CHRIST, THE GOOD SEED OF YOUR SOUL.

"In this is My Father glorified; that you bring forth very much fruit, and become My disciples." (John 15:8)

I.

"The kingdom of heaven is likened to a man who sowed good seed in his field." (Matt. 13:24) 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 elect." (Zech. 9:17)

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. 6:7)

CHRIST GROWS IN AGE AND WISDOM. I.

I.

"And Jesus increased in wisdom and age, and grace with God and men." (Luke 2:52) 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 plow, and looking back, is fit for the kingdom of God." (Luke 9:62) 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. 2:4) 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. 83:6) 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.

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, both before God and men, and avoid 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. 6:16) 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 not being devout? 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. 10:2) 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. 12:17)

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. 5:16) 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.

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. 5:48) No one can be perfect or eminent in any thing immediately, 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.

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. 2:5) God may have designed you also to give light to many; take care, then, that He does not move you from your place in consequence of your tepidity and lack of devotion.

II.

This neglect deprives us of many great spiritual advantages and rewards. "The slothful hand hath wrought poverty," says the Wise Man. (Prov. 10:4) Oh, what glory should we purchase in heaven, were we always 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. 25:28) 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."

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 practiced it Himself most perfectly. If David "praised the Lord seven times a day," and at midnight rose "to confess to Him" (Ps. 108:164), 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 8:15) They even said: "He is become mad" (Mark 3:21), 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. 9:23), says the Lord.

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 6:3) 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"! (Isa. 28:21) 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. 3:19) 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. 33:29)

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. 11:33) Reflect on each particular, and draw principles for your own conduct.