# Meditations For Every Day In The Year/From Christmas to Septuagesima Sunday

ST. STEPHEN'S DAY-DECEMBER 26.
The Birth of Christ— I.
I. The blessed Virgin having entered into the stable at Bethlehem, and perceiving the time of her happy delivery approaching, was wholly fixed upon God, in high contemplation, when the eternal Word made His first appearance upon earth. The divine Infant issues from His mother's womb, without detriment to her virginal integrity, ​as He afterwards rose from the monument which was closed upon Him. As the great master of humility, He Commences His lessons of humility to mankind. Contemplate the feelings of the Virgin at that moment. What sentiments of reverence towards her God and of love towards her Son did she feel! Observe with what affection she embraces Him; how she clothes Him, as far as her poverty and the circumstances would permit, and lays Him in the manger. See how she and St. Joseph adore Him, and give Him thanks, for coming into the world, and for choosing her for His mother and him for His reputed father. Join the holy company in their affections and adoration.
II. What joy existed in heaven upon this occasion! How pleased was the heavenly Father at this new sight; "When He introduceth the first-begotten into the world, He saith: And let all the angels of God adore Him." (Heb. i. 6.) Imagine you see the angels of heaven falling prostrate in adoration, saying, "Holy, holy, holy. Lord God of sabaoth, the heavens and the earth are full of the majesty of Thy glory." Rejoice, and adore your new-born Saviour.
III. On this occasion was verified the prediction of Isaias: "The ox knoweth his owner, and the ass his master's crib; but Israel hath not known Me, and My people hath not understood." (Is. i. 3.) These irrational animals, that were in the stable when Christ was born, seem to have been more sensible than were the Jews. Examine whether or not you be one of those Israelites who do not know your Lord when He has come amongst you. "He who saith He knoweth Him, and keepeth not His commandments, is a liar; and the truth is not in him." (1 John ii. 4.)
ST. JOHN'S DAY-DECEMBER 27.
The Birth of Christ— II.
Imagine yourself present in the stable at Bethlehem, and, fixing your eyes on the blessed Infant lying in the manger, ask yourself these important questions;
" Who is this Infant?" The only begotten Son of the eternal Father, " true God of true God. The Lord the God of hosts is His name." (Amos iv. 13.) And " the pillars of heaven tremble and dread at His beck." (Job xxvi. 11.) He is infinitely powerful, and infinitely wise. His perfections are incomprehensible, and His being is eternal.
" What are the circumstances that attend Him?" He suffers all the extremities of cold; He is poorly covered; He is destitute of every kind of convenience and accommodation. There are no servants to attend Him; there is no one near Him, except the Virgin and her spouse, by whose care and labor He is maintained.
" Where is He?" He is far from His own country, and His home; He lies exposed in a manger, between two brute beasts. He might well say of Himself, " I am a worm, and no man: the reproach of men, and the outcast of the people." (Ps. xxi. 7.)
"Why all this?" For your sake, for the love of you, and to give you example: " to restore lost man to the kingdom of heaven."
" How does this happen?" He was not forced to do this, but He did it by His own free choice. " He was offered because it was His own will." (Is. liii. 7.) He offered Himself cheerfully and with joy. Therefore, when He entered into the world "He hath rejoiced as a giant ​to run the way" (Ps. xviii. 6), although that way were painful and difficult.
"When does this happen?" In the depth of winter and at midnight, a season and an hour of all others the most inconvenient; and yet " the Father hath put the times and moments in His own power. (Acts i. 7.) Be astonished at what you see; give thanks; return love for love, and let this love show itself in imitation.
FEAST OF HOLY INNOCENTS— DECEMBER 28.
The Birth of Christ— II.
I. God displayed His perfections in the mystery of His nativity. He displayed in a wonderful manner His infinite goodness. In the creation of the world His omnipotence was manifest: and His providence is displayed in its government. But in this mystery, as St. Paul observes, He displays His "goodness and kindness." (Titus iii. 4.) He was made man, in order that He might the better be known by man; He was born in poverty and want, in order that He might the more endear Himself to us; He made His first appearance in an open stable, that He might the more easily be found; He lies in a manger, to encourage the poor; He conceals His power, to relieve your mind from the fear of approaching Him; He assumes all the characters of the most perfect meekness, in order to win your heart.
II. Consider the extreme poverty and love of that virtue, which Christ displayed in this mystery. He made choice of a poor, humble maid for His mother, and of an artisan for His reputed father. He was born far from His home, in an abandoned stable. Reflect who it is that gave these exalted lessons of poverty. It is the God of all things, who "being rich, He became poor for your ​sakes; that through His poverty you might be rich." (2 Cor. viii. 9.) Seek, then, for these divine riches, by imitating the poverty of the Redeemer.
III. Consider the incomparable example of humility, which is exhibited in this mystery. He was the God of heaven and earth, and equal to His Father; yet He humbled Himself to the despicable condition of a slave, "despised, and the most abject of men," (Is. liii. 3.) He reduced Himself to this degradation, to teach you the real value of earthly honor, and the esteem of men, of which you are so pitifully fond. Be confounded at your conduct, by comparing it with the example which the divine Infant gave in His nativity.
DECEMBER 29.
The Message to the Shepherds.
I. After the Divine Son had humbled Himself so low. His heavenly Father had decreed that He should be honored, and that His nativity should be made known to the shepherds by the message of angels; because " he that humbleth himself shall be exalted. " (Luke xiv. 11.) Ponder deeply the words of the Evangelist, " And there were in the same country shepherds watching, and keeping the night-watches over their flock. And behold, an angel of the Lord stood by them; and the brightness of God shone round about them; and they feared with a great fear." (Luke ii. 8.)
II. Christ did not wish to be made known to the wise men around Bethlehem, because they were proud; nor to the rich, because they were covetous; nor to the noble, because they were addicted to worldly pleasures; but to simple shepherds, that is, to men who were poor, humble, laborious, vigilant, and attentive to their duty. ​Imitate their conduct, and you will be visited by divine grace.
III. Consider more particularly the necessity of practising humility. Satan and his associates had fallen from heaven, in consequence of their pride: and pride was the cause of the apostasy of our first parents, and of all the consequences of original sin. Since that period it has been the ruling passion of mankind. No vice is more opposite to the end of our creation. To destroy this passion, then, was one of the most important objects of Christ's Incarnation. Hence, on every occasion he gives us perfect examples of the opposite virtue. He is born of a poor virgin, in a wretched stable; He is abandoned by those whom He came to save; and His first visitors were poor, humble shepherds. In a word, His whole life was one grand and divine act of humility. Conceive, then, the importance of this virtue: and learn from Christ to practise it. Be convinced, that without it all is lost, and that it is the best test of real piety, devotion, and religion.
DECEMBER 30.
The Message to the Shepherds.— II.
I. Consider the words of the angel: "Fear not: for, behold, I bring you good tidings — for this day is born to you a Saviour." (Luke ii. 10, 11.) The joys of the world are either vain or base, or worse. The only true and solid satisfaction for a Christian is to be found in God, and in things belonging to our salvation: and this joy, as Christ Himself says, " no man shall take from you." (John xvi. 20.) Reflect, how many reasons you have to rejoice at the birth of this Saviour, " who shall save His people from their sins" (Matt. i. 21), that is, ​from the power and slavery of the devil, by bestowing upon them every spiritual blessing, which leads to life everlasting. These spiritual blessings He is ready to bestow on you, whenever your conduct deserves them. Take advantage of them, and say with the prophet: "I will rejoice in the Lord, and I will joy in God my Jesus." (Habac. iii. 18.)
II. "And this shall be a sign unto you: ye shall find the infant wrapped in swaddling-clothes, and laid in a manger." (Luke ii. 12.) What are the signs by which this Messias, this Lord and Saviour of the world, is to be found? "Infancy, swaddling-clothes, and a manger." Who would not have expected to hear of a royal personage, of thrones and princely robes? Examine if you can find corresponding signs of poverty and humility in your heart. Hence you may discover whether or not Christ be spiritually born in your soul.
III. " And suddenly there was a multitude of the heavenly hosts praising God, and saying, Glory to God in the highest." (Luke ii. 13.) Listen to the celestial harmony; and let your actions agree with the sentiment that prompted it. Let the nativity of Christ be a cause of your glorifying God in all things. The angel sang also, " On earth peace to men of good will." Learn from this, that both interior and exterior peace, both with God, our neighbors, and ourselves, is one of the peculiar benefits of the incarnation of Christ. " In His days shall justice spring up, and abundance of peace, till the moon be taken away." (Ps. lxxi. 7.) Remember, however, that this peace can never exist, except with "men of good will; for there is no peace to the wicked, saith the Lord." (Is. xlviii. 22.)
DECEMBER 31.
The Adoration of the Shepherds.
I. " Let us go over to Bethlehem, and let us see this word, which is come to pass." (Luke ii. 15.) Observe the prompt obedience of the shepherds, and learn thence to obey with promptitude the divine inspirations. " For they came with haste. No one can see Christ slothfully," says St. Ambrose. Go you, also, over frequently to Bethlehem, and meditate on the mysteries, which were there exhibited for your sanctification and salvation. 'Say with holy David, " Oh that some man would give me a drink of the water out of the cistern which is in Bethlehem!" (2 Kings xxiii. 15.) This cistern, in your regard, is the manger; and the water is Christ, who is "the fountain of living water" (Jer. ii. 13), "and the fountain of wisdom." (Ecclus. i. 5.)
II. "And they found Mary and Joseph; and the Infant lying in a manger." (Luke ii. 16.) Hence you may learn that the easiest way of finding Christ is" by means of the blessed Virgin and the intercession of the Saints. Observe with what spiritual joy the shepherds perform their acts of adoration. They "return," and recount what they have seen to others, "glorifying and praising God for all the things they had heard." (Luke ii.) Unite your adorations with theirs, and glorify and praise God, by imitating the example of this new-born Infant.
III. " But Mary kept all these words, pondering them in her heart." (Luke ii. 19.) Observe the four classes of people that were then in Bethlehem. 1. Some passed by the crib, saw the shepherds and the object of their wonder; but, seeing nothing themselves extraordinary, passed on, ​without taking further notice. 2. Others heard and admired what the shepherds related; but, being occupied with what they conceived to be of greater importance, thought no more of the subject. 3. The shepherds came and adored with lively faith and spiritual joy; but afterwards returned to their usual occupation, and no more is heard of them. 4. Only the blessed Virgin and St. Joseph remained and pondered each particular of the mystery. Examine to which of these classes you belong, or would wish to belong.
