities, and of every inordinate inclination for riches and the conveniences which they procure; for " they who would become rich," writes St. Paul, "fall into temptation and the snare of the devil." (1 Tim. vi. 9.)

III. Consider the expression of St. Peter on this occasion: " Behold, we have left all things and followed Thee." Hence the holy Fathers infer that the Apostles had made a vow of poverty, and left everything, not only what they had, but what they might have, and even the desire of having. Ponder the greatness of the reward which Christ promises to all those who make these sacrifices for His sake: "They shall receive a hundred times as much now in this time, and in the world to come life everlasting." (Mark x. 30.) O incomparable purchase! Prefer eternal life to every earthly possession.

SATURDAY.

Vocation in General to Follow Christ.

I. Christ has prescribed certain laws to all those who wish to be members of His school. The most important ")f these laws are recorded in St. Luke: " He said to all, If any man will come after Me, let him deny himself, take up his cross daily, and follow Me." (Luke ix. 23.) These, therefore, are the general laws of His school, viz., self-abnegation, daily carrying one's cross, and imitation of Christ in all things. Examine yourself on these subjects; for without a faithful practice of these virtues, and without an observance of these laws, you cannot be a disciple of Christ.

II. Consider more in particular what it is to deny one's self. Self-denial properly consists in abandoning one's own will, "stripping yourself of the old man, with his deeds." (Colos. iii. 9.) Think how necessary this is, and, on the contrary, how dangerous it is to follow one's own will and judgment. Examine your conscience on this subject, and see how you may improve in this self-abnegation to the greater glory of God. Without self-denial there can be no true religion or virtue on earth, because the human will is naturally prone to evil, and if not denied it will certainly prefer vice to virtue. No one can be religious or virtuous without imitating the suffering Redeemer.

III. The Apostle exhorts us to carry our cross daily in these words: "Always bearing about in our body the dying of Jesus." (2 Cor. iv. 10.) No day, therefore, ought to pass in which the disciple of Christ does not make some progress in mortification. Hence the learned St. Augustine remarks, "The whole life of a Christian, if he lives according to the Gospel, is a cross and a martyrdom." Embrace, therefore, your cross willingly, and whatever is disagreeable to flesh and blood; for the cross will be a passport to an everlasting life of happiness.

SEVENTH SUNDAY AFTER PENTECOST.

Christ as a Good Tree.

"Let My Beloved come into His garden and eat of the fruit of His apple-trees." (Cant. v. 1.)

I. It is recorded in the Gospel of to-day that "every good tree yieldeth good fruit." (Matt. vii. 17.) Christ above all others is the Good Tree, and is often compared in the Scripture to several kinds of trees. We read in the Canticles, "As the apple-tree among the trees of the wood, so is My Beloved among the sons." {Cant. ii. 3.) Other men are trees of the wood, and produce no other than wild and sour fruit, to wit, sin. Christ alone, in the sense of the Canticles, is the apple-tree which brings forth delicious fruit; and as the apple by its juice gives both food and liquid, so Christ by giving us His precious body and blood in the Eucharist is both the meat and drink of our souls.

II. Your soul is a garden planted by God's own hands, according to the Prophet: "Their soul shall be as a watered garden." (Jer. xxxi. 12.) In this garden will be planted to-day that heavenly Tree, the Tree of Life. This Tree yields twelve fruits, which are, according to the Apostle, "charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity." (Gal. v. 23.) Oh, how you ought to long for the hour when "your Beloved will come into His garden and eat the fruit of His apple-trees — that is, of good works — which He will co-operate with you in producing in your soul!

III. If you wish to enjoy the advantages of this fruit, you must seat yourself under the shadow of the tree, by attentively contemplating its good qualities and excellence. Thus did the spouse in the Canticles, " I sat down under his shadow, whom I desired, and his fruit was sweet to my palate." (Cant. ii. 3.) Prepare yourself therefore by holy desires, and you will be permitted " to taste and see, that the Lord is sweet." (Ps. xxxiii. 9.)

MONDAY.

The Marriage Feast at Cana.— I.

I. "And there was a marriage in Cana of Gallilee, and the Mother of Jesus was there, and Jesus also was invited and His disciples to the marriage." (John ii. 1.) Our kind Lord did not refuse to be present at the marriage feast, because He wished to do good to many, and besides to confirm His disciples in their faith. Observe with what gravity and modesty He behaves Himself on the occasion, and learn moderation in days of mirth and festivity. " Let the just feast" and rejoice, says the Psalmist, but it must be " before God." (Ps lxvii. 4.)

II. The wine began to fail, and the Blessed Virgin of her own accord without being asked, is anxious to relieve their necessity, in requital for their kind invitation, and therefore she tells her Son, " they have no wine." How much more anxious is this Holy Virgin, in regard to the spiritual necessities of those who are devoted to her. " By how much she is more holy than the other saints," says St. Augustine, " by so much is she more anxious for our good." Beseech her to intercede with her Blessed Son in your behalf, for you stand much in need of the wine of charity and devotion.

III. Christ replies to her, with seeming harshness, " Woman, what is that to Me and to thee." (John ii. 4.) By this answer He teaches His followers, not to appoint God a time in which He must help us, as those did, who were reprehended by Judith, " You have set a time for the mercy of the Lord, and you have appointed Him a day, according to your pleasure." (Judith viii. 13.) He wishes to teach us also, that in the service of God, we must divest ourselves of all carnal affections. In order to inculcate this lesson more deeply, Christ is never heard to address the Blessed Virgin, by the tender name of Mother, not even when He was hanging on the cross. Hence, Moses speaking of the Levites says, "He who hath said to his father and mother, I do not know you, and to his brethren, I know you not. These have kept Thy word and observed Thy covenant." (Deut. xxxiii. 9.)

TUESDAY.

The Marriage Feast at Cana. — II.

I. " His mother saith to the waiters, whatsoever He shall say to you, do ye." (John ii. 5.) Admire the confidence, which the Blessed Virgin reposed in her Divine Son, notwithstanding the apparent asperity of His answer. She speaks to the servants as if she were certain, that her request had been granted. Observe that the confidence of obtaining what was asked, was grounded on an exact compliance with what our Lord should enjoin. "If you remain in Me, and My words remain in you, you shall ask whatever you will, and it shall be done to you." (John xv. 7.) Be careful, therefore, to fulfil whatever God commands you, either by Himself, or by your superiors and directors.

II. Consider the injunction of Christ, " fill the water pots with water." (John ii. 7.) It was wine that was wanted, and He bids them to fill the vessels with water. He could as easily have created wine in them, as have changed the water into wine. But God frequently commands things, which seem to have little connection with the desired effect, in order to try our obedience. Besides, He wishes that we should concur with Him, in the work of our salvation. " He who created you," says St. Augustine, " without your own exertions, will not save you without them."

III. Consider the perfect example of obedience given by the servants. They make no reply; they inquire for no reason for the command, but instantly fill the vessels completely. Thus ought we to fulfil the commands of God, and the injunctions of His vicegerents, readily, entirely and fully. Almighty God will have nothing maimed or imperfect offered to Him in sacrifice. Take care that your works are full and perfect, lest you hear the complaint of God, " I find not thy works full before my God." (Apoc. iii. 2.)

WEDNESDAY.

The Marriage Feast at Cana.— III.

I. Consider the greatness of the miracle; the creature obeyed the will of Christ, and the water was immediately changed into wine. Imagine the joy which the Virgin experienced on this occasion; how the Apostles were strengthened in their faith, and how all the guests were astonished. Mark the efficacy of the Holy Virgin's intercession; by her means He wrought His precusor's sanctification and performed His first miracle. Learn hence, that all blessings, spiritual and temporal, are derived through her.

II. Consider the words of the chief steward: "Every man at first setteth forth good wine, then that which is worse." (John ii. 10.) Thus the world ever acts with its votaries; at first it presents them the cup of joy, allurements and pleasures. " Let us crown ourselves with roses," it says, "before they be withered. Let no meadow escape our riot. Let none of us go without his part in luxury. Let us every where leave tokens of joy." (Wis. ii. 8.) But afterwards it plunges the poor soul into vexation, and trouble, and distress. Its happiness goeth in pleasantly: but in the end it will bite like a snake, and will spread abroad poison like a basilisk." (Prov. xxiii. 31.) "Their grapes are grapes of gall, and their clusters most bitter." (Deut. xxxii. 32.)

III. The conduct of God is perfectly opposite to this. He keeps his good wine for the last. He first afflicts and tries his friends, and then comforts and crowns them. " Thou hast shown Thy people hard things, Thou hast made us drink the wine of sorrow." (Ps. lix. 5.) But afterwards, " they shall be inebriated with the plenty of Thy house, and Thou shalt make them drink of the torrent of pleasure." (Ps. xxxv. 9.) Christ did not change the water into wine, until that of His entertainer" had failed, for spiritual comfort is not found until sensual pleasures are abandoned and contemned. Thus the manna did not fall from Heaven, until the food which the Israelites had brought from Egypt had failed, and afterwards again, " Manna ceased after they ate of the corn of the land." (Josue, v. 12.)

THURSDAY.

Christ Drives out the Buyers and Sellers. — I.

I. Jesus entering the temple " found in it those that sold oxen, and sheep and doves, and the changers of money sitting." (John ii. 14.) These were sold and bought for the sacrifices, yet our Divine Master was displeased, that traffic should be carried on in the house of God. Learn from this to respect the sacredness of churches, and to be present in them with external modesty and silence accompanied by internal devotion and humility. If David could say of the ancient temple, " Holiness becomes Thy house, O Lord, unto the length of days," (Ps. xcii. 5.) with how much more propriety may it be said of Christian churches?

II. Christ, inflamed with zeal, and anxious "to do away with this pollution" of His Father's house, "when He had made, as it were, a scourge of little cords, He drove them all out of the temple, the sheep also and the oxen, and He poured out the changers' money, and the tables He overthrew." (John ii. 15.) He repeated the same action a little before His passion. This meek and humble lamb, when His Father's honor was concerned, assumed the character of a lion, fulfilling the expression of the Prophet, "The zeal of Thy house hath eaten me up." (Ps. lxviii. 10.) With such zeal ought all those to be inflamed, whose duty it is to prevent the sins of their neighbors.

III. This zeal for His glory is most pleasing to God: He reproaches some of His prophets, " You have not gone up to the race of the enemy, nor have you set up a wall for the house of Israel." (Ezech. xiii. 5.) Hence, St. Gregory writes, " There is no sacrifice more pleasing to God, than the zeal of souls." True zeal consists in this, that you endeavor to correct everything you see wrong in others, by proper means; and if you cannot succeed, to bear it with patience, and pray for them. Observe how cold you are on this subject, as if like another Cain, you were not your brother's keeper.

