T H E T R IU M P H

O F T H E C R O SS

FR A G IR O L A M O AV O N A R O L A
fi
G r a ns l a t e b f r o m t h e S t a l i an

E D IT E D , W IT H IN T R O D U C T IO N
BY T H E

VE RY REV . FAT H E R J O H N P RO C T E R ,
PR O V I A
NCI L O F T H E D O M IN IC A NS IN E NG LA ND

W I T H A FR ON T IS P IE C E P OR T R A I T O F T H E A U T H OR

T h e wo r k on TH E T R IU M P H OF T H E C R OSS is a w i t n e s s t o m y fa i t h

0 c t o P o pe A l ex a n d er VI )
.

L O N DO N

SAN D S C O .

DU BL IN
H . G I L L S ON
1 90 1
43 11111 mm
01 .

JOA N N E S P R O C T E R, O P. .
,
S T L
. . .

D ie Wa r t i i
’

I 27 , 1 90 1 .

Mé fi ifl

i m p ri m a i n n
H E R B E RT U S C A R D IN A L IS V A U G H AN ,
A r clzi ep i scop u s W est flw n a s t .

D i e Al a r t i i 28 , 1 90 1 .
 I N T R O D U C T IO N .

S A V O N ARO L A was a speaker r a th e r a writer H is

th a n .

wa s the eloquen t m i n istry of the livin g word rather ,

th an the cal m a postolate o f the l i feless pen H e wa s .

more at h ome when stand in g in the pu lpi t o f the

D uomo i n F loren ce facing the pan ti n g throbbing
, ,

crowd n u m b ering th ou san d s who with i tch in g ears and

, , ,

thirstin g sou l s d ran k i n h i s every word as though the

, ,

words were dewdrops fro m heaven than when s ittin g at ,

the l ittl e ta b le —wh ich i s sti l l preserved i n h is lowly cel l

at S an M arco — hol d i ng i n h i s emaciat e d han d a nerve
less pass ion less pen
, . H is great m aster i n tel lect and -

hi s large sympatheti c h eart seemed to lon g to pou r o u t

thei r rich pen t up treasu res freely and wi thout stin t
-
, ,

throu gh t h e chan n el o f h is eloqu en t tongu e ; wh ereas

the han d that wou l d perpetu ate his thoughts by sta m p ,

ing them u pon paper at t i m es seemed palsied O ut o f

,
.

the a b u ndan ce o f h is heart hi s mouth preferred to speak .

S ti l l he wrote s ometi mes i t was gen eral l y however

-
, ,

u nder moral co m pu lsion bei ng i m pel led to d o s o b y c i r

,

cu m s t a n ce s wh ich he could not con trol H e was acc used

.

of error by t hose o r to those at a d i stance hi s advi ce w a s

,

sought by others wh o were far away — defen ce o r cou nsel

had to b e com m itted to paper Fo r a ti m e h e m igh t
.

n o t sway the masses as h e wou l d by the i rresisti b le

, ,

magic o f his bu rn ing words ; t /z en we have the aposto

vi I N TR O D U C T IO N .

l ate o f the pen H e retired to the se c l u sion o f h i s

.

monasti c cel l an d wrote as h is zeal pro m pted his

, , ,

message to his fel low men M any es -

.

s hort on es fo r the most part — ex ist W e

'

_
fi ve .

—
“
books we m ight cal l them chapters they a re so brief ,

“
”
on T h e S i mpl i ci ty o f the Ch ri stian Li fe ; a treati s e

“
”
o n H u m i l ity an ex positi on o f the O u r F ather ,
”
an d another o f the H ai l M a ry ; com m en taries o n
1

some o f the Psal ms ; an ex planation o f the M ass ,

and o f the c eremo ni es o f the H oly S a c ri fice ; c ertai n

ru les fo r good C hristian l ivi ng ( co mposed when he
was i n prison ) and a n u mber o f other l etters a n d
,

b ookl ets B ut perhaps the most n otable as wel l as

.
,

the most u sefu l o f hi s writin gs are the fo ur l i ttle

,

”
Books as he cal ls them wh i c h these word s a r e to
, ,

“
i ntrod uce to the E ngl ish reading pu bli c an d whi c h he -
,

hi msel f styles i n the P rologue or I n trodu ction t o the

,

“
“
F i rst Book a defen c e o f th e glorious T R I U M P H OF
,

T H E C RO SS over the profan e and fool ish babble o f

world ly wise P hi losophers
-

O f S t P hi l i p N eri the A postle o f R o m e wh o was

.
, ,

ever stau nch i n h is loyalty to the memory o f the one

who for a ti me at l east was the A postle o f his own
, ,

n ative F lo ren ce i t is said that th i s w a s o n e o f h is

, ,

T h e S ai n t s biographer
“
’
favou rite books . Card ina l ,

C a p e ce l a t r o write 5 ,
I t i s wel l known that Ph il ip
°

often read the writi ngs o f S a v onarola especi al ly T H E ,

T R I U M P H O F TH E C RO SS and that he used them for ,

the i nstru c tion of h i s spiritu al child ren T here are stil l .

l
A tr a n sl a t i o n has r e ce n t l y b e e n pu b li sh e d by th e C a t h o li c T r u t h
S o ci e t y .
 I N T RO D U C T I O N . vi i

preserved i n the V al l i cel l a among the b ooks wh ich ,

b el onged to S t Phi l ip an d whi ch were given b y hi m .

,
”
to the Congregati on fi v e o f S avon arola s works 1
,
’
.

T he h istory an d obje c t o f T H E T R I U M P H O F TH E
C RO SS wh i c h may b e consi dered the most i m portant
,

of the works i f w e m ay so cal l them of the great

, ,

F loren tine R efo rmer is given by E chard the Con , ,

t i n ua t o r o f Q u e t i f i n his S cr zp l o r es Or d i m s w a z ed
' ' '
’
,

?
f o r um

T H E T R I U M P H O F T H E C RO SS i s ( he tel ls us ) an
ac c u rate work a n d o n e approved by al l learned men
, .

S avonarol a un dertook i t for thi s specia l reaso n n amely , ,

that he m ight clearly show what were his real feel ings
as regards th e Cathol i c
and refu te the cal u m n iou s ac c usation of
heres y an d schis m wh ich had b een l aid to hi s charge
by his ad versaries I t begi n s thu s T h e gloriou s
,

.
“
tri u mph o f the Cross over the worldly wi se an d over
wordy S ophists etc ”
I t i s divided i n to fo u r b ook s
,
.
,

of which the fi rst t r e a t s o f t h e e X IS t e n ce n a t u r e an d

sou l o f man . author shows by a n

,

various argu men ts ho w the Chri stian fai th i s in accord ,

with truth r ason H e proceeds i n t h e t hird t o .

, w ,

po int o u t that there i s n ot hi ng intrinsical ly o r e x t r i n s i , ,

cal ly i m -0 ss i
,
n n
r st e r i e
o
_

s o f the Christian
_
_
_

and th at they are n o t i n any way a vari ance , ,

with reason T he m a h b ook i s main ly devoted to an

.

e x pO .
o f the rel igion taught by Christ .

1
L if e f
o S t P h i l ip N e r i ,
. n sl a t e d b y F a t h e P o p e
tra r , vo l i . .
, p . 2 78 .

2
To me i .
, p . 885 . E di t P a r i s 1 7 1 9
.
,
.
 I N TR O D U C T I O N .

I t shows that the vagaries o f ph i l osophers wastrol ogers , ,

i dglatg s J ews M aho metan s a nd h ereti c s are a b so

, , ,

l ut e ly O pposed to reason .

T his work S avon arol a wrote i n Latin and i t wa s ,

pri nted at F l oren ce i n 14 9 7 i n qu arto I t was repri n ted .

there i n q uarto i n 1 5 24 a nd a fterward s i n Pari s at th e

, , ,

A scension Press i n octavo i n the sa me year N ext it

, ,
.

wa s pu b l ished at Basle b y H enric i P ietri i n 1 5 4 0 i n -

, ,

fol io T hen more accu rately th an k s t o the zeal o f the

.
, ,

fam ou s J ohn B a l e s d e n s by J ohn M aire at Lyon s ,

i n d uodeci mo I t was also reproduced at R o me by

.

Card in al S O n ufr i u s An ton i u s Barberi n i brother o f

.
,

U rban V I I I at th e Propagand a P ress i n d uode c i mo , ,

without any date F i n al ly an other ed iti on w a s issu ed

.
,

at Grenobl e i n 1 6 66 u n der the care o f the fa mou s

, ,

com pan ion o f S tephen M e n cy .