FEAST OF THE CIRCUMCISION— JAN. 1.
Christ as Jesus, or Saviour.
"Behold thy Saviour cometh; save me, O God, by Thy name." (Is. lxii. 11; Ps. liii. 3.)
I. " His name was called Jesus" (Luke ii. 21), that is. Saviour. With good reason did He receive this name; for on this day He first shed His blood, which was to be completely drained from His sacred body on Calvary. On that occasion was fulfilled the prophecy of the Psalmist: "With Him there is plentiful redemption. " (Ps. cxxix. 7.) If the patriarch Joseph, and some others, be styled saviors in Holy Writ, because they delivered the people from famine or temporal death, with how muck more reason does this appellation belong to Christ, who has done all that was necessary, on His part, to deliver the whole world from everlasting death! " He shall save His people from their sins." (Matt. i. 21.)
II. This Saviour will visit you to-day in the holy Eucharist, "to save your soul out of distresses" (Ps. xxx. 8); to deliver you from your spiritual enemies; and to give you strength and courage to surmount every obstacle to salvation. He will purify you with His sacred blood, ​which He shed this day. But you must co-operate with His holy designs; for He will not bestow His blessings on unwilling souls. This day has put a termination to the year which you have spent. It cannot return: it is buried in the gulf of eternity. What satisfaction do the misdeeds of the past year now afford you? If you had the year to spend again, how many actions would you omit, which you have done, and how many things would you do which you have omitted to do! While you have, as yet, time, redeem the lost moments; spend the ensuing year as you would wish the past to have been spent, and offer the resolution of doing so to your Lord in the sacrament, as the best present you can make Him on this holy day.
III. You ought to prepare your soul, armed with this resolution, for His coming. You can never keep it without humility; for, as the Prophet says, " He will save the humble of spirit." (Ps. xxxiii. 19.) Everything connected with the mysteries of the Incarnation and Nativity ought to inspire a love of that virtue, and induce you to practise it. This humility, however, must be accompanied with confidence in God. Say, then, with the Royal Prophet, " Show forth Thy wonderful mercies, Thou who savest those who trust in Thee. I am Thine, save me. Uphold Thy servant unto good. A contrite and humble heart, O God; Thou wilt not despise." (Ps. xvi. 7.; cxviii. 94, 122; 1. 19.)
JANUARY 2.
Our Lord's Circumcision.— I.
I. Christ was not subject to the law of circumcision; because He was incapable of contracting original sin, and circumcision was its remedy. He wished, nevertheless, ​to undergo this painful ceremony, i. To honor the law in His own person. 2. Not to offend others by His singularity. 3. That He might declare Himself to be the son of Abraham, whose descendants this law regarded. Lastly, that, whilst yet an infant, He might show, by His sufferings, His love for mankind. There can be no better proof of love than to suffer for the person whom you love. Learn from the example of Christ a respect for the law of God; to do virtuous works of supererogation; to despise human respect; and, by mortifying yourself, to prove your love of your suffering Saviour.
II. The divine Infant willingly offers Himself to His eternal Father, to satisfy for your transgressions: He patiently suffers the pain of circumcision, and rejoices because He 'is promoting your salvation. Excite your heart to suffer something for Christ, who suffered so much for you. Undergo cheerfully, in the first place, that mortification which is necessary for the observance of the law of God in general, and for the performance of your own particular duty. Add to this, voluntary acts of mortification, from a spirit of imitating Christ and atoning for past sins.
III. The chief virtues which Christ exercised in His circumcision were obedience, humility, and charity. He was not bound by the law, yet He subjected Himself to it. And since circumcision was an acknowledgment of subjection to the whole law, he undertook to observe it entirely. Circumcision was the remedy of original sin, and, consequently, an acknowledgment of having contracted it. Christ could neither sin, nor contract it. He received, however, the stigma of it. Wonderful humility! His charity for us prompted Him to undergo all these pains. His love of us did not induce Him to seek for glory and honor; but for mortification and punishment, ​even in His infancy. Let such obedience, humility, and charity, prompt you to be a follower of Christ — not in word only, but in fact.
JANUARY 3.
Our Lord's Circumcision.— II.
I. " His name was called Jesus." (Luke ii. 21.) After the painful act of circumcision, a name is given Him, which is " above every name." (Phil. ii. 10.) God honors those who suffer for His sake, and exalts those who humble themselves. Observe with what reverence His divine mother pronounces His name, at the utterance of which " every knee should bow of those who are in heaven, on earth, and under the earth: and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." Contemplate the joy of all the celestial spirits, particularly of His blessed mother, who might well say with the Prophet, "I will joy in God my Jesus." (Habac. iii. 18.) Do you rejoice, also, in this sacred name: you have special reasons to do so, " for there is not salvation in any other name." (Acts iv. 12.)
II. Consider the excellencies of this divine name of Jesus, or Saviour. As Saviour, He has freed us from our most powerful enemy. To overcome that proud foe, He has displayed His wisdom, by appearing in the form of a servant, and by concealing under that form the nature of God. As our Redeemer, He has suffered, to release us from bondage. This Saviour has manifested His sanctity in freeing others from sin, by assuming the punishment Himself. He has proved His divinity; for no one but God could satisfy for the debt due in consequence of sin. His dominion, then, extends over all redeemed mankind. Do not attempt, therefore, to withdraw your ​self from it, by pursuing a conduct different from that which He held.
III. What reverence is due to this sacred name, and, consequently, how much you ought to honor it! You ought not to be content with honoring it yourself, but you ought to labor in increasing its honor among others. You ought first to begin, however, by yourself: " And whatsoever ye do in word or in work, do all in the name of our Lord Jesus Christ." (Coloss. iii. 17.) If you do not act in this manner, you ought to be afraid of pronouncing that holy name. " Let every one who nameth the name of the Lord depart from iniquity." (2 Tim. ii. 19.) Say, therefore, with the Prophet, " Help us, O God our Saviour; and for the glory of Thy name, O Lord, deliver us, and forgive us our sins for Thy name's, sake." (Ps. lxxviii. 9.)
JANUARY 4.
Spiritual Circumcision. — I.
I. Every Christian ought to be spiritually circumcised, according to the example of his Lord and Master. This spiritual circumcision is enjoined in the words of the prophet Jeremias: "Be circumcised to the Lord, in your hearts, ye men of Juda and ye inhabitants of Jerusalem, lest my indignation come forth like fire, and burn, and there be no one that can quench it, because of the wickedness of your thoughts." (Jer. iv. 4.) Convince yourself of the necessity of this spiritual circumcision and put it in practice, lest you incur the indignation of heaven.
II. This circumcision, as St. Bernard says, must extend itself to the whole man. Examine your heart, therefore, narrowly; cut off all inordinate passions, and every superfluity, which may prevent your spiritual ​progress. In the first place, you must destroy all obstinacy of judgment and opinion, which is the source and origin of infinite evils. From this flow all heresies, schisms, and all illusions of the devil; all dissensions and strifes are referred to this. Detest this obstinacy, therefore, as the bane of all virtue. Learn to submit your judgment, therefore, to the Church, your superiors and directors, who hold the place of God. " Lean not upon thy own judgment, and be not wise in thy own conceit. (Prov. iii. 5, 7.)
III. This circumcision must extend itself particularly to self-love, which is the greatest enemy of salvation. It blinds the understanding, and inflames the mind with " many unprofitable and hurtful desires, which drown men in destruction and perdition." (1 Tim. vi. 9.) Such are the desires of possessing wealth, of enjoying the conveniences of life, of being honored and esteemed by men, of being preferred before others; again, the desire of vain and unprofitable knowledge, and the love of vanity and pleasures. "Cut off," therefore, all these passions, " and cast them from you." (Matt. v. 30.) Deny yourself, and follow Christ.
JANUARY 5.
Spiritual Circumcision.— II.
I. This spiritual circumcision ought not only to extend itself to the inward man; but, also, to the external senses! Reflect how many souls have lost the end of their creation by a single glance of the eye. How many others have perished by the indulgence of the other senses! Restrain your eyes, therefore, from all improper or dangerous objects; your ears from everything that savors of vanity or curiosity, and much more of immodesty, ​murmuring, and detraction. Regulate your taste, by refraining from excess in eating and drinking; "for the kingdom of God is not meat and drink." (Rom. xiv. 17.)
II. You must not omit to circumcise the vices of the tongue, and to cut off all detraction and murmuring, and whatever tends to sow and propagate discord. Correct everything in your conversation which is contentious, injurious, impertinent, or unseemly. Never speak with disrespect of God and holy things. Avoid flattery, double-dealing, and dissimulation. Remember you are a follower of Christ, of whom it is said, " He did no sin, neither was guile found in His mouth." (1 Pet. ii. 22.) Examine yourself on each of these particulars, and pray with holy David, "Set a watch, O Lord! before my mouth and a door round about my lips." (Ps. cxl. 3.) For " if any man offend not in word, the same is a perfect man." But, on the contrary, " if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain." (James iii. 2, and i. 26.)
III. You must finally extend this spiritual circumcision to all superfluities regarding the body, as clothing, sleep, amusements, and the other conveniences of life. " Having food and wherewith to be covered, with these we are content," says the Apostle. (1 Tim. vi. 8.) Divest yourself, then, of all these superfluities, in order that you may become more like Christ, who said of Himself, "I am poor, and in labors from my youth." (Ps. lxxxvii. 16.)
EPIPHANY— JANUARY 6.
Christ to be Adored with Offerings,
" Behold, the sovereign Lord cometh: take with thee presents and go to meet Him." (Intr. Miss, and 4 Kings viii. 8.)
I. " The Lord whom you seek, and the angel of the testament whom you desire, shall come to His temple. Behold, He cometh, saith the Lord of hosts." (Mai. iii. 1.) Christ is the supreme Lord of the whole earth, to whom all mankind, both princes and their people, are to pay tribute and acknowledgment of His sovereignty. This obligation the Wise Men of the East understood by divine instinct, and they accordingly came this day to offer their gifts. " We have seen His star in the east, and have come to adore Him: and opening their treasures, they offered Him gifts, gold, frankincense, and myrrh." (Matt. ii. 2, 11.)
