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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 on 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 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'.

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 partly altogether above reason, as in its Mysteries; and so again, it might have been introduced into the world without that array of

Vide Cant. iii. 1-4.

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? Hath not God made foolish the wisdom of this world?

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"

1 Cor. i. 18-21.

SERMON III.

THE FEAST OF THE NATIVITY OF OUR LORD.

THE INCARNATION.

JOHN i. 14.

The Word was made flesh, and dwelt among us.

THUS does the favoured Apostle and Evangelist 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" they straightway worshipped Him. And

1 Heb. i. 6.

such was the feeling of awe and love mingled together, which remained for a while in the Church after Angels had announced His coming, and Evangelists had recorded His sojourn here and His departure; "there was silence as it were for half an hour!" Around the Church, indeed, the voices of blasphemy were heard, even as when He hung on the cross; but in the Church there was light and peace, fear, joy, and holy meditation. Lawless doubtings, importunate enquirings, confident reasonings were not. An heartfelt adoration, a practical devotion to the Ever-blessed Son, precluded difficulties in faith, and sheltered the Church from the necessity of speaking.

He who had seen the Lord Jesus with a pure mind, attending Him from the lake of Gennesareth to Calvary, and from the Sepulchre to Mount Olivet, where He left this scene of His humiliation; he who had been put in charge with His Virgin Mother, and heard from her what she alone could tell of the Mystery to which she had ministered; and they who had heard it from his mouth, and those again whom these have taught, the first generations of the Church needed no explicit declarations concerning His Sacred Person. Sight and hearing superseded the multitude of words; faith dispensed with the aid of lengthened Creeds and Confessions. There was silence. "The Word

1 Rev. viii. 1.

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