’
B u t s i n ce m any o f S avon arol a s adh eren ts were u n able
t o o b tain a copy an d were u nacquai nted wi th the Latin
,

language i n wh i ch it was wri tten in accordan ce wi th

, ,

their wishes he tran s l ated it in to the E truscan tongu e ,

n ot in d eed ( as he warn s h i s read ers i n hi s i n trod uctory

letter ) word for word o r l i ne for l in e but m erely givi ng
, , ,

the sense an d the pi th o f each chapter and someti mes ,

( to ma ke a speci al poi nt the m ore convi n c i ng to h i s

readers ) o m ittin g som e passages a n d addi ng others
,
1
.

H e s ays that he d id thi s advised ly les t i t sho uld b e pu r ,

o se l an d m al i ciou sly m i tran sl ated by another T his

p y ,
s ,
-
.

w a s ed i ted at F loren ce i n the year 14 9 7 i n q uarto and t o , ,

1
T hi wills un t fo r s o m e fe w s ligh t a n d uni m p o r t a n t v e r b a l v a ia
a cco r

t i o n s fr o m t h e o r igin a l L a t i n e di t i o n i n t h e p r e s e n t E ngli s h t r a n l a t i o n s ,

whi ch t h o ugh i t h a s b e e n co mp a r e d wi t h t h e L a t in h a s b e e n m a d e f o m
, , r

t h e I t a li a n v e r s i o n .
 I N T RO D U C TI O N
6

. IX

it a Preface wa s wri tten b y D omen ico Benevi ch i a F loren ,

’
tine no b le who was Canon T heologi an o f S t Lau rence s
,
.

i n the sa me c i ty I n thi s P refa c e Be n e v i e n i d efended

.

the au thor i n a very able man ner T h is version was .

reprin ted at V en ice by Bern ard o f B i n d o n i i n 1 5 3 1 i n

, , ,

1
octavo an d agai n i n octavo i n 1 54 7
, ,
I t m u st b e ,

noticed that the seventh chapte r o f the F ou rth Book o f

the Lati n ed ition was taken out o f it s place and in serted , ,

b y T heod ore B i b l i a n d r u s i n h i s col lection o f works ,

written agai nst the M ahometan errors I t i s to b e fou nd .

i n the second part of the Basle F ol io ed itions of 1 5 4 3 an d

1 5 50 ,
under the ti tle : C o m m e n t a t i un cula S avonarol a?
Ma h u m e t i ca m secta m o mni ratione ca rere o s t e n d e n s ”
.

I n his E t ud e s u r je r o m e S a v o n a r o l a the R everen d P é r e

’

B a yon n e , O P adds to wh at we h ave al ready said that

2
. .
, ,

the b rother o f U rban V I I I Ca rd in al O nufr i us An toni us .

,

B arberi ni — a Capu chi n — wish ing to vi ndi cate h is ( S a

’
v o n a r o l a s ) in nocence left by wi l l dated 2 r d o f A ugu st
3 , , ,

1 64 6 , 5 0 0 gold crowns to bri ng o u t a reprin t o f T H E

T R I U M P H O F T H E C R o s s and h is com m enta ry on ,

the M z s e r e r e T he heirs o f the Card inal gave thi s

’

comm ission as we h ave seen to the P ropagand a P ress

, ,

an d these two works a c cord in gly appeared T hey were .

su ffi cient to d ispel al l the i l lusions of those w h o sti l l

suspected the author of heresy and o f hosti l ity to the
H oly S ee .

T he same writer also quotes M Perrens a s saying that .

the S ociety of J esus prin ted T H E T R I U M P H O F T H E C RO SS

1
M a ny h e r e di t i o n s w e r e a ft e r w a r d s p r in t e d in I t a l y
ot an d l whe r e
e se ,

whi ch a r e n o t m e n t i o n e d b y E ch a d r .

2
P a ge 339 E di t P a r i s 1 8 79
. .
, .
X I N T R O D U C TI O N .

in thei r A n n a ls of t h e P r op a ga t i o n of t h e Fa i t h ( vol i i . .
,

p . T he most re c ent ed ition i s o n e whi c h appeared

in 1 8 9 9 I t was pu b l ished both i n Latin and I tal i an on
.
, ,

paral lel pages at S ien a u n der the title T R I O N F O D E LL A

, ,

C RO C E d i F ra Girola mo S avonarola ed ito per l a pri m a ,

vol te nei d ue teste origi n al i Lati no e V ol ga re per c ura

, ,

del P Lodovi co Ferretti de P redicatori

. I wou ld here ’

a c k nowledge wi th than k s my in debtedn ess to the

, ,

R e v eren d E d itor o f thi s val uab le ed i tion H e has k in d ly .

put his work at my servi c e i n ed iti ng the translation

wh ich these words in trod uce to the E ngl ish reader .

T his is the book wh i c h i s n ow presented t o the reader

i n an E n gl ish form I t i s the fi rst ti me a s far as I can
.
,

1
ascertai n that i t appears i n its entirety in E n gl ish
, , ,
.

I say i n i t s e n t i r e ty I n real i ty there are two para .

,

graphs o m i tted i n the eighth c hapter o f the T hird Book ,

the omitted paragraphs b ei ng d enoted b y a steris ks .

T he reason o f the o m ission i s that the au thor treats o f ,

a physi cal qu estion of some del ica c y ; and a s si nce , ,

S avonarol a s day the views o f s c ien tists o n the s ubje c t

’

h ave c hanged i t has b een designedly left o ut I m ay

,
.

add however that the o m ission does n ot i n any way

, ,
’
a ffe c t the author s argu men t 2
I am ful ly aware that a .

work wa s pu b lished some years ago pu rporti ng to b e an , ,

1
An imp e r fe ct e di t i o n in E ngli s h a pp e a r e d in 1 66 1 A co py i s t o b e .

fo un d in t h e C a m b r idge U ni v e s i t y Li b r a r y It w a s p r in t e d b y J o hn F i e ld
r .
,

p r in t e r t o t h e U ni v e r s i t y C a m b idg e un d e r t h e t i t l e T h e T r n th of t h e
,
r ,
”
,

C h r i s t i a n Fa i t h ; o r T h e T r i um ph of t h e C r o s s b y H i e r o n y m u s S a v o n a
, ,

r o la d o n e in t o E ngli s h o u t o f t h e a u t h o r s o w n I t a li a n co p y ; a n d i t ’ ”

q
,

w a s d e di ca t e d T o t h e mu ch h o n o u r e d F r a n ci s 8 J o hn Es .
, .

2
T h e a lph a b e t i ca l In d e x a t t h e e n d o f t hi s t r a n s l a t i o n i s n o t fo und in
e i t h e r t h e L a t in o r t h e I t a li a n e di t i o n It i s a d d e d fo r t h e co n v e ni e n ce
.

o f t h e E ngli s h r e a d e r .
 I N T RO D U C T I ON . xi

E ngl ish tran sl ation of the four b ooks an d that the R ev , .

F ather Lu c as S J i n h i s recen t biographi cal study Fr a

, . .
, ,

“
G i r o la m o
’
cal l s his readers atten tion to it
S a vo n a r o l a ,
as an E ngl ish translation of T H E T R I U M P H O F THE
C R OSS I have the b ook before me as I write and I ,

cannot agree with the learn ed J esu i t i n ac c epting thi s

mu ti lated an d eviscerated E ngl ish version as a t r a n s l a
tion o f S A V O N AR O L A S T R I U M P H OF T H E C R o ss nor
’

do I th in k that the F lorentine Dom i n i can would were ,

' '

he able to do s o give either h is N zh z l Obs ta t or hi s

,

[mp r nn a t n r to the work as a reprodu ction o f hi s o w n

“
words o r as the fu l l profess ion o f hi s o w n creed
,
T he .

titl e o f the book i s T H E T R I U M P H OF T H E C R o s s ,

b y J erome S avon arola tran slated fro m the Lati n

,
'
’
b y O D e l l T ravers H i l l i t was pu b l ished
,

i n Lon don i n 1 8 6 8 I t i s N OT a t ran sl ation o f T H E

.

T R I U M P H O F T H E C RO SS I t i s apparen tly on ly a
.
, ,

translation of c ertain portions o f the b ook whi c h wou ld

prove pal atable to the cl ass o f readers fo r whom the
”
translation was clearly intended Whol e chapters .

ha v e b een d ropped out evidently wi thout the sl ightest

,

compun ction certa in ly without the least expl anation

,
.

I n some of the chapters wh ich appear l engthy passages ,

have b een o mitted without the shadow of hesitation .

T ru ly i t i s H a m l e t with o u t the Prin ce o f Den mark

, .