II. This sovereign Lord will visit you to-day, to receive your tribute and your presents. "Take with thee presents, and go to meet Him." Consider what kind of gifts you can offer Him. "No one," says the author of Deuteronomy, "shall appear with his hands empty before the Lord; but every one shall offer what he hath." (Deut. xvi. 16.)
III. You must prepare a throne in your heart, on which to receive and adore your Lord when He comes. Offer Him the three powers of your soul: your memory, understanding, and will. Your memory cannot be pleasing to God if your imagination be not corrected and chastened according to the law of God. Your understanding cannot be acceptable to Him, unless you bend it implicitly to the obedience of faith. God will reject the offer​ing of your will, unless it be conformable to His own. Offer Him, besides, the "gold" of charity and love; the "frankincense" of prayer, and the " myrrh" of mortification. Offer Him the sacrifice of your predominant passion and ruling propensities. In fine, give Him as much as you can; for it will be returned with increase.
SUNDAY WITHIN THE OCTAVE OF THE EPIPHANY.
[ This Sunday's meditation must be inserted in its proper place which will vary every year .]
" I am the Lord thy God, who teach thee profitable things. Show, O Lord! Thy ways to me, and teach me Thy paths." (Is. xlviii. 17 and Ps. xxiv. 4.)
I. Christ was found in the midst of the doctors, " hearing them, and asking them questions." (Luke ii. 46.) Christ is your doctor or teacher, — not of profane erudition, but of spiritual knowledge and justice. Hence the prophet says of Him: "Ye, O children of Sion, rejoice and be joyful in the Lord your God, because He has given you a teacher of justice." (Joel ii. 23.) He Himself invites us by the mouth of royal David to listen to a lesson on the fear of God. "Come, hearken to me; I will teach you the fear of the Lord." (Ps. xxxiii. 12.)
II. This science of justice as far excels every earthly science, as the eternal kingdom of God excels the transitory kingdoms of this world. Worldly knowledge cannot save us — it may increase our reprobation, if we abuse it — but the science of the Saints alone can make us happy. Learn, hence, to appreciate the benefit of possessing this ​teacher of your soul. " For blessed is the man whom Thou shalt instruct, O Lord, and shalt teach him out of Thy law." (Ps. xciii. 12.)
III. Christ sat in the temple, amongst the doctors. Take care that you make your soul a " temple of the living God " (2 Cor. vi. 16), and not a temple of sin. Let it be a house of prayer, and not of worldly occupation, not "a den of thieves," that is, of vain thoughts, which rob God of the honor which is due to Him alone. Then, with all humility, fall at the feet of your teacher with Magdalen, and entreat Him to show you the ways of salvation: "For those who approach to His feet shall receive of His doctrine." (Deut. xxxiii. 3.) Lastly, approach Him with an eagerness to learn, a resolution to practise the lessons, which He will give you, lest He abandon you to yourself, as He threatened Jerusalem by the mouth of His prophet: "Be thou instructed, O Jerusalem, lest my soul depart from thee." (Jer. vi. 8.)
JANUARY 7, OR 8
Journey of the Wise Men.— I.
I. At the birth of Christ a miraculous star appeared in the East: and as the eternal Father revealed the birth of His Son to the Jews by an angel, He made it known to the Gentiles by the appearance of this star; for Christ was the Saviour both of the Jews and Gentiles. Congratulate the new-born Saviour, that His glory is made known to the most remote nations: and give thanks to God, that " He hath revealed His justice in the sight of the Gentiles." (Ps. xcvii. 2.) These Wise Men were the first-fruits of the Gentiles, and they were your representatives.
​II. This star appeared to all in the East; but observe how few took the pains to consider it, to obey the call of God, and to seek for the new-born Saviour. Thus, "many are called, but few are chosen. " (Matt. xxii. 14.) There are many, to this very day, so entirely immersed in worldly affairs that they neglect the light of divine inspiration. They make a thousand excuses, and conjure up a thousand difficulties, saying with the sluggard in the Proverbs, "There is a lion without, I shall be slain in the midst of the streets." (Prov. xxii. 13.) But, as Job observes, " upon them that fear the hoar frost, the snow shall fall " (Job. vi. 16), that is, those who are too much concerned for temporal losses will incur that which is irrevocable and eternal.
III. Consider the singular benefit which was bestowed upon the Wise Men, that they alone, above all others, should be efficaciously called to seek and find Christ. Such is the happiness which you enjoy, in preference to so many thousands around, who do not seek Christ as they ought, and have not found Him. You, abovjs so many others, God has "called out of darkness into His admirable light." (1 Pet. ii. 9.) Be grateful for the favor which you have received. Ponder how the sages, having overcome every difficulty, commence their journey: and how they exhort each other on the way. Observe how the star goes before them, and directs their steps. The assistance of God is never wanting to those who, like the Wise Men, undertake any enterprise in the service of God, with courage and resolution. The sages followed the lead of the star. Imitate them, and follow those guides which God and His Church have given you.
JANUARY 8, OR 9.
Journey of the Wise Men. — II.
I. When the Wise Men came near Jerusalem, the star that had accompanied them disappeared, to try their faith and constancy. Thus does God often withdraw spiritual consolations from His servants, in order that they may feel that these are pure gifts of God, and not their own, and that their patience and fidelity to Him maybe increased. The sages might have been troubled at the disappearance of the star, but they did not, therefore, desist from their journey. Imitate their conduct; and, in the absence of spiritual comfort, have recourse to ordinary means, and inquire of others, with the spouse in the Canticles, " Have you seen Him whom my soul loveth?" (Cant. iii. 3.) The Church, anxious for your spiritual welfare, has given you abundant means of finding Him.
II. The Wise Men, having entered the city, boldly inquire, Where is He that is born King of the Jews?" (Matt. ii. 2. ) Meditate on their singular faith: they entertain no doubt concerning the fact, and only wish to be informed of the place. They were not afraid, even in the royal city, and under the eye of Herod himself, to make inquiries concerning another king. They were not ashamed openly to confess Christ, and to acknowledge that they came to do Him homage. " We have seen His star," they said, " in the east, and have come to adore Him." Learn to act in the same manner, and, with St. Paul, " Not to be ashamed of the Gospel." (Rom. i. 16.)
III. "And King Herod hearing this, was troubled." (Matt. ii. 3.) Thus the impious always grieve when they ought to rejoice: "They are glad when they have done ​evil, and rejoice in most wicked things." (Prov. ii. 14.) Reflect whether you do not sometimes repine, and feel inward trouble, when approaching festivities remind you of preparing for the sacraments, or when you are called upon to perform something of greater perfection, because you are unwilling to lose anything of your wonted liberty. "And all Jerusalem with him." (Matt. ii. 3.) Thus, inferiors often imitate the conduct of their superiors, particularly in what is wrong. Ponder the evil resulting from this kind of conduct; and, if you have been guilty, correct it. Learn to rejoice, too, only in those things that regard your salvation, and give good example to those who have a right to expect it from you.
JANUARY 9, OR 10.
Herod's Inquiry after Christ.
I. "And assembling together all the chief priests, and the scribes of the people, he inquired of them where Christ should be born." (Matt. ii. 4.) The children of this world are more anxious in their temporal concerns "than are the children of light in regard to those of heaven. Observe the conduct of the king: "Then Herod, privately calling the wise men, inquired of them diligently the time of the star's appearing to them." (Matt. ii. 7.) He was more anxious to find Christ, in order to destroy Him, than you are to love Him and serve Him. Reflect on the wonderful providence of God, which, drawing good from evil, makes even the wicked concur to its divine designs, and to our good. The evil intentions of Herod manifested Christ to the sages, and by them to the Gentile world, whilst he was doing all in his power to conceal Him and to destroy Him.
​II. The priests and scribes pointed out the place of His birth, saying, "In Bethlehem of Juda; for so it is written by the prophet." (Matt. ii. 5.) But they themselves would not attempt to find Him. Miserable wretches, they perish near the fountain of life, which they have shown to others. This is the case with all those who instruct others in the ways of justice, and will not follow them themselves. " They are like those who built the ark of Noe," says St. Augustine: "they built that in which others might escape the deluge, and they themselves perished in the waters. " Remark, that Christ is not to be found in the chief city or at the palace; but in Bethlehem, and in a manger. " He is not found in the land of those who live in delights." (Job xxviii. 13.)
III. Consider the words of Herod to the sages: " Go and search diligently after the child: and when ye have found Him, bring me word again, that I also may come and adore Him." (Matt. ii. 8.) Thus did this sacrilegious hypocrite profess to adore Christ in His words, whilst in his heart he had destined Him to destruction. But God defeated his designs. Herod did not think of sending a messenger with them, to inform himself of all the particulars. Thus God proves that " there is no wisdom, there is no prudence, there is no counsel against the Lord" (Prov. xxi. 30), "who catcheth the wise in their craftiness, and disappointeth the counsel of the wicked." (Job v. 13.)
JANUARY 10, OR 11.
Arrival of the Wise Men at Bethlehem.
I. The sages, "when they had heard the king, went their way." (Matt. ii. 9.) They lose no time in seeking ​Christ; but, having informed themselves where they might find Him, they leave the city, with all its curiosities and entertainments, to pursue their journey. Oh that you would seek Christ as earnestly as they did, and not suffer yourself to be distracted with worldly considerations. " And, behold, the star which they had seen in the East went before them." Thus, God is accustomed to be more liberal of His heavenly illustrations, in proportion as we withdraw ourselves from the trouble and noise of worldly affairs. "The star went before them, until it came and stood over where the child was: And seeing the star, they rejoiced with exceeding great joy" (Matt. ii. 9), especially when they saw it point out the place where they were to find the object of their longing desires.
II. "And going into the house, they found the child with Mary His mother." Meditate on their admirable faith, which was not diminished by what they saw — a loathsome stable, and an infant lying in a manger. Consider the tears of devotion, which the humiliating condition of the place, the poverty which was exhibited, then the beauty of the Infant, and the Virgin's modesty, inspired. Reflect how they were struck with admiration to see the King of kings and Lord of lords (as they now knew that He was) lying in a manger, on a bed of straw!