FRIDAY.

Christ Drives out the Buyers and Sellers. — II.

I. Imagine you hear the words of Christ, " Make not the house of My Father a house of traffic" (John ii. 16), and at another time, a little before His passion, "My house shall be called a house of prayer, but you have made it a den of thieves." (Matt. xxi. 13.) Hence, we are taught to exercise due reverence, both external and internal, in God's church. Examine whether you make it a house of prayer, or do not rather think there of your temporal affairs.

II. According to the Apostle, your soul is a temple of God: " Know you not, that you are the temple of God, and that the spirit of God dwelleth in you?" (1 Cor. iii. 16.) Hence, the terrible sentence which follows, "But if any man violate the temple of God, him shall God destroy." Examine, therefore, whether your soul be a house of prayer, that is, whether your mind be frequently raised to God, or whether it be not rather devoted to worldly concerns and earthly things. If this be unfortunately the case, drive thence all these undue affections and attachments; offer violence to yourself, for "the kingdom of Heaven suffereth violence, and the violent bear it away." {Matt. xi. 12.)

III. Christ did not bring the scourge into the temple, but made it of the cords, which He found there. Thus our Lord does not carry with Him a scourge against us, but makes one of our sins. Sin is its own worst punishment, for what can be equal in torture to the reproaches of a lacerated conscience, or, if the sinner's state be yet more deplorable, what can be a greater curse than the silence of an obdurate heart? Divest yourself, then, of all sin, and God can find no instrument of punishment against you. You cart find no real gratification in sin, and by seeking for it there, you only increase your misery.

SATURDAY.

Christ's Discourse with Nicodemus.

I. Nicodemus being a man of high character, among his fellow citizens, and afraid of the censures of the world, came during the night, for instructions to Christ. He came in this private manner, "for fear of the Jews," for his mind probably revolted at the idea of appearing among the unlettered and poor disciples of the Man-God. How many thousands have lost their immortal souls by indulging this feeling! How many at this moment indulge it! Do not imitate their example, but say with St Paul, " I am not ashamed of the Gospel." (Rom. i. 16.) Confess God both confidently, and openly, for Christ says: "Whosoever shall be ashamed of Me, and of My words, of him shall the Son of man be ashamed, when He shall come in His majesty." (Luke ix. 26.)

II. As an affectionate master, Christ accommodated Himself to the weakness of His disciple, and instructed him in many important points. He informed him of the necessity of baptism; of the causes of His coming into the world; of His passion, that was to ensue; and of the necessity of faith for salvation. Give God thanks for this information, which is equally communicated to you, and ponder in a particular manner, the benefit of spiritual regeneration. "You must be born again." (John iii. 7.) Consider, also, the greatness of God's love for the world, " For God so loved the world, as to give His only begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting."

III. "The light is come into the world, and men loved darkness, rather than the light." O, shameful neglect, examine yourself whether in your actions you love darkness, rather than light, " for every one that doeth evil hateth the light." Do you do nothing in private, which you would be ashamed of in public? Beware of this, "for there is nothing hid, that shall not be revealed, nor secret, that shall not be known." (Matt. x. 26.)

EIGHTH SUNDAY AFTER PENTECOST.

Christ Coming to Exact an Account.

"Render an account of thy stewardship." (Luke xvi. 2.)

I. " There was a certain rich man, who had a steward." Imagine yourself to be this steward, whom our Lord has intrusted with several important things, external and internal, supernatural as well as natural. What advantage have you taken of them? As yet but little, it is to be feared, has been done. Examine yourself thoroughly, and you will probably find many things out of order. You have slept out your sleep of tepidity and now you find nothing in your hands; and therefore, you are a disgrace to your Employer, because you have squandered away, not your own goods, for you have nothing, but those, which belong to Him.

II. Our Lord, as your Employer, will wish to-day, to exact from you an account of the goods, with which He has intrusted you. At present His visitation will be conducted with mercy and commiseration; for as holy Job remarks, " He doth not now bring on His fury, neither doth He revenge wickedness exceedingly." (Job xxxv. 15.) He will rather supply your defects, forgive you your debts, and restore to you by this holy grace, the goods, which you have misspent. Hereafter He will come with an iron rod, to do judgment and justice, and to " search Jerusalem with lamps." (Sophon. i. 12.) Endeavor, therefore, now to please Him, by an exact performance of your duties, for by no other means can you make Him any atonement for your past carelessness.

III. The duties which you have to perform are, 1. That you should humbly beg His pardon, according to St. Matthew, " I forgave thee all the debt, because thou besoughtest Me." (Matt.xviii. 32.) 2. Frequent and constant love are required, " Many sins are forgiven her," says Christ to penitent Magdalen, "because she hath loved, much." (Luke vii. 47.) 3. You must forgive from your heart, ail offences and injuries done against you by others; "forgive and you shall be forgiven." (Luke, vi. 37.) With these affections introduce your God into the closet of your heart and adopt the words of the Psalmist, " Enter not into judgment with Thy servant," but " look upon me, according to the multitude of Thy mercies." (Ps. cxlii. 2 and lxviii. 17.)

MONDAY.

The Sermon on the Mount.— I.

I. " Seeing the multitude, He went up into a mountain, and opening His mouth, He taught them." (Luke v. 1. 2.) Reflect deeply on the circumstances that attended this memorable sermon on the mount. The uncreated Wisdom of God was the preacher, His pulpit was the bare ground, His auditors were His disciples and other unlettered men, and He discoursed of true happiness. Accompany the multitude, and seating yourself in spirit at the feet of so great a Master, listen attentively to His instruction; say with young Samuel, "Speak Lord, for Thy servant heareth." (1 Kings, iii. 10.)

II. In the sermon, Christ performed not only the office of a teacher, but also that of a law-giver, for He explained the ancient and published the new law. " It was said to them of old, thou shalt not kill, but I say to you, that whosoever is angry with his brother, shall be guilty of the judgment." (Matt. v. 21.) Reverence, then this Divine Lawgiver, and thank Him for His sublime precepts. Entreat Him to imprint His holy law in your heart; and say with David, " Set before me for a law, the way of Thy justifications, O Lord, and I will always seek after it." (Ps. cxviii. 33.)

III. He acted also as a counsellor, by exhorting His hearers to aspire to the greatest perfection, even beyond the obligation of the law. Such points of counsel were, to turn the other cheek to the striker; to suffer the man that takes the coat, to take the cloak also; and to go two miles with the person, who forces you to go one. Reflect on the justice of these counsels. They are given by Him, "in Whom are hidden all the treasures of wisdom and knowledge," (Colos. ii. 3.) and Who is pronounced by Isaias to be " the counsellor by excellence." (Is. ix. 6.)

TUESDAY.

The Sermon on the Mount. — II.

I. Every human being is continually panting for happiness, the good and the wicked are alike desirous of gaining it: but they seek for it by different means. Christ, therefore, commences His sermon by this subject, as if He were to say, you all desire to be happy; listen then, and I will point out the ways that lead to felicity. Do you, therefore, take care to set your affections on this true happiness, and seek for it by the means which Christ shall point out.

II. How contrary are the ways of God to the ways of man, and His judgments to those of the world. The world believes that happiness exists in honors, riches, and pleasures, and freedom from pain and grief. " They have called the people happy, that hath these things." (Ps. cxliii. xv.) On the contrary, Christ pronounces those happy, who are poor, meek, and humble, who hunger and thirst after justice, and who suffer reproaches and torments. " As the heavens are exalted above the earth, so are My ways above yours," (Is. lv. 9.) says the Lord. Examine to which of these classes you belong, whether you follow the principles of Christ, or the principles of the world.

III. Christ honored eight virtues, which are contemptible in the eyes of the world, with the titles of beautitudes. He has made these so many steps, by which we may ascend to Heaven, in order to enjoy our ultimate and everlasting happiness. These are poverty of spirit, meekness, sorrow for sins, hunger and thirst after justice, mercy, purity of heart, the making of peace both with God and men, and the suffering of persecutions for Christ's sake. You must ascend these steps, if you wish to enter into the joys of your Lord. " Blessed is the man, whose help is from Thee; in his heart he hath disposed to ascend by steps." (Ps. lxxxiii. 6.)

WEDNESDAY.

The First Beatitude.

"Blessed are the poor in spirit." (Matt. v. 3.) Ponder, in each particular virtue, its acts, Christ's example, and its rewards. The proper acts of poverty are considered to be five. 1. He is poor in spirit, who in affection is ready to lose all rather than offend God. 2. He who actually leaves all for God's sake. 3. He who never aspires to things above himself, and does not presume in himself, and does not court the praises of men. 4. He who denies his own will and judgment, and submits himself to others. 5. He who acknowledges, that every thing, which he has, comes from God, and who is intimately convinced of his own nothingness, acknowledging with the Prophet, " my substance is as nothing before Thee." (Ps. xxxviii. 6.) Though not bound to practice all, every Christian is bound to practice some of the above acts.

II. Christ has given us admirable examples of poverty of spirit, throughout the whole course of His life, but principally in His crib, in banishment, in His parents' house, and, lastly, on the cross. Besides, " He debased himself," as St. Paul writes, (Phil. ii. 7.) becoming obedient, not only to His eternal Father and His earthly parents; but also to His tormentors, even to death itself. Of His doctrine, He publicly asserted, " My doctrine is not mine, but of Him that sent me." (John vii. 16.)

III. Christ has promised to reward the professors of poverty of spirit, with the possession of Heaven; "Theirs," he says, " is the kingdom of Heaven." Reflect how advantageous it is, to obtain the kingdom of Heaven with its eternal happiness, by the exchange of some few transitory enjoyments of this world. Ponder the excellence of this kingdom, its riches, glory, and perpetuity. "The eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him." (i Cor. ii. 9.) Hence, St. Gregory Nazianzen had reason to say, " Happy is he, who buys Christ, though the purchase cost him all his goods and fortune."

THURSDAY.

The Second Beatitude.

I. " Blessed are the meek." (Matt. v. 4.) After poverty of spirit, that is, contempt of the world and its desires, follows meekness, as a child does its parent. The acts of this virtue are chiefly three: 1. To bridle the passion of anger and revenge; and when it is your duty to display zeal, to do it without any perturbation either exterior or interior. 2. To be affable to all, and troublesome to none, neither in word nor action. 3. The third act of meekness is, not to oppose or resist injuries with violence, even when you may lawfully do so, but to suffer contempt with peace and tranquillity of mind. Examine yourself on these heads, and reform whatever stands in need of correction.