’
I t i s no more a tran slation o f the great Dom i nican s
famous defen ce of h is orthodoxy— as T H E T R I U M P H
b —
O F T H E C RO SS w a i ntend ed to e than the garden
s

fen c e o f a su b u r b an Lon don vi ll a is a reprodu c tion

upon E ngl ish soi l o f the W al l of Chi na or than ,

1
P a ge 2 35 .
xii I N T RO D U C T I O N
6 0

P ri m rose H i l l i s an E ngl ish r ep l i ca of the A l ps

b ooks of Cathol ic A pologists are to b e translated i n
I f the
“ .

thi s way what is to preven t a U n itarian from givi n g us

,

i n E ngl ish an ed ition of the B i b l e withou t any a l l u sion

d i re c t o r i nd i rect t o the B lessed T ri n ity ? O r what is to
,

h inder an Agn ostic from reprod ucing the Gospels i n o ur

mother tongu e wi thou t any referen c e to the Central
-
,

F igure arou n d who m the whole o f the sa cred writings

,

revol ve ?
“
T he tran slator tel ls u s i n h i s P refa c e that th is “
“
”
b ook is free fro m al l sectarian feel i ng o r prej ud i ce
N o dou b t i t i s B u t why ? E veryt h i ng s ectari an
.

“
i n T H E T R I U M P H O F T H E C R o ss has b een l eft o u t
i n the trans lation H e speak s of i ts freedo m fro m
”
al l sectarian spiri t from al l scholasti c qu i bb l ings ; an d
,

concl udes that i ts c lose consecu tive reason in g i ts ,

earnestness convi nce us that i t s author was a man far

,

”
i n advan ce of hi s age I f the u n biassed reader w i ll
.

peruse th e pages o f t h i s t ransl ation fro m fi rst page to ,

l ast from the open i ng chapter o f the F i rst Book t o the

,

closi ng c hapter o f the F ourth an d co m pare th e doctri ne ,

o f the fou r b ooks wi th the tea c hing o f any book written

b y any recogn ised Cathol i c A pologist i n any tongue , ,

i n th is twentieth cen tu ry he wi l l fi nd that i n a sen se , , ,

the words of the P reface are true and that Sa yo n a r o la , ‘ a , w

£8
1 that9 he3;
was o n e with the Catho li c writers o f thi s

twentieth age I f he wi l l purs ue his read i n g sti ll

.

fu rther an d co mpare the tru e T R I U M P H OF T H E C RO SS

,

wi th the works o f the C athol ic Apologists o f the m idd l e ,

and earl ier n ay the earl iest ages h e wi l l fi n d that

, ,

S avon arola wa s beh in d h i s age a s wel l as being i n ,

 I N TRO D U C TI ON . xiii

advance o f it T here are n o ages i n the h istory o f .

the Cathol i c Creed of the Cathol i c Chu rch Li ke .

’
J esu s Christ the Chur c h and the Ch u rch s tea c hi ng are
,

”
yesterday to day an d the sa me for ever ,
1
S avo n a
-
,

rola s teachin g i n th is profess ion of h i s creed — the

’

c reed i n whi c h he l ived in which he d ied and whi c h , ,

he prea c hed th rough l i fe an d wi th h is dyin g b reath

i s the cr e
in al l ti mes
h O II
This i s M y C ove n t with them s aith
.
“
h ur ch i n al l places an d
,

the Lord M y S piri t that is i n thee and the word s

.
,

that I have pu t i n thy mouth sh al l not depart o ut o f ,

thy mou th nor out o f the mouth o f thy seed nor o ut

, ,

o f the mouth of thy seed s seed

’
saith the Lord fro m , ,

2 ”
hen ceforth and for ever .

T he translator o f what I can not but c al l the P s e ud o

T R I U M P H OF T H E C RO SS b u t wh ich he ascribes to ,

S avona rol a professes o n the title page th at it i s tran s

,
-

“
”
l ated from the Lati n ; an d i n the Prefa c e he ass ures
his readers tha t this tran slation has been made from
a val uable c opy prin ted with al l the ab b reviation s ,

’
pecu liar to S avonarol a s manu s c ript fou nd in the ,

”
A rch ives of S ion Col lege Where then does the .
, ,

fau lt lie ? Who i s respon si ble for the o mission s ? Is3

1
H eb . x iii . 8 .

2
Is alix 2 1 . . .

a ddi t i o n t o t h e in s t a n ce s whi ch I s h a ll gi v e l a t e r o n
3 In t h e re a de r

“
,

will l o o k in v a in in Mr T r a v e r s H ill s t r a n sl a t i o n fo r t h e r e fe r e n ce t o
“
’
.

t h e b l e s se d M o t h e r o f G o d t h e V i r gin M a r y H o st Ch a li ce ” ” ”
th e, , , ,

M a r y a n d Re li cs whi ch will b e fo u nd in ch a p t e r ii o f t h e F i r st B o o k
,
”
,
”
.

in t h i s t r a n s l a t i o n ( a n d in t h e o r igin a l whi ch Mr H ill p r o fe s s e s t o r e p r o d u ce

, .

in E ngli s h ) I n t h e fo ll o w ing ch a p t e r h e will a l so fa il t o fin d S a v o n a

.

“
r o l a s wo r d s a b o u t
“
V i r gin s t h e E u ch a r i s t t h e Ve ne r a t io n o f t h e
’ ” ”
, ,

"
t h e r e v e r e n ce d ue t o Ma r y a n d t h e S a in t s In th e
”
Cr o s s an d
,
.
xiv I N T R O D U C TIO N .

the defect—o r are the defe c ts for thei r na me i s ,

”
Legion ?
i n the origi n al o r in the
- tran sl ation ,

Let us s e e T here i s on ly o n e Lati n copy o f T H E

.

T R I U M P H OF T H E C RO SS i n the S ion Col lege A rch ives ,

and as the tran s lator says it i s a val ua b l e co p y

,
It ,

l a c ks the fi rst page otherwise it i s c omplete T he loss .

o f the ti tle page howe v er m atters l i ttle a s the ed ition

-
, , ,

Ven u m a a t u r i n
’
i s re c orded at the en d o f the book !

“
”
a ea i bu s A s ce n s i a n i s
’
T ypog A sce n s i a n a MD XXIIII
. .
,
.

”
T ruly a val uable c opy pri nted i n P aris by a c ertai n ,

B A s ce n s i u s i n the year 1 5 24 on ly twen ty s i x years -

J . .
,

a fter the author s tragic death I t i s not the fi rst

’
.

e dition T h i s a s we have seen appeared i n F loren c e

.
, ,

i n 14 9 7 the year before he d ied

,
S ti l l i t i s an early .

e d i tion T here i s an other c opy o f this A scension

.

P ress ed i t ion o f I 5 24 in the l ibrary of the B ritish

M useu m A th ird c opy belonging t o the library o f
.
,

l ve n t h
e e ch a pt er o f th e S e co n d B o o k
u bj e ct s o f cl o i s t r a l life fa s t ing
th e s -
,

a n d w a t ching a n d t h e t h r e e v o w s o f r e ligi o u s
, whi ch a r e fo und in t h e ,

o r igi n a l a r e s u pp r e s se d in t h e
, t r a n sl a t i o n I n t h e t hi r t e e n t h ch a p t e r
“
o f t h e s a m e B o o k a ft e r t h e w o r d s b o r n o f t h e V i r gin M a r y t h e a u t h o r ”

q
, ,

a dd s , W h o m H e wi sh e s t o b e r e v e r e n ce d ( ua m vu l t a d o r a r i ) a s t h e
tr u e M o th e r o f G o d t h e t r a n s l a t o r o mi t s t h e w o r d s L a t e r o n in t h e .
,

s a m e ch a p t e r S a v o n a r o l a w r i t in g o f t h e Bl e s s e d S a cr a m e n t My B o d y
a n d B l o o d u n d e r t h e a pp e a r a n ce o f b r e a d a n d win e —s a y s :
, ,

T h ey s h a l l

“ I n I i n di i n v o n a r o l a e x p r e ss e s
”
m o s t d e vo u t ly v e n e r a t e It ( t h e t a l. a e t o S a

it t h y s h a l l a d o r e It a s G o d
e n o t so t h e t r a n sl a t o r n o r do e s h e

in s e r t S a v o n a r o l a s w o r d s My V i r gin M o t h e r sh a ll b e h o n o ur e d w hi ch
’

imm e di a t e l y fo ll o w t h e r e fe r e n ce t o t h e Bl e s s e d S a cr a m e n t T h e p r o .

fe s s i o n o f fa i t h in t h e R o m a n C a t h o li c C h u r ch w h i ch t h e r e a d e r o f t h i s ,

v o l u m e w ill fi nd a t t h e e n d o f t h e t e n t h ch a p t e r o f t h e T h i r d B o o k a n d ,

w h i ch b e gin s : T h e r e fo r e t h e C a t h o li c fa i t h m o s t fi t t i n gly e t c ( s e e
, ,
”
.

p a ge i s ign o r e d co mpl e t e l y b y Mr H ill b ut i s fo u nd w o r d fo r w o r d

.
,

in S a v o n a r o l a s o r igin a l wo r k I n o n e pl a ce ( B o o k ii ch a p x iii ) t h e
’
. .
, . .

w o r d s r e l a t in g t o t h e E u ch a r i st I n Ips i us C o r pu s e t S a ng u in e m t r a n s
,

mut a r i a r e r e n de r ed r e r e se n t H i s b o d d b l d l
p y a n o o
 I N T R O D U C TIO N . XV

the Do m i n i c an F athers at Wood c hester l ies o n my ,

desk a s I write these word s I t i s a s m al l o c tavo

.

volu me bou nd i n vel lu m a n d bes ides T H E T R I U M P H ,

OF T H E C RO SS i t c on tains several other treati ses o f

,

the F l oren ti ne Dom i n ican T he ins c riptio n at the en d .