III. "And falling down they adored Him." (Matt. ii. 11.) They prostrated themselves before Him, with a most profound humility, as welt interior as exterior: and acknowledged their own unworthiness, their subjection to Him, and their dependence on Him. They adored Him with a most perfect act of adoration, as their sovereign Lord and God. This adoration was accompanied with an entire oblation of themselves and all their pos​sessions, united with sincere expressions of gratitude, as well for their own particular favor as for the general benefits resulting from His incarnation, and the vocation of the Gentiles. To these they added the most ardent affections of love and desire, that all the world might know and serve their new-born King. Observe what admirable effects a lively faith produces in the soul; and learn with what affections you ought to approach the same Lord in the Eucharist.
JANUARY 11, OR 12.
Offerings of the Wise Men.
I. "And opening their treasures, they offered Him gifts, gold, frankincense, and myrrh. " With the above-mentioned affections of faith, reverence, and love, they offer gifts to their supreme Lord, the most valuable that they had in their treasures, in order that you may learn to employ the best things, and not the worst, in the divine service. Consider the gifts of the Wise Men in particular: and present yours conjointly with theirs. They offer gold, as a tribute to their King and their Lord. Offer Him, on your part, the gold of charity; for as gold is the most precious of metals, so is charity the queen of virtues. Present to Him all your earthly possessions, with an affection and love of poverty, considering them as nothing in comparison with His divine service; and be ready to leave all, rather than offend Him even venially.
II. They offer frankincense to Him, as an acknowledgment of His divinity. Offer you, also, the frankincense of fervent and frequent prayer. Say with David, "Let my prayer be directed as incense in Thy sight." (Ps. ​cxl. 2.) Present to Him, also, the obedience of your will, as a precious perfume in His holy sight, by submission to your superiors, governors, and directors, as the vicegerents of God. There is no sacrifice more pleasing to Him than when the will is offered by obedience; "for, obedience is better than sacrifices." (1 Kings xv. 22.)
III. They offer myrrh, as adapted to His human nature. On your part, you must offer Him the myrrh of mortification, by chastising your body, with St. Paul, and bringing it under obedience to the Spirit. Offer Him, also, in a particular manner, the myrrh of chastity; for as myrrh preserves dead bodies from corruption, so does chastity preserve the bodies and minds of the living from being defiled. In fine, consecrate your whole self to God: and offer Him whatever you are in possession of; for everything that you have is derived from Him.
Return of the Wise Men.
I. The Wise Men, having performed their homage and adoration, were ready to return, filled with spiritual joy and exultation at the Incarnation. They wished to bring others to the knowledge of Christ, and amongst the rest even Herod himself; but they were admonished in their sleep not to return the same way that they came. Hence you may learn that God takes special care of those who are His own: and that He can easily frustrate the most subtle machinations of the wicked. Learn, also, that in the way of virtue every motion that ​seems to be the product of virtuous zeal ought not to be followed. For the Apostle admonishes us to "believe not every spirit, but try the spirits whether they be of God" (i John iv. i); and St. Paul tells us that even "Satan himself transformeth himself into an angel of light." (2 Cor. xi. 14.)
II. The sages immediately obeyed the admonition, and " went back another way" into their own country. (Matt, i. 12.) Such ought to be our obedience to the inspirations of God, when He calls us to a more perfect knowledge of Himself, or to pursue a life of greater exactness and perfection. " We have deviated from our heavenly country," says St. Gregory, "by pleasures; and we should return to it by the way of sorrow and repentance." Reflect what joy the visit of the Magi gave to the blessed Virgin, and what delight she felt in seeing her Son adored by them, and the prophecy fulfilled — "The kings of Tharsis and the Islands shall offer presents; the kings of the Arabians and of Saba shall bring gifts." (Ps. lxxi. 10.) Recommend yourself earnestly to her, and say, with St. Bernard, " By you, O Virgin Mother! permit us to have access to your Son."
III. The divine Infant did not suffer the Wise Men to go away without being rewarded for their pains and devotion. He bestowed upon them supernatural gifts, in return for theirs. For their gold, He gave them the rich treasures of wisdom and charity; for their frankincense, the gifts of prayer and devotion; for their myrrh, His divine grace, which is a sovereign antidote against the corruptions of sinful nature. You can give nothing to God which He will not return with immense profit to yourself. The more you give, therefore, the more you will receive. Be liberal, then, to God, in order that He may be generous to you — remembering the sentence of ​the Apostle, " He who soweth sparingly, shall also reap sparingly." (2 Cor. ix. 6.)
SECOND SUNDAY AFTER THE EPIPHANY.
Christ the Spouse of your Soul.
"Behold, the bridegroom cometh; go forth to meet Him." (Matt, xxv. 6.)
I. "The third day, there was a marriage feast in Cana of Galilee." (John ii. 1.) A similar event will take place to-day, between Christ and your soul, in the holy Eucharist, provided you assent to it, according to His words uttered by Osee: "I will espouse thee to Me forever, and I will espouse thee to Me in justice, and judgment, and in loving-kindness, and in tender mercies." (Osee ii. 19.) Although you have frequently been faithless to your heavenly Spouse, by entertaining inordinate affections, and cherishing undue attachment to creatures, He is nevertheless ready to pardon you, and He even invites a renewal of your affection by His prophet: "Thou hast prostituted thyself to many lovers: nevertheless, return to Me, saith the Lord, and I will receive thee." (Jer. iii. 1.)
II. How highly worldly characters consider themselves honored by being espoused to great or noble personages! How much greater is your honor, when you are espoused to the King of heaven! Reflect on the heavenly ​beauty of your divine Spouse, and say to Him: "Thou are beautiful above the sons of men." (Ps. xliv. 3.) Meditate on His dignity, glory, riches, wisdom, and power; and inflame your heart with an ardent love for your holy Spouse.
III. Since you are to be espoused to Christ, you must surrender to Him everything which you have in this world, and never forsake Him by sin, on any consideration. Adorn your soul, then, with every virtue, or you never will be pleasing in the eyes of your divine Spouse. Direct all your thoughts and actions according to His will, and study His pleasure in everything.
MONDAY.
Purification of the Virgin.
I. The blessed Virgin, after having buried herself in retirement for forty days after the birth of her Son, appears in the temple, in compliance with a double law, that ordained her own purification and the presentation of her child. The law, in fact, did not regard her, for she conceived by the Holy Ghost; but she subjected herself to it in order to imitate the conduct of her Son. who submitted to the law of circumcision. Besides, she was unwilling to give offence or scandal to the Jews, who were ignorant of the great mystery which had been operated in her. She was anxious, also, to conform her conduct in what was lawful to that of others of her sex, and thus to avoid singularity, as well as to perform works of greater perfection and supererogation. Study to imitate her example.
II. What admirable virtues she exercised in this action! Her obedience was perfect; for she fulfilled exactly what the law required of others, without pleading exemption, ​privilege, or dispensation, when she might lawfully have done so. Oh that you would imitate her conduct, even in things which you are obliged to perform! Her profound humility dictated the propriety of concealing her mysterious conception, and the birth of her Son, and of being considered unclean. Be ashamed of your pride, which prompts you to wish for the esteem of others and the reputation of sanctity, whilst you ought to acknowledge yourself a sinner, as did the Prophet: " We are all become as one unclean; we are fallen as a leaf, and our iniquities like the wind have taken us away." (Is. lxiv. 6.)
III. Consider her incomparable purity, in which virtue, although she excelled every other creature, still, from a desire of becoming more pure, she performed the ceremonial purification which the law required in others. Learn hence to cherish that virtue, and continually to . improve in it, however perfect you may conceive yourself to be. Ponder, in fine, her singular devotion in hastening to the temple, to offer in a solemn manner to the eternal Father His and her only Son. Mark this conduct, and imitate it, as often as you are present at the solemn sacrifice of the Mass.
TUESDAY.
Christ's Presentation.
I. "After the days of her purification were accomplished, they carried Him to Jerusalem, to present Him to the Lord." (Luke ii. 22.) Ponder the acts of virtue, which the divine mother exercised on this occasion, viz., of faith, devotion, and thanksgiving, towards God; and of charity, in relation to mankind, for whom she offered her own son. Reflect how the divine Infant rejoiced that the moment had arrived which He had so earnestly ​longed for, in which He was to be publicly presented to His eternal Father, as a living sacrifice for the sins of the whole world — and yours in particular. This action was infinitely acceptable to the eternal Father Himself; for if at the offerings of Noe and other just men "the Lord smelled a sweet savor" (Gen. viii. 21), with what complacency must He have looked down on this oblation of His beloved Son in the arms of His holy mother!
II. "And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle-doves, or two young pigeons." Observe how the blessed Virgin does not disdain the idea of being considered poor; for this was the offering specified for that class of the community: nor the idea of being reputed a sinner. Be not ashamed, then, to own either character, and follow her example. Ponder the import of those gifts, which God required. By the turtle-doves, mourning is signified; by the pigeons, simplicity; and by the lamb, mildness. With these virtues, present yourself to God, and the offering will be acceptable.
III. Christ's parents, to fulfil the law, "redeem their son with five sides," (Exod. xiii. 13 and Lev. xxvii. 6), although the Evangelists are silent on the subject. Reflect who the person is that buys Him. His holy mother: and she purchases him for our sakes. Of whom does she purchase Him? From his eternal Father to whom He has been presented. Thus, He wishes His divine Son to be ours by a double title. Oh that you were as liberal to God as He is to you! What was the price ordained by the law? Five sides, or pieces of silver. Reflect how easily you may make God your own: and blush for your folly, in refusing to give the pains and labors to God, which you bestow on idle vanities and transitory pleasures.
WEDNESDAY.
Simeon's Prophecy. — I.
I. " And behold there was a man in Jerusalem named Simeon, and this man was just and devout." (Luke ii. 25.) Here the sanctity of those who gave testimony of Christ is described, for there is nothing of greater credit and authority than innocence of life. Simeon was just and devout; afraid of offending God in the least, "for he that feareth God neglecteth nothing." (Eccles. vii. 19.) " He was waiting for the consolation of Israel" (Luke ii. 25), by fervent desires and holy aspirations. "And the Holy Ghost was in him," inspiring him to fix his thoughts on God and heavenly things alone, and not on the vain and empty objects which the world presents. Such ought to be the conduct of all good Christians, especially those who, like Simeon, have consecrated themselves to God — " waiting," not for earthly enjoyments, but, as the Apostle says, "for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ." (Tit. ii. 13.)
