# Meditations For Every Day In The Year/Historical Narratives

HISTORICAL NARRATIONS AND PARABLES OF THE REDEEMER.
MONDAY
The Rich Glutton and Lazarus. — I.
I. " There was a certain rich man, who was clothed in purple and fine linen, and feasted sumptuously every day." (Luke xvi. 19.) Observe the vices which follow in the train of riches, pride in dress, riot in feasting, and contempt of the poor. Divest yourself then of every desire of riches; " for they who would become rich fall into temptation and into the snare of the Devil." (1 Tim. vi. 9.)
II. "The rich man died, and was buried in hell." ​How wretched a termination of a life so agreeable! Such, however, is the general case of those whose riches are only employed in procuring pleasures. " They spend their days in wealth, and in a moment they go down to hell." (Job xxi. 13.) Ponder the torments of this once rich man; instead of purple and silk, he is invested with flames; instead of delicious fare, he is tormented with intolerable thirst; he who contemned the poor man is now, in his turn, contemned by him; he who denied the crumbs of his table, is now refused a drop of water. Thus God's punishments are proportionate to our offences. "The mighty," says the Wise Man, "shall be mightily tormented." (Wis. vi. 7.)
III. Consider the just judgments of God. The rich man is not heard in his torments, because he refused to be merciful to the poor during the short day of his prosperity. Therefore, when he begged for a drop of cold water, he was answered: " Remember that thou didst receive good things in thy lifetime." As if it were unlawful to receive good things here and there too. And so it is, "for they who will live piously in Christ Jesus, shall suffer persecution." (2 Tim. iii. 12.) Do not therefore be too fond of prosperity in this life, lest you lose eternal happiness in the next. " For through many tribulations, we must enter into the kingdom of God." (Acts xiv. 21.)
TUESDAY.
The Rich Glutton and Lazarus— II.
I. " And there was a certain beggar, by name Lazarus." Christ condescended to mention the beggar's ​name, and make it known to the end of the world; but the name of the rich man He passed over in silence. "Our Lord," says St. Gregory, "acknowledges and approves of the humble, but He does not know the proud." Learn, hence, to esteem uprightness more than worldly riches or splendor. " The memory of the just," says the Wise Man, " is with praises, but the memory of the wicked shall rot." (Prov. x. 7.)
II. The patience of this saintly poor man was very great. He was covered with sores, and he endured their pain without murmuring. He was extremely poor, "desiring to be filled with the crumbs that fell from the rich man's table." He was contemned and, despised, "and no one did give him these crumbs." He was so miserable that he suffered the dogs "to lick his sores," or was perhaps too weak to drive them away. Who would prefer so miserable an object as this to the rich man, "who is clad in purple and feasts sumptuously every day?" Our Lord and Master, however, did so.
III. Lazarus died happily, for he was immediately " carried by the angels into Abraham's bosom." Thus the tribulations of the just are short, but their reward is eternal. What joys, riches, and honors did not pain, poverty, and contempt procure for this beggar! " Let my soul die the death of the just, and my last end be like to them." (Num. xxiii. 10.) Ponder how different were the situations of the rich man and Lazarus after death; this difference was certainly greater then than during their lives. The rich man was happy for a moment, but everlasting misery followed; Lazarus was wretched for a short time, but his wretchedness was followed by everlasting glory. Choose that which you would wish to be your portion; the choice is in your power now; it will not be so, long.
WEDNESDAY
The Prodigal Son.— I.
I. " A certain man had two sons, and the younger of them said to his father, give me the portion of substance that falleth to me." (Luke xv. 11.) God has two sons, the just and the wicked; the just are the elder, for "God made man right" (Eccles. vii. 30) in the beginning. The just always remain in God's house, and never wish to leave it, but the wicked estrange themselves from God, abuse the gifts both of nature and grace, and live riotously and perversely. Whoever leaves God, travels into a foreign land; he leaves "the way, the truth, and the life," and becomes a sinner. Of these David says, "Salvation is far from sinners." (Ps. cxviii. 155.)
II. As soon as this young prodigal had left his father's house he fell into misfortunes. " He began to be in want." Thus sinners who estrange themselves from the sacraments, from exhortation, and the company of the virtuous, soon begin to be in want of spiritual subsistence. " He joined himself to one of the citizens of that country," as a servant. Every sinner is a slave to the Devil; and as the citizen employed the prodigal youth in feeding swine, so the Devil employs his followers in gratifying their own sensual appetites, which brutalize human nature. The prodigal attempted to satisfy his hunger, by feeding on the husks of swine, but he did not succeed: neither can the sinner succeed in filling the capacity of his immortal soul by earthly gratifications.
III. " And returning to himself." When pressed by famine, he begins to recollect himself. "Vexation alone," says the Prophet to sinners, " shall make you un​derstand." (Is. xxviii. 19.) Misfortune and distress make sinners feel how foolishly they have acted in leaving eternal things for such as quickly pass away. " How many hired servants in my father's house have plenty of bread, and I here perish with hunger!" Hence, he is moved to repentance; " I will arise," he says, " and will go to my father." How often have you followed this young prodigal in wandering from God! Follow his example in returning to your father.
THURSDAY.
The Prodigal Son.— II.
I. " And when he was yet a great way off, his father saw him, and was moved with compassion." (Luke xv. 20.) Thus Almighty God looks on sinners with eyes of mercy, whilst they are yet at a great distance from Him. He invites them by His exciting grace: " Return," he says, " O ye revolted children, — and I will bring you into Sion." (Jer. iii. 14.) This good father meets his revolted son on his return, and falling on his neck embraces him. " He put a ring on his hand and shoes on his feet." Thus God acts with returning sinners. "He enables their hands to do good works, and prevents their feet from being defiled by the ways of the world." O God, how is it possible that you should love man, who is formed of clay, in such a manner! He has a thousand times preferred the torments of hell to your service.
II. The elder brother, hearing of his father's joy and festivity, murmured through a spirit of envy. Ponder how easy it is, even among virtuous persons, to be ​touched with a spirit of envy, when another is commended or preferred to them. Learn, hence, to be particularly on your guard against this bad spirit. You ought rather to wish with Moses, that all might praise and honor God in the most exalted manner. " O that all the people might prophesy, and the Lord would give them His spirit." (Num. xi. 29.)
III. The father answers mildly and endeavors to reclaim him from his error. "Son," he says, "thou art always with me, and all I have is thine." O what a happiness it is for the just to have God always with them! How rich must he be, who has every thing in common with God! Learn to rejoice, when your brother is brought back to Christ, and endeavor yourself to bring as many as you can to Him.
FRIDAY
The Man that Fell among Thieves.— I.