,

wi th the date c orrespon ds to the S ion Col lege c opy

, .

T he space at my co mm and wi l l on ly al low me to cal l

“
attention to two o r th ree d i s c repanc ies between the
”
origin al the val uable copy foun d i n the A r c h ives
,

o f S ion Col lege and th e b ook whi ch c l ai ms to be a

,

translation .

I n the original Lati n ed ition the T hi rd Book c ontain s ,

eighteen chapters ; i n the transl ation on ly fi fteen {

chapters appear T here i s n o expl anation given either

.
,

in the P reface o r i n the body o f the wo rk o f the reason ,

o f the om ission n or i s i t stated th at these three chapters

,

are om itted T he chapters whi c h are absolu tely ign ored

.

i n the pseudo transl ation are those whi ch appear i n the

-

original an d i n this presen t translation as c hapters xv

, , .
,

xvi .
,and xvii i I f the reader wi l l re fer to them he
.
,

m ay perhaps form hi s o w n opin ion a s to the reason

o f the om ission from what pu rports to be a translation .

bably cal l “
T hese c hapters con tai n what the transl ator woul d p r o
se c tari an
”
teach i ng ; they em body the
”
se c tarian spiri t from whi ch he tell s us T H E
, , ,

T R I U M P H OF T H E C R o ss i s free T he fi rs t o f th e .

three omitted c hapters treats o f the S a c ra ments and ,

tea c hes that there are seven even as does the Cathol i c ,

Cate c hism o f to d ay F ol lowi ng the argu men t o f S t

-
. .

T homas the a u ,
w of the
“
s e ve n
N
S
o f t h e bod
“
a cr a m C i
d
lt s

t h
fro m ‘
the an al
,
ogy between
e s i rit ual l i fe o f the so u l
the
I
l
t
i
h
fe
y a n p n e ,
 I N T RO D U C T I O N .

foll owing or si xteenth chapter wh i c h the tran sl ato r

, , ,

on hi s own responsibi li ty evidently puts u nder a ban

,

of excom m un i c ation from an E ngl ish home S avonarol a

treats o f what the scholasti cs cal l the m atter an d “ ,

”
form o f the S acramen ts an d expl ain s i n terse an d, ,

cl ear words the mean i ng an d obj e c t o f ea c h o f these

,

“
seven chan nels o f gra c e to the soul
se c tarian ”
i ndeed
T his c hapter i s
H ence we m ay presu me i t s
.
,
.

eradi c ation i t s bei ng pu lled up root and branch fro m

,

E ngl ish soi l hence its el i m in ation fro m E n gl ish pages

hence i t s absol ute exterm in ation a s far as E ngl ish ,

readers are concern ed S avonarol a wrote i t i n Latin

.
,

and reproduced i t i n I tal ian but w e wi l l have n o popery

,

an d n o popish do c trine in o ur pu re E ngl i sh tongu e !

We h ave it however at l ast in t h i s transl ation a s we
, , , ,

ha v e had it from the begin n i ng i n the chapter o f the

origi n al to wh i c h I al l ude B ap t i m fi o n fi r m a t i o n fl p s
,

E u cha rist , P n ance ( or C on fes sion

_
xtre m e
_

O r d r s Ma t r Im o n a l l ar e there with
“
-

thei r o bj e c
,

t thei r m ean i ng thei r m atter an d form

, , ,

as the scholasti c s would cal l thei r co mponent parts ,

thei r mode o f adm i n i stration an d thei r effe c ts upon ,

the hu man so u l i n ti me and i n etern ity .

F inal ly i n the thi rd of the pros c ri b ed c hapters —the

,

eighteenth i n the origi n al work — we have a d issertation

o n the C e m o n i e s o f t he Ch urc h S a v onarol a shows .

with what 0 m part o f the Chu r c h s ’

d isci pl i ne an d how they an swer to a dem a nd o f the

,

sou l of man i n h i s worshi p o f the M ost H igh T he . ,

author ex plains t o o som e o f the pra c ti c es of the

, ,

Cathol i c Chu r c h wh i c h i n o ur d ays a s i n h i s o wn are

, , , ,

oft e n m is re presen t e d o r misu n ders tood .

 IN T RO D U C TI O N . x v ii

T he un prej udi ced reader m ay d raw h i s con o wn

cl us i o n s as to the reason o f the om ission o f the three

c hapters from the book we have been referri ng to and ,

which appear probably fo r the fi rst ti m e i n E ngl ish

, ,

i n the pages whi c h fol low th is I ntrodu c tion T he .

“
T wenty fi ft h o f the T hi rty n ine A rti c les of the A ngl i can
- -

Creed declares : T her e are two S acram ents ordai ned

o f Chri st o ur Lord B aptis m and the S u pper o f
”
the Lord S avon arol a says there are seven
. T he .

T wenty eighth A rti cle professes that transu b stan ti ation

-

cannot be proved i n H oly W ri t ; it i s repugnant

to the plain word s o f S c ripture S avon arol a o n the ,

J esu s “
n
Christ the D i vi n e T ea c her
M M :
T he T h irty fou rth .
-

A rti c le attaches l i ttl e i mportan c e to c eremon ies and cal ls ,

in question the need o f ou tward un i form ity i n the

servi c es o f the Ch ur c h S a v on arol a h as an enti re
.

chapter written in their d efence and ex planation i n ,

whi ch he S peaks o f cruci fi x an d i mages o f devotion t o ,

the M other of J esus o f the c onse c ration o f churches

, ,

o f lighted candles o f sa c red vessel s

,
an d even o f holy ,

water . Wh at then ? T he A rti cles are right ; S avon a

”
rol a must be wron g ; h e m u st be sectari an T hen .

leave o ut the sectari an is m ; o m i t the chapters i n wh i ch

he treats o f subj ects wh ich are d istinctly and essen tial ly
Catholi c I t i s the o l d story T hey w i l l m ake S avo
. .

n a r o l a a P rotestan t or at least a heral d o f Protestan t ,

, ,

ism a precursor o f Luther and C alvi n a harbinger o f

, ,

the R eformation whether h e wi l l or no Whereas as

,
.
,

every reader o f hi s history and wri tings m u st kn ow ,

he was o f Cathol i c s li c — C athol i c

b
xvi i i I N T R O D U C T IO N .

’
i n l ife Cathol ic i n death Cathol i c to the heart s
, ,

co re .

I m us t lea v e i t to the cal m u n bi assed j udgment o f

the reader to de c i de whether th i s ki n d o f tran slation
is fai r ; whether it i s j ust to the memory o f the great
Dom ini c an who m s o many Cathol i c s and n on Cathol i c s
,
-

al i ke p rofess to revere ; whether it i s j ust even to the

,

E ngl ish readi ng peopl e to the vast maj ori ty o f whom

-
,

origi nal works written i n Lati n o r I tal ian are sealed book s ,

an d who have c on sequ en tly to depen d U pon the fi del ity

and a cc ura c y o f a transl ation I f the translator had pro
.

fessed t o give an exp u rgated edi tion o f T H E T R I U M P H

O F T H E C R O SS ; i f he had tol d h i s readers that he had
el i mi nated everyth ing that wa s sectarian i f he h ad
u ndertaken to gi ve sele c tions from the work i n defen c e ,

o f C hristian i ty ; i f he had professed to reprodu c e in ,

more modern E ngl ish the translation publi shed by the

,

Cambridge U n i v e r s i t y P r e s s i n 1 66 1 t o wh ich I have ,

referr ed —this w e c oul d u n derstan d ; but to c al l a book

wi th several chapters ruthlessly d is c arded THE ,
“
T R I U M P H O F T H E C RO SS transl ated from the Lati n
-
th is assuredly i t i s beyond the power o f word s t o
, ,

con dem n T he tran slator o f the C ambridge edition o f

1 66 1—as we
.

may read i ly u n derstand both from the

date a n d the pla c e o f the pu b l i c ation — om its the
identi c al passages omitted i n the edi tion o f 1 8 6 8 —tho s e
wh i c h I have referred to and others to which I shal l
refer —
,

,but he i s can did and fair i n s o doi ng He .

prepares the reader fo r this i n h i s P reface or Ded i cato ry

“
“
Letter to which h e app en ds h i s in i ti als J W B
.

