principle. (Rom. xiv.; 1 Cor. viii.; ix. 19-22; 1. 19, seqq.) If our conduct be wrong, are our hearts always right? Do we remember, too, that, where so eminent a saint failed, we also may fail, and that even with good intent? We may comply from good nature, or from desire to conciliate, and by all means to save some, where yet we ought to stand firm. The true line must be drawn between indifferent and essential. Compare Rom. xiv. with Gal. iii. iv., Acts xvi. 3 with Gal. ii. 3, Acts xxi. 26 with Gal. iii. 11, seqq. See Outlines for S.Stephen's, and S. John Evangelist's Days.

II. The means whereby S. Barnabas attained his character. This was by faith, the only root. Why did he part with all? Because he believed with his heart those words, S. Matt. xix. 29; S. Luke xii. 33. Why did he rejoice in the conversion of sinners? Because he believed the mightiness of the Gospel blessings. Why did he forego ease, comfort, worldly profit to extend it? Because he believed its excel lence-its necessity for the perishing world-the blessedness of diffusing it. Phil. iii. 7-16; Rom. i. 16; Dan. xii. 3. Why did he encounter persecution, and death itself, in the cause of his LORD? Because he believed the words, S. Matt. x. 37-39; S. John xii. 25. Whence indeed can such fruits arise, but from faith? (1 S. John v. 4, 5.) 4, 5.) What motive but faith ever did produce such fruit? Compare the fairest heathen or infidel morality with this living fruit of heaven. It is comparing the berry of the thorn with the grape, the thistle seed with the fig.

III. The Agent Who wrought in S. Barnabas. This was the HOLY GHOST. (1 Cor. xii. 3; Eph. ii. 8.)

Not that faith is forced into the heart: the husbandman will have no harvest forced plough and sow; and the

upon him; he must Christian will have none fallow ground, and sows Hos. x. 12.) (See Out

unless he breaks up his righteousness. (Jer. iv. 3; line for Third Sunday in Advent.) Still, God it is Who gives the seed, the sun, the rain; and He too gives that principle of faith which we raise by His appointed means, the Sun of righteousness, and the dews of heavenly grace. He opens our hearts to E understand His Word, and disposes us to act in reliance on it. As goodness can only grow upon faith as the root; faith can only spring from the SPIRIT as Creator. (S. Jude 20, 21.)

1

XVI.

Nativity of S. John the Baptist.

Subject. S. John's dispensation compared with that of the Gospel.

Text. S. Matt. xi. 11. "Among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the kingdom of heaven is greater than he."

Illustrative Scriptures and Texts. Isa. xl. 1-11; Mal. iii., iv.; S. Matt. iii., xi., xiv. 1—12; xvii. 10-13; S. Mark i. 1– 15; vi. 14-29; S. Luke i., iii., vii. 18—35; S. John i., iii. 23 -36; v. 33-36.

Principal Words. Ἰωάννου τοῦ Βαπτιστοῦ—μικρότερος—μείζων.

THE ancient Christians kept the dying days of the martyrs "in exultation and joy," and named them "birthdays,"" in commemoration of those who had passed the conflict, and for the exercise and preparation of those who should come after." (Encycl. Epist. of the Church of Smyrna on the Martyrdom of S. Polycarp, xviii. See also Tertull. de Coron. Milit. iii.) Such is ordinarily the usage of our Church. But the present day is a partial exception. "S. John Baptist's Nativity is celebrated by reason of the wonderful circumstances of it, and on account of the great joy it brought to all those who expected the

LESSIAH. (S. Luke i. 14, 58.) There was formerly nother day (Aug. 29) set apart in commemoration of is beheading. But now the Church celebrates both is nativity and death on one and the same day; whereon though his mysterious birth is principally olemnized, yet the chief passages of his life and leath are severally recorded in the portions of Scripure appointed for the day." (Wheatly on the Com. Prayer, V. xxviii. § 7.) "His Nativity was a warning and pledge of our SAVIOUR's; and rendered him, as S. Chrysostom expresses himself, a preacher, and worker of miracles, from the very womb. Hence, says Augustin, it is, that the Church goes out of her usual method, and pays a particular respect to the first setting out of this wonderful Forerunner." (Dean Stanhope on the Epistles and Gospels, S. John Baptist's Day.)

Such being the intention of the Church, let us first set before us the dignity of the Holy Baptist in all its fulness. "A prophet"-"more than a prophet""the prophet of the Highest"-"the messenger of GOD"'—one than whom was none greater. (Illustra tive Script.) Apparently, and, at first sight, the most discouraging of examples-so high as to be, like the SAVIOUR'S, beyond all attempt to emulate. Yet, in reality, there is not one so encouraging-for it may,

1 Θαυματουργεῖ τικτόμενος, he performs a wonder in the very act of his birth; a rhetorical expression, and, even if literally taken, no contradiction of the statement in S. John x. 41; for the reference is to the wonderful circumstances of the Baptist's birth. But the genuineness of the Homily (cxxix.) is dubious.

2 Serm. de Sanctt. xx.

in some respects, be even exceeded by the humblest Christian.

From the word pоþýτηs, added in S. Luke, vü. 28 it has been concluded that the text refers to teacher only-that no prophet had arisen of like knowled with S. John, but that the humblest teachers the Christian Church should know more: they of the apostolic age by the immediate teaching of the Ho SPIRIT-they of after times from the New Testamen Scriptures. S. John knew our LORD for the CHRIST knew His baptism, His atonement, the last judgmen and the efficacy of repentance. The meanest teache in the Church knows the whole mystery of redemption life, example, death, resurrection, ascension, glorif cation, intercession, kingdom, return, of the SAVIOUR This interpretation is doubtless true, but it does not appear to be the whole truth. The word o does not occur in the text; and indeed that the application is general may be gathered from other considerations.1

For

I. S. John was superior to all who had preceded him. 1. In enlightenment. Of the elder saints none was greater than Abraham. For his sake Israel was the inheritance of GOD. (Gen. xvii. 8; Deut. ix. 5.) In his seed all nations were to be blessed. (Gen, All the faithful were to be his children.

18.)

1 There is no catholic interpretation of the text. S. Chrysos tom's idea that our LORD meant Himself by d μikρótepos is sin. gular. Why should not the words be taken in their plain gram matical sense, especially as the sense is abundantly supported by Scripture testimony?