I. " A certain man went down from Jerusalem to Jericho, and fell among robbers." (Luke x. 30.) In this parable the fall of mankind in Adam is represented. Man in his first creation was ordained to take the course of this life from Jericho; that is, from this sublunary world (for Jericho means the Moon) to the heavenly Jerusalem. He, however, has turned his affections from Jerusalem to Jericho, and fallen among thieves; that is, his spiritual enemies, who have robbed him of original justice; "and having wounded him, went away, leaving him half dead."
II. The Angelical Doctor enumerates four wounds, which human nature received in the fall of Adam. The ​first is ignorance, which pervades the understanding and disturbs the order which it originally had in relation to truth. The second wound is perverseness, by which the will is disorganized in its pursuit of good. The third is infirmity, by which the energies of the soul are weakened in overcoming difficulties. The fourth wound is passion, by which the wishing power of the soul is disordered in the pursuit of happiness and pleasure. Observe how you are injured in the faculties of your soul, and have recourse to the pious Samaritan for a remedy. Say with the Prophet, " Heal me, O Lord, and I shall be healed, save me, and I shall be saved." (Jer. xvii. 14.)
III. Neither the priests, nor the Levites of the ancient law, could afford any assistance to " this man, who was wounded." The good Samaritan alone, Christ Himself under the appearance of a sinner, " went up to him," by his Incarnation, " bound up his wounds," and from the precious vessels of His sacraments poured into his wounds " oil and wine." When Christ left this world and went to His Father, He recommended this man to the care of His successors, promising to reward them " at His return " to the earth, for the care and diligence which they might display towards him. What return will you make to the pious Samaritan for His affectionate conduct and solicitude for you?
SATURDAY.
The Man that Fell among Thieves.— II.
I. Contemplate in this parable your own fall and that of every other sinner. Those who go from Jerusalem to Jericho, that is, who turn their thoughts and affections ​from heavenly things to those of this world, do certainly fall among thieves. Ponder how like this world is to Jericho; that is, to the moon. Nothing on earth is certain or constant, but always varying and decaying. How dangerous it is to travel in a road, in which we know that thieves are lurking. Such is our journey through life, " because your adversary, the Devil, as a roaring lion, goeth about, seeking whom to devour." (i Pet. v. 8.)
II. Consider how the Devil treats those who surrender themselves to him, for he can injure no one who does not consent to be injured. He robs them of the ornaments of grace, he inflicts on them the desperate wounds of vicious habits, and leaves them half dead. When the soul of man is dead by sin, he cannot be said to be more than half alive, though he may enjoy perfect corporal health. Examine if you be in this state, and grieve that you have fallen into it so often. Take care that you never fall again into the hands of so cruel a tyrant.
III. Consider the great mercy of our Saviour, who approaches the sinner by His holy inspirations, particularly in the sacrament of the Eucharist, in order to bind up his wounds and cure the infirmities of his soul. " The Lord shall bind up the wound of His people, and shall heal the stroke of their wound." (Is. xxx. 26.) Who would not place confidence in such a physician? He pours wine and oil into the wound, to teach us how we ought to cure our neighbors, when they are wounded by sin. We must temper severity with mildness, so that in our corrections " there may be love without remissness, and vigor without harshness."
TWENTY-FIRST SUNDAY AFTER PENTECOST.
Christ a Patient Creditor.
"And forgive us our debts, as we forgive our debtors." (Matt. 6. 12.)
I. Imagine yourself to be that servant, who in this day's gospel is said to have owed his master " ten thousand talents." (Matt, xviii. 24.) The debt, which a sinner owes to God for one mortal sin, is in a certain manner infinite. He is unable to pay this debt, and to make satisfaction for his sins, although he, and every thing which belongs to him, were sold, and himself reduced to perpetual slavery. What then would become of you, were your Lord to call you to an account this very day? You are charged with a great debt, and are, unable to to pay it.
II. God's goodness prompts Him to be willing to forgive even more than man can owe. He is " rich in mercy" (Ephes. ii. 4), " patient, and plenteous in mercy." (Ps. cxliv. 8.) "Come and accuse Me, saith the Lord; if your sins be as scarlet, they shall be made as white as snow." (Joel, ii. 13, and Is. i. 18.) He will visit you today in the Eucharist, which He wishes to make a sanctuary or place of refuge for all His debtors, who cannot pay their debts. Hence David says, " The Lord is become a refuge for the poor." (Ps. ix. 10.) O how ought you to wish for the coming of your great and good creditor!
III. From this parable we learn what preparations are necessary for His coming — " I forgave thee all the debt, because thou besoughtest Me." Therefore, He is to be ​entreated by earnest prayer. You must approach Him with the most profound humility; for " the servant falling down, besought Him." You are to make a firm resolution of amendment. " Have patience with Me, and I will repay thee all." You must forgive your brother, if you have any uncharitable feeling against him — " Should not thou, then, have had compassion also on thy fellow servant, even as I had compassion on thee? Forgive, and you shall be forgiven." (Luke vi. 37.)
MONDAY
The Laborers in the Vineyard.— I.
I. " The kingdom of heaven is like to a master of a family who went out early in the morning to hire laborers." (Matt. xx. 1.) This "master of a family" is God Himself, who, although He be the Lord of the kingdoms of heaven and earth, nevertheless provides in such a manner for the smallest wants of each individual, that it might seem that He is master only of a small family. His vineyard is the Church, the vines are all the faithful, the workmen are His pastors, and the faithful themselves; for every one must take care of his own soul. What a happiness it is to labor in such a vineyard, under such a master, and in cultivating such precious vines! Let this reflection induce you to labor seriously in performing your task in this vineyard.
II. Consider the solicitude of the master of the family. " He went out early in the morning to hire laborers." From the very commencement of the world, in every age, God calls these workmen. He calls every one to Himself, from the first use of their reason. Although ​many, nay, even the greatest part of mankind, resist His early call, He still continues to call in every stage of life afterwards, even to their last moment. Some He entices to His service by the hopes of reward, saying, " I will give you what is just." He rebukes others for their slothfulness: "Why stand you here all the day idle?" Examine if you have not been hitherto very idle in the service of God.
III. A part of this great vineyard consists of those whom God has placed under your charge, but particularly your own soul. Examine the present state of this part of the vineyard. See if it be not in the condition described by the author of Proverbs: " Behold it was all filled with nettles, and thorns had covered the face thereof, and the stone wall was broken down." (Prov. xxiv. 31.) Remember that you are sent into a vineyard, and not into a garden of pleasure; to labor, not to enjoy yourself and live at your ease. Encourage yourself to labor hard in this vineyard, for your reward will be very great. "The soul of them that work shall be made fat." (Prov. xiii. 4.)