I ,
. . .

kn ow ( he writes ) that y o u wil l n o t d isdain t o l ook

,

upon h i m ( S a v onarol a ) in thi s E ngl ish D ress wherewi th ,

XX I N T R O D U C T I ON .

wou ld become a prey to d ivisions con fusion and d i s

order and therefore H e sa i d t o Pe ter “ F eed M y g
,

,
“ ,

SI T h W
“ W
’

EQP
I OI etc .

A n d agai n : I wi l l give u nto thee the keys o f the

”
Ki ngdo m o f H eaven et c ,
Al l this we fi n d word for
.

word i n the E ngl ish vers ion wh ich we are con sider ing .

S avonarol a then con tin ues —A N D T H E W H O L E OF T H E

FO LL O W I N G W O R D S A R E E X CL U D E D F RO M T H E
P S E U D O T RA N S L A TI O N
- ' “
I t c an n o t however be , ,

s upposed that Christ con ferred th is d ign ity o n Peter

alone to the ex cl usi on o f h i s su cc essors s in c e H e
, ,

H i msel f has d ecl ared that the Chu r c h shoul d end u re

fo r e v er i n the order whi c h H e had establ i shed ,
S peak .

in g to H i s dis c iples and i n thei r person add ress ing

, , ,

‘
al l the faith fu l H e said : Behol d I a m with y o u e v en
,

’
unto the con sum mation o f the worl d ( M a tt x xvii i . .

‘
An d again by the mou th o f I saias H e s aid
,
He ,

shal l s i t u pon the throne of David an d u pon h i s k ing

d o m ; t o establ ish i t an d strengthen i t with j udgmen t
,

and j usti c e from hen c efo rth and fo r ever ( Is i x

,
’
. .

T hes a s s a ge s clear

fi ded

c ess ion be gu aranteed

,
her {oz to en c e i t fol lows
that a s Peter w a s chosen by Ch rist to be H i s v i ca r
,

and the shepherd o f the whole C hu rch all h i s s u cc essors ,

m ust i nherit h i s power A nd a s the bishops o f R ome

.
,

hol d the pl a c e o f Peter E R O M A N C H U R C H M U ST

C O N SE Q U EN T LY B E T H IS T R ES S A N D R U L E R OF
A LL C H U R C H ES A N D T H E W H O L E BO D Y O F T H E
,

F A ITH F U L M U ST L IVE I N U N IT Y W IT H TH E R O M A N
P O N T IFF
> Whosoever
. therefore d isagrees
,
i n his,
 I NT RO D U C TI O N .

teach ing with the d oc tri ne o f the R oman Ch urch with

d raws from Ch rist fol lowi n g c rooked ways An d a s al l
, .
,

hereti cs d issen t from the tea c h i ng o f the Chu rch they ,

ha v e al l de c l ined fro m th e right w a y an d are u nworthy ,

o f the name o f Ch ristians Fo r by heretics we mean

.

s u c h a s falsifyi n g the word s o f H oly S c ri ptu re and

,

choos ing a rel igion for themselves d o obstinately ,

“
persevere i n thei r error
, ,
.

Again T ruth as i s o ften said mates wi th truth an d , ,

al l truths con fi rm ea c h other N o w hereti c s d isagree

.

so enti rely a mong themsel ves that they have scarcely ,

o n e point i n com mon n ay rather they bespatter each

, ,

other with abuse the y p resen t no sol id i ty o f argu men t .

T hi s fact alone proves h o w fa r they h ave wandered

from the T ruth B u t th e doctrine of the R o ma n
.

Chu rch in al l m atters a ffecting fai th o r morals is one ;

, ,

and Catholic do c tors thou gh al most i n n u merable n ever

, ,

dissent nor desi re to d issen t from i t .

’
E very syll able of this profession of S avonarol a s
faith i n the s upremacy o f the successor
i s ex punged T here a re n o
asterisks to show that word s are left o ut T here i s no .

footnote no word i n the P reface to ex plai n the u h

, ,

“
pardonable l i berty o f the tran sl ator A com m a is put
”
after the words loosed i n heaven an d the tran slato r
.

c onti nues —a s though this were the author s contin u a

,

“
’

“
”
tion,
-
from which w e may s e e that J esu s Ch rist ,

down to the word s H e shal l s i t an d rul e upon the

”
throne of David et c T he enti re passa ge a b ou t the
,

”
s uc c essor o f S t Peter . H en ce i t fol lows i s s u m mari ly
, ,

omitted from what purports to be a translation .

I h a ve nothing more t o s a y ex c ept i n justi ce to , ,

x xi i I N T RO D U C TION .

S avonarola to en ter a protest against the book to

,

which I h ave been referri ng bei ng c onsidered a tran s

lation o f T H E T R I U M P H O F T H E C R OSS If I have .

dwelt at length upon this s u bj ect i t i s on ly o ut o f ,

respect for an d i n j usti c e t o the memory of on e for

, ,

who m I have a s i n cere veneration an d wh o h a s s o ,

o ften an d s o unj ustly a n d un jus t i fi a b ly been r e p r e

, ,

“
sen ted as being wanti ng in l oyal ty to th e S ee o f
Peter o f bein g a forerun ner of Luther an d a har
,
”
,
“
” 1
binger o f th e R eformation I t is by such method s
as the o n e agai nst wh ich I am protesting that these
a cc usation s agai nst the Cathol i c loyal ty o f S avon arola
have been apparen tly s ubstan tiated I t i s by the pers is .

“ “
ten t repetition o f them that they have been perpetu ated
H ere ( they s a y ) i s a book o f h i s which professed ly
.

gives us the arti c les o f h is creed I t i s absol utely .

u nse c tarian T here i s noth i ng distin ctively C athol i c in

.

it N oth ing wh ich any n o n Cathol ic cou ld object to

.
-
.

T here i s not a word abou t the seven S acramen ts ,

abou t Con fession E x trem e U n ction the M ass Cere

, , ,

mon ies and above all abou t the Pope bein g the s u c
,
”
cessor o f S t Peter i n the govern m ent o f the Chu rch !
.

An d yet the reader wil l fi nd al l these doctri nes o f

C athol ic bel ief clearly an d l u minou sly treated He .

wi l l fi n d an ex p licit p“rofession of fai th in al l the vital

and c ru c ial articl es o f the Cathol i c C reed i n the vol u me

t
“
au hor s reason f the hope wh ich was i n h i m
’
or F or

S avonarol a
Chief A postle “ever m i n d fu l o f the ad moni tion o f the
wa s
bei n g al ways ready to satis fy every
,

1
S e e S a vo n a r o la an d t h e R ef o r m a t i o n — a R eply t o D ea n Fa r r a r , b
y
th e p r e se n t wr i t e r ( C a t h o li c T r u t h S o ci e t y) .
 I N T RO D U C TI O N . xxiii

on e that as keth you a reason for that h O p e whi ch is

i n you
T H E T R I U M P H OF T H E C RO SS ough t to sati sfy
the E ngl ish mi n d u pon the s ubj e c t o f h is orthodoxy

“
for ever T H E T R I U M P H OF T H E C RO SS gives the
.

reason o f it i n c l ear an d con cise and u n mistakable

,

words . I t is d i fficul t to see how any o n e w h o has

read it cou ld entertai n the shadow o f a dou bt a b ou t
,

the author s l o yM e v o t i o n to the Chu rch of which h e

’

was a faithfu l chi ld or o f h is belief i n the tea c h ing o f

,

”
the one whom he prou d ly cal led h i s M other I ndeed .
,

i t i s i mposs i b le to s e e how wi th the eviden c e of this ,

book before h i m any man coul d hesi tate for a momen t

,

a s to h is bel ie f in the u nwaverin g loyal t y o f S avonarol a

’
both to the Church and the C hur c h s teach i ng and t o ,

he r divinely appointed vis ible H ead .

S t P eter the Dom in i c an M artyr as he fel l un der the

.
, ,
’
blow o f the a ss assi n s sword wrote wi th h i s o w n blood ,

on the grou nd the word C R E D O S avonarola the .

,

Dom in i c an A pologist h a s written C R E D O i n l arge ,

letters over every page of T H E T R I U M P H OF TH E C RO SS .