II. Christ has given the world a most brilliant example of meekness. Speaking of the future Messias, the Prophet says: " He shall not contend, nor cry out, neither shall any man hear His voice in the streets." " The bruised reed He shall not break and smoking flax He shall not extinguish." (Matt. xii. 19; Is. xlii. 4.) "He shall not be sad nor turbulent." St. Peter, speaking of him, observes: " When He was reviled, He did not revile; when He suffered, He threatened not, but delivered Himself to him that judged Him unjustly." (i Pet. ii. 23.) And He says of Himself: "Learn of Me, because I am meek and humble of heart." (Matt. xi. 29.)

III. Christ promises the meek, that " they shall posses?' the tend." They will possess their own hearts, that is, they will be masters of their own passions. They will also possess the hearts of others, according to the author of the Ecclesiasticus: "My son, do thy works in meekness, and thou shalt be beloved above the glory of men." (Ecclus. iii. 19.) Lastly, they will possess the land of promise, as their eternal inheritance. " The meek shall inherit the land, and delight in the abundance of peace." (Ps. xxxvi. 11.) Adopt, then, this meekness in your conduct and conversation, in order that you may delight in the abundance of peace, as well in regard to God, as yourself and your neighbor.

FRIDAY.

The Third Beatitude.

I. " Blessed are they that mourn." (Matt. iv.) We have three motives for mourning: 1. We ought to indulge compunction for our sins according to the examples of David and St. Peter. 2. We should mourn for the sins of others, and feel compassion for them. 3. We have reason to grieve at our banishment in this worlds and our separation from God; "Wo is me, that my sojourning is prolonged." (Ps. cxix. 5.) This spiritual mourning does not entirely consist in affliction of the mind, but also in refusing those things, which brings pleasure along with them. Hence the Wise Man says: " Laughter I counted error, and to mirth I said, why art thou vainly deceived?" (Eccles. ii. 2.) Reflect how, on the contrary, you are continually seeking your own satisfaction and enjoyment, and how to these you frequently sacrifice your content.

II. Consider the example of Jesus Christ on this subject. St. Chrysostom writes: " You will often find Christ weeping, but never laughing." And Solomon remarks: "The heart of the wise is where there is mourning, and the heart of fools where there is mirth." (Eccles. vii. 5.) Reflect what reasons you have to imitate the example of so great a master, and rank yourself with the wise, rather than the foolish.

III. Consider the reward attached to mourning. " They shall be comforted," in this life with Divine enlightenment and the testimony of a good conscience, and in the next, " they shall be inebriated," O God, " with the plenty of Thy house; and Thou shalt make them drink of the torrent of Thy pleasure." (Ps. xxxv. 9.) Lament, therefore, your own and your neighbors' sins, for they, who sow in tears, shall reap in joy. On the contrary, "Wo to you that laugh now, for you shall mourn and weep," (Luke, vi. 25.) as it is written in the Apocalypse, " As much as she hath glorified herself, and hath been in delicacies, so much torment and sorrow give unto her." (Apoc. xviii. 7.)

SATURDAY

The Fourth Beatitude.

I. "Blessed are they, that hunger and thirst after justice." These pious souls desire everything, without exception, to be fulfilled, which justice and our obligations to God, as well as to our neighbors, require. They desire to make continual progress in virtue and perfection. They wish perfect justice to exist among all mankind, and do all in their power to gain that object. Finally, they hunger and thirst after Christ our Lord, who is our "justice and sanctification," (i Cor. i. 30.) by a lively faith and interior relish of His presence. Examine yourself on these points, and discover whether you do not rather loathe justice, than hunger and thirst after it, and ardently seek those things only, which the world loves and admires.

II. During the whole of His life, Christ sought nothing but the accomplishment of His Father's will. "My food," He says, " is to do the will of Him that sent Me." (John iv. 34.) When He hung upon the cross, He exclaimed, " I thirst," (lb. xix. 28.) — that is, for the sanctification and salvation of all mankind, for whom He died. Such ought to be your hunger and thirst, and not the appetite of the wicked whose God is their belly. (Philip, iii. 19.)

III. Consider the reward of those, who hunger and thirst after justice; "They shall be filled." God will bestow special graces and spiritual comforts on them during this life, and in the next, they will enjoy the beatific vision. " I shall be satisfied," says the Psalmist, " when Thy glory shall appear." (Ps. xvi. 15,) Reflect how this heavenly satiety ought to be desired. It never cloys, and endures for all eternity. Examine your dispositions, whether you would rather enjoy yourself in this world or in the next; you cannot enjoy the happiness of both.

NINTH SUNDAY AFTER PENTECOST.

Christ a merciful Lord.

"Hear me, O Lord, for Thy mercy is kind." (Ps. lxviii. 17.)

I. It is recorded in the Gospel of to-day, that Christ " wept over the city of Jerusalem." (Luke, xix. 41.) God is sensible of our miseries, and compassionates us; hence He is styled by the Apostle, " the Father of mercies and the God of all consolation." (2 Cor. i. 3.) And again he says, "We have not a high priest who cannot have compassion on our infirmities." (Heb. iv. 15.) You may, therefore, justly comfort yourself with this thought, that the same merciful God will visit you to-day, to bestow on your souls the riches of His mercy.

II. The mercy of God in regard to man never shone more conspicuously, than in the institution of the holy Eucharist. Well may the Prophet cry out, " He 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, 5.) Reflect what a mercy it is in Him to give you His own body and blood for your meat and drink. Who ever did so much for his greatest friend? Expose, therefore, before Him, with the utmost , confidence, the miseries of your soul, when He visits you, and beseech Him to remedy them.

III. Above ail things beware, when He enters your soul, of giving Him cause to weep over you, as did unhappy Jerusalem. Addressing Himself to that obstinate city, He foretold its evils, and said they would happen, because "it did not know the time of its visitation." (Luke, xix. 44.) He frequently visits us by holy inspirations, good books, and the like, and by these animates us to aspire to perfection. Examine how you correspond with these graces, lest He may have reason to say of you> " for the day shall come upon thee, and thy enemies shall cast a trench about thee, and beat thee flat to the ground." (Luke xliii. 44.)

MONDAY.

The Fifth Beatitude.

I. " Blessed are the merciful." (Matt. v. 7.) There are seven acts of spiritual mercy, and seven works of mercy corporal. These are known to every one, who is acquainted with the elements of his religion. These works of mercy, however, must be accompanied with three conditions to render them perfect and acceptable to God. 1. They must extend themselves to all without exception, even to our enemies. 2. We must take advantage of every occasion of doing good, in every species of distress, and exert ourselves to the extent of our abilities. 3. They must be accompanied with internal motives and internal devotion. Examine yourself on this subject, and remember, that a good intention alone, can sanctify an action, which might otherwise be only good.

II. On this subject, as well as the other beatitudes, Christ has given us the most perfect example. He addressed Himself to all mankind, when in His mercy He said, " Come to Me, all you that labor and are heavy laden, and I will refresh you." (Matt. xi. 28.) He took advantage of -every occasion of doing good, therefore, " He was teaching daily in the temple." (Luke, xix. 47.) And " He went about doing good, and healing all, that were oppressed by the devil." (Acts, x. 38.) He performed all these works of mercy with the most tender affection, for He acted like the good Samaritan, "who bound up the wounds, of him that fell among robbers." (Luke x. 30.) Therefore "go thou and do in like man

Ill. Consider the reward attached to works of mercy. " They shall obtain mercy." This mercy will accompany them in this life, it will extend to both body and soul, and it will be their reward in the next life: "With the same measure, that you shall measure, it shall be measured to you again." (Luke, vi. 38.) Reflect how much you stand in need of God's mercy, and what your case would have been, had God dealt with you according to your deserts. Be merciful, therefore, to others, that you may obtain mercy. Meditate on the sentence of St. James: "judgment without mercy to him, that hath not done mercy." (James ii. 13.)

TUESDAY.

The Sixth Beatitude.

I. " Blessed are the clean of heart." (Matt. v. 8.) The Christian, whose heart is clean, is free from all sin, both mortal and venial; his mind is frequently exercised with pious and holy thoughts, and all his actions are accompanied with a right intention. He does nothing to gain the applause of mankind. Hence the Apostle requires from all Christians, " Charity from a pure heart and a good conscience, and an unfeigned faith." (1. Tim. i. 5.) Examine the state of your mind on these subjects.

II. Christ was a perfect model of this virtue, for He " did no sin, neither was guile found in his mouth." (1. Pet. ii. 22.) Hence is "the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of His goodness." (Wisdom, ii. 26.) He frequently reproved the Scribes and Pharisees, because their conduct was so opposite to his own. "Wo to you, Scribes and Pharisees, hypocrites, because you make clean the outside of the cup and of the dish, but within you are full of extortion and uncleanness." (Matt, xxiii. 25.) Let your conduct be modelled after that of Christ, and avoid the example of these hypocritical Jews.

III. " They shall see God." Such is the reward of the clean of heart. O what a happiness will it be to see God! Labor, therefore, to obtain this purity of heart. The greater it is, the more perfect will be your vision of God, and your essential happiness. Even in this life the knowledge of God, and of Divine things increases in proportion to the purity of our hearts. On the contrary, "Wisdom will not enter into a malicious soul, nor dwell in a body that is subject to sin," (Wis. i. 4), and " the holy spirit of discipline will flee from the deceitful."

WEDNESDAY.

The Seventh Beatitude.

I. " Blessed are the peace-makers." (Matt. v. 8.) The character of a Christian requires, that he make, in the first place, domestic peace, that is, that he subject the flesh to the spirit, and the sensual appetite to reason. He is bound to keep peace also with others, to give no one occasion for complaining against him, and to excite no angry thoughts in others. He is obliged, besides, to do what he can to reconcile those who are at variance with one another. But the most perfect act of this virtue is to reconcile sinners to their offended Creator.

II. Christ descended from the throne of His Eternal Majesty, that He might be the Mediator of peace between God and His creatures. Hence He is called " the prince of peace." (Is. ix. 6.) At His birth the angels sang to the shepherds, that their Redeemer had come, to bring " peace to men of good will." (Luke ii. 14.) And when this Divine peace-maker left the world, He said, " Peace I leave with you, My peace I give to you." (John xiv. 27.) He wished that the common salutation of his disciples should be the watchword of peace; hence, after His resurrection He more than once addressed them in the memorable words, " Peace be to you."

III. Peace-makers, " shall be called the children of God." Reflect what a dignity it is, " That we should be named and should be the children of God!" (1 John, iii. 1.) If worldly men conceive themselves elevated, when they happen to be the descendants of some earthly potentate, and pride themselves on their accidental prerogative, how much greater is the dignity of being by real adoption a son of God? Your Lord loves in a special manner all peace-makers; He treats them as His favorite children, and cherishes them with more than paternal affection. Examine how you practice this heavenly virtue, and secure to yourself " the peace of God, which surpasseth all understanding," and which may "keep your hearts and minds in Christ Jesus." (Phil. iv. 7.)