TUESDAY
The Laborers in the Vineyard.— II.
I. " When evening was come, the Lord of the vineyard said to His steward: Call the laborers and pay them their hire, beginning from the last even to the first." (Matt. xx. 8.) This steward is Christ our Lord, to whom the Father " hath given authority to execute judgment." (John v. 27.) The evening of our life is death, for the whole of our life is but one day. "A thousand years," says holy David, addressing his Lord, " in Thy sight are ​as yesterday, which is past." (Ps. lxxxix. 4.) After death every man receives his hire or wages. In the distribution of rewards, not so much regard is paid to the time employed as to fervor in working. Hence, those who come into the vineyard at the last hour, by conversion, receive as much as the first, because they are generally accustomed to labor with greater fervor and humility, and deem themselves undeserving of any reward, whilst on the contrary the others are often too confident and presumptuous.
II. Those who had been longest in the vineyard, " murmured against the master of the house, saying, these last have worked but one hour, and thou hast made them equal to us that have borne the burden of the day and heats." There can of course be no murmuring in heaven, but the reward "of those who come last" will be so great that, if their state could permit, it would breed envy in those who came first. This kind of envy is unfortunately very common in this world. Examine yourself on the subject; see if your eye be not in some respect evil, because your brother is more favored than you are. Remember the expression of St. Paul, " Charity envieth not." (1 Cor. xiii. 4.)
III. The parable closes in these remarkable words "So shall the last be first, and the first last; for many are called, but few chosen." Those that were last employed in the vineyard receive the reward in consequence of their fervor. "God," says St. Gregory, "does not consider so much what is done as the affection with which it is done. Perhaps you may count many years in which you have been employed in the service of God, and not one in which you have served Him with fervor. Let it be said of you, "In a short space he fulfilled a long time." (Wis. iv. 13.)
WEDNESDAY.
The Invitation to the Marriage Feast. — I.
I. "The kingdom of heaven is like to a man being a king, who made a marriage for his son." (Matt. xxii. 2.) This king is our Heavenly Father, who has instituted a marriage between His only-begotton Son and human nature. The Son has espoused the Church in faith and charity, according to the expression of the Prophet, "I will espouse thee to Me in faith, and thou shalt know that I am the Lord." (Osee. ii. 20.) This same Lord espouses the souls of all the faithful, not those of the noble and the great only, but those of every one who will not reject Him. Acknowledge, O my soul, your exalted dignity, and behave yourself in a manner worthy of your spouse.
II. Under various pretences, many who are called refuse to be present at the marriage feast, the various courses of which are the seven sacraments. Earthly cares prevent some: " I have bought a farm, and I must needs go out and see it." Others say, "I have bought five yoke of oxen, and I go to try them." Others are too much attached to sensual pleasures to accept of the invitation: " I have married a wife, and therefore I cannot come." Others, in fine, " laid hands on his servants" (who were sent to invite them) " and, having treated them contumelioujly, put them to death." (Matt. xxii. 6.) In these wicked and obstinate wretches are depicted those who contumeliously refuse to listen to the Apostles and their successors, and who, not content with this take away their physical or moral lives by death or calumny.
III. Consider the madness and obstinacy of those men ​who reject the banquet of this Heavenly King and adhere to vile and transitory pursuits, particularly when they reflect that, by acting otherwise, they may pass from the Church militant on earth to the triumphant Church in heaven. Take care that you yourself be not entangled in the snares of this world, lest you be shut out from the heavenly banquet. " Blessed is he that shall eat bread in the kingdom of God." (Luke xiv. 15.) Aspire with all your soul to the enjoyment of this happiness.
THURSDAY.
The Invitation to the Marriage Feast.— II.
I. " Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind, and the lame." (Luke xiv. 21.) The mercy of God is not diminished by the wretchedness or ingratitude of mankind. He provides other guests to take the places of those who were invited. Instead of the rich and voluptuous, who excuse themselves, He calls the poor and the feeble, that is, those who are free from earthly cares and impediments. He even compels them to enter, making use of afflictions and tribulations as so many scourges, by which He drives them into His banquet. Admire the mercies and goodness of God, and beg of Him with the Church, "to bend your rebellious will towards Himself."
II. " And the king went to see the guests, and he saw there a man who had not on a wedding garment." (Matt. xxii. 11.) This wedding garment is charity or the grace of God, without which no one must presume to approach the holy sacraments. Reflect how God ​offers the garment of charity to every one. " He will have all men to be saved, and to come to the knowledge of the truth." (1 Tim. ii. 4.) And men out of sloth often refuse. But on your part earnestly beg this grace of God, and do not presume to approach the sacraments without it.
III. Consider the indignation of the king against the man who presumed to be present at the marriage feast without the wedding garment. " Having bound his hands and feet," he thus commands his servants: " Cast him into exterior darkness." The punishment of the sinner is manifold. He is perpetually imprisoned in hell, he dwells in horrid darkness, since he is deprived of the sight of God; he is obstinate in evil, his hands are tied, so that he cannot perform a meritorious action, his feet are bound, so that he cannot escape from the place of his confinement. Beseech your Lord to deliver you from all these evils.
FRIDAY.
The Ten Virgins.— I.
I. "Then shall the kingdom of heaven be like to ten virgins." (Matt. xxv. 1.) In the Church militant there are both good and bad, wise and foolish, all expecting the coming of Christ the spouse of the Church, in order to celebrate His nuptials in heaven. Those that keep their faith without charity, which is the life of faith, are like the foolish virgins who had no oil in their lamps, What can be more unwise than to expect the coming of a judge who sees all things, and not to prepare against His coming? Examine whether you be guilty of this folly.
​II. " And while the bridegroom tarried, they all slumbered and slept." The time during which the bridegroom tarried represents life, during which even the good sometimes slumber through venial carelessness. The wicked fall into a profound sleep, that is, into a total forgetfulness of God, and a complete spiritual lethargy. Take care not to slumber during the short space of life, lest you fall into a profound sleep. Listen to the words of the Apostle, who wishes to rouse Christians to a sense of their important duty. " Rise, thou that sleepest, and Christ will enlighten thee." (Eph. v. 14.)
III. " And at midnight there was a cry made: Behold the bridegroom cometh; go ye forth to meet him!" (Matt. xxv. 6.) Your judge will come on a sudden, when you least expect him. Learn, therefore, to be always prepared for death. "The day of the Lord shall so come as a thief in the night." (1 Thes. v. 2 ) If your temporal life were in danger, and you had reason to be afraid of thieves, you would not sleep; how, then, can you sleep when your eternal salvation is in danger? Often let the words sound in your ears, "Behold the bridegroom cometh," lest he come when you are not prepared to meet him. " Watch ye, therefore," says Christ, " because you know not the day nor the hour."