II. " And he came by the Spirit into the temple." Reflect on the different motives which induce men to frequent the house of God. Some are actuated by human respect, or led by custom or curiosity. Observe how soon Simeon discovered the Expected of All Nations, whom the ancient patriarchs and prophets had so anxiously desired to see. Observe the veneration and devotion with which the holy man approaches the world's Redeemer. Oh what a flame of divine love must have been enkindled in his heart when he had the Son of God so near! Imitate his veneration and devotion as often as you receive the ​same God in the Eucharist, and when you enter into His house.
III. How abundantly the divine Infant recompensed the longing desires of Simeon to see Him! He not only rejoiced him with His corporal presence, but filled his soul with divine grace, producing so powerful an effect as to make him bid adieu to all earthly things, and even to life itself. He burst forth into that admirable canticle: " Now Thou dost dismiss Thy servant, O Lord, according to Thy word, in peace, because my eyes have seen Thy salvation." (Luke ii. 29, 30.) Oh that you would also bid farewell to all earthly things, and say with the Apostle, " But I am straitened — having a desire to be dissolved, and to be with Christ." (Phil. i. 23.)
THURSDAY.
Simeon's Prophecy. — II.
I. Consider the words of Simeon regarding Christ: "Behold, this child is set up for the fall and for the resurrection of many in Israel." (Luke ii. 34.) The Incarnation and birth of Christ will increase the guilt and punishment both of the unbeliever and of those who believe but will not obey His will. To the just they will be the cause of resurrection to eternal life. Reflect in which of these two ways you would wish the birth of Christ to be applied to you; and observe how even the holiest things may be perverted to our own reprobation, if we do not make a proper use of them. Examine your own conduct with fear and trembling, and see if you do not abuse the favors of God and the means of salvation which your state of life affords you.
II. "And for a sign, which shall be contradicted." Wonder at the folly of mankind. Christ is the uncreated ​Wisdom of God, " in whom are hidden all the treasures of wisdom and knowledge" (Coloss. ii. 3); and yet men have contradicted, and still contradict, His divine doctrine. His words and actions were continually contradicted, and He was perpetually misrepresented and calumniated, and do you wonder and complain that you are sometimes contradicted and reproved? Learn to suffer patiently, as He did. If you wish to be a disciple of Christ, you must be content to be set up as an object of reproof and contradiction; for "the disciple is not above his master." (Matt. x. 24.)
III. Consider the words which holy Simeon addressed to the Virgin: "Thy own soul a sword shall pierce." (Luke ii. 35.) Ponder how divine Providence mixes sorrow with joy, and amidst the immense pleasure which she must have experienced on seeing such honors bestowed on her Son, he reminds her of her future grief. Admire her singular resignation to the will of Heaven in accepting this piercing sword of sorrow from the hands of God. Imitate her example, and learn not to be immoderately overjoyed in time of consolation and prosperity, but always bear in mind the sorrow that may follow. "In the day of good things," Ecclesiasticus advises, "be not unmindful of evils." (Ecclus. xi. 27.)
FRIDAY.
The Prophetess Anna.— I.
I. The virtues of this holy woman are here proposed for our imitation. After seven years of a married life, she lived continually in the temple, " by fasting and prayer, serving night and day" (Luke ii. 37); and she was then eighty-four years old. Meditate on her great love of purity, her continual exercise of prayer and mortifica​tion, and her perseverance for so many years in this holy conduct. Compare these virtues with your inconstancy and tepidity; and pray with David, " O Lord, make me know my end — that I may know what is wanting to me." (Ps. xxxviii. 5.)
II. " Now she at the same time coming in, gave praise to the Lord." (Luke ii.) Ponder the sweet providence of God in inspiring her to enter the temple at that very time, and in revealing to her the mystery of His Son's Incarnation. She concurred with the divine inspiration, and did not lose a moment; but immediately hastened to enjoy the blessings which were designed for her. How different is your conduct from hers; how many delays and impediments do you put to divine grace! You know not the hour in which God may have designed some special favor for you: let your mind and heart, then, be always prepared, — you may lose many graces by neglecting one.
III. There were certainly many others in the temple at the same time: but Simeon and Anna alone knew the great mystery of the Incarnation; for the blessed Infant displayed no external appearances of divinity, nor appeared different from ordinary children. Learn from this example to conceal your own good qualities, and not to condemn others from outward appearances. Learn, also, that of all those who approach the holy Eucharist, those only discover the hidden God and relish His heavenly sweetness who appear at the sacred table with the spirit of true and genuine devotion. Finally, learn this all-important truth, that "many are called but few chosen." (Matt. xx. 16.) "Labor, therefore, the more," as St. Peter advises you, "that by good works you may make sure your calling and election." (2 Peter i. 10.)
SATURDAY.
The Prophetess Anna.— II.
I. Consider the interior acts of virtue, which this holy woman exercised when she beheld the divine Infant. They were those of faith, hope, and love, then of joy and self-congratulation, together with perfect resignation to the will of God. Take care to imitate her when you appear in the presence of the same God at the Eucharistic table. If you have faith, where is your humility reverence and devotion? If you hope in Him, where is your resignation to the will of God in crosses and adversities? If you love Him, why do you fix your heart and affections on creatures? If your joy be in Him, why do you seek for satisfaction and happiness in earthly comforts? If you have resigned yourself to His holy will, why do you so often retract and seek your own will?
II. Her affections immediately prompted her "to give praise to the Lord, and to speak of Him to all." She acknowledged Him to be the long-expected Messias; she admired His humility, extolled His mercy; and she invited all to acknowledge Him, to reverence and love Him as their Lord and Saviour. Oh how true is it that " out of the abundance of the heart the mouth speaketh"! (Matt. xii. 34.) The reason why you are so dumb in the praises of God is because your affections are so cold or tepid. Learn from this holy woman to speak freely of God and heavenly things in your conversation with others. Be not satisfied with enjoying God alone, but endeavor to lead others to Him by word and example.
III. " And His father and mother were wondering at these things which were spoken concerning Him." They admired and adored the providence of God in re​vealing these sublime mysteries to a few only, and in concealing them from the rest of mankind. They adored' the divine dispensation, when He revealed them to the poor and humble of this world, and concealed them from the great and the proud. " And after they had performed all things, according to the law of the Lord, they returned into Galilee.,, (Luke ii. 39.) It is your duty to follow their example; to perform "all things according to the law;" and to fulfil the commands of God in what may seem to you of trivial importance. Accompany this holy family home, and observe their religious -demeanor on the way. They returned to Bethlehem, where they lived in holy obscurity, and where they endeavored to do their duty in respect to their new-born Saviour.
THIRD SUNDAY AFTER THE EPIPHANY.
Christ the Physician of your Soul.
"Heal me, O Lord, and I shall be healed; save me and I shall be saved." (Jer. xvii. 14.)
I. Consider, 1st. In the gospel of this day Christ healed the leper, and afterwards the servant of the centurion. (Matt, viii.) He is the universal physician of our souls; for the Prophet tells us of Him, that " He was sent to heal the contrite of heart." (Is. lxi. 1.) And whilst He was upon earth, says His Evangelist, "virtue went out from Him and healed all." (Luke vi. 19.)
II. To how many diseases our fallen nature is subject. "Our fever," writes St. Ambrose, " is covetousness, our fever is sensuality, our fever is rage and anger, etc." Our diseases are as numerous as our vices. Reflect on the imminent danger in which these spiritual diseases con​tinually place you; for they expose you to eternal death. Consider, also, the difficulty with which they are cured; for they are not like diseases of the body, that show themselves by outward symptoms: they are often concealed even from the patient himself, and are, in a certain manner, engrafted on the constitution of the soul. What a happiness it is to be able whenever you choose to apply to a physician who knows your spiritual complaints most intimately, and who is able and willing to apply sovereign remedies to them!
III. You ought to place great confidence in this spiritual physician of yours. He is eminently skilful and infinitely wise; and, in order that He might have a more experimental knowledge of our infirmities, He united Himself to our nature, "He hath borne our infirmities and carried our sorrows." (Is. liii. 4.) He is infinitely compassionate and infinitely desirous of our spiritual health and salvation; and, therefore, of His own accord He asked the man in the gospel, "Wilt thou be made whole?" (John v. 6) In order that He may more effectually cure us, He has prepared for us a most admirable medicine, consisting of His own most precious body and blood. Throw yourself, therefore, at His feet, and say with the Prophet, " Have mercy on me, O Lord, for I am weak." (Ps. vi. 2.) Remember He cannot effect a cure in your soul unless you perform punctually whatever He prescribes.
MONDAY.
Christ's Flight into Egypt.— I.
I. How different are the thoughts of God from the thoughts of men! Christ was no sooner born, than sent into banishment. The Almighty could easily have rid ​the world of Herod, or have appeased his anger, or have rendered His divine Son invisible; but He adopted the ordinary means of safety, and His Son must fly. Reflect how derogatory this was to the dignity of the Redeemer, and how full of inconveniences. Thus God always treats those whom He loves best. Are you greater or better than the Son of God? Why, then, do you complain when His providence prepares crosses for you? You ought to consider them as marks of His affection; and this thought will render them not only supportable, but even agreeable.
II. God would not have His Son go to the Magi, where He would have been honored and adored; but into Egypt, a pagan nation, and ever hostile to the Israelites; far from home, from His relations and friends. Thus He deprives His Son, even in His infancy, of comfort, help, convenience, which He might otherwise have derived from His friends. Why, then, do you seek with such ardor for the esteem and service of others? Why do you think it hard to suffer inconveniences? If you really loved Christ, you would rejoice, and conceive it honor enough to be neglected and contemned and despised for His sake. " It is enough for the disciple that he be as his master, and the servant as his Lord." (Matt. x. 25.)
III. As Christ would be born far from home, so would He be banished far from His own country. He intended to convey this lesson, that we should always consider ourselves in this world as strangers and exiles, and not as citizens of it; for we know " that we have no permanent city; but we seek one to come." (Heb. xiii. 14.) Those who were afterwards banished for His sake, or suffered anything for Him, might find comfort in His example. Learn to bear all this kind of crosses, and even banishment from your home or country, with pa​tience and resignation; for "a man of resolution makes every country his own." (Cicero.)
TUESDAY.
Christ's Flight into Egypt— II.