THURSDAY.

The Eighth Beatitude.

I. "Blessed are they, that suffer persecution." (Matt v. 10.) Under the term persecution, are comprehended all kinds of injuries, afflictions and inconveniences, in reiation to fortune, honor, or life. These are caused by the Devil or his ministers, sometimes, also, by mistake (God so permitting), by the just themselves. They are suffered for justice sake, when they are borne with patience and accompanied with the exercise of virtue, and in compliance with our duty toward God and men. They ought not to be suffered with patience only, but with joy at the greatness of the reward; therefore, St. Peter says, " Let none of you suffer as a murderer, or a thief, or a railer, or as coveting the goods of others, but if as a Christian, let him not be ashamed, but let him glorify God in that name." (1 Pet. iv. 15.)

II. Christ suffered all kinds of injuries and inconveniences in His honor, in His goods, and in His person, for a cause, which on His part was perfectly just. He suffered in consequence of His publishing His Divine law and endeavoring to bring men back again from vice and folly, into the way of their eternal salvation. Therefore, " Look and make it according to the pattern." (Exod. xxv. 40.)

III. The reward attached to the suffering for justice sake, is no less than " the kingdom of Heaven." When you suffer, then, with joy and patience, " Rejoice and be exceeding glad, because your reward is. very great in Heaven." Ponder deeply, therefore, the greatness of the reward, and the truth of the apostolic oracle, "The sufferings of this present time are not worthy to be compared with the glory to come, that shall be revealed in us." (Rom. viii. 18.)

FRIDAY.

"You are the Salt of the Earth."

(Matt. v. 13.)

I. As salt preserves from corruption and putrefaction, so is it the part of all apostolical men, to preserve souls from the corruption of sin, and to render the exercise of virtue palatable and agreeable to them. These men, then, ought to be pure and refined from all the dross and alloy of earthly passion by the influence of Divine charity, in order that they may be such themselves as they wish to make others.

II. How effectually did Christ our Redeemer and Saviour produce the effect of salt on us! To purge us and preserve us from sin, He spent Himself entirely on us, and melting away like salt, He communicated to our actions (which of themselves were insipid), the Divine flavor of His precious merits. Besides, by His example and doctrine, He has rendered trials and crosses and persecutions, which of themselves are difficult to be supported, agreeable and palatable. Season all your actions with this salt; apply the words of Leviticus in a spiritual sense, "Whatsoever sacrifice thou offerest, thou shalt season it with salt" (Lev. ii. 13), that is with the merits and example of Christ.

III. " But if the salt lose its savor, it is then good, for nothing, but to be cast out, and to be trodden on by men." (Matt. v. 13.) In this manner will God treat those, whose duty it is, to watch over the morals of others and teach them virtue, if they neglect their duty. Their example and doctrine should have a Divine efficacy to season the lives of others, but pride, vain glory and love of the world have destroyed it. "They became vain in their thoughts," says the Apostle, "and their foolish heart was darkened." (Rom. i. 21.) Beware of abusing the means, which you have in your power of being beneficial to others. Every individual of the Christian family is bound to edify by good example; in this sense every one is " the salt of the earth."

SATURDAY.

"You are the Light of the World.

(Matt. v. 15.)

I. Apostolical men are not only " the salt of the earth," to purge the hearts of men from sin, but also " the light of the world," to enlighten others and direct them in the ways of virtue. "It is the most Divine of all Divine offices," writes a holy Father, " to co-operate with Christ for the salvation of souls." Hence it is most acceptable to God, according to the expression of the Prophet, " They that are learned, shall shine as the brightness of the firmament, and they that instruct many unto justice, as stars for all eternity." (Dan. xii. 3.) It is a property of light to warm and enlighten. Examine yourself how you perform your duty on this subject, and seize every opportunity of being beneficial to your neighbors, particularly by " letting the light of your example shine before them." All instruction is cold, unless it be accompanied and enforced by example.

II. Christ " was the true light, which enlighteneth every man, that cometh into this world." (John i. 9.) He communicated a divine system of doctrine to mankind, illustrated and enforced it by His example, and gives His followers grace to profit by it, to glorify Him and secure the end of their creation. When light passes through loathsome or infected places, it emerges as pure and uncontaminated as it entered; thus Christ and His apostolic followers, although they converse and treat with sinners, do not partake of their uncleanness. Hence, no one, whose duty it is to reclaim sinners, ought to fear the danger of corruption, if he act in obedience to God, and follow the example of Christ and His Apostles.

III. Christ says, that no one puts a light under a bushel. Thus He reprehends those, who do not employ the talents, which they have received, in enlightening their neighbors, but hide their light, from pusillanimity or sloth. They ought to imitate the stars at their creation, of which Baruch speaks in the sublimest strains. "They were called by the Almighty," says the Prophet, "and they said, here we are, and with cheerfulness they have shined forth to him, that made them." (Baruch iii. 25.)

TENTH SUNDAY AFTER PENTECOST

Christ our Propitiation.

" With Thee, there is merciful forgiveness: and by reason of Thy law, I have waited for Thee, O Lord." (Ps. exxix. 4.)

I. Conceive yourself to be that publican, who is mentioned in the Gospel of to-day; for in consequence of your sins, you ought to deem yourself unworthy of raising up your eyes to Heaven, and only deserving of the privilege of striking your breast and crying out continually, " O God be merciful to me a sinner." (Luke, xviii. 13.) Call to mind the sins of your past life, and you will readily discover, with what great propriety you may employ the publican's prayer.

II. You ought to deem it a motive of great confidence, that after your repeated sins and transgressions, you have for your advocate the Judge's Son, and besides, that Christ Himself is your propitiation. For, " He is the propitiation for our sins, and not for ours only, but also for those of the whole world." (1 John ii. 2.) Although He be always and every where merciful, yet He is never more so, than in the holy Eucharist, in which, in order that he might be more propitious to us, He condescends to be incorporated with us. That which covered the ark of the covenant in the old law, [was called the propitiatory; with much more reason, therefore, may the Eucharist claim that name, for it contains and conceals the living ark of the true covenant between God and man.

III. The Jews were forbidden to do any servile work on the day of propitiation. "You shall do no servile work, in the time of this day," because it is a "day of propitiation." (Lev. xxiii. 28.) Sin is properly a servile work. "Amen, amen, I say unto you, that whosoever committeth sin, is the servant of sin." (John viii. 34.) Abstain, therefore, from sin, even from the least fault, especially on days of communion; say to your Lord, when he enters your soul, "For Thy name sake, O Lord, Thou wilt pardon my sin, for it is great." (Ps. xxiv. 11.)

MONDAY.

The Lord's Prayer.— I.

I. As a perfect master of spiritual life, Christ, whilst He was teaching on the mountain, did not omit to inform His disciples, how they ought to pray. The prayer, which He taught them, we repeat daily; and in conquence of this, and because it is the best of all prayers since God is its author, we shall do well to ponder each word of it. To pray well is an object of vital conceal in a spiritual life.

"Our Father, who art in Heaven." (Matt. vi. 9.) In the Old Testament, God was generally called the Lord, but in the new law, He is pleased to be called our Father, and even by His own vassals. He is our Father by the titles of creation, of preservation, and adoption. Take care, then, that you prove yourself to be worthy of such a Father. You are taught to say our Father and not my Father, because you must acknowledge that God is the universal Father of all, that every one is your brother, and that you ought to love every one. This Father of ours "is in heaven," as in the seat of His majesty, (though. He be actually everywhere present) in order that you may always raise your thoughts to heaven, as to your native country and ultimate destination.

II. "Hallowed be Thy name." We ought to seek, in the first place, and in all our actions, the honor and glory of God, and do all that we can, to induce mankind to honor and worship Him. We must begin with ourselves, we must love and glorify Him by the sanctity of our lives. Often excite, therefore, these affections in yourselves, and say with the seraphim, "Holy, holy, holy Lord God of hosts" (Is. vi. 30); and with David: "Not to us, O Lord, not to us, but to Thy name, give glory." (Ps. cxiii. 9.)

III. "Thy kingdom come." By this petition we pray, that His kingdom may be increased in this world by His grace, and in, the next by His glory. God reigns in the souls of His just, by His grace, according to the expression of the Saints in the Apocalypse, "Thou hast made us to our God a kingdom. " (Apoc. v. 10.) ' Examine whether God or the world reign in your soul.

TUESDAY.

The Lord's Prayer. — II.

I. " Thy will be done, on earth as it is in heaven." The will of God displays itself in two different ways, viz.: by counsel and by precept. By this petition, then, we pray that all, whom He calls to a religious state of life, may obey His counsels, and holy inspirations, and that every one may observe His commandments. "Give us this day, our daily bread." By this we pray for both corporal and spiritual food, but particularly for the latter, because by it the soul is preserved from spiritual death. "Man liveth not by bread alone, but by every word that proceeded! out of the mouth of God." (Matt. iv. 4.) As you take corporal food every day, so ought you to pray for daily spiritual food.

II. "And forgive us our trespasses as we forgive them that trespass against us." You must first forgive those, who have in any way offended you, before you can expect God's forgiveness of your offences. You are infinitely indebted to God, and in comparison to your offences committed against Him, your brothers' injuries against you are less than trifles. Forgive, therefore, the less debt, that the greater may be remitted. " Forgive, and you shall be forgiven." (Luke, vi. 37.)

III. "And lead us not into temptation, but deliver us from evil, Amen." By this we pray that we may have efficacious grace to surmount every temptation. It is not in the dispensation of providence, that we should never be assailed with temptations, for our virtue must be tried and improved; but it is our duty to resist them, and overcome them. By the last words we pray, that we may be delivered both from the guilt and punishment of sin, from all evil, present and to come, and ultimately, that we may enjoy everlasting happiness in the next life. Remember the purport of this Divine prayer whenever you pronounce it.

WEDNESDAY.

Other Lessons given on the Mount.

I. In His sermon on the mount, Christ speaks in the most emphatic language against enmity to our brethren. (Matt, v and vi.) There are three degrees of anger; the first is of thought, the second of word, and the third of action. Reflect on the evils which are the consequences of anger. It blinds reason, it exposes man to grievous crimes, and ultimately to the punishments of hell. Examine yourself on this very important subject, and reform what ought to be corrected.

II. In this memorable discourse, our Divine Legislator forbids us to swear. " Let your speech be, yea, yea, and no, no." (Matt. v. 37.) The habit of swearing, and ol everything which approaches this vice, is detestable in the sight of God. It is unworthy of the man, who believes in the existence of God, and much more of the Christian. "A man that sweareth much, shall be filled with iniquity, and a scourge shall not depart from his house." (Ecclus. xxiii. 12.) Examine whether you speak of God, and things that belong to God, with respect and veneration; if you be guilty, you do not love God as you ought.