/
I t i s a history o f the rel igious O p In IO IIS of h is ti mes It .

i s more I t i s the ex posi tion i n writing o f the doctri nes

.

wh i c h he preached wi th such in comparabl e eloquen ce

, ,

from begin n ing to en d o f h is apostol i c l ife I t i s h is .

clear and unco m prom is i ng pro fess ion o f fai th to al l

ti me. I t is h is solem n anathema t o heresy Of wh ich ,

n everthel ess men have someti mes dared to accuse hi m

,
.

T h is book ought to lay that ghost o f an a c cusation

against the F lorentine R eformer for ever an d for ever .

1
F i r st E pi s t l e o f St . P e t e r iii . 1
5 .
x x iv I N T RO D U C T I O N .

I t proclai ms S a vo m m l a kl a M Efi y b eyon d deni al o r

doubt I t wa s intended to be hm
.

I t w a s written a s h is profess ion o f beli ef I t wa s to be

w .

h is C R E D O i n l i fe an d the echo o f h is bel ief after his ,

d eath when hi s voi c e was s ti l l an d he cou l d n o longer

, ,

protest as he d id with such vigou r in h i s l i feti me

, ,

again st h i s fal se ac c users I n the P refa c e wh i c h he .

wrote to the Ap o l oge t i eu m Fr a t r u m S a n e t i M a r ci

publ ished probably the year before h is death — h e
“
says : T hree a gggga t i o n s have been brough t agains t
me : ( 1 ) T h .
.

true ( per v e r s u m d og m a ) to thi s I have already

replied a n d my o r t h o d o xy w i l l he cl ea r ly s een i n my
,

w o r le T H E
,
T RI U MPH OF T H E C RO SS whi c h wi ll ,

”
shortly appear I n a letter to Pope A lexan der V I
. .
,

written from S t M arco F loren c e on the 2 2n d o f M ay

he writes : T he work whi c h I shall shortly
.

“ , , ,

bring out o n T H E T R I U M P H OF TH E C R OS S i s a
w i t n es s t o my f a i t h an d fro m i t can be seen i f I have
ever taught heresy o r in any w a y opposed the Cathol i c ,

faith T h i s book i s hi s te sg ggo n y u n to al l ti me e fi

.

T he late i n defatigable and zealous c hampion of

S avonarol a P rofessor P aolo L uo t t o wrote a goodly
, ,

vol u me to which he gave the titl e : [1 Ver o S a

,

v o n a r o la e t [l S a v o n a r o l a d i 5
,
P a s to r T he E ngl ish . .

people as wel l as S ignor Pastor have h ad a S a

, ,

v o n a r o l a o f thei r o wn T he S avonarola o f the E ng .

l ish i s a S avonarol a created by novels and romances ,

by non Cathol i c an d an ti C athol i c hi stories and bio

- -

1
Give n by Q u e t i f, A n n a l es 0 . P vo l . II. , p . 1 25 . An E ngli s h t ra ns
la t io n o f th e l e t te r is to be fo und in S a vo n a r o l a and t h e R ef o r m a t i o n ,

b e fo r e f
r e err e dt o , at p a ge 11
4 .
 I N T R OD U CT I O N . xxv

g p
r a h i cs ,
by prej udi ced enthusiasts and u ns c rupulous ,

transl ators . T h is faithful E ngl ish trans lation o f the

whole o f T H E T R I U M P H OF TH E C ROSS fo r wh ich we -

are i ndebted to an a nonymous but graceful as wel l as

faithfu l pen — wi ll let us h O p e reveal T H E T R U E S A
, ,

V O N A R O L A — the S avon arol a o f fa c t an d not o f fi ction ,

the S avon arol a o f h istory an d not merely of romance ,

the S avonarola a s m irrored in his o wn wo rd s and n ot ,

as misrepresented and d i storted and rendered beyond ,

recognition by many w h o wh i lst professing to ex tol hi m

, ,

and to add l u stre to his name have in real ity bel ittled
, , ,

him and s ul l ied h is fair fame

, .

J O H N P R O C T E R , O P .

P o s t s cr ipt — S in c e wri ting the foregoi ng IN T R O D U C

T I O N the recen t valuable an d i n teresting work Th e ,

S t o ry of Fl o r e n ce by M r E d m und G Gardner has

, . .
,

c ome in to my hands I have m u c h pleasure i n tran

.

“
scri bing the fol lowi ng note whi ch oc c urs o n page 1 2 8
,

Professor V i llari j ustly remarks that S avonarola s ‘ ’

attacks were never d i rected in the sl ightest degree

aga i ns t
agains t
OF T H E C RO S to do fo r the R enaissance
what S t T hom a si
Mi d d
.
q
as w m p l u h e d fo r the
G e n t i l es A s th is .

n a r o l a s creed i t is
’
book ,

m uch to b e regretted that more than o n e of i ts E ngl ish

translators h a v e o m i t t ed so m e of i ts m o s t ch a r a ct e r i s t i c
 I N T R O D U C TION .

an d i m p o r t a n t pa ss a g es hea r i n g up o n Ca t h o l i c p r a ct i ce a n d
d o ct r i n e , w i t h o u t t h e s l igh t es t i n d i ca t i o n t h a t a ny
”
tio n ha s bee n
’

f
o
pex u r ga o ut . T he
are m ine .
xx flfi T A B L E OF C ON TE N TS .

C HAPTE R PA G E
X . God kn o w s hing s p e r fe ct l y a n d
a ll t , a ct s o f H is o wn W ill ,

an d no t fr o m n a t u r a l n e ce s s i ty

XI T h e
. P r o v id e n ce o f God e x t e nd s o v e r a ll t hing s
XII . The en d to whi ch m a n is g u id e d by Di v in e P r o v id e n ce
X I II M a n s l a s t
.
’
en d ca nn o t be a tta in e d in t hi s p r e s e n t life
X IV . Th e so ul o f m an is imm o r t a l

BO O K II .

M e t h o d o b se r ve d t h ro u gh u t t hi B o k
o s o

I . S o m e t u e Re ligi o n e xi s t s in
r the w ldor

I I Re ligi o n
. is bo th i nte io r r an d e xt i er o r

II I . No b etter life ca n be fo un d tha n th e C h r i st i a n life

IV . The en p r e s e n t e d t o us b y t h e Ch r i st i a n Re ligi o n i s t h e b e s t
d
whi ch ca n p o s s i b l y b e co n ce i v e d
A Ch r i s t i a n life is the b e st p o ss i b l e m e a n s fo r atta ining
t o h a ppin e s s

VI . The Ch r i st i a n life is a m o st s u r e m e a n s o f atta ining to

be a t it u de
VII . Th e fa i t h o f C h r i st is tr u b
e, e ca use i t ca u s e s m e n t o lea d a

p e r fe ct life
VIII . The D o ct r in e s ta ugh t by Ch r i s t i a ni t y are tr u e an d co me
fr o m G o d
IX . Th e tr uth o f th e fa i t h p r o v e d b y a r gum e n t s fo un d e d o n t he

pr ayer an d co n t e m pl a t i o n o f Ch r i s t i a n s

X P . f
ro o s o f the truth oCh r i st i a n Re ligi o n fo u n d e d
f the on its
e x t e r n a l fo r m s o f w o r s hip
 T AB L E O F C O N TEN TS .

C H AP T E R PA G E
XI . Th e tr th u o fCh i st i a ni t y e v id e n ce d
r b y it s f
e f e ct s on the
in t e r i o r life o f Ch r i s t i a n s
X II . T h e t r ut h o Ch r i st i a ni t y m a nife s t e d
f by it s i ible
v s f
e f e ct s

o n th e li v e s o f Ch r i st i a n s
X III . The u t h o f t h e fa i t h d e m o n st r a t e d by t h e wo nd e r ful wo r k s o f
tr

Ch r i s t e s p e ci a ll y t h o s e w h i ch p e r t a in t o H i s p o w e r
,

X IV . Th e tr t h u o f Ch i t i ni t y h o w n
r s a s by ar gum e n t s b a s e d on

th e W i d o m o f Ch i t
s r s

XV . Th e t r th u o f Ch r i st ’
s t eac hing is pr o ve d by H i s g o o dn e s s
X VI . T h e tr th u Ch r i st i a ni t y i s p r o v e d b y t h e p o we r w i s d o m
o f , ,

an d go o dn e s s o f C h r i s t co n s i d e r e d co ll e ct i v e l y
,

BOO K I I I .