I. " Behold, an angel of the Lord appeared in sleep to Joseph, saying, Arise and take the child and His mother, and fly into Egypt." (Matt. ii. 13.) Ponder the particulars of this command. 1. The angel commands in the name of God, who is the supreme Lord. 2. He delivers the command not to Mary, though she was the more worthy; but to Joseph, because he was the head of the family, and its ordinary superior. 3. He appeared to him in sleep, by which we learn, that even while we sleep the care of God is exerted over us, and He is continually watching for our good. 4. He tells him to take the Child and His mother, without mentioning anything else. Oh that Jesus and Mary were your only care! 5. He assigns them the place of their banishment. Learn, hence, not to choose for yourself, but receive everything in the ordinary way of God's providence, and as coming from His hands, in regard to place, employment, prosperity, and adversity.
II. Consider the words of the angel: "Be there until I shall tell thee." (Matt. ii. 13.) He could have told him, determinately, the time which he had to remain in Egypt; but God did not wish it to be known, in order that the Holy Family might depend more on His providence. Learn, hence, to depend exclusively on divine Providence, and not to be too solicitous for the future, in regard to what may or may not happen; for "the steps of man are guided by the Lord." (Prov. xx. 24.) "And He hath given His angels charge over thee, to ​keep thee in all thy ways." (Ps. xc. 11.) Follow this conduct, and not your own ways, and you will always live in security.
III. "He arose, and took the child and His mother by night." Reflect on the perfect obedience of St. Joseph, He submitted his judgment, although he might have made many objections against so sudden a departure. He immediately conformed his will, notwithstanding the many difficulties which presented themselves. He promptly and accurately executed the command; he rose that very night, and left all he had, uncertain when he was to return. He performed all this with cheerfulness, because he knew that he was doing the will of God. Compare your obedience with his, and reform whatever is faulty in it. Conform to so bright an example.
WEDNESDAY.
Christ's Flight into Egypt.— III.
I. "And they retired into Egypt." (Matt. ii. 14.) They commenced their journey without delay. Ponder the tender affections and compassion of the mother for her Child, who even in His infancy began to train Himself to suffer inconveniences and hardships. She resigned herself, notwithstanding, to the will of God. Reflect, also, how this divine Infant offered himself freely to His eternal Father, even in His early days, for banishment and toils and misery. He rejoiced to go into Egypt, to sanctify it by His presence and to destroy its idols. " Behold, the Lord will enter into Egypt, and the idols of Egypt will be moved at His presence." (Is. xix. 1.) Beseech Him to sanctify you in the holy Eucharist, and to destroy the idols of your vicious affections.
​II. Consider the sufferings of the Holy Family on the. road. Remark their religious demeanor, their pious discourses, and their interior recollection with God, and with what holy resignation they surmount the difficulties of a long and tedious journey, of about two hundred and seventy miles. These sufferings were increased by their poverty and forlorn situation. Compassionate them, and be ashamed of your own delicacy and unwillingness to suffer the least inconvenience for the sake of Christ.
III. They resided, unknown, in Egypt for seven or eight years. Reflect on the life which they led during that time. They performed all their religious duties toward God as far as their banishment in a heathenish country would permit them. They observed perfect charity and union among themselves. During the whole time they were extremely poor, and maintained themselves and the divine Infant by the labor of their hands. They bore in silent patience the evils of banishment and the ill-usage of the Egyptians. Compare your conduct in adversity with theirs; blush at your weakness, and fortify your mind by their example against the entailed and unavoidable miseries of life!
THURSDAY.
Murder of the Holy Innocents.
I. " Then Herod, perceiving that he was deluded by the Wise Men, was exceedingly angry, and sending, killed all the male children that were in Bethlehem." (Matt, ii. 16.) Reflect on the barbarous cruelty of this wicked prince, and mark into what enormities ambition plunges the man who blindly pursues it. Form a steady detestation of this vice. But let the wicked rage and devise ​vain things against the Lord and against His Christ, — "He that dwelleth in heaven shall laugh at them, and the Lord shall deride them." (Ps. ii. 4) Such was the case with Herod; God frustrated his deep-laid designs, and turned them against himself. Learn hence to put implicit confidence in God.
II. The cruelty of his officers surpassed even that of the tyrant himself. Observe how readily they execute the king's command, and murder as many male children as they can find in and about Bethlehem. Blush at the reflection that these bad men were more punctual in doing even a bad action than you in doing good. Conceive the agonized feelings of the poor mothers of these devoted innocents. Let your concern and grief be no less when you have lost your infant God by sin. Christ, though at a great distance, witnessed this barbarous spectacle with compassion, and rejoiced at the future glory of these infants in heaven.
III. Admire the goodness of God, who from the wickedness of men draws advantages for His servants, and who can produce "a honey-comb in the lion's jaw." (Judg. xiv. 8.) He permitted this slaughter that the innocents might receive the immortal crown of martyrdom. How happy was this for them! If they had lived, perhaps some of them might have been found among those who crucified Christ. Throw yourself with confidence into the arms of Providence, who knows infinitely better how to dispose of yourself and your affairs than you do yourself. Imitate, in your life, the innocence of these infant saints, that you may be " without spot before the throne of God." (Apoc. xiv. 5.)
FRIDAY.
Christ's Return from Egypt.
I. " When Herod was dead, an angel of the Lord appeared in sleep to Joseph in Egypt, saying, Arise and take the child and his mother, and go into the land of Israel." (Matt. ii. 19.) Joseph was afterwards in a doubt where to fix his abode, for fear of Archelaus, and was 'admonished to go into Galilee. Remark how short-lived is the prosperity of the wicked, and how quickly changed into eternal adversity. Reflect, too, how God takes peculiar care of the just, removing from them the afflictions which were sent for their greater good, and directing them in all their ways. Therefore, " come ye to Him and be enlightened, and your faces shall not be confounded." (Ps. xxxiii. 6.)
II. " And he came and dwelt in a city called Nazareth." Imagine with what joy they were received by their relations and friends at their return, and admire their singular humility in concealing from them the mysteries relating to the birth of their Son. They knew that God would reveal them at the proper time. Christ, in Holy Writ, is called a " Nazarite," which signifies a flower; and He Himself prompted the author of the Canticle of Canticles to speak in His person, and say, "I am the flower of the field " (Cant. ii. 1.), that is, not born of that parent which the world would call noble and great, but of ordinary extraction; " and the lily of the valleys," and not of the mountains. By these expressions He insinuates that He is spiritually born, not in proud and exalted, but in humble souls. Descend then into the valley of humility, and in this humble state present your God with ​the lily of chastity. The giver and his gift will then be acceptable to Him.
III. Many follow Jesus the Nazarene, but few Jesus the crucified. They willingly adhere to Him in prosperity, but when adversity frowns they immediately abandon Him. They are willing to share His kingdom, but not His sufferings; they admire His crown, but not His cross. Remember it is your duty to follow Christ in all His characters, and to shrink from no difficulty.
SATURDAY.
A Summary of the Virtues which Christ exercised in His Infancy.
After having meditated in detail the mysteries of Christ's Incarnation and Nativity, it will be well to collect in one point of view the chief virtues which He exercised, and contemplate their united lustre.
1. He displayed a sovereign contempt of the world. He was born privately in the night, without pomp and attendants, and unknown to all. When born He was visited by poor shepherds. He afterward lived in obscurity and banishment, contemning the world and all its conveniences, and unknown to all.
2. His humility was equally great. Though the God of infinite majesty, He assumed the body of a helpless infant, and was an outcast in Bethlehem. He became a companion of beasts in the stable. He assumed the character of a sinner at His circumcision. Well might He say by His prophet: "lam a worm and no man, the reproach of men and the outcast of the people." (Ps. xxi. 7.)
3. His poverty corresponded with His humility. " Be​ing rich He became poor for your sake." (2 Cor. viii. 9.) He was almost deprived of the necessaries of life, and among those things which he used he always chose the meanest and the worst. His dwelling was a stable, a manger was His bed, a poor virgin was His mother, and His reputed father was a needy carpenter. Reverence and imitate His example, "that through His poverty ye may be rich." (2 Cor. viii. 9.)
4. His practice of obedience was most perfect. " He humbled Himself, becoming obedient, unto death. " (Phil. ii. 8.) His birth at Bethlehem was an actual exercise of obedience to the imperial edict of Caesar. He was obedient to the laws of circumcision and presentation, although He was not bound by them, and in " all things was subject to His parents." (Luke ii. 51.)
5. His patience was divinely heroic. Although by the right of His divine nature He was impassible, and by His innocence undeserving of punishment; He suffered, however, in His tenderest years all the inconveniences of cold, hunger, infirmity, and want; the pains of circumcision, the hardships of travelling, and the miseries of banishment. Since He was born with the use of reason, He was infinitely more sensible of these hardships than other children are.
6. His love of God, and charity towards His neighbor, were infinite. He directed all His sufferings to the glory of the former and the advantage of the latter. His tears and blood were shed, at His circumcision, to atone for our sins. He assumed to Himself our infirmities and miseries, not by constraint, but by His own choice, to satisfy for them, and to give us examples of every virtue. Return Him, therefore, love for love. Learn to contemn the world, to be humble and obedient. Suffer want and hardships with patience; and in fine, in all these seek the ​greater glory of God and the spiritual advantage of your neighbor.
FOURTH SUNDAY AFTER THE EPIPHANY.
Christ the Peace of your Soul.
"Save me, O God, for the waters are come in, even unto my soul." (Ps. lxviii. 1.)
I. In the Gospel of to-day, Christ is recorded to have appeased the tempest on the sea. We are on a tempestuous sea as long as we exist in this world; we are continually harassed by storms: the winds of temptation blow, and raise the waves of our passions and concupiscences. If we suffer these waves to increase, we cannot subdue them, and we shall infallibly perish. "The wicked," says the Prophet, " are like the raging sea, which cannot rest." (Is. lvii. 20.) How many human beings, of every state, condition, and sex, are swallowed up in this ocean, never again to emerge from it!
II. Nothing but the protecting hand of God can secure us. " He alone rules the power of the sea, and appeases the motion of the waves thereof." (Ps. lxxxviii. 10.) He is the peace and tranquillity of the soul, and appeases its turbulent motions at His pleasure; for in the Gospel of to-day, " He commanded the winds of the sea, and there came a great calm." (Matt. viii. 26.) He will do the same to-day in your soul, if you receive Him as you ought.
