[Footnote 140: Rom. iv. 3.]
[Footnote 141: St. Matt. xiii 15.]
In like manner, when our Lord took leave of unbelieving Jerusalem, He wept over it. Now, why is this? What is there, in the act of believing or disbelieving, that is of a moral nature, that deserves praise or blame? Is not faith an act purely intellectual? I reply, faith is an act partly intellectual, partly moral. The intellect demands proof that a particular doctrine has been revealed by God, but, when that is once ascertained, faith accepts the doctrine, not because it is perfectly clear in itself, but because God reveals it. Clearly, there enter into such an act many elements of morality—our reverence for God, our desire to do His Will, our humility and docility. You know it is an honor to a man for one to believe in his word, and especially for one to make ventures on the faith of his word. Just so, to make ventures on God's word is a generous, devout, and noble act. Now, it is the mysteriousness of Christian doctrine that gives faith this generous character—or rather, that makes faith possible. The obscurity of the revelation throws the weight on the authority of the Revealer. It is mystery which gives life to faith. A man is not said to believe a thing he sees. "Blessed are they," said our Blessed Lord, "that have not seen, and yet have believed." [Footnote 142]
[Footnote 142: St. John xx. 29.]
There are certain flowers that require the shade to bloom. Constant sunshine burns them up. So Faith requires the shadow of mystery. It thrives under difficulties. Abraham's faith was so admirable, because he considered not his own decrepitude, nor Sarah's barrenness, but believed he should have a son at the time appointed by the Almighty. The faith of the apostles was so pleasing to Christ because they accepted His call so readily. They might have stopped to ask a thousand questions, but they rose up without delay and followed Him.
You see, then, what I meant when I said that mysteries are of advantage to us. They enter into our probation. They are the occasion of our practising the noble virtue of faith. They are a test of moral character. Nay more, by calling into action the best principles of our nature they exalt our character. You know how it is in the world when some new and great social question is started—how everyone is affected by it. The indolent take their opinions about it from others. The prejudiced and interested judge of it according to prejudice and interest. Men of principle decide it on grounds of morality. But everyone's position is in some way changed by it. So it is with the gospel. Its preaching throws men into new attitudes. "The Cross of Christ is to them that perish foolishness, but to them that are saved it is the power of God." [Footnote 143] The proud and the perverse stumble at this stumbling-stone, but men of "good will," the humble, and the loving, find it a precious corner-stone on which their faith has a solid foundation, and on which they are built up to everlasting life. So it was in the time of Christ. After our Lord had been preaching for some time, He inquired of the apostles into the effects of His preaching: "Whom do men say that the Son of Man is?" And they said: "Some say that thou art John the Baptist, and others Elias, and others Jeremias, or one of the prophets." "But whom do you say that I am?" [Footnote 144] —and Faith, undaunted by difficulties, answers by the mouth of St. Peter: "Thou art Christ, the Son of the living God." On another occasion, after He had performed the miracle of the multiplication of the loaves, as we read in St. John's Gospel, He taught the people the doctrine of the Real Presence in Holy Communion: "Unless you eat the flesh of the Son of Man, and drink His blood, you shall not have life in you." [Footnote 145] Now, what happened? Many were offended and walked with Him no more. It was too great a mystery. "How can this man give us his flesh to eat?" they said. And our Lord turned to His disciples and said—it seems to me I can see His anxious countenance, and hear His tones of sorrow as He asks the question—"Will you also go away?" And again Peter answered on behalf of all: "To whom shall we go? Thou hast the words of Eternal Life." As much as to say, "Thou art the Truth; no mystery at Thy mouth can deter us."
[Footnote 143: I. Cor. i. 18.]
[Footnote 144: St. Matt. xvi. 13.]
[Footnote 145: St. John vi. 54.]