WE find two especial manifestations of divine grace in the human heart, whether we turn to Scripture for instances of it, or to the history of the Church; whether we trace it in the case of Saints, or in persons of holy and religious life; and the two are even found among our Lord's Apostles, being represented by the two foremost of that favoured company, St. Peter and St. John. St. John is the Saint of purity, and St. Peter is the Saint of love. Not that love and purity can ever be separated; not as if a Saint had not all virtues in him at once; not as if St. Peter were not pure as well as loving, and St. John loving, for all he was so pure. The graces of the Spirit cannot be separated from each other; one implies the rest; what is love but a delight in God, a devotion to Him, a surrender of the whole self to Him? what is impurity, on the other hand, but the turning to something of this world, something sinful, as the object of our affections instead of God? What is it but a deliberate abandonment of the Creator for the creature, and seeking pleasure in the shadow of death, not in the all-blissful Presence of light and holiness? The impure then cannot love God; and those who are without love of God cannot really be pure. Purity prepares the soul for love, and love confirms the soul in purity. The flame of love will not be bright unless the substance which feeds it be pure and unadulterate; and the most dazzling purity is but as iciness and desolation unless it draws its life from fervent love.

Yet, certain as this is, it is certain also that the spiritual works of God show differently from each other to our eyes, and that they display, in their character and their history, some of them this virtue more than other virtues, and some that. In other words, it pleases the Giver of grace to endue His Saints specially with certain gifts, for His glory, which light up and beautify one particular portion or department of their souls, so as to cast their other excellences into the shade. And then this special gift of grace becomes their characteristic, and we put it first in our thoughts of them, and consider what they have besides as included in it, or dependent upon it, and speak of them as if they had not the rest, though we know they really have them; and we give them some title or description taken from that particular grace which is so emphatically theirs. And in this way we may speak, as I intend to do in what I am going to say, of two chief classes of Saints, whose emblems are the lily and the rose, who are bright with angelic purity or who burn with divine love.

The two St. Johns are the great instances of the Angelic life. Whom, my brethren, can we conceive to have such majestic and severe sanctity as the Holy Baptist? He had a privilege which reached near upon the prerogative of the Most Blessed Mother of God; for, if she was conceived without sin, at least without sin he was born. She was all-pure, all-holy, and sin had no part in her: but St. John was in the beginning of his existence a partaker of Adam's curse; he lay under God's wrath, deprived of that grace which Adam had received, and which is the life and strength of human nature. Yet, as soon as Christ, his Lord and Saviour, came to him, and Mary saluted his own mother, Elizabeth, forthwith the grace of God was given to him, and the original guilt was wiped away from his soul. And therefore it is that we celebrate the nativity of St. John; nothing unholy does the Church celebrate; not St. Peter's birth, nor St. Paul's, nor St. Augustine's, nor St Gregory's, nor St. Bernard's, nor St Aloysius's, nor the nativity of any other Saint, however glorious, because they were all born in sin. She celebrates their conversions, their prerogatives, their martyrdoms, their deaths, their translations, but not their birth, because in no case was it holy. Three nativities alone does she commemorate, our Lord's, His Mother's, and lastly, St. John's. What a special gift was this, my brethren, separating the Baptist off, and distinguishing him from all prophets and preachers, who ever lived, however holy, except perhaps the prophet Jeremias! And such as was his commencement, was the course of his life. He was carried away by the Spirit into the desert, and there he lived on the simplest fare, in the rudest clothing, in the caves of wild beasts, apart from men, for thirty years, leading a life of mortification and of prayer, till he was called to preach penance, to proclaim the Christ, and to baptise Him; and then having done his work, and having left no act of sin on record, he was laid aside as an instrument which had lost its use, and languished in prison, till he was suddenly cut off by the sword of the executioner. Sanctity is the one idea of him impressed upon us from first to last; a most marvellous Saint, a hermit from his childhood, then a preacher to a fallen people, and then a Martyr. Surely such a life fulfils that expectation concerning him that follows on Mary's salutation of his mother before his birth.

Yet still more beautiful, and almost as majestic, is the image of his namesake, that great Apostle, Evangelist, and Prophet of the Church, who came so early into our Lord's chosen company, and lived so long after all his fellows. We can contemplate him in his youth and in his venerable age; and on his whole life, from first to last, as his special gift, is marked purity. He is the virgin Apostle, who on that account was so dear to his Lord, "the disciple whom Jesus loved," who lay on His Bosom, who received His Mother from Him when upon the Cross, who had the vision of all the wonders which were to come to pass in the world to the end of time. "Greatly to be honoured," says the Church, "is blessed John, who on the Lord's Breast lay at supper, to whom, a virgin, did Christ on the Cross commit his Virgin Mother. He was chosen a virgin by the Lord, and was more beloved than the rest. The special prerogative of chastity had made him meet for his Lord's larger love, because, being chosen by Him a virgin, a virgin he remained unto the end." He it was who in his youth professed his readiness to drink Christ's chalice with Him; who wore away a long life as a desolate stranger in a foreign land; who was at length carried to Rome and plunged into the hot oil, and then was banished to a far island, till his days drew near their close.

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