III. God often permits us to be tossed to and fro with the waves of trouble and the winds of temptation, while He himself seems to sleep, in order to try our constancy and increase our glory. Besides, He is much pleased at the confidence which we place in Him on such occasions. He reprehended St. Peter for his want of confidence ​when He said to him, "0 thou of little faith, why didst thou doubt?" (Matt. xiv. 31.) Examine with what temptations and passions you are most assailed; and approaching Him with confidence at the Eucharistic table, cry out with the Apostles, " Lord, save us: we perish" (Matt. viii. 25); or with holy David, "Let not the tempest of water drown me, nor the deep swallow me up" (Ps. lxviii. 16).
MONDAY.
Christ's Going to the Temple. — I.
I. The Jewish law required that thrice in the year every male should present himself before the Lord at Jerusalem. Hence St. Joseph and the Blessed Virgin also went: he, from a motive of obedience to the law; she, of devotion to the house of God. Christ accompanied them both to glorify the eternal Father, and to give Him solemn thanks for all His benefits received, as well general as particular, in consequence of the institution of the law. Learn, hence, to visit the house of God willingly, and to behave in it with all the respect that the sanctity of the place requires.
II. " His parents went every year to Jerusalem, at the solemn day of the Pasch." (Luke ii. 41.) Learn, hence, constancy and perseverance in good works. They did not present themselves in the house of God through custom, although the custom was a good one, but they were actuated by a spirit of real devotion. Such should be your case when you are employed in things that regard the service of God, particularly when you frequent the sacraments. Nothing in religion should be done merely from custom or human respect.
III. "And after they had; fulfilled the days, the child ​Jesus remained in Jerusalem." Our Saviour here gives us an example of renouncing the ties of flesh and blood when the service and honor of God are concerned. Hence, upon another occasion, He observed: " He who loveth father or mother more than Me is not worthy of Me." (Matt. x. 37.) All earthly friends are to be left for God, if He require it; and every advice of theirs to the contrary ought to be rejected, as proceeding from the enemies of God. Hence St. Jerome exclaims: "Trample over your father, trample over your mother, and with dry cheeks fly to the standard of the cross."
TUESDAY
Christ's Going to the Temple. — II.
I. Consider how Christ was employed during those three days. He was wholly occupied in divine things, in prayer and in conversation with the Doctors. Many spiritual writers think that He lived during those days without any other food than that which He procured by begging. This He did from His extreme love of poverty, and to fulfil the expression of the Prophet: " I am a beggar, and poor: the Lord is careful for Me." (Ps. xxxix. 18.)
II. Meditate on the behavior of Christ among the doctors. The modesty of His countenance, words, and actions won their admiration to so great a degree, that they admitted the divine Youth into their company. With all humility He asked them questions, and listened to their answers as a scholar and not a teacher, although He was the Wisdom of the Divinity Himself. His questions were prudent, and the answers that He gave to their questions astonished them. He zealously sought the glory of His Father in all this, and He did not act from ostentation. How contrary is the conduct of most schol​ars. They are ever on the watch to discover an opportunity of displaying their little knowledge, forgetful that knowledge is a dangerous thing because man has so many natural inclinations to abuse it.
III. How his affectionate parents grieved at the absence of their Son! With all humility they ascribe this absence to their own fault. It was no fault of theirs: but the man who is truly humble will sometimes attribute to himself more of fault than is his due. They immediately began to search for Him with amorous sorrow. They have recourse to God in prayer, and beg Him to restore their dear Son. It frequently happens that we lose Christ in the day of prosperity, and that we do not discover our loss until the dark night of adversity arrives. Beg of God never to abandon you, and say with His Prophet, " Forsake me not, O Lord my God; do not thou depart from me." (Ps. xxxvii. 22.)
WEDNESDAY.
Christ Sought for by His Parents.
I. What great care the Virgin and St. Joseph took in seeking for their Son, who did not appear, during the first night of their journey! " And not finding Him, they returned into Jerusalem, seeking Him." (Luke ii. 45.) They passed by no place on their return, and omitted inquiring in no part of the city where they thought it probable He might be found. Well might the Virgin express her feelings in the words of the Canticle: "Show me, O Thou whom my soul loveth, where Thou liest in the mid-day in the streets, and in the broad ways." (Cant. i. 6.) Mark with what fervor you ought to seek for your God, either when you have lost His personal presence by mortal sin, or His gracious familiarity by tepidity.
​II. The anxious parents could not find their Son among His kindred or acquaintance. Hence you are to infer that you ought to divest yourself of all inordinate affection for your kindred, country, and friends if you desire to enjoy the company of your Jesus. St. Bernard justly inquires: "How shall I find you, my good Jesus, among my own kindred, when you could not be found among your own?"
III. He was not to be found either in the more agreeable, or more honorable, or more frequented walks of life. Nor did the spouse in the Canticle find her beloved in " the bed" of ease and pleasure, nor in the " broad ways" of distraction, dissipation, and forgetfulness of God. Christ was found at last in the temple, among the Doctors. Seek your Lord, then, in His church, by fervent prayer, and, though you do not immediately find Him, persevere in the search; for, as the Wise Man observes, " Wisdom is easily seen by those that love her, and is found by them that seek her." (Wis. vi. 13.)
THURSDAY.
Christ Found by His Parents.
I. " And it came to pass, that after three days they found Him in the temple." (Luke ii. 46.) Imagine what joy the holy Virgin felt when she at last discovered her Son in the temple. We seldom know how to appreciate a blessing until we have lost it; and when we regain it, our joy is complete. This is the case in worldly blessings; let it be so in those which are of a spiritual and more elevated nature. When you have regained the grace of God after having lost it by sin, pour out your whole soul in thanksgiving, and cautiously avoid the danger of a similar loss.
​II. The Blessed Virgin addressed her Son: "Son, why hast Thou done so to us?" (Luke ii. 48.) In this expression there was no complaint against His conduct but an amorous manifestation of her past sorrow and present happiness. Such was the expression of Christ to His Father: " My God, my God, why hast Thou forsaken Me?" (Matt, xxvii. 46.) " Behold," continues the Virgin, "Thy father and I have sought Thee sorrowing." Observe her humility: she styles her spouse, though only the reputed father, the "father" of her divine Son. She names him first, though far unequal in dignity, to teach you to prefer others to yourself. They sought for Him sorrowing, and therefore they found Him; "for those who sow in tears shall reap in joy." (Ps. cxxv. 5.)
III. Consider the answer which Christ made to His blessed mother: "Did you not know that I must be about those things that are My Father's?" (Luke ii. 49.) A divine sentiment, and deserving of our continual recollection. We are to prefer, then, the service of God to every other affair whatever, and to every other service and duty. Frequently examine yourself, if you are occupied in the things that are your father's. If you are not, you are losing your time, and trifling with the best gift of a bountiful and just Providence.
FRIDAY.
Christ is Obedient to His Parents.— I
I. Our divine Model having now performed the will of His Father, notwithstanding His love of solitude, prayer, and the immediate worship of God in the temple, "went down with His parents, and came to Nazareth, and was subject to them." (Luke ii. 51.) From this action we learn a very important lesson; viz., that the ​most exalted and sublime actions are not always the most pleasing to God; that the highest degree of virtue is to submit ourselves to others; and that we ought to conform our exterior to the condition of our calling, and to perform the ordinary actions which belong to that calling with perfection. "And His mother kept all these words in her heart." Do you also keep the word of God in your heart, and it will preserve you.
II. What an admirable example of obedience is conveyed in these short words: "and He was subject to them"! Ponder with St. Bernard, "who, and to whom? God, to men: God, to whom the angels are subject, whom the principalities and powers obey, was subject to Mary." In what was He subject? In everything, even in the meanest. " The Word and Wisdom of God did not despise," but obeyed, "a woman and a carpenter."
III. With good reason does the same Saint exclaim: "Learn, O man, to obey; dust, learn to submit; be ashamed, proud ashes. God humbled Himself; and dare you exalt yourself? God submits Himself to man; and do you seek to rule, and to prefer yourself to your Creator? If, being man, you refuse to follow the example of your equal man, surely it will not be beneath you to follow the example of your Creator."
SATURDAY.
Christ's Obedience to His Parents. — II.
I. In order that you may be the more excited to imitate this admirable example of obedience that Christ has given you in regard to your superiors or directors under whom God has placed you, or may hereafter place you, meditate on the many advantages that are derived from this virtue. Nothing more acceptable can be offered to ​God. God is appeased with victims and sacrifice, as the chief acts of religious worship; but He assures us Himself that obedience is still more acceptable to Him. " Obedience is better than sacrifice, and to hearken rather than to offer the fat of rams." (1 Kings xv. 22.) And with good reason, observes St. Gregory; for "in sacrifice the flesh of another is offered, but in obedience our own will is killed and the whole man offered in sacrifice."
II. There is no safer way to heaven than the road of obedience. Saints and holy Fathers teach us that there is nothing more dangerous in a spiritual life than to be our own guide and to follow our own judgment. Hence St. Bernard observes: "He that is his own master has a fool for his scholar;" for, as Solomon writes, " The way of a fool is right in his own eyes; but he who is wise hearkeneth unto counsels." (Prov. xii. 15.)
III. In the virtue of obedience all other virtues are included, and therefore by holy Fathers it is called the mother and guardian of them all. He who is obedient cannot fail to be humble, patient, meek, charitable, and master of himself; for, as the Wise Man says, " An obedient man shall speak of victory." (Prov. xxi. 28.) Form a growing esteem, then, for this virtue, and exercise it in imitation of Christ whenever occasions offer.
FIFTH SUNDAY AFTER THE EPIPHANY.
Christ the Good Seed of Your Soul.
"Behold, I sow my love in you, and it shall bring forth fruit in you."
I. " The kingdom of heaven is likened to a man who sowed good seed in his field." (Matt. xiii. 24.) This ​field is your soul, which is capable of receiving either good or bad seed. The seed which God sows in it consists of grace, holy inspirations, and pious affections, arising from the perusal of good books, from attention to sermons and to the advice of spiritual directors. The most precious seed, however, is His own body and blood in the sacrament; for " this is the corn of the chosen ones." (Zach. ix. 17.)
