New Publications [pp. 426-432]

1884.] NEwPUBHcATioKs. 427
his exposition does not fully express this doctrine in its whole extent.
This is, namely, the absolute supernaturalness of the cause, the principle,
the motive, and the nature of the assent of divine faith. "In soiiie comparatively rare cases," writes Mr. Burnett on p. 54!,` where the worthy inquirer possesses superior intellect and ample opportunity, he may, by
long, careful study, profound reasoning, personal experience, and close
observation, come to the conclusion that God truly made the Christian
revelation, and that it is impossible for him to lie. This case, however,
is quite exceptional. The great mass of men, either by choice or from
necessity, arrive at true faith in a different way. Our Lord said: Ask and it
shall be 6~ive;~ to you, etc." In this extract and its context the distinction is
not clearly enough marked between the preamble of faith and faith itself.
The conclusion reached by reasoning is a rational conviction. This
rational conviction does not require such exceptional conditions as those
which are mentioned. Even children and illiterate persons must have a
rational motive for the judgment of their minds that God reveals the truth
which the church proposes to their belief. The grace of God is absolutely necessary for every one in order that he may rise above a merely
natural conviction to the assent of divine faith by an act of the will made
by the inspiration of the Holy Ghost, yet freely made, which determines
the mind to a supernatural assent to the truth which God reveals, because
he reveals it, who cannot be deceived or deceive. And this assent of faith,
produced by a divine light and inspiration in a human subject elevated by
grace above his merely natural condition and operation, is not merely "a
faith which, in most cases, is greater than that which the evidence of the
truth of Christianity would produce in their minds independently of the
grace of God," but one which surpasses in firmness, and transcends in
ceftainty, in all cases, every merely natural assent.
A~ain, in respect to mysteries, the distinction between truths which
transcend comprehension and those which transcend unaerstandin6 is not
sufficiently expressed. The truth that God is the self-existing, most perfect Being is intelligible by its intrinsic reason to the natural understanding, yet it cannot be comprehended. The mysteries of faith are above the
scope of reason, they are not evident to the understanding even when
proposed to faith by the divine revelation, and are believed purely on the
divine veracity. This is the doctrine defined by the Council of the Vatican.
The being and perfections of God, the credibility of his revelation, the
divine institution and supreme authority of the Catholic Church and many
doctrines not above reason, can be demonstrated so completely that there
is no reason for a prudent doubt. It is, moreover, evidently reasonable
and obligatory to assent to the truth of mysteries revealed by God, on his
veracity. There are harmonies between these mysteries and the truths of
reason which a mind enlightened by faith can discern in an imperfect and
obscure nianner. This is the Ultima Thule of the human mind. The region
beyond is the object of faith, which is an obscure light, and cannot become
evident except in the clear light of glory.
Mr. Burnett has given an excellent demonstration of the preamble of
faith, and his two solid essays taken together furnish ample proof to any
intelligent and candid mind that it is the height of reason to be a Catholic
and the depth of folly to be an infidel or an atheist,