III. "Take heed that you do riot your justice before men, that you may be seen by them." (Matt. vi. 1,) Our Divine teacher wishes us to avoid vain glory, and not to pride ourselves on our own good works. If we do, we shall receive no reward in heaven. " Let your light so. shine before men, that they may see your good works, and glorify your Father, Who is in heaven." (Matt. v. 16.) You must not, however, perform virtuous .actions from the exclusive motive of edifying your brethren. St. Gregory gives us excellent directions on this subject, when he says, " Let your actions be so performed in public, that the intention, by which you wish to please God alone, be kept in private."

THURSDAY.

Christ Sends His Apostles and Disciples.— I.

(Matt, x., Luke, ix. and x.)

I. The Redeemer beholding the spiritual distresses of the Israelites, told His Apostles, "The harvest, indeed, is great, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that He send laborers into His harvest." (Luke, x. 2.) The elect constitute the harvest of of the Lord; they await the preaching of His Gospel, and the benefit of His sacraments. There are many of them in this country, for whose welfare you ought to be concerned. Pray at least, that God may send zealous workmen into this vineyard, and such as are calculated to reap much fruit. According to your state and condition spare no pains in promoting the salvation of souls. " Of all Godlike occupations it is the most Godlike, to cooperate with God for the salvation of souls."

II. Christ sent His disciples "two and two," to recommend that charity, which ought to exist among ministers of the Gospel. " A brother that is helped by his brother is like a strong city." (Prov. xviii. 19.) Reflect how necessary this union is among those, who are engaged in assisting their neighbors. What one collects, another ought not to scatter, and that which one builds up, another ought not to pull down. Excite yourself to an universal and apostolical charity for all mankind. Observe also, that these workmen, who are to be employed in the harvest, are to be called and sent, by Christ or His legitimate authority, and not to intrude themselves into it without authority, or by their own private act.

III. Christ gives four commands to His disciples, whom He sends to preach His Gospel. 1. He takes away from them every excuse for avarice. " Gratis you have received, gratis give." (Matt. x. 8.) 2. He orders them to avoid superfluities. " Do not possess gold, nor silver, nor money in your purses." 3. In conveniences, He wishes them to use only such as are indispensable, 4t Carry neither purse, nor scrip, nor shoes." 4. Even in ordinary necessaries He expresses His wish that they should confide in God alone, and feed on what is placed before them without seeking what is extraordinary and particular, " eating and drinking, such things as they have." (Luke, x.) Meditate on each particular, and reflect how perfect God wishes His servants to be.

FRIDAY.

Christ Sends His Apostles and Disciples— II.

I. " Behold," says Christ, " I send you as sheep in the midst of wolves." (Matt. x. 16.) It is certainly an unheard of kind of warfare, that sheep should be sent to combat wolves. How true it is, that "the weak things of this world hath God chosen, that He may confound the strong." (i Cor. i. 27.) He, moreover, admonishes His ministers to be harmless and meek as sheep, not returning evil for evil, but employing themselves entirely for the benefit of their neighbors.

II. " Be ye, therefore, wise as serpents, and simple as doves." Thus He wishes the serpent's wisdom to be united with the simplicity of the dove in the character of His Apostles. %He requires that they should be prudent, in seizing proper occasions and times of doing good to their neighbors; simple, in acting with sincerity and purity of intention without double-dealing, acrimony or malice. "Thy eyes are as those of doves," says the spouse in the Canticle, that is, pure and simple. Let these be the model of your rectitude of intention.

III. " Going, preach, saying, the kingdom of Heaven is at hand; and going forth, they preached that they should do penance." (Matt. x. 7, and Mark, vi. 12.) Their discourses did not turn on vain, curious or trivial matters, but on subjects, the most interesting in a spiritual point of view. Such ought to be the endeavors, and such the method of preaching, of all those, who are entrusted with the care of souls; they should speak inwardly to the heart, and aim at the spiritual profit of their hearers, and not preach themselves. "Let your applause," says St. Jerome, " be the tears of your auditory."

SATURDAY.

The Disciples' Return from Preaching.

I. When the disciples returned from preaching, they felt, as the holy Fathers explain the passage, in some degree touched with vain-glory, in consequence of the wonders which they had performed. " Lord," they said to their Master, "the devils also are subject to us." (Luke, x. 17.) Observe, how subtle a vice is vain-glory; it insinuated itself into the actions even of the Apostles. Guard against it, then, and remember, that its danger increases in proportion to the goodness of the actions, which you perform.

II. Christ's reprehension, " I saw Satan as lightning falling from Heaven." (Luke, x. 18.) As Satan by his pride and ambition fell from Heaven, so do you beware, lest the same vices involve you in the same ruin. Do you also learn to stand in fear, and " if you think yourself to stand, take heed, lest you fall." (1 Cor. x. 12.) Angels and Apostles have erred through pride and vainglory, consequently you have reason to fear.

III. "Rejoice not in this, that spirits are subject to you, but rejoice in this, that your names are written in Heaven." (Luke x. 20). Solid joy can only be found in the exercise of virtue, and in the hopes of eternal life, and not even in special powers or favors, or miraculous gifts. These ought rather to increase our caution, and fear of abusing them, than inspire vanity or pride. Learn, therefore, to seek contentment of mind in heavenly things alone, for the joys of this world are but vain and fictitious. "The joys of the hypocrite," says Job (and remember the world is a hypocrite) " are but for a moment." (Job xx. 5.) Heavenly joys alone are everlasting; "everlasting joy shall be upon their heads, they shall obtain joy and gladness; and sorrow and mourning shall flee away." (Is. xxxv. 10.)

ELEVENTH SUNDAY AFTER PENTECOST.

Christ the Giver of Hearing and Speech to your Soul.

"O Lord, Thou wilt open my lips, and my mouth shall declare Thy praise." (Ps. 1. 17.)

I. In the Gospel of to-day, Christ is recorded to have cured a person, who "was deaf and dumb." (Mark vii. 32.) Consider yourself to be of this character in a spiritual point of view, as you really are, if you be deaf to God's grace and silent in the Divine praises. How often have you resisted His holy inspirations, exciting; you to compunction, patience, humility and, in a word, to perfection. How well might he address you, by the mouth of His Prophet, " I called, and you did not answer; I spoke, and you did not hear." (Is. lxv. 12.) Reflect, also, how dumb you are in speaking of God, and of Divine things, whilst you feel that much fruit might be derived both by you and others, were you to engage oftener in spiritual conversation. You may truly say with the Prophet, but in a different sense, " I cannot speak, for I am a child " (Jer. i. 6), in what regards spiritual matters.

II. He will visit you in the Eucharist to-day, of Whom it is said in the Gospel; " He hath made both the deaf to hear, and the dumb to speak." (Mark, vii. 37.) If He did this in a corporal sense, how much more willing will He be to do it in a spiritual sense, if you be prepared to receive Him. He will open your heart to hear His voice, and make your tongue eloquent in His praises to the edification of others, "The Lord hath given me a learned tongue, that I should know how to uphold by word Him, that is weary. In the morning He wakeneth my ear, that I may hear Him as a master." (Is. 1. 4.)

III. The preparations necessary for receiving this guest are, 1. Frequent prayer, for the disciples in the Gospel of to-day, " besought Him to lay His hands upon them." 2. Retirement from the noise and bustle of the world, for Christ did not cure, the dumb man, until He had "taken him aside from the crowd." 3. Humility, for " wisdom openeth the mouth of the dumb, and makes the tongues of infants eloquent." (Wis. x. 21.) Be, therefore, an infant, that is, without deceit and little in your eyes, in order that you may deserve to be rendered eloquent in the praises of your Lord.

MONDAY.

John's Message to Christ— I.

I. "John heard in prison the works of Christ." (Matt, xi. 2.) Ponder the admirable courage of this precursor of the Messias. He was not afraid of publicly reprehending the impious marriage of the wicked king, but preferred chains, and prison, and death itself to the weakness of dissembling or betraying the truth. Such ought to be the character of all good Christians, particularly of apostolic men. They ought to be full of zeal for the cause of God, to be constant and firm in asserting his rights, and they ought not to know how to yield either to threats or flattery.

II. John being in prison, sent two of his disciples to ask of Christ, " Art Thou He, that art to come?" The Baptist did not himself doubt whether Christ was the Messias, but he wished his disciples to be confirmed in their faith. Charity always seeks the advantage of others. Do you, on your part, rejoice and give thanks to God, for His having long ago come amongst us, and not having held the world any longer in suspense. Be grateful for the benefits resulting from his incarnation.

III. To this question Christ answers, " Go and relate to John, what you have heard and seen: The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them." Christ does not in express terms declare that He is the Messias, to avoid even the shadow of boasting, but proves it from His works. " Louder," says St. Bernard, " is the sound of works, than of words." It is your duty to prove yourself to be a good Christian, and a follower of Jesus Christ in your state of life, whatever it may be, not by words, but by actions. Professions are easily made, but they are of no avail unless they be supported by corresponding deeds. " Let her works," says the Wise Man of the virtuous woman, " praise her." (Prov. xxxi. 31.) Besides, since Christ has been so liberal in bestowing corporal favors, as sight to the blind, hearing to the deaf, and the like, you have every reason to hope for spiritual benefits from him.

TUESDAY.

John's Message to Christ— II.

I. When the disciples of St. John, had left Christ, He began to speak in commendation of their master. He praised his constancy in virtue; He said, that he was not like a reed tossed and bent in every direction, by the wind, in consequence of lightness and weakness, but solidly virtuous. Examine yourself seriously, whether this be your character, or whether like a reed you be easily shaken, by the breath of men, in your good purposes, and without the substance of solid virtue, to support your outward appearance of religion. External appearances of virtue, without the substance, is sacrilegious mockery.

II. The Baptist is also commended for the austerity of his life, and that he was not "clothed in soft garments." (Matt. xi. 8.) If you desire to merit the approbation of Christ, you must divest yourself of all superfluities in what regards your body. He is denominated by Christ "an angel," both in relation to his office and to the purity of his life. Endeavor to imitate him in his angelic behavior, and incomparable purity of life.

III. Upon this occasion Christ says, " the kingdom of heaven suffers violence, and the violent bear it away." Reflect how true was this expression in regard to St. John, to the martyrs, and in a word, to all the saints. There are two descriptions of Christian violence, one exterior, and the other interior. Both are necessary for a virtuous life. The first curbs the senses, the second brings under proper restraint, the wanderings of the imagination and the irregular desires of the will. With good reason, St. Jerome observes, "In proportion as you offer violence to yourself, in the same proportion will you advance." Examine your conduct carefully on this point.