SATURDAY.
The Ten Virgins —II.
I. "Then all those virgins arose and trimmed their lamps." (Matt. xxv. 7.) At the approach of death every one is generally alarmed and perplexed, but those who have not lived well, find no oil of charity in the lamp that ​must light them to the other world, and they have no time to buy it with works of penance. " They shall return at evening," says royal David, "and they shall suffer hunger like dogs." (Ps. lviii. 7.) Then sinners will be denied that spiritual food which they neglected to receive during their lives. "Therefore, whilst we have time let us do good." (Gal. vi. 10.)
II. "Now, while they went to buy, the bridegroom came, and they who were ready went in with him to the marriage; and the door was shut." (Matt. xxv. 10.) Ponder how important it is to be ready at the hour on which eternity depends. The wise virgins entered with joy and mutual congratulation; " everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away. (Is. xxxv. 10.) The brightness of their lamp will be a hundred times increased from the light of the bridegroom's countenance. The flame of their sincere charity will blaze with inextinguishable lustre during the whole long day of eternity. Who would not wish to spend that day in such company!
III. "But at last came also the other virgins, saying, Lord, Lord, open to us." They asked to be admitted by words, but their deeds did not entitle them to admittance. " For not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven." (Matt, vii. 21.) Prepare, therefore, by works, and not by words only, for the coming of the bridegroom. Ponder the terrors comprehended in those words, " I know you not; and take care that they be not addressed to you.
TWENTY-SECOND SUNDAY AFTER PENTECOST.
Christ the Teacher of Truth.
" Direct me in Thy truth and teach me." (Ps. xxiv. 5.)
I. Consider what is read in the gospel of to-day; " Master, we know that Thou art a true speaker, and teachest the way of God in truth." (Matt. xxii. 16.) We are all surrounded with darkness in this life, and we stand in need of a sure preceptor, who may teach us the way of God in truth. The wise men of this world all err. "Thy prophets have seen false and foolish things for thee." (Lam. ii. 14.) Men deceive and are deceived, and consequently no man can safely rely on them. Christ alone is of Himself infallibly true, and hence He says, " I am the way, and the truth, and the life." (John xiv. 6.) Hence, too, the Apostle says, " God is true, and every man a liar." (Rom. iii. 4.)
II. Consider what was said to Saul, when he had wandered out of his way: " Behold, there is a man of God in this city, a famous man, all that he saith cometh certainly to pass. Now, therefore, let us go thither, perhaps he may tell us of our way, for which we are come." (1 Kings, ix. 6.) Apply this to the holy Eucharist, which truly contains the man of God. God Himself is truly the man who will tell you of the way, for which you came into this world. Approach Him, therefore, with great confidence; for " whatever He speaketh doth certainly come to pass."
III. In order to prepare yourself properly, you must imitate Saul and bring some present for this man of ​God. " Behold," he says, " we will go, but what shall we carry to the man of God?" He was at that time poor, but he gave all that he had, "the fourth part of a side of silver." You also are poor, but you have a soul stamped with the image of God, "the light of Thy countenance, O Lord, is signed upon us." (Ps. iv. 7.) Give, therefore, this soul of yours to Him, " whose image and superscription it bears;" but let it be purified from the filth of sin, and " made conformable to the image of His Son" (Rom. viii. 29), to whose likeness it is made, and then " He will teach you all truth." (John xvi. 13.)
MONDAY.
The Talents.— I.
I. "A man going into a far country called his servants and delivered to them his goods." (Matt. xxv. 14.) God is the universal Lord of all things, and He distributes His goods among mankind; for whatever qualities of body or mind we possess, whatever we have, internal or external, natural or supernatural, all comes from God. O man, " what hast thou, that thou hast not received!" (1 Cor. iv. 7.) God distributes His talents or gifts, whether natural or supernatural, unequally; He gives more to one and less to another, but to all He addresses the words, " Trade till I come" (Luke xix. 13), in order that they may take advantage of what they receive. Examine how many talents you have received, in order that you may be the better able to give an account of them.
II. " He that had received the five talents went his ​way, and traded with the same and gained other five." (Matt. xxv. 16.) "And in like manner, he that had received the two, gained other two." The industry of both was equal, though their talents were unequal, and therefore, in the same proportion, their rewards were equal. " God does not consider the greatness of the gain," says St. Jerome, " but good will and exertion." Although, therefore, you may imagine that you have received few talents in comparison to others, you may notwithstanding be equal to them in reward, if you equal them in the improvement of your stock.
III. The motive of reward ought to induce us to labor with great diligence and assiduity: "Because thou hast been faithful over a few things, I will place thee over many things; enter thou into the joy of thy Lord." And what is this joy? That which " the eye hath not seen, nor ear heard." (1 Cor. ii. 9.) A joy without limit or measure, never to end or be abated.' Be therefore faithful over the little which God has intrusted to your care and conduct; employ everything which He has given you, to His glory, and thus you will deserve to be "placed over many things," and "to enter into the joy of the Lord."
TUESDAY.
The Talents— II.
I. " But he that had received the one "talent" going his way, digged in the earth and hid his lord's money." (Matt. xxv. 18.) Thus many imagine that they cannot appear equal to others in virtue, knowledge or skill, and, falling into despair, surrender themselves at discretion to ​the world, and become slothful and careless in the service of God. " The slothful hideth his hand under his armpit, and will not so much as bring it to his mouth.'1 (Prov. xix. 24.) Such, however, are called fools by the Divine Spirit: " The fool foldeth his hands together, saying, Better is a handful with rest than both hands full with labor." (Eccles. iv. 5.) Examine your conduct oh this subject.
II. Consider the excuse of the slothful servant: " Lord, I know that thou art a hard man, — and being afraid, I went and hid thy talent in the earth; behold, here thou hast that which is thine." (Matt. xxv. 24.) He tells a falsehood, in order to excuse himself; for our Lord is not hard but a mild and merciful master. It is the custom of all slothful Christians, " to make excuses in sins." (Ps. cxl. 4.) They fancy to themselves that hardships and dangers exist, where there are none. " There is a lion in the way, and a lioness in the roads." (Prov. xxvi. 13.) Such tepid souls often say, " I cannot," when nothing but the will is wanting. Beware of tepidity and sloth as your greatest enemies.
III. Consider the sentence pronounced against this idle servant: " Take ye away, therefore, the talent from him, and the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth." " He is not condemned," observes St. Augustine, "because he lost his talent, but because he kept it without making any profit of it." Use every exertion therefore to employ those talents well, which God has intrusted to you. You cannot want employment for them, whatever be your state or calling in life. Your own spiritual good, the glory of God, and the advantage of your neighbor ought to be always before your eyes.
