Moreover, the very desperateness of the cause was their inspiration. There was no temptation to lean upon the arm of flesh, for there was none that fought for them but God. Their nakedness was their armour, their slow tongues their persuasiveness, their weakness demanded God's strength, and found it. Yet there was this difference, and it was a significant one. For Peter the spiritual world had an interpretation and a guarantee in the outward events he had witnessed. He had handled the Risen Christ, the external corroborated the internal. But for Silvester it was not so. For Him it was necessary so to grasp spiritual truths in the supernatural sphere that the external events of the Incarnation were proved by rather than proved the certitude of His spiritual apprehension. Certainly, historically speaking, Christianity was true—proved by its records—yet to see that needed illumination. He apprehended the power of the Resurrection, therefore Christ was risen.
Therefore in heavier moods it was different with him. There were periods, lasting sometimes for days together, clouding Him when He awoke, stifling Him as He tried to sleep, dulling the very savour of the Sacrament and the thrill of the Precious Blood; times in which the darkness was so intolerable that even the solid objects of faith attenuated themselves to shadow, when half His nature was blind not only to Christ, but to God Himself, and the reality of His own existence—when His own awful dignity seemed as the insignia of a fool. And was it conceivable, His earthly mind demanded, that He and His college of twelve and His few thousands should be right, and the entire consensus of the civilised world wrong? It was not