WEDNESDAY.

Martyrdom of John the Baptist.

I. Herod made a supper for his birthday for the princes." (Mark, vi. 21.) Worldly men place their happiness in the enjoyments of this mortal life, which however passes away like a shadow. In opposition to this the Holy Spirit exclaims, " the day of death is better, than the day of one's birth." (Eccles. vii. 2.) The day of our birth introduces us into a world of misery and woe, but the day of our death, if we have spent life well, unites us to God himself. Constantly, therefore, fix your attention on your last moment, and prepare for it in all your actions. Remember your last end and you will never sin.

II. During the festive revelling of that night, the head of a most innocent and holy man was asked for and granted. Observe, to what crimes, riot and luxury, hurry their votaries! Hence, the Wise Man says, "Be not in the feasts of great drinkers." (Prov. xxiii. 20.) Herod fell into the precipice of immorality and cruelty, because he would not listen to the words of St. John, which signifies grace. Beware, therefore, lest you expose yourself to the same ruin, by resisting God's holy grace and inspirations. "Thou that despisest, shalt not thou thyself be despised?" (Is. xxxiii. 1.)

III. St. John received his sentence of death with great joy, and with equal constancy submitted to the stroke, which separated his head from his body. His soul then winged her flight into the bosom of Abraham. " Precious in the sight of the Lord, is the death of His saints." (Ps. cxv. 6.) Entreat God, that you may die the death of the just, and by that means secure a short and easy passage to heaven. Offer yourself frequently to God, and be willing to endure every pain, and even the loss of life, and all its goods, in His holy service. Imitate the example of so many glorious martyrs, who have died for their faith, by continually practicing virtue, by being constant in your faith and in the exercise of your religious duties.

THURSDAY.

The Five Thousand, fed in the Desert —I.

I. Consider how great was the multitude that followed Christ into the desert, led thither by the fame of His miracles and doctrine. " He had compassion on them, and He began to teach them many things." (Mark vi. 34.) He first gives them spiritual food, and then corporal nourishment. You must retire into the wilderness, that is, you must leave the noise and folly of the world, and form a solitude in your own heart, if you wish to receive the spiritual food of our Lord. " I will lead her into the wilderness, and I will speak to her heart," says God of a faithful soul. Observe, also, the charitable care of the Apostles for the people: "Send away the multitudes," they say, "that going into the town, they may buy themselves victuals." (Matt. xiv. 15.) Although the request proceeded from a principle of charity in the Apostles, their Master had already determined to surpass it, and to give a still brighter example of it.

II. Christ having asked His disciples, what food they had to set before the people; they answered, "we have here but five loaves and two fishes." These were all the provisions that the Apostles possessed; a few loaves and two fishes, although they themselves were fishermen. Observe, how promptly they declare what food they had> without making any allusion to their own wants, or to the impossibility of procuring food in the desert. Learn hence, to be kind and charitable to others and remember the command recorded in the book of Tobias. "According to thy ability be merciful." (Tobias iv. 8.)

III. Consider the order in which the miracle was performed. When the loaves were brought, Christ commanded " the multitude to sit down on the grass." He raises His eyes to heaven, blesses the loaves and fishes, and commands His disciples to distribute them. In the same manner ought you to look up to heaven, before you enjoy the benefits of God, " Who opens His hand and fills every living creature with blessing." (Ps. cxliv. 16.) Hence the virtuous and rational custom of saying grace before meals. Every thing that we enjoy, comes from God, and every action that we perform ought to be done with a feeling that we are in the sight of God% Hence, royal David sings, " Let the just feast and rejoice before God." (Ps. lxvii. 4.)

FRIDAY

The Five Thousand, fed in the Desert.— II.

I. The loaves, by the power of God, were multiplied in the hands of the disciples, so that although they were continually distributing the bread, they always found sufficient remaining. In the same manner, by the prayers of Elias, neither meal nor oil was wanting, although the present provision was daily spent. Who would not willingly serve so bountiful and powerful a Lord, "Who can furnish a table in the wilderness," (Ps.lxxvii. 19) and Who can enable you to suck " honey out of the rock, and oil out of the hardest stone." (Deut. xxxii. 13.) He will never suffer those to want, who trust in Him.

II. " And they did all eat, and were filled." (Matt, xiv. 20.) The delights of this world may please and even fascinate us for a time, but they can never fill " the cravings of our immortal soul." The capacity of this immortal soul is greater than can be filled with any thing earthly and transitory. Being itself immortal, it can only be ultimately satisfied with imperishable goods. Christ alone can satisfy it. Hence the Prophet asks, "Why do you spend money for that which is not bread, and your labor for that which doth not satisfy you." (Is. lv. 22.) Approach, therefore, to Christ, in order that you may be filled.

III. After all had been fed, Christ ordered His Apostles to collect what remained; and they collected more than had been originally distributed, viz.: "twelve full baskets of fragments." Thus God is accustomed to reward the charity of His servants, and to be liberal to the liberal. " He that hath mercy on the poor, lendeth to the Lord, and He will repay him." (Prov. xix. 17.) Give, therefore, to your brother, " good measure, pressed down, and shaken together, and running over," in order that you may receive the like " into your bosom." (Luke, vi. 38.)

SATURDAY.

Christ flies, to avoid being made King.

I. "Then those men, when they had seen what a miracle Jesus had done, said, this is the Prophet indeed." (John vi. 14.) They were astonished at the prodigious multiplication of the loaves and fishes, and, therefore, resolved to make Christ their king. God performs greater miracles than this every day, by raising harvests from a few grains of corn, and thus supporting all living creatures. Why then do we not make Him the king of our hearts, and obey Him in all things? Why do we not address Him, " Thou art Thyself my king and my God." Ps. xliii. 5.)

II. "When Jesus therefore perceived, that they would come to take Him by force, and make Him king, He fled into the mountain Himself alone." (John vi. 15.) Sovereignty was due to Christ, because He was the Son of God; it was due to His merits, and in consequence of the benefits, which He had bestowed on mankind; but He refused to accept of it, and wThen there was any question concerning it, He fled away and hid Himself. How few are there now in the world who would closely follow Christ's example, on a similar occasion. By His example Christ wishes to teach us to fly from honors, and to court humility. Examine your conscience on this pointy and see whether you do not rather seek after such occupations as are attended with lustre and reputation, than follow the humble example of your Lord and master. See whether you do not at least prefer yourself to your companions or neighbors.

III. St. Matthew writes of Christ on this occasion: "He went up into the mountain alone, to pray." (Matt. xiv. 23.) He thus teaches us to have recourse to prayer when we are tempted by pride or ambition. It was His usual custom to retire from society to pray alone, not that He stood in need of prayer, as we do, since He always beheld the face of God by the beatific vision, but He wished to give us an example. Imitate Him therefore, and join together the active and the contemplative life, as He did. " Let nothing," says Ecclesiasticus, " hinder thee from praying always." (Ecclus. xviii. 22.)

TWELFTH SUNDAY AFTER PENTECOST.

Christ the Good Samaritan.

" The Lord shall bind up the wounds of His people, and shall heal the stroke of the wound." (Is. xxx. 26.)

I. We read in the gospel of to-day, that a traveller fell among thieves; that they wounded him and left him half dead; and that a Samaritan passed by and bound up his wounds. (Luke x. 30.) By this man our first parent Adam is represented; the thieves are the infernal spirits, who, by inducing him to commit original sin, despoiled him, and in him all mankind, of all grace and other free gifts, and wounded him, as divines teach, in all his natural faculties. The four wounds of our nature are, according to St. Thomas, ignorance in the understanding, perversity in the will, weakness in the irascible power, and unlawful concupiscence in the concupiscible power. Such is the condition of all the descendants of Adam.

II. This pious Samaritan will visit you to-day in the Holy Eucharist, to bind up your wounds and to heal you. He will pour into them " wine springing forth virgins," (Zac. ix. 17) and the oil of His mercy with which He comforts sinners. He will apply His own precious flesh to your wounds, and unless you impose an impediment, He will enlighten your understanding, as the eyes of Jonathan were enlightened, (1 Kings xiv. 27) with the honey which he took. He will rectify your will, as the lips of Isaias were purified by the coal taken from the altar. He will strengthen you to proceed in the service of God, as Elias was strengthened with the bread which enabled him to walk to the mountain of God, Horeb. Lastly, He will temper the heat of concupiscence, like the manna which lay "like unto the hoar frost on the ground." (Exod. xvi. 14.)

III. How ardently you ought to wish for the hour in which this kind Samaritan will visit you. Say, in your zeal for the happy moment, " Oh, that Thou wouldst rend the heavens and wouldst come down" (Is. lxiv. 1); and with the prophet Jeremias, "Heal me, O Lord, and I shall be healed; save me, and I shall be saved." (Jer. xvii. 14.)

MONDAY.

Christ Stills the Tempest.

I. Christ embarked with His disciples in a vessel, in order to cross the lake, " and He was in the hinder part of the ship sleeping on a pillow." (Mark iv. 38; Matt, viii.; Luke viii.) Christ sleeps in order to show us that He was subject to human infirmities. In the meantime a storm rises, the boat is in danger, and the Apostles are alarmed. Thus, God frequently permits us to be harassed with temptations, and almost overwhelmed, whilst He in the meantime seems to sleep and leave us to ourselves, by delaying to give His particular assistance. He acts thus in order to teach us humility, and to force us to implore His assistance with more fervor.

II. The disciples, considering themselves in danger, "came to Him and awakened Him, saying, Lord, save us, we perish," and " Master, doth it not concern Thee that we perish?" (Matt. viii. 25.) Such ought to be our filial confidence in God during the hour of trial; we ought to say with David, " Arise, why sleepest Thou, O Lord; arise, and cast us not off to the end." (Ps. xliii. 23.) When Christ was awakened, He reprehends His disciples for their want of faith in Him. Examine if you have not given Him equal reason for reprehension.

III. " Then rising up, Christ commanded the winds and the sea; and there came a great calm." (Matt. viii. 26.) Thus, God's dominion extends over all creatures, and even irrational nature obeys Him. Man alone is refractory and disobedient to His commands, and obstinately deaf to His counsels. Reflect, that you among others have acted in this manner; resolve to correct your conduct, "and to-day, if you should hear His voice, harden not your hearts." (Ps. xciv. 9.)

TUESDAY.

Christ Walks on the Water.