WEDNESDAY.
The Vineyard Let Out to Husbandmen.— I.
I. " There was a certain master of a family, who planted a vineyard and made a hedge round about it." (Matt, xxi. 23, Mark xii.) God has planted a vineyard, which is His universal Church, and has bestowed great care on it. In the first place, He has "made a hedge round about it," by fencing it with excellent laws and precepts, by placing it under the protection of His angels, who defend it against the incursions of the Devil. Secondly, He has " dug in it a wine press," by instituting the sacraments, which derive their efficacy from Christ's precious blood, that continually flows for our sins. Thirdly, He has " built a tower;" that is, His Divine Providence is always employed in defending it from evil, and in providing it with every good thing which is necessary. How happy is it to be placed in such a vineyard under such a guardian!
II. Having thus arranged his vineyard, "the master of a family," " let it out to husbandmen;" that is, to all mankind, in order that each one might labor in it according to his state and calling. After he had done this, "he went into a strange country." God seems to be absent from us, and to leave us to ourselves, in order that we may act from the impulse of free will. Although He can have whatever good act He wishes from His creatures, whenever He wishes, yet He waits with patience. Who would not admire and love so much goodness and mercy!
III. Almighty God, to put these husbandmen in mind ​of their duty, sent them, from time to time, patriarchs, prophets and priests, but all in vain. He sent them, in the last place, His only Son, but they murdered Him. With reason then does He exclaim by the mouth of the Prophet: " What is there, that I ought to do more to My A vineyard, that I have not done to it?" (Is. v. 4.) With reason then is it said, " He will bring those evil men to an evil end." (Matt. xxi. 41.) Take care that the weight of this sentence do not fall on you and yield fruit corresponding to your tenure in the vineyard of our Lord.
THURSDAY
The Vineyard Let Out to Husbandmen.— II.
I. In regard to God, this vineyard is the soul of each individual, and yours in particular. This vineyard the Supreme Master of the family has furnished with a press and a tower, and He has surrounded it with a hedge: that is, He has done every thing which is requisite on His part to secure your soul's salvation, and to make it produce every fruit of virtue. You are, in the language of the Prophet, "a chosen vineyard." (Jen ii. 21.) And of you God may say, " What is there, that I ought to do more to My vineyard, that I have not done to it?" (Is. v. 4.)
II. God lets out this vineyard of your soul to yourself; for He himself is the absolute proprietor of it. " All souls," He says, "are mine" (Ez. xviii. 4), and " I am the Lord, and there is none else." (Is. xlv. 5.) He therefore wishes that you should cultivate your own soul like a good husbandman, and render it fruitful in His service; for " who planteth a vine and eateth not of the fruit ​thereof?" (i Cor. ix. 7.) Hence Almighty God expects fruit from you. He goes into a foreign country and seems to be absent from you, because He wishes you to exercise your own free will. But woe to that vine which does not produce fruit during His apparent absence!
III. God often sends to you His servants, viz., preachers, superiors, and others, to put you in mind of your duty. He sends also His only begotten Son by interior inspirations and the example of His life and passion. Take care, therefore, that you do not, like the wicked husbandmen in the gospel, contemn God's officers, or murder His Son again by sin, lest the kingdom of God be taken from you and given to another, " that shall render Him the fruit in due season." (Matt. xxi. 41.)
FRIDAY.
The Wicked Steward.
I. " There was a certain rich man who had a steward, and the same was accused unto him that he had wasted his goods." (Luke xvi. 1.) God is designated under this certain rich man; for " the earth is the Lord's, and the fulness thereof." (Ps. xxiii. 1.) You are the steward to whom God has intrusted many goods, both of soul and body, natural and supernatural. His object was that you might use these goods well; but, by your mismanagement and mis administration, you have deserved to be accused before your employer of having " wasted his goods." What a disgrace it is to misemploy the treasures of God, and to become a bankrupt to heaven!
II. The rich man said to his steward, " Give an account of thy stewardship." When God calls you from this world, you will be obliged to render a strict and ​severe account of your stewardship. After that moment you cannot imitate the unjust steward any longer, for of the period succeeding this moment it is said, " the night cometh when no man can work." (John ix. 4.) Do good, therefore, whilst you possess the time. Wise and prudent stewards frequently examine their accounts in order to correct any error and be always prepared to settle their accounts. Imitate them by a daily rigorous examination of conscience; for "if we would judge ourselves, we should not be judged." (1 Cor. xi. 31.)
III. This steward acted wisely for himself, though deceitfully in relation to his master, and Christ commends his prudence, though He condemned his fraudulent action. Would to God that we were as prudent in regard to our salvation! Lament that " the children of this world are wiser in their generation than the children of light." Exert yourself for the salvation of your own soul; for "there is a wise man who is wise to his own soul." (Ecclus. xxxvii. 25.)
SATURDAY.
Wise and Foolish Men.
I. Christ pronounces him to be a wise man who lays the foundation of his house on a firm rock (Matt, vii.); for it will firmly resist the storms, the floods, and the tempests. In our regard, this rock is Christ; the storms, the floods, and the tempests are the temptations by which we are assailed. He builds his house on a rock who grounds his life and actions on the example of Christ and motives drawn from eternity, and by that means overcomes all temptations. "God is in the midst thereof; it shall not be moved." (Ps. xlv. 6.)
​II. Christ pronounces him to be a foolish man who builds his house on sand, for what can be greater folly than to incur the expense of raising an edifice which the first storm may overthrow. By the sand are represented all earthly things, and he builds on sand who places all his thoughts and affections on the transitory things of this life. A man of this character is tossed to and fro by the winds of vanity, swallowed up by the floods of pleasure, and completely overthrown by the tempests of adversity. Hence, the Prophet compares the wicked to " the dust which the wind driveth from the face of the earth." (Ps. i. 4.)
III. All mankind scorn the name of "a foolish man," but there are few who do not act consistently with this character. Hence the wisest of men observes that " the number of fools is infinite" (Eccles. i. 15), because most men build upon sand. Examine if it be not your case; and remember that as both these houses were attacked by storms and tempests, so temptations equally attack the virtuous and the wicked; and if you ever yield to temptation, do not ascribe your fall to the temptation, but to the sandy foundation on which your spiritual edifice is built.
TWENTY-THIRD SUNDAY AFTER PENTECOST.
Christ the Salvation of Your Soul.
"Attend to my life, O Lord, the God of my salvation." (Ps. xxxvii.23.)