M e t h o d o b se r v e d t h o u gh o u t t hi s B o o k
r

I . G o d co n t a in s w i t hin H im l f d c p f m se , infi ni t
an an er o r , an e

n u m be r o f t hing u p ing h u m a n un d t n d ing

s s r a ss er s a

II An e x a min a t i o n
. o f ce r t a in Ar t i cl e s o f t h e Ch r i st i a n C r e e d
whi ch x c d t h e ee e limi t s o f h u m a n u nd e r s t a ndin g
III . Th e my s te r y o f th e T r ini t y is n e i t h e r un r e a s o n a b l e n or

in cr e di b l e
IV . Th e Ch r i s t i a n D o ct r in e o f C r e a t i o n is n e i t h e r in cr e d i b l e n or

u n r e a so n a b l e
V . The Ch r i st i a n t e a ching co n ce r ning t h e S a n ct i fi ca t i o n G l o r y , ,

a n d R e s u r r e ct i o n o f r a t i o n a l cr e a t u r e s co n t a in s n o A r t i cl e

whi ch i s e i t h e r imp o ss i b l e o r u n r e a so n a b l e
VI . The D o ct r in e o f t h e D a mn a t i o n o f th e wi ck e d is o ne be
fi t t ing Ch r i st i a ni t y
X XX T AB L E O F C O N T E N TS .

C H AP T E R PA G E
VII . The D o ct r in e o f t h e I n ca r n a t i o n o f t h e S o n o f G o d is, in no

s e n s e in cr e di b l e u n s e e m l y o r un e a s o n a b l e
, , ,
r

VIII . The b li e f in t h e V i gin ! b i t h

e r a r o Ch r i st i s co n s i s t e n t wi t h
f
r e a so n , an d H is life be fi tt ed, in a ll r e s p e ct s H i s digni t y ,
1 17

IX . The Ch r i s t i a n D o ct r in e o f O igin a l S in
r is n e i t h e r u n r e a so n
a b l e n o r in cr e di b l e

X . O ur b li f in
e e P a s s i o n o f Ch r i st in t h e o t h e r m y st e i e s
th e ,
r

o f H i s H u m a ni t y a n d in a ll t h e A r t i cl e s d e fin e d b y t h e
,

Ch u r ch i s s t r i ct l y co n s i s t e n t w i t h r e a s o n
,

XI . The Ch r i s t i a n Re ligi o n m o s t p ud e n t ly e st a b li s h e s t h e t w o
r

p r e ce p t s o f ch a r i t y a s t h e fo un d a t i o n o f o ur w h o l e m o r a l
,

X II . The e x c ll n c
e e e o f the m o ra l teac hing o f th e Chu r ch
X III . The p e r fe ct r e a so n a b l e n e s s o f t h e C h r i st i a n co n st i t u t i o n an d
co d e o f j udi ci a l l a w

X IV . Th e S a c a m e nt s
r o f the Ch u r ch h a v e b e e n in st i t u t e d b y
Ch r i st , an d ar e a dm i r a b ly a da pt e d t o t h e n e e d s o f m a n

kind
XV . The num b e r o i the S a cr a m e n t s i s r e a so na ble
X VI . The r i t e s u s e d in t h e a dmin i st r a t i o n o f the S a cr a m e n t s are

b o t h r e a so n a b l e a n d s e e m l y
X VII An s we r s t o ce r t a in o bj e ct i o n s b r o u gh t a ga in s t
. the D o ct r in e
o f t h e Bl e ss e d E u ch a r i s t

X VIII . The r e a so n a b l e ne ss o f the C e r e m o ni e s o f t h e Ch u r ch

BOO K IV .

I n t r o d u ct i o n . M e t h o d o b s e r e d t h o ugh u t t hi B o o k
v r o s

I No . Re ligi o n e x ce p t Ch r i t i a ni t y ca n s be tr ue
II . The d e fe ct i v e a n d erro n e o u s Re ligi o n s ta ugh t by He at he n
Phil o so ph e r s
 T AB L E O F C O N T EN TS .

C H AP T E R PA E
G

I II . Th e fu t ili t y an d s up e r st it io n o f t h e t r a di t i o n s o f l gy
a st r o o 1 65

IV I d o l a t r y
. is o f a ll t hing s t h e m o st v in
a

V A . re fu t a t i o n o f the J e wi sh p e r fi dy an d s up e r st i t i o n
VI . The m a li ci o u s un t r u t hfuln e s s o f h e r e t i cs
VII . The ut t i
er rr a t o i n a li t y o f the M a h o m e t a n R e ligi o n
VIII . The C h r i st i a n Re ligi o n w ill r e m a in t r u e a n d u nwav e r ing u n t o
the en d

IX . E pil o gu e
Alph a b e t i ca l I nd e x
 T HE TRUTH O F FA IT H

M A N IFE S T E D BY T H E

T R IU MPH OF T H E CROSS .
4 THE TR I U M P H OF T HE C RO S S .

O ur F ai th c an not be de monstrated by n at ural prin

ci p le s and c auses N evertheless the pas t an d presen t
.
,

events of Ch u rch history a fford argu ments i n su pport o f

o u r rel igion s o c onvi n cing that no l ogi cal m in d c an rej ect

them A t the s ame ti me n o o n e b el ieves that F aith i tsel f

.
,

d epends u pon these argu men ts seei ng that i t i n jft ,

”
oL G o d not o f works that no man m ay gl ory ( E ph
,
.

ii 8.
,
W e m ake us e o f these argu men ts i n deed ;
bu t we do s o in order t o co nfi rm the fai th of su ch a s
waver t o prepare u nbel ievers fo r the reception o f super
,

natural ligh t an d to en able the faithful to c on fu te the

,

argu ments o f i rreligious men ; an d th us by ex pos in g ,

their fol ly to undeceive the si mpl e and un learned w h o

,

have b een m isled by them .

T h is use o f hu man reason i ng does not detract from

the value o f F aith ; fo r the ax iom that f a i t h p r o v ed hy
a r u m e n t h a s n o meri t refers on ly to the faith of s u c h
g ,

a s refuse t o bel ieve withou t proo f T hey w h o bein g .

,

enl ightened by G o d embrace the F ai th wi thout proof

, ,

and who then i n order to strengthen their o wn bel ief

,

an d that o f others i nvestigate the groun ds of thei r faith

, ,

deserve com mend ation an d obey the precept o f S t Peter

, .

S an c ti fy the Lo rd C hrist i n you r hearts being ready ’

,
“
always to satis fy every o ne that asketh you a reason o f
that hope wh i c h i s i n you ( I Peter i i i I n th is .

book we inten d to be guided by reason on ly We shal l .

not then appeal to any au thori ty But s ha l l proceed a s i f

—
, , ,

w e had t eIi e fJ n a n y o n e Ln t h e h no r l d no matter h o w

- u -
,

learn ed he may be We shall rely solely o n reason S u c h

. .

a mode o f pro c ed ure mu st s urely satis fy every o n e wh o , ,

is not absol utely fool ish .

 T HE T R I U M PH OF T HE C RO S S .
5

C H APT E R I .

H OW B Y M E A N S OF VIS I B L E T H I N G S W E ARR IVE A T

w
,

T H E K N O WL E D G E O F S U C H A S A R E IN VIS I B L E .

T H E senses i n whi c h al l,
kn owledge origin ates take
o ur ,

cogn isan ce on ly o f extri n si c corporeal accidents O u r .

un derstand ing on the other han d is en a b led b y its

, , ,

su b tlety t o penetrate to the su b stan ce o f n atural things

, ,

an d thence to rise to the knowledge o f su ch as are i n

visi b l e and i m materi al T hu s by the i nvestigation of the
.
,

s u bstan ce and properties the order the causes an d the , ,

activities o f visible th in gs w e are led by l i ttl e and l ittle

, , ,

to the u nde sta din fi isi b le s ubst anc e an d at length

r n go nv '
, , ,

l ; j ust as by ,

mean s th e e x t e r n a a C C I a nd operation s o f m an ,

we arri ve at the un derstand ing o f h i s soul an d o f i ts ,

invisi bl e parts Ph i losophers fro m the c ontemplation o f

.

the u n iverse —o f the heavens with thei r m agn ifi cen ce of

,

the elements with thei r d ivers motions an d O peration s ;

o f the variety an d activi ty an d i n d i v i d ua l p e r fe ct i o n s o f

the thi ngs c omposed o f these el emen ts ; an d o f the

wonderfu l harmony and greatness an d b eauty o f th i s
—
visi b l e worl d have raised their eyes to gaze upo n invisi b le
thi ngs an d to investigate ( so far as might b e ) thei r n atu re
,

1
and p r O p e r t i e s A nd as these phi losophers have under
.
,

1
W hen l o o k up t o t h e sky a n d co n t e mpl a t e t h e h e a v e nl y b o di e s
we
,

wh a t ca n b e s o e v id e n t a n d S O cl e a a s t h e e xi st e n ce o f a D e i t y wi t h
r , ,

a mo st m a v e ll o u s mind b y wh o m a l l t h e s e -b o di e s a r e go v e r n ed ?
r
”

li b ii ) —
,

( Ci ce o
r ,
D e N a t u r a D eo r m n ,
EDITO R
. . .
6 T H E T R I U MPH OF T HE C R O SS .