I. " Forthwith, Jesus obliged His disciples, to get up into the ship, and to go before Him over the water; He went up into a mountain alone to pray." (Matt. xiv. 22.) Another tempest arose, "and the ship in the midst of the sea was tossed with the waves, and they labored in rowing." (Mark vi. 48.) Thus, as long as we exist in this world we are repeatedly exposed to temptations, which we must not neglect, but use all our endeavors to overcome, by having recourse to the spiritual arms of prayer and recollection. At last Christ came to His disciples, walking over the sea, to convince them of His power. He is always at hand to assist us, and to perform the character of "a helper, in due time, in tribulation." (Ps. ix. 10.)

II. The disciples seeing Him walking on the waters- , exclaimed, "It is an apparition." It too frequently happens, that men consider Christ as a mere apparition, interior inspirations the mere effects of a melancholy disposition, and solid virtue, nothing but idle superstition and weakness of mind. Others consider their own crude imaginations, the effect of Christ's presence; believe their foolish ideas are revelations; that their passions are virtues; that their anger and malice are zeal; and seek their own private interest, under the cover of the greater glory of God. The virtuous soul avoids both extremes, and follows the counsel of the Apostle, " Believe not every spirit, but try the spirits whether they be of God." (1 John iv. 1.)

III. Consider the words of Christ, " It is I, be not afraid." It is I, who so lately fed five thousand in the wilderness; it is I, who appeased a similar tempest; it is I, who command the stormy winds and the raging sea; it is I, who am now walking on that untractable element; be not therefore afraid. Hear Him address the same language to you, when you are assaulted by temptation, and rejoice that you have a helper so powerful as He is, and a refuge in all your distresses and miseries.

WEDNESDAY.

Peter Walks on the Water.

I. As soon as St. Peter understood that it was Christ who was walking on the water, his fervor was immediately inflamed, and he felt an ardent desire of being with Him. " Lord, if it be Thou," he exclaims, " bid me come to Thee upon the waters." (Matt. xiv. 28.) A true lover cannot bear to be separated from the object of his love, and overcomes every difficulty and every danger that prevent their mutual communication. We may readily apply to St. Peter on this occasion the words of the Canticle, " Many waters cannot quench charity, neither can the floods drown it." (Cant. viii. 7.) Examine whether your love of God be of this character, or whether you do not rather suffer yourself to be withdrawn from His service, when the least difficulty presents itself.

II. When St. Peter was told to come, he immediately threw himself into the sea: "But seeing the wind strong he was afraid, and when he began to sink, he cried out saying, Lord save me." (Matt. xiv. 30.) Thus God sometimes permits us almost to sink under our temptations, in order that we may be induced to call upon Him with increased fervor. At length He stretched out His hand to Peter, and would not suffer him to sink. So He will act toward us, according to the Psalmist, " When he shall fall, he shall not be bruised, for the Lord putteth His hand under him." (Ps. xxxvi. 24.) And, " He sent from on high and took me, and received me out of many waters." (Ps. xvii. 17.)

III. Consider the mystical sense of walking on the sea. "The world is like a sea," says St. Augustine; "if you love God, you walk upon it, but if you love this world the sea will swallow you up." Examine, whether you love God or the world; for it is a dreadful thing to be swallowed up by this sea. Take care then to walk over and trample on it, and remember the remark of the same Saint, " Every man's inordinate desire is his tempest."

THURSDAY.

Peter's Confession.

I. "Jesus came into the confines of Caesarea Philippic and he asked His disciples saying; Whom do men say, that the Son of Man is? " (Matt. xvi. 13.) It is sometimes good to know what men say of us, in order that we may know and correct the defects, which have been discovered in our conduct, and that we may attempt to realize and perfect what has been the subject of their commendation. The desire of knowing the opinions of mankind, in our regard, however, frequently proceeds from vanity and vain-glory, and is therefore often dangerous. Observe, how Christ every-where calls Himself the " Son of Man," though He is the only begotten Son of God, whilst those, who pretend to be His followers, pay so much attention to their privileges and titles of honor!

II. The Apostles' answer, " Some say Thou art John the Baptist, and others Elias, and others Jeremias, or one of the prophets." (Matt. xvi. 14.) They did not tell Himx that others called Him a drunkard, a glutton, and other opprobrious names, to teach us, that slanderous reports ought not to be uttered before our brother, to spare his feelings. Observe, how far men failed in their esteem of Christ, although His miracles clearly evinced His divinity. Do not, therefore, on your part wonder, if your neighbors or companions undervalue you, or err, in believing you worse than you are. Be content to be considered such in the sight of God, as you really are, and no more; for God sees the secrets of hearts.

III. Consider the words of Christ, " But whom do you say that I am?" He proposes this question to His apostles, because they had long been brought up in His school, and therefore, ought to know much more of their Master than the rest of mankind. " Simon Peter, answered and said, Thou art Christ, the Son of the living God." Not the Son of the living God by adoption as others are. but by nature and essence the true Messias and Saviour of the world. Rejoice at the divinity of your . Saviour and Lord, and excite yourself both to confess ' Him in your thoughts and actions, and to bring others to His knowledge and service; say with the Psalmist, " I will declare Thy name to my brethren." (Ps. xxi. 23.)

FRIDAY

Christ Promises the Primacy to Peter.

I. When Peter had made this signal profession of faith, Christ said to him, " Blessed art thou, Simon Barjona, because flesh and blood have not revealed it to thee, but My Father who is in Heaven." (Matt. xiv. 17.) Jesus pronounces Him blessed, because to know Christ is the foundation of a happy life. Simon signifies the same as obedient, Barjona the son of a dove or of grace (as some commentators explain the passage). Be you therefore obedient, and with dove-like simplicity endeavor to comply with Divine grace. Reject what flesh and blood say to the contrary, and attend to the inspirations of your heavenly Father, and you will be happy.

II. Consider the reward, which Peter received; " Thou art Peter" (which in the language that Christ spoke signified a rock), "and upon this rock I will build my Church, and the gates of hell shall not prevail against it." (Matt. xvi. 17, 18.) Observe, 1. Christ gives him a name suitable to his office. 2. Upon him He founds His Church militant, and appoints him the visible head. 3. He promises infallibility to this Church, so that the gates of hell shall never prevail against it. 4. He promises him the keys of the kingdom of Heaven; that is, the key of knowledge, to determine matters of faith without error, and the key of power to remit sin. Rejoice for these privileges granted to the chief pastor, for your particular good, and the general good of the whole Church.

III. In what a miserable state are those who deny the supremacy of St. Peter, and will not build upon the rock, which cannot fail, but ground their hopes of eternal salvation on the sand of their own private, fallible, and treacherous judgments! Endeavor as much as you can to bring all men to this rock of salvation; at least pray, that all may acknowledge the one Shepherd, and be members of the one sheepfold; but first prepare yourself by solid virtue.

SATURDAY.

Christ Reprehends Peter.

I. After St. Peter's confession of his Master's divinity, our Lord charged His disciples that they should tell no one that He was Jesus the Christ (Matt. xvi. 20), both to give us an example of great humility and to avoid ostentation. Besides, the proper time for the revelation of this mystery, had not yet arrived. Immediately afterward He began to treat of His passion. " From that time forth Jesus began to show His disciples, that He must go to Jerusalem and suffer many things." Follow His example on this occasion, and the advice of the Wise Man, "In the day of good things be not unmindful of evils." (Ecclus. xi. 27.) Learn besides, that it is not enough to acknowledge Christ's divinity, but that it is requisite you should imitate Him in His passion.

II. St. Peter hearing this, and being zealous for his Master, took Christ aside and said to Him, " Lord be it far from Thee, this shall not be unto Thee." (Matt. xvi. 23.) This was an effect of zeal, but the zeal was indiscreet and " not according to knowledge" (Rom. x. 2), for Peter did not yet understand, how glorious Christ's ignominy would be. Examine whether you be not sometimes influenced by this preposterous zeal.

III. Christ immediately reprehends him, " Go after Me, Satan, thou art a scandal unto Me, because thou dost not relish the things that are of God, but the things that are of men." Reflect how dangerous it is to embrace the things that are of men only, such as honors, riches and pleasures, and not the things of God, such as are labors, sufferings, and crosses. Examine whether you feel a relish in spiritual things; or whether you at least attempt to feel it.

THIRTEENTH SUNDAY AFTER PENTECOST.

Christ a Priest.

" Go show thyself to the priest." (Matt. viii. 4.)

I. Christ in the gospel of to-day told the ten lepers, " Go show yourselves to the priests; and it came to pass, as they went, they were cleansed." (Luke xvii. 14.) As there are several kinds of leprosies in regard to the body, for some are but light and affect only the skin, whilst others affect the body and are mortal, so are there several kinds of spiritual leprosies, or sins. We are all, in some degree at least, affected with spiritual leprosy. Imagine, therefore, that your soul is deeply affected with this disorder, and with " Naaman the Syrian" (4 Kings v.) earnestly seek for some prophet to purify you.

II. The ancient law of God commanded, that, "If the stroke of the leprosy be in a man he shall be brought to a priest" (Lev. xiii. 9), to be pronounced unclean, and separated from the others; but in the new law he is brought to the priest to be purified. Our high priest is Christ our Lord, according to the Psalmist, " Thou art a priest forever according to the order of Melchisedech." (Ps. cix. 4.) How ardently therefore ought you to desire to be introduced in the Eucharist, to this priest who will not employ water as Eliseus did, but with His own precious blood, " will cleanse our conscience from dead works." (Heb. ix. 14.)

III. In order that you may be perfectly purified, you must imitate the lepers in the gospel. 1. You must go forth to meet Christ. 2. You must stand afar off, that, is, you must humbly acknowledge your own unworthiness. 3. You must lift up your voice, by fervent and persevering prayer. 4. You must pray for mercy as they did; " Jesus Master, have mercy on us." Lastly, you must follow the injunctions, and counsels of your spiritual guides and physicians, " and do whatsoever the priests of the Levitical race, shall teach thee." (Deut. xxiv. 8.)

MONDAY.

The Transfiguration.— I.

I. Christ vouchsafed to manifest His glory to His Apostles in His transfiguration, in order to confirm them in the faith; to encourage them to carry their cross, to which He had lately exhorted them, and to give them beforehand a taste and glimpse of heavenly joys, which are prepared for the virtuous. He led them to the top of a high mountain, in a sequestered place, to teach us, that we must retire from the cares of the world and ascend the mountain of perfection, if we wish to contemplate the face and glory of God.

II. Christ would have but few witnesses of His glory, viz., only three of his disciples, but all kinds of persons were witnesses of His ignominies and His sufferings. Therefore, on the cross He said by the mouth of His prophet, "O all ye, who pass by the way, attend and see." (Lam. i. 12.) By these three disciples are prefigured the three virtues that accompany contemplation and prayer, and concur to the soul's transfiguration; in Peter faith, in James hope, and in John charity. Examine what progress you make in these necessary virtues.