II. The soil of your soul is in itself fruitless and barren, and produces nothing but the weeds of vice and passion. Sometimes, like the field in the Gospel, it is covered with cockle, that is, with vices bearing the resemblance of virtue; and these fill the mind with vain hopes of future fruit: but when the harvest-time arrives, that is, at the last judgment, they will be cast into the fire. Purify your soul by mortification from these weeds of vice; separate the cockle from the good grain; distinguish real virtue from its resemblances, that the seed of the heavenly sower may not be choked in your soul.
III. How anxiously you ought to labor in the affairs of salvation, in order that you may yield fruit proportionate to the divine seed which God sows in your soul when you approach the holy sacraments! Beware lest you provoke this heavenly husbandman to indignation, and force Him to condemn you to the fire. " For the earth, which drinketh in the rain which cometh upon it, and bringeth forth herbs and meat for those by whom it is tilled, receiveth blessing from God. But that which bringeth forth thorns and briers is rejected and very near to a curse, whose end is to be burnt." (Heb. vi. 7.)
MONDAY.
Christ Grows in Age and Wisdom. — I.
I. "And Jesus increased in wisdom and age, and grace with God and men." (Luke ii. 52.) Christ, from the first moment of His conception, possessed the plenitude of all wisdom, grace, and virtue, but in outward appearance He seemed to increase in them, thus accommodating His words and actions to His age. Hence you ought to infer that it is your duty to accommodate yourself to the times, places, and situations you are in, and particularly to make continual progress in virtue. For not to advance is to go back; there is nothing stationary in the way of virtue.
II. There are different manners of failing, or of making progress in virtue. Some, after they have begun well, fail in constancy, and resume their former course of life. These our Lord condemns when he says, " No man putting his hand to the plough, and looking back, is fit for the kingdom of God." (Luke ix. 62.) He tells us to remember Lot's wife who was turned into a pillar of salt, as a warning to others not to cast a lingering look back again on the sinful object which they have left.
III. Others in the progress of virtue grow remiss and tepid in the use of those means which are calculated to increase their fervor, and are therefore in danger of falling. To these Christ addresses Himself in the Apocalypse: "This I have against thee, that thou hast left thy first charity." (Apoc. ii. 4.) Others, again, begin and advance with a slow pace; and although there appears no great outward defect, there is generally a real internal decay. There are others, finally, who begin ​well and advance cheerfully " and in their hearts have disposed to ascend" (Ps. lxxxiii. 6) from virtue to virtue. Examine in which of these classes you have ranked yourself, or in which you would wish to be placed. The last is the only one in which you can find security and safety.
TUESDAY,
Christ Grows in Age and Wisdom.— II.
I. " Jesus increased in wisdom and age, and grace with God and men." We must also do this, Doth before God and men, and acoid extremes. The only care of many is to appear wise and virtuous before men; they disregard real virtue, and care not for the sight of God nor the wounds of their consciences. Such was the conduct of the Pharisees, of whom Christ says, " they disfigure their faces, that they may appear to men to fast. Amen, I say to you, they have received their reward." (Matt. vi. 16.) Examine whether this be not the motive of some of your actions at least. Do you not even sometimes frequent the sacraments or hear mass from mere human respect, and to avoid the imputation of being indevout? Correct every fault on this subject, and act with purity of intention.
II. There are others who, on the contrary, pay no regard to the edification of their neighbors, but in all their actions are guided by the principles of an indiscreet fervor. Their conduct is pregnant with mischief; " they have a zeal of God," says the Apostle, " but not according to knowledge." (Rom. x. 2.) Hence He exhorts persons of this character to " provide things good, not only in the sight of God, but also in the sight of all men." (Rom. xii. 17.)
​III. The third class are actuated, as they should be, by both principles, and in this follow the example of their Lord and Master, who exhorts all, " 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.) Examine each one of your actions in particular, and see what actions you perform merely to please men, and what again to please God alone, even to the disedification of others, and their spiritual disadvantage; and form a well-founded resolution of pleasing God by a pure intention, and of edifying others by good example.
WEDNESDAY.
Necessity of Advancing in Virtue. — I.
I. All the disciples of Jesus Christ ought to make continual progress in virtue. Not to advance in the way of virtue is to recede, as all the saints teach us. As a boat in the swift current of a river will infallibly be carried down the stream unless continually propelled by oars, so, unless you continually struggle against the impetuous current of a vitiated nature, you will certainly be carried along with it. St. Bernard justly observes, " not to gain ground is to lose it;" and hence you will ultimately fall again into the hands of your enemies, whom you wished to escape, if you do not continually advance.
II. The second motive for continually advancing in virtue is because such is the will of God, who wishes that we should be pure and holy in His divine sight. "Be ye therefore perfect," says Christ, " as also your heavenly Father is perfect.', (Matt. v. 48.) No one can be perfect or eminent in any thing on a sudden, but by ​degrees he must attain it. Hence at once the necessity of continual progress.
III. The third reason is because such ought to be the conduct of a true disciple of Christ. " The scholar that makes progress," says the eloquent St. Bernard, " is a glory to his master. Whoever, therefore, fails to make progress in the school of Christ is unworthy to have Him for his master." How shameful would it be, to have studied philosophy and theology seven years, and to have made no progress, but to end as we began! How much more ought you to blush if you have become more remiss in prayer, more given to distractions, a greater lover of yourself, your own ease and pleasure, than when you first entered the school of virtue! Endeavor, therefore, continually to advance in the glorious and honorable career of perfection.
THURSDAY.
Necessity of Advancing in Virtue.— II.
I. Many evils result from a neglect of improving in virtue. This neglect provokes the anger of God; and therefore He says to the bishop of Ephesus, in the Apocalypse, " Be mindful from whence thou art fallen, and do penance, and do the first works; or else I come to thee, and will remove thy candlestick out of its place." (Apoc. ii. 5.) God may have designed you also to give light to many; take care, then, that He do not move you from your place in consequence of your tepidity and indevotion.
II. This neglect deprives us of many great spiritual advantages and rewards. " The slothful hand hath wrought poverty," says the Wise Man. (Prov. x. 4.) Oh, what glory should we purchase in heaven, were we al​ways intent on our spiritual profit, and careful to seize every occasion of exercising virtue! Observe what care worldly men take to amass wealth and increase their fortunes, which, however, they are soon to leave; and blush at your own neglect in amassing everlasting treasures which God freely offers you.
III. This neglect exposes man to final ruin; for it was said of the servant who neglected to employ his talent in the service and to the advantage of his master, "Take ye away, therefore, the talent from him, and the unprofitable servant cast ye out into exterior darkness." (Matt. xxv. 28.) Excite yourself, therefore, to persevere in the way of virtue with cheerfulness. Examine upon what occasions you are accustomed to lose courage, and resolve to go forward with renovated spirit. Christ is your commander, and your reward " exceeding great."
FRIDAY.
Life of Christ from His Twelfth to His Thirtieth Year.— I.
I. There is nothing said in the Gospel regarding the life of Christ from His twelfth to His thirtieth year, but simply that He was obedient to His parents, and increased in wisdom and age and grace before God and men. This silence is most instructive to us; it teaches us the necessity of the virtue of obedience and continual advancement in virtue. Esteem these virtues, then, and make them the constant study of your life.
II. It seems certain that Christ spent a great part of this time in high contemplation and conversation with His heavenly Father; for He who could afterward say to Martha that her sister Mary had chosen the better part, because she loved the exercise of contemplation, must ​have practised it Himself most perfectly. If David "praised the Lord seven times a day," and at midnight rose "to confess to Him" (Ps. cviii. 164), with how much more reason may we suppose that Christ did? Learn, therefore, to become a man of prayer, and an interior man, both for your own sake and your neighbor's good, and be convinced that the frequent exercise of prayer is the first and the most important duty of a Christian.
III. During the whole of this time our Lord concealed His superior knowledge from the world; He was considered as unlettered by all, and hence afterwards, " the Jews wondered, saying, How doth this man know letters, having never learned?" (John viii. 15.) They even said, " He is become mad " (Mark iii. 21), because he spoke in so wonderful a manner, and performed such surprising actions. Love, then, to be unknown and inconsiderable. " Believe me, He has lived well who has concealed himself." Be not too forward in displaying your knowledge, although you may know more than others do. "Let not the wise man glory in his wisdom, and let not the strongman glory in his strength, and let not the rich man glory in his riches: but let him who glorieth glory in this, that he understandeth and knoweth Me" (Jer. ix. 23), says the Lord.
SATURDAY.
Life of Christ from His Twelfth to His Thirtieth Year.--II.
I. As to His exterior occupation, it is probable that Christ was employed in the occupation of His reputed father, according to the inquiry of the Jews, " Is not this the carpenter, the son of Mary?" (Mark vi. 3.) Represent to yourself the eternal Son of God engaged in the ​lowly employment, and meditate in silent admiration on this divine scene of humility. Is this a fit employment for the Lord of glory? Truly, "His work is strange to Him"! (Is. xxviii. 21.) Consider why and for whom » all this is done.
II. Christ employed Himself thus out of pure humility; for He who had assumed all the miseries of human nature, and had submitted to the general sentence of death pronounced on all mankind, submitted also to the necessity of labor — " In the sweat of thy face thou shalt eat bread." (Gen. iii. 19.) Christ had this object also in view, viz., to teach us to avoid idleness, as the source and origin of every mischief. Imitate Him, then, and remember that " idleness hath taught much evil." (Ecclus. xxxiii. 29.)
III. What singular advantages the Blessed Virgin derived from this long and familiar conversation with her God! Imagine what divine entertainment it was for her to discourse with her Son on God and heaven. Figure to yourself the amazement of the Holy Virgin when she beholds Him employed in all the menial services of domestic life. She might well exclaim, " Oh, the depth of the riches, of the wisdom, and of the knowledge of God!" (Rom. xi. 33.) Reflect on each particular, and draw principles for your own conduct.
* ↑ If the Octave of Epiphany fall on Sunday, this meditation, which is intended for that day, should be made on Saturday, and the next one, page 119, on Sunday.
* ↑ If any days remain between the Octave and the second Sunday after Epiphany, the meditations on the preceding pages (no to 117) are to be repeated according to the number-of days. If a whole week remain; then, on Monday, take the Meditation of the Purification, page 120, and proceed with the following in order, omitting that of the second Sunday, after the Epiphany, until it comes in its proper place.
* ↑ If there be six weeks between Epiphany and Sexagesima Sunday, make now the Meditations for the twenty- fourth week after Pentecost (page 485).