I. Christ is recorded in the gospel of to-day to have restored to life the daughter of a ruler of the synagogue, and to have cured a woman of the bloody flux. (Matt, ix. 18; Mark v. 22; Luke viii. 41.) Lastly, He bestowed ​perfect health on those who approaches Him, "for virtue went out from Him and healed all." (Luke vi. 19.) Hence royal David exclaims, " The Lord is my light and my salvation, whom shall I fear?" (Ps. xxvi. 1.) How securely is he protected, whose saviour and "defender is God Himself!
II. This same God will visit you to-day in the Eucharist. O, what a happiness is this! Examine your soul accurately, and discover what are your spiritual infirmities, and in what attacks against you your enemy oftenest succeeds. If you do not find that your soul is dead in the sight of God, by mortal sin, perhaps you may find, that it is dying by the lingering consumption of tepidity. Have, therefore, recourse to the Lord, your Saviour, in order that He may say to you, " I am thy salvation." (Ps. xxxvi. 3.)
III. To prepare yourself for Christ's visit, you must imitate the humility of the ruler, " who came and adored Him, " and of the woman who " came behind Him and touched the hem of His garment." (Matt. ix. 18, 20.) You must place great confidence in your visitor; for, in consequence of this virtue, Christ said to the woman, "Thy faith hath made thee whole." Consistently with this spirit of confidence, the Prophet says: "Thy life shall be saved for thee, because thou hast put thy trust in Me, saith the Lord." (Jer. xxxix. 18.)
MONDAY.
The Sower.
I. "A sower went out to sow his seed." (Luke viii, 5.) Ponder the infinite mercy of God; He does not stand in need of any fruit, which we can yield Him, and yet He ​condescends by various ways, by preachers, by good books, by holy inspirations, by superiors and directors, and by the influence of good example, to go forth and' sow in our hearts the seed of eternal salvation. Reflect how precious must be that seed whose fruit is everlasting life.
II. The earth on which this seed is sown is the heart of man; but there are three kinds of soil, in which this, seed produces no fruit: i. In the highway; that is, in at heart which is continually exposed to distracting thoughts. 2. In a stony soil; that is, in a hard heart, ira which there is no moisture of devotion. 3. In a field full of thorns and briers; that is, in a heart which is overrun with the cares, and pleasures, and desires of earthly riches. Examine your heart on these subjects, and see if it be in a fit condition to receive the seed of eternal life.
III. It is the property of the good soil, to " keep the seed and bring forth fruit in patience." (Luke viii. 15.) It is not sufficient to receive holy inspirations; you must endeavor to retain them; "for whosoever," writes St. Gregory, " is unable to retain his food is in a desperate situation." The field of your heart must be patient; that is, it must willingly bear the plough of affliction, and wait for the dews of Heaven and the showers of divine grace. " In your patience, you shall possess your souls." (Luke xxi. 19.)
TUESDAY.
The Cockle.
I. " The kingdom of heaven is likened to a man that sowed good seed in his field." (Matt. xiii. 24.) By ​Christ's own exposition, the sower in this parable is God; the field, the world; the good seed, the just; the cockle, the wicked; the enemy, the world; and the angels, the reapers. God, on His part, wishes all men to be virtuous, and, with this good intention, gives His good seed; tout whilst men are asleep, and careless in the affairs of salvation, the devil sows cockle among the good grain; — thus some men become wicked. The cockle grows up with the good grain, and sometimes is hardly distinguishable from it; during this life, the wicked are often scarcely known from the good. Examine whether you ibe wheat or cockle, and do not sleep or be careless in your salvation, for fear of receiving injury from your enemy.
II. The just even are sometimes indiscreet, when they wish the wicked to be destroyed at once. " Wilt Thou that we go and gather them up." God, however, acts in a different manner, " He makes the sun to rise upon the good and the bad." (Matt. v. 45.) He waits with patience for the conversion of the wicked, and therefore does not wish them immediately to be gathered up. Imitate God in this patient forbearance in regard to your brethren, whose conduct displeases or disedifies you.
III. How differently this world terminates in regard to the good and the wicked. " Gather up first the cockle, and bind it into bundles, to burn, but gather the wheat into My barn." Would you wish to be cockle or wheat? If you prefer to be wheat, suffer yourself to be purified by afflictions sent from God, and, by voluntary mortification, from all chaff, and separated from the cockle, for " nothing defiled can enter heaven." (Apoc. xxi. 27.)
WEDNESDAY.
The Mustard Seed.
I. " The kingdom of heaven is like to a grain of mustard seed." (Matt. xiii. 31.) A mustard seed is small and not remarkable either for its smell or outward appearance, but it contains within itself great natural heat, and manifests, it, particularly when it its bruised. Thus, Christ in outward appearance was " a worm and no man, the reproach of men and the outcast of the people." (Ps. xxi. 7.) Nevertheless He is possessed of all " the treasures of wisdom and knowledge." (Col. ii. 3.) When He was bruised and buffeted, and suspended on His cross, He expressed and manifested the most unparalleled charity for mankind. Do you on your part suffer yourself to be inflamed with emanations of love, from this divine source.
II. In this world the just bear a resemblance to the mustard seed. They are simple and contemptible in the eyes of the world, but they are high in the estimation o£ God and His angels. Of them, the wicked will say at the day of judgment: "We fools esteemed their life madness, and their end without honor. Behold, how they are numbered among the children of God." (Wis, v. 4.) Observe also that good men display their virtue most, when they are under the pressure of afflictions. Hence the Apostle writes, " When I am weak, I am powerful." (2 Cor. xii. 10.)
III. When the mustard seed is sown, it grows into a large tree, " so that the birds of the air come and dwell in the branches thereof." Thus, Christ was perfectly mortified and dead on the cross, and in His branches. ​that is, in His doctrine and example, devout souls dwell by holy contemplation. " I sat down," says the spouse in the Canticle, " under His shadow whom I desired and His fruit was sweet to my palate." (Cant. ii. 3.)
THURSDAY.
The Leaven.
I. " The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal." (Matt, xiii. 33.) This leaven in the first place is Christ, who, concealing Himself in our nature, rendered the whole mass, which had been cursed in consequence of the sin of our first parents, acceptable to God. He is again in a special manner this leaven in the holy Eucharist, for by it He penetrates into the human heart: and thus in a certain manner transforms the whole man, giving chastity to the body, and the fervor of every virtue to the soul.
II. All good men are leaven, whether they live in communities or in the world, for an exemplary life has a wonderful influence on men's actions, and secretly urges to imitation, making those who imitate, like their models. Hence, St. Paul says to his disciple: " Be thou an example of the faithful in conversation and charity." (Tim. iv. 13.)' Because, as St. Leo writes, " Examples are more powerful than words, and it is a more perfect manner to teach by actions, than by words."
