“Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.” 2 Cor. xii. 9.
All the Saints, from the beginning of history to the end, resemble each other in this, that their excellence is supernatural, their deeds heroic, their merits extraordinary and prevailing. They all are choice patterns of the theological virtues; they all are blessed with a rare and special union with their Maker and Lord; they all lead lives of penance; and when they leave this world, they are spared that torment, which the multitude of holy souls are allotted, between earth and heaven, death and eternal glory. But, with all these various tokens of their belonging to one and the same celestial family, they may still be divided, in their external aspect, into two classes.
There are those, on the one hand, who are so absorbed in the divine life, that they seem, even while they are in the flesh, to have no part in earth or in human nature; but to think, speak, and act under views, affections, and motives simply supernatural. If they love others, it is simply because they love God, and because man is the object either of His compassion, or of His praise. If they rejoice, it is in what is unseen; if they feel interest, it is in what is unearthly; if they speak, it is almost with the voice of Angels; if they eat or drink, it is almost of Angels’ food alone,—for it is recorded in their histories, that for weeks they have fed on nothing else but that Heavenly Bread which is the proper sustenance of the soul. Such we may suppose to have been St. John; such St. Mary Magdalen; such the hermits of the desert; such many of the holy Virgins whose lives belong to the science of mystical theology.
On the other hand, there are those, and of the highest order of sanctity too, as far as our eyes can see, in whom the supernatural combines with nature, instead of superseding it,—invigorating it, elevating it, ennobling it; and who are not the less men, because they are saints. They do not put away their natural endowments, but use them to the glory of the Giver; they do not act beside them, but through them; they do not eclipse them by the brightness of divine grace, but only transfigure them. They are versed in human knowledge; they are busy in human society; they understand the human heart; they can throw themselves into the minds of other men; and all this in consequence of natural gifts and secular education. While they themselves stand secure in the blessedness of purity and peace, they can follow in imagination the ten thousand aberrations of pride, passion, and remorse. The world is to them a book, to which they are drawn for its own sake, which they read fluently, which interests them naturally,—though, by the reason of the grace which dwells within them, they study it and hold converse with it for the glory of God and the salvation of souls. Thus they have the thoughts, feelings, frames of mind, attractions, sympathies, antipathies of other men, so far as these are not sinful, only they have these properties of human nature purified, sanctified, and exalted; and they are only made more eloquent, more poetical, more profound, more intellectual, by reason of their being more holy. In this latter class I may perhaps without presumption place many of the early Fathers, St. Chrysostom, St. Gregory Nazianzen, St. Athanasius, and above all, the great Saint of this day, St. Paul the Apostle.
I think it a happy circumstance that, in this Church, placed, as it is, under the patronage of the great names of St. Peter and St. Paul, the special feast days of these two Apostles (for such we may account the 29th of June as regards St. Peter, and today as regards St. Paul) should, in the first year of our assembling here, each have fallen on a Sunday. And now that we have arrived, through God’s protecting Providence, at the latter of these two days, the Conversion of St. Paul, I do not like to forego the opportunity, with whatever misgivings as to my ability, of offering to you, my Brethren, at least a few remarks upon the wonderful work of God’s creative grace mercifully presented to our inspection in the person of this great Apostle. Most unworthy of him, I know, is the best that I can say; and even that best I cannot duly exhibit in the space of time allowed me on an occasion such as this; but what is said out of devotion to him, and for the divine glory, will, I trust, have its use, defective though it be, and be a plea for his favourable notice of those who say it, and be graciously accepted by his and our Lord and Master.
Now, since I have begun by contrasting St. Paul with St. John, and by implying that St. John lived a life more simply supernatural than St. Paul, I may seem to you, my Brethren, to be speaking to St. Paul’s disparagement; and you may therefore ask me whether it is possible for any Saint on earth to have a more intimate communion with the Divine Majesty than was granted to St. Paul. You may remind me of his own words, “I live, now not I, but Christ liveth in me; and, that I now live in the flesh, I live in the faith of the Son of God, who loved me, and delivered Himself for me.” And you may refer to his most astonishing ecstasies and visions; as when he was rapt even to the third heaven, and heard sacred words, which it “is not granted to man to utter.” You may say, he “no way came short” of St. John in his awful initiation into the mysteries of the kingdom of heaven. Certainly you may say so; nor am I imagining anything contrary to you. We indeed cannot compare Saints; but I agree with you, that St. Paul was visited by favours, equal, in our apprehensions, to those which were granted to St. John. But then, on the other hand, neither was St. John behind St. Paul in these tokens of divine love. In truth, these tokens are some of those very things which, in a greater or less degree, belong to all Saints whatever, as I said when I began; whereas my question just now is, not what are those points in which St. Paul agrees with all other Saints, but what is his distinguished mark, how we recognize him from others, what there is special in him; and I think his characteristic is this;—that, as I have said, in him the fulness of divine gifts does not tend to destroy what is human in him, but to spiritualize and perfect it. According to his own words, used on another subject, but laying down, as it were, the principle on which his own character was formed,—“We would not be unclothed,” he says, but “clothed upon, that what is mortal may be swallowed up by life.” In him, his human nature, his human affections, his human gifts, were possessed and glorified by a new and heavenly life; they remained; he speaks of them in the text, and in his humility he calls them his infirmity. He was not stripped of nature, but clothed with grace and the power of Christ, and therefore he glories in his infirmity. This is the subject on which I wish to enlarge.