questions concerning the laws of nature, the constitution of the human mind, and the like, which must be solved before we can feel perfectly satisfied. And those whose hearts are not "tender,"1 as Scripture expresses it, that is, who have not a vivid perception of the Divine Voice within them, and of the necessity of His existence from whom it issues,-do not feel Christianity as a practical matter, and let it pass accordingly. They are accustomed to say that death will soon come upon them, and solve the great secret for them without their trouble,—that is, they wait for sight: not understanding, or being able to be made to comprehend, that their solving this great problem without sight is the very end and business of their mortal life: according to St. Paul's decision, that faith is "the substance," or the realizing, "of things hoped for," "the evidence," or the making trial of, the acting on, the belief of "things not seen."2 What the Apostle says of Abraham is a description of all true faith; it goes out not knowing whither it goes. It does not crave or bargain to see the end of the journey; it does not argue with St. Thomas, in the days of his ignorance, "we know not whither, and how can we know the way?" it is persuaded that it has quite enough light to walk by, far more than sinful man has a right to expect, if it sees one step in advance; and it leaves all knowledge of the country over which it is journeying, to Him who calls it on.

And this blessed temper of mind, which influences religious men in the greater matter of choosing or rejecting the Gospel, extends itself also into their reception of 1 2 Kings xxii. 19.

2 Heb. xi. 1.

it in all its parts. As faith is content with but a little light to begin its journey by, and makes it much by acting upon it, so also it reads, as it were, by twilight, the message of truth in its various details. It does not stipulate that the text of Scripture should admit of rigid and laboured proofs of its doctrines; it has the practical wisdom to consider that the Word of God must have mainly one, and one only sense, and to try, as well as may be, to find out what that sense is, whether the evidence of it be great or little, and not to quarrel with it if it is not overpowering. It keeps steadily in view that Christ speaks in Scripture, and receives His words as if it heard them, as if some superior and friend spoke them, one whom it wished to please; not as if it were engaged upon the dead letter of a document, which admitted of rude handling, of criticism and exception. It looks off from self to Christ; and instead of seeking impatiently for some personal assurance, is set by obedience, saying, "Here am I; send me." And in like manner towards every institution of Christ, His Church, His Sacraments, and His Ministers, it acts not as a disputer of this world, but as the disciple of Him who appointed them. Lastly, it rests contented with the revelation made to it; it has "found the Messias," and that is enough. The very principle of its former restlessness now keeps it from wandering. When "the Son of God is come, and hath given us an understanding to know the true God," wavering, fearfulness, superstitious trust in the creature, pursuit of novelties, are signs, not of faith, but of unbelief.1

1 Vide Caut. iii. 1-2.

Much might be added in conclusion, by way of applying what has been said to the temper of our own day, in which men around us are apt almost to make it a boast that "theirs is a rational religion." Doubtless, this happens to be the case; but it is no necessary mark of a true religion that it is rational in the common sense of the word; nor is it any credit to a man to have resolved only to take up with what he considers rational. The true religion is in part altogether above reason, as in its Mysteries; and so again, it might have been introduced into the world without that array of Evidences, as they are called, which our reason is able, and delights to draw out; yet it would not on that account have been less true. As far as it is above reason, as far as it has extended into any countries without sufficient proof of its divinity, so far it cannot be called rational. Indeed, that it is at all level to the reason, is rather a privilege granted by Almighty God, than a point which may be insisted on by man; and unless received as an unmerited boon, may become hurtful to us. If this remark be in any measure true, we know what to think of arguing against the doctrines of the Gospel on the ground of their being irrational, or of attempting to refute the creed of others by ridiculing articles of it as unaccountable and absurd, or of thinking that the superstitious have advanced a step towards the truth when they have plunged into infidelity, or of accounting it wrong to educate children in the Catholic faith, lest they should not have the opportunity of choosing for themselves in mature years. Dismissing such thoughts from the mind, let us rather be content with the words

of the Apostle. "The preaching of the cross," he says, "is to them that perish, foolishness; but unto us which are saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nought the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world?

this world?

Hath not God made foolish the wisdom of For after that in the wisdom of God the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe." 1

SERMON III.

The Incarnation.

(THE FEAST OF THE NATIVITY OF OUR LORD.)

"The Word was made flesh, and dwelt among us."-JOHN i. 14.

HUS does the favoured Apostle and Evangelist

THUS

announce to us that Sacred Mystery, which we this day especially commemorate, the incarnation of the Eternal Word. Thus briefly and simply does he speak as if fearing he should fail in fitting reverence. If any there was who might seem to have permission to indulge in words on this subject, it was the beloved disciple, who had heard and seen, and looked upon, and handled the Word of Life; yet, in proportion to the height of his privilege, was his discernment of the infinite distance between him and his Creator. Such too was the temper of the Holy Angels, when the Father "brought in the First-begotten into the world:"1 they straightway worshipped Him. And such was the feeling of awe and love mingled together, which re

! Heb. i. 6.