III. The influence of evil example or bad leaven is very great. " Know you not," writes St. Paul, " that a little leaven corrupts the whole mass?" (1 Cor. v. 6.) Thus our bad example infects those, with whom we live and converse; hence we ought to be very cautious, lest we make the sins of others our own; for this is the case ​when our bad example is followed. Examine yourself, therefore, most seriously, and see whether you are accustomed to give bad example of any kind; for "woe to that man, by whom scandal cometh." (Matt, xviii. 7.)
FRIDAY.
The Treasure Hidden in a Field.
I. "The kingdom of heaven is like to a treasure hidden in a field." (Matt. xiii. 44.) This treasure, says St. Gregory, is the desire of heaven, or the love of virtue and heavenly things, and it is said to be hidden in the field of this world, because all do not know its value. " Thou hast hid these things from the wise and prudent, and hast revealed them to the little ones." (Matt, xi. 25.) Hence most men abhor poverty and humility, and consider them as curses. Entreat our Lord to open your -eyes, that you may be able to discover this treasure.
II. Consider how this treasure is to be kept, "which when a man hath found, he hideth." We must conceal this treasure in our hearts, and cover it with the veil of humility, lest the praises of men or vain glory deprive us of it. Examine whether this be your conduct, or whether you do not rather on all occasions boast of the merits which you think you possess. Our road to heaven is infested with many thieves, "and he wishes to be robbed," observes St. Gregory, " who carries his treasure in open view on the road." Hide it, therefore, as much as you can, in order that you may preserve it.
III. This treasure can only be purchased by the sale not of one or more things, but of all that we have. "He goeth and selleth all that he hath, and buyeth that field." Christ in another place pronounces, " Every one of you that doth not renounce all that he possesseth, cannot be ​My disciple." (Luke xiv. 33.) We must, therefore, leave all things in this world, at least in affection, to attain the perfect enjoyment of Christ, and we must consider that we have made a good exchange, for we gain a hundred fold, a hundred times over what we have left.
SATURDAY.
The Pearl.
I. "The kingdom of heaven is like to a merchant seeking good pearls." (Matt. xiii. 45.) We are all merchants so long as we live in this world; hence, Christ in the parable of the talents said, " Trade till I come." (Luke xix. 13.} All men are in quest of pearls; that is, of the means of happiness; some place their happiness in temporal enjoyments, others in learning and science, and others in honors. They are, however, all mistaken; all these are false pearls; they have nothing to recommend them but their outward show. Hence the Apostle addresses the rich: "Your riches are putrefied, your gold and silver are rusted." (James v. 2.) Examine whether you be not employed in seeking such kind of pearls.
II. "When he had found one pearl of great value, he sold all that he had, and bought it." There is only one true and really valuable pearl, that is, Christ our Lord and the love of eternal things. " All gold in comparison to her is as a little sand, and silver in respect to her shall be counted as clay." (Wisdom, vii. 9.) There is no comparison between time and eternity, heaven and earth, nor is there any between Christ and all earthly goods whatever, and yet as often as you sin you prefer some temporal gratification to Christ.
III. Here we are told again that this precious pearl is ​not to be bought but by the sale of every thing else. " He went his way, and sold all that he had and bought it." "Happy is the man," says St. Gregory, "who with all his fortunes is able to purchase Christ." Hence, St. Paul writes: " For whom I have suffered the loss of all things, and count them as dying, that I may gain Christ." (Phil. iii. 8.) Examine your conduct in this respect.
TWENTY-FOURTH SUNDAY AFTER PENTECOST.
When the Twenty-fourth Sunday after Pentecost comes before November, take the Meditation of the Third Sunday after Epiphany on page 128.
MONDAY.
The Lost Sheep.
I. " What man among you that hath a hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert and go after that which was lost?" (Luke xv. 4.) This man is Christ, the sheep are the faithful. Christ performs to the full extent all the offices of a good shepherd. He came down from heaven to feed them; He marks them for His own, with a divine and indelible character; He leads them by His example to all virtue; He cures their infirmities; He defends them from the wolves of hell; He provides them with the rich pastures of His doctrine and sacraments, and finally He gives them His own body and blood for their food and nourishment. The faithful hear His voice, obey His commands and follow Him wherever He leads the way; they delight in His pastures and surrender themselves entirely to Him: living and dying they are His.
​II. The strayed sheep is a sinner, who leaving the society of the just, and disobeying the commands of the Shepherd, wanders wherever he pleases. He is a most foolish and wretched man, he does not understand the happiness, which he enjoyed under the Good Pastor; he is indifferent to the spiritual food which he once received; he prefers such as is pleasing to flesh and blood; he does not hear nor follow the call of the Shepherd; he considers the ways of mortification and the cross too hard and difficult, and prefers to wander through devious and dangerous paths of his own will, amidst rocks and precipices. "All we, like sheep," says the Prophet, " have gone astray, every one hath turned aside into his own way." (Is. liii. 6.) Reflect how often you have done so.
III. The goodness of the Shepherd induces him to seek for His strayed sheep. He sought them Himself in the first place, by His exemplary life and doctrine, during the thirty-three years, in which " He conversed with men." He now continually seeks them by holy inspirations, directors, pious books, and by the whole economy of His infallible Church. When He has found His lost sheep, He kindly and affectionately conducts it back again to His fold. O Lord, thus receive me, and conduct me into Thy sacred fold. " I have gone astray like a sheep that is lost, seek Thy servant because I have not forgotten Thy commandments." (Ps. cxviii. 179.)
TUESDAY.
The Pharisee and the Publican.
I. "Two men went up into the Temple to pray," (Luke xviii. 10.) Ponder the pride of the Pharisee. Be​cause he conceived himself perfect, he prays for no favor from God, neither for the forgiveness of his sins, nor an increase of grace. Under the pretence of giving thanks to God, he commends himself for his own good works, and arrogantly prefers himself to others. Not content with this he contemns the publican, whom he rashly judges a sinner. Thus all proud men are blind and say to themselves, " I am rich and made wealthy;" but alas! "thou knowest" not, proud soul, "that thou art wretched and miserable, and poor, and blind, and naked." (Apoc. iii. 19.)
II. The publican, on the other hand, expresses the greatest degree of humility. He stands at a distance, and does not deem himself worthy of appearing in the sight of God, or even of the Pharisee. He does not dare to lift up his eyes to Heaven, from confusion for his sins. He strikes his breast with a contrite and humble heart, and wishes to make satisfaction for his transgressions. He begs pardon for his sins and humbly prays, " O God be merciful to me a sinner." Such ought to be your prayers; humble, contrite, and accompanied with a firm purpose of amendment.