III. "And whilst He prayed, the appearance of His countenance was altered." (Luke ix. 29.) Our Lord was transfigured whilst He was praying, in order to teach us, that prayer transfigures and beautifies the soul of man, so as sometimes to have a visible effect on the body. Thus the "face of Moses was horned from the conversation of the Lord." (Exod. xxxiv. 29.) Beseech our Lord to alter and change you into another man, that is, to make you holy, in order that having divested yourself of all bad habits, you may become conformable to His divine image and likeness. Frequently entertain yourself in prayer, and "Come ye to the Lord, and be enlightened, and your faces shall not be confounded." (Ps. xxxiii. 6.)

TUESDAY.

The Transfiguration.— II.

I. "His face did shine as the sun, and His garments became white as snow." (Matt. xvii. 2.) The Evangelist has no other more exalted terms of natural comparison, but it is certain, that these terms were far inferior to the brightness of His face, and the whiteness of His garments. Congratulate your Lord, and His sacred humanity for this array of glory, which was always indeed, His due, but of which, He divested Himself for your salvation. Rejoice that your beloved is "white, and ruddy, chosen out of thousands." (Cant. v. 11.)

II. There appeared with Him, "Moses and Elias," two chief lights of ancient law, to show mankind, that both Moses and the prophets gave testimony of Christ. Conceive what was their joy, at beholding their Redeemer, the long-wished for of all nations, and the desire of the eternal hills, whose coming, they themselves had so often foretold. Recollect, that they, like Christ, had observed a fast of forty days, and were therefore made companions with Him in glory.

III. "They spoke of His decease, which He was to accomplish in Jerusalem." (Luke ix. 31.) Christ in the height of His glory conversed on His ignominious and bitter passion. This fact teaches you, what importance He attached to His sufferings, and with what affection He meditated on them. His example was closely followed by His Apostle, who wrote, "God forbid, that I should glory, but in the cross of our Lord Jesus Christ." (Gal. vi. 14.) In the zenith of prosperity, never suffer your mind to be so elated, as to exclude the thoughts of dying.

WEDNESDAY.

The Transfiguration. — III.

I. The Apostles were overjoyed at so glorious a scene. "Lord," immediately exclaimed St. Peter, "it is good for us to be here." (Matt. xvii.. 4.) He wished to fix his dwelling place on that mount, and to make three tents, one for Christ, and another for each of his companions. Conceive what heaven must be, if only one drop of heavenly joy could so far inebriate the minds of the Apostles, as to make them wish to remain there forever, forgetful of everything else in the world. What an ocean of joy must heaven be! "They shall be inebriated with the plenty of Thy house, and Thou shalt make them drink of the torrent of Thy pleasure." (Ps. xxxv. 9.)

II. The voice of the Divinity was immediately heard; "This is My beloved Son, in whom I am well pleased, hear ye Him." (Matt. xvii. 5.) Ponder each word of this emphatic sentence, and reflect how Christ is the only begotten Son of the eternal Father, con-substantial and co-eternal with Him, and equally immense and omnipotent, as He is. Examine whether you be accustomed to hear Him, when He excites you to higher perfection, to a contempt of the world and to self-abnegation. Say at least from this time, with young Samuel, "Speak, Lord, for Thy servant heareth." (1 Kings iii. 10.)

III. When the vision had ceased, our Lord forbade His disciples to divulge it to any one. "Tell the vision to no man," He said, "till the Son of man be risen from the dead." (Matt. xvii. 5.) By this command He wishes to inculcate the necessity of humility, and to teach us that extraordinary favors of God ought to be kept secret and not divulged, unless some great necessity or spiritual good requires it, and even then, that we ought to acknowledge them to be the gratuitous gifts of heaven, and not merited by ourselves.

THURSDAY.

Petition of the Sons of Zebedee.— I.

I. "Then came to Him the mother of the sons of Zebedee." (Matt. xx. 20.) The mother presents herself to offer a petition for her sons, to obtain an honor to which they aspired, and they made use of her intercession as a cloak to their ambitious views. Thus mankind often attempt to gain some object of inclination or passion under false pretext, and often make use of the interposition of others to accomplish their own designs. Observe how this mother comes in an humble and suppliant manner and presents her petition in the act of adoring Christ. "Ambition," says St. Ambrose, "is first servile, in order that it may afterward domineer; it stoops to mean offices, in order that it may be afterward served with honor."

II. The petition of this misguided mother was: "Say that these, my two sons, may sit, the one on Thy right hand and the other on Thy left, in Thy kingdom." It is unfortunately natural for every one to be ambitious for the first place. This principle hurled the angels from heaven. " I will ascend into heaven," said the apostate Lucifer, " I will exalt my throne above the stars of God." (Is. xiv. 13.) The same ambition lost Paradise for our first parents. "You shall be as gods" (Gen. iii. 5), said the tempter to Eve. This same passion attacks the Apostles. Examine if it have any influence on your conduct How much safer is it to follow the example of Christ, and to be content with the lowest places!

III. Consider the answer of Christ, " You know not what you ask." Those who desire the vanities and the honors of this world certainly do not know what they ask. He continues, "Can you drink of the chalice that I shall drink" (Matt. xx. 22), that is, can you join me in my bitter passion? Christ insinuates by this question that our future glory will be proportionate to our sufferings in this life. Our seats in heaven will approach to that of Christ in the same proportion as our sufferings approach to His afflictions. Encourage yourself to drink deep of this chalice of sufferings, for, "as you are partakers of the sufferings, so shall you be also of the consolations." (2 Cor. i. 7.)

FRIDAY.

Petition of the Sons of Zebedee.— II.

I. These two Apostles seemed ready to drink the chalice which was proposed to them. "They say to Him, we can." (Matt. xx. 22.) This spirit of alacrity may proceed from different motives; it may proceed first from ambition, which prompts a man to refuse no labor that may gain an honorable object. It may be, secondly, the consequence of a rash fervor, which does not know the difficulties that it undertakes to surmount. It may be in the third place the effect of Divine grace, according to the declaration of St. Paul, " I can do all things in Him who strengthens me." (Phil. iv\ 13.) Be ashamed of your negligence in laboring for the kingdom of heaven, because you will not exert yourself as much to obtain that happiness and glory as worldly men do to gain some empty object of ambition or folly. You often say, " I cannot do it," when nothing is wanting but resolution and good will.

II. Christ, observing this readiness in them, remarked: " Of My chalice, indeed, you shall drink, but to sit on My right or left hand is not mine to give you, but to them for whom it is prepared by My Father." He did not dissuade them from using their endeavors to merit the highest seats of glory, but He gave them to understand that those seats were not distributed from motives of favor or temporal relationship. The glory of heaven, which each one enjoys, is proportionate to his merits, for "God is no respecter of persons" (Acts x. 35), and " He will render to every man according to his works." (Matt. xvi. 27.)

III. A difference exists between worldly precedence and that which is peculiar to the school of Christ. " The princes of the Gentiles," He says, "lord it over them; it shall not be so among you, but whosoever will be the greater among you, let him be your minister." He confirms this by His own example, fof He continues: "Even as the Son of man came not to be ministered unto, but to minister." (Matt. xx. 25, 28.) Let it therefore be your ambition to seek the lowest places on all occasions if you desire to be a disciple of Jesus Christ.

SATURDAY.

Who is Greatest in Heaven?

I. "At that hour the disciples came to Jesus saying, who thinkest Thou is the greatest in the kingdom of heaven?" (Matt, xviii. i.) A little before this there had been a contention among them, "which of them should be the greatest" (Mark ix. 34), and now each of them wishes to be the greatest in the kingdom of heaven. Thus ambition insinuates itself even into spiritual things and persons, and hence, they ask the question, who is to be the greatest in the kingdom of heaven. Perhaps some may erroneously think that the rich and powerful in this world ought to obtain that honor. But Jesus Christ will undeceive them.

II. "Jesus calling unto Him a little child, set him in the midst of them, and said, Amen, I say to you, unless ye become as little children you shall not enter into the kingdom of heaven; whosoever, therefore, shall humble himself, as this little child, he is the greatest in the kingdom of heaven." (Matt, xviii. 3.) Consider what is to be inferred from becoming as a little child. "Brethren," writes St. Paul, "do not become children in sense, but in malice be children, and in sense be perfect." (1. Cor. xiv. 20.) A child prefers himself to no one, arrogates nothing to himself, is affectionate to all, loves his parents and suffers himself to be governed by them. Act therefore in this manner if you desire to enter into the kingdom of heaven. " Narrow is the gate, and strait is the way, which leadeth to life." (Matt. vii. 14.) Humble yourself, therefore, and become little in your own eyes, and you will be able to enter.

III. How grievous the offence they commit, who scandalize the little ones of Christ! " It were better," says Christ, " that a millstone were hanging about his neck, and that he were drowned in the depth of the sea." (Matt, xviii. 6.) Beware, therefore, of inducing any one to sin by your example, for the offended majesty of God "will require his blood at thy hand." (Ezech. iii. 18.)

FOURTEENTH SUNDAY AFTER PENTECOST.

Christ your Lord.

"Thou shalt fear the Lord thy God, and serve Him only." (Deut. vi. 13.)

I. " No man can serve two masters." (Matt. vi. 24.) God is our only true and lawful Lord; " I am the Lord," He says by Isaias, " and there is no other." (xlv. 18.) " All souls are Mine: as the soul of the father, so also, the soul of the son is Mine." (Ezech. xviii. 4.) No master has so perfect a right to his servant as God has to you. You belong to Him under the titles of creation, preservation, and redemption; you belong to Him too by voluntary subjection in baptism. Rejoice that your Lord and Master is so exalted and so powerful, for as St. Ambrose remarks, " It is an honor to be a servant to an exalted

II. Dominion over a thing infers the right of disposing of that thing, as the proprietor thinks proper. Reflect how often you have violated this right, that God possesses over you, by not permitting Him to dispose of you as He pleases. Worse than this, you have frequently stood in open rebellion to Him, by your sins. Oh how often have you embraced the interests of the Devil, His capital and sworn enemy! "Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee." (Deut. xxxii. 18.) Ponder this expression of God and be confounded.

III. Your Lord and Sovereign will visit you to-day, in the Holy Eucharist, to take a fuller and more perfect possession of you; for although He does not stand in need of you, He wishes you to belong entirely to Him. " The Lord thy God, thou shalt adore, and Him only shalt thou serve." (Matt. iv. 10.) Renounce, therefore, every connection and league with the devil, the world, and the flesh. Present your heart to Him again, ask His pardon for your former disloyalty, and permit Him to dispose of you as He pleases in everything. In fine let it be your future care to please Him alone, in your every thought, word, and deed, for "no man can serve two masters."