III. Consider the sentence, which Christ pronounced on these two men: "This man (the publican) went down to his house justified rather than the other." If pride destroyed all the good works of the Pharisee, so on the other side, did humility, accompanied with penance, blot out the sins of the publican: "Because everyone, that exalteth himself shall be humbled, and he that humbleth himself shall be exalted." (Luke xviii. 14,) This is frequently the case here, but it is always so in the next life. Choose then whether you would rather be humbled in this short and uncertain world, or in the eternal world to come.
WEDNESDAY.
The Faithful and Wise Steward.
I. " Who, thinkest thou, is the faithful and wise steward!" (Luke xii. 42.) Christ finds few of this character, and therefore He speaks in the style of wonder. He requires of His servants that they be faithful, prudent, charitable to others, and persevering in good works, in order that when the hour of death comes He may find them "so doing." Examine how you conduct yourself as His steward, and whether you engage yourself in the cause of God with fidelity and perseverance, or whether you seek in it your own interest and satisfaction rather than the glory of God; whether you perform your actions with proper deliberation and circumspection; whether you attempt to render your means and talents conducive to the benefit of others; and finally, whether you persevere in doing good.
II. The wicked servant says to himself, " My Lord is long a coming." And therefore he imagines, that he has a long time to live; he acts like the unwise man in the Gospel, who said, " I will say to my soul: Soul, thou hast much good laid up for many years." (Luke xii. 19.) He injures and insults his fellow servants, " he shall begin to strike the men-servants and the maidservants." He surrenders himself to sensuality, for he begins " to eat and to drink and be drunk." Resolve to avoid all these vices, and recollect that they draw their existence from the persuasion of enjoying a long life and a forgetfulness of our last end.
III. The reward and punishment of these different servants. Of the former it is said, " Blessed is that servant; he will place him over all that he possessed!." But the fate ​of the latter will be far different: The Lord of that servant will come in a day he expecteth not, and at an hour that he knoweth not, and shall separate him, and shall appoint him his portion with unbelievers." Imitate, therefore, the good and faithful steward in order that you may not be punished with the wicked servant.
THURSDAY
The Girding of the Loins.
I. "Let your loins be girded, and lamps burning in your hands, and you yourselves like to men who wait for their Lord when He shall return from the wedding!" (Luke xii. 35.) Diligent and attentive servants carefully watch for the arrival of their masters. Such diligence and attention Christ requires from us. "We gird our loins," says St. Gregory, " when we restrain luxury by continence, and we hold burning lamps in our hands when by good works we show our neighbors the light of our example." Examine how you perform this double duty.
II. The good servants are thus attentive in order " that when He cometh and knocketh, they may open to Him immediately." (Luke xii. 36.) " Our Lord comes to us," says St. Gregory, "when He hastens to judge us at our death; He knocks when He sends us sickness, the forerunner of dissolution." On this occasion, the good with joy "open to Him, having a desire," as the Apostle says, " to be dissolved and to be with Christ." (Phil i. 23.) On the contrary, with what an unwilling heart do the wicked let Him in when He knocks! Hence, the author of Ecclesiasticus exclaims, " O death, how bitter is the remem​brance of thee to a man that hath peace in his possessions." (Ecclus. xli. i.)
III. " If a master of a family did know at what hour the thief would come, he would surely watch and would not suffer his house to be broken open." (Luke xii. 39.) Death will certainly come as a thief and break open the soul's habitation, which is the body; but the day and hour are uncertain. Hence, God wishes us to be on our guard every day of our lives, in order that we may not be surprised at the moment when our eternal doom is to be fixed.
FRIDAY.
The Vine and Its Branches.
I. "I am the vine and you are the branches." (John xv. 5.) Christ is a true vine, both in regard to the most precious wine which He poured forth on the cross, and in as much as His blood is daily presented to His Father for us, in the chalice of salvation. Every one may be a branch of this vine; hence, He invites all. Of this vine it is said by the Psalmist, " It stretched forth its branches unto the sea, and its boughs unto the river." (Ps. lxxix. 12.) Every branch and every bough that belong to this vine are kept alive by the influence of grace derived from the parent stock, which is Christ, and these branches bear fruit because they are thus connected with it. How happy are you if you be a branch of this sacred vine.
II. Fruitfulness is an evident sign that you are connected with this tree. " He that abideth in Me, and I in him, the same beareth much fruit." (John xv. 5.) Hence you may discover by the fruit which you bear, whether ​or not you belong to this vine. Besides, " every branch which beareth fruit He will purge that it may bring forth more fruit." (John xv. 2.) The husbandman improves or purges the vine by pruning and incision; so does God act in regard to His friends by sending them afflictions and by suffering them to be tempted. Learn hence to receive these trials willingly from the hands of God, as so many helps to your advancement in virtue.
III. The branches which bear no fruit "shall wither, and they shall gather him up and cast him into the fire." (John xv. 6.) " The branch," says St. Augustine, " must either bear fruit or be cast into the fire." Take care, therefore, to bring forth fruit in due season; let the grapes be genuine and not sour grapes, lest, like a dry withered bough, you be cut off and cast into the fire which will burn forever.
SATURDAY.
The Barren Fig-Tree.
I, " A certain man had a fig-tree planted in his vineyard, and he came seeking fruit on it and found none." (Luke xiii. 6.) This fig-tree represents every Christian planted by God's own hand in the vineyard of His Church, to bring forth the fruit of good works, God wishes this tree to grow and produce fruit, and to gain this object He leaves nothing undone on His part; He warms it with the sun of faith, and waters it with the streams of His divine grace. He even forces it in some manner to produce fruit by every attention on His part. But if, after all His exertions, it will not produce fruit, He orders it to be cut down, for "every tree that yield​eth not good fruit shall be cut down and cast into the fire." (Matt. iii. 10.)
II. Apply this parable to yourself and to your own soul. The Heavenly Husbandman has planted you as a choice vine in the vineyard of His Church. He has exposed you to the sun of divine enlightenments, and watered you with the stream of His grace. He has provided you, in fine, with everything necessary to produce plenty of excellent fruit. He may perhaps, however, justly say of you: " These three years I come seeking fruit on this fig-tree, and I find none;" that is, I find no fruit corresponding to my anxious exertions for the tree. What then must be done?
III. " Let it alone this year, also." Who knows whether God has determined that this shall be the last year of your mortal life, or that if you do not during this year yield the fruit which He wishes He will withdraw His more abundant graces from you, and not afford you so many helps as He has done of working out your salvation. " I gave her time to do penance," He says in the Apocalypse (ii. 21), but we abuse that time. He resents our carelessness and closes His hand; then "time shall be no more." (Apoc. x. 6.) The same helps which we formerly enjoyed will no longer be in our possession; and though we can, we shall not secure our last end. Make, therefore, good use of the present time, for the night of death cometh, during which " no man can work." (John ix. 4.)
THE END.