’
stood th at n atural thi ngs are the work of God s hands ,

an d are the means o f arriving at a knowledge o f H i s

i n fin ite power and glory we l i kewise d es ire to S how that
,

those things whi ch have been seen an d are sti l l witnessed

, ,

i n the Chu r c h o f God are D ivi n e works b y wh i c h we

, ,

m ay attain t o the k n o wledge o f the glory an d I n fi n ite

M aj esty of ou r S aviou r J esu s C h rist wh o i s unseen by us
,
.

S ages o f old were won t t o m arshal before thei r eyes

al l the visi ble thi ngs o f the u n i the wonder
fu l works o f natu re constrai n ack wledge
no “
Go as t he Fi rst 9 In s an n a u ral .

phen o m en a as the cre ation O f H i s u nerring wisdom .

We in l i ke m an ner m u st bri ng together before o ur

, ,

m ind s al l the wond erfu l works o f Chris t whereby w e ,

d es ire t o prove that H e w a s the F i rst Cause o f al l things ,

and that al l H is d oings proceeded fro m G o d wh o ca gn o t ,

93 . We would not be understood to s a y that these ,

proofs c au se Ch risti ans to believe ; fo r they are estab

l i s h e d i n their faith by the supern atu ral l ight o f G o d
( otherwi ,
se their bel ief would be ,
not faith bu t opi
,
n ion ) .

B ut such testi mon ies c on fi rm us i n o ur F aith and pro v e ,

to o u r advers aries that we bel i eve not l ightly but , ,

thoughtful ly an d with d el iberation I n ord er the better

.

to bring the works o f Christ wh i c h are conti nual ly bei ng

,

performed i n the Chu r c h b efore the eyes o f men we wi l l

, ,

d escribe them u nder the figu re o f a tri u m phal car the ,

fi gure of the en ti re u n iverse .

 T H E T R I U M PH OF T H E C R OSS .

C H APT E R I I .

HO W T H E T R I U M P H OF C H R IST TES TIFIES TO

T H E T R U T H O F O U R F A IT H .

AS the power wi sdo m and goo dness“of God are i n fi nite

,
W M
W ,
M

they coul d not be man i fested ( save most i m per fe c tly ) i n

o n e creature T here fore philosophers have been wont to
.
,

contemplate the Divine M aj esty revealed i n th e harmony,

o f t h e un iverse resul ting not fro m o n e but from n u m b er

,

less c reatures wh ich o n ac c ou n t o f their necessary de

, ,

p e n d e n ce o n e o n the other can with ca se be considered

,

si m ultaneously I n l i ke man ner we cannot understan d

.
,

the power and wi sdo m and goodness o f Christ b y co n

t e m p l a t i n g only one o f H is works We m ust recal l to .

o u r m i nds al l the wonders wh i ch H e wrought T h us we .

s hal l be constrai ned n o t o n o n e count alon e but fo r many

, ,

reasons t o ackn owledge H i s D ivi n ity F o r shou ld we

,
.
,

n o t be c onvi nced by o n e of H is m i racles o r argu men ts ,

w e c an not ( un less we be obsti nate ) fai l to be pers uaded

when we consider H i s w o r k s a n d t e h “
co l l e ct i v e ly
Hz -V

B ut although i t b e easy b y reason o f their m utua l d e

, ,

e n d e n ce to c onsider al l the marv els of nature colle c tively

p , ,

i t is not equal ly easy to contempl ate al l the wo rks o f Christ

at once I t has therefore o c curred to me to presen t them
.
, ,

under the figure o f a t r i u mp h a l ca r a s i mil itude easy o f ,

to the feeblest i ntel le c t .

Le t us t h e n r e p r e se n t to o u r m inds a fou r wheeled

, , ,
-

chari ot on whi c h is se at e d L h r i s t as Conqueror crowned

, ,

with thorns an d b earing the marks o f H i s wounds thus

, ,

s howing that i t i s through H is Passion and death that

8 THE TR I U M P H OF T H E C R OSS .

H e has overcome the world O ver H is H ead shin es a .

l ight l i ke a tri ple s un T h is represents the B less e d .

T ri n i ty which i l l u m inates H i s H u man ity an d the whole

,

C li ur ch wi th u nspeakable splendou r I n H i s left hand

'

Christ hold s the Cross and the i nstr u men ts o f H i s

P a ssion i n H is ri ght the O ld and the N ew T estaments
,
.

A t H i s F eet are the H ost an d chal i c e ; vessel s o f balsam

an d o f oi l ; and the other symbo ls of the S acra men ts .

T he B lessed M other of G o d the V i rgin M ary i s seated , ,

b eneath her S o n A rou nd an d below her are vessel s

.
, ,

o f gold si lver and precious stones fi lled wi th ashes and

, ,

bones o f the dead T he A postles an d P reachers go .

b efore the car appearin g to d raw i t T hey are preceded

,
.

by the Patriarchs the P rophets and i n n u merable men

, ,

an d wo men of the O ld T estament T he chariot is e n .

c i rcled b y the army o f M artyrs form ing a s i t were a ,

c rown T hey agai n are s u rround ed by the Do c tors o f

.
, ,

the Chu rch b eari ng open books,

Arou nd them agai n .
, ,

c ircles a coun tless m ul ti tu de o f vi rgi n s o f both sex es , ,

adorned wi th l i lies Beh ind the c ar fol low i n n u me rable

.

men and women of al l c ond itions —J ews Greeks Latin s , , ,

barbarians rich and poor learned and si mple s mal l an d

, , ,

great old and you ng ; al l o f whom with o n e accord a re

, , ,

prais ing Chri st A nd al l arou nd this m u l ti tude gathered

.
, ,

from the O ld and from the N ew T estamen ts are the ,

serr i ed ran ks o f the e n e m l es o f th g fi h ur ch Im LIs t L

—
fi

emperors and ki ng s pr i n c es and men In power sages

W
p s ; s laves an d freemen ; men and
women people 0 every race and o f every tongue Whi lst
;
.

arou nd them l ie idol s prone and b roken hereti c al b ooks , ,

burn t an d al l sects an d every fal se rel igion con founded

, ,

an d destroyed .

N o w the c hariot wh ich we ha v e des c ribed s ym bol ises

 THE TRI U MPH OF TH E C RO SS .
9

a new world from whence shal l spri ng a new ph i losophy

, .

I ts first cause an d the i nvi s ible thi ngs wh ich become

,

known to phi losophers by means of vis ible th in gs a re ,

represen ted b y the fi gure o f the B lessed T ri ni ty T rue ,

God a b ove the H ead o f Christ which represents H i s M an

,

hood an d by the i nn u merabl e co mpany o f An gels and

,

Blessed S pirits w h o are al l unseen by u s We m ust

, .

arr i ve; at the knowled ge o gtll e s e s p ii r i t ua l b ei ngs b y

m

o f t h e visi b le b e i n gs grouped around the chariot A nd .

,

j ust as p h i l o st e r s teach that the heaven s are th e cau se

o f al l thin gs produ ced beneath them so we say that , ,
- fl

a fter fhe Divine M aj esty the ch ief cause o f grace and

’ '

salvation i s the Pass ion an d C ross of C hri st Beneath .

the fi r m a m e n t are th e elements wh ich d erive al l thei r ,

activi ty fro m the heaven s ; so to the P assion of Ch rist

su c ceed the S a c raments of the Chu rch derivin g al l their ,

power fro m I t T he elemen ts are fol lowed in the

.

n atu ral world b y particu lar causes such as seeds and the ,

l i ke I n o ur tri umph the seed i s represen ted by the

.
,

teachi ng o f the Gospel an d by the works an d exam pl e ,

o f the S aints whose rel ics repose in honour i n glorious

tom b s and the memory o f whose meri ts an d holy l ives

,

prod uces contin ual fru it in the Chu rch Parti cular cau ses .

are figu red b y the A postles P atri ar c hs Prophets M artyrs , , ,

an d Doctors ; who wh i le they l ived regenerated b y

, , ,

their teach in g the whole world to Christ Lastly as i n

,
.
,

the natu ral o rder effect fol lows cau se we represen t effect ,

b y the cou ntless men and women who have b een co n

verted by the exam pl e and the preach ing of the S aints .

B ut as in natu re every m ovemen t is from o n e contrary

, ,

to another and the generation o f o n e thi ng i s the

,

destru ction o f someth ing else ( fo r i n a l l reprod uction s

there are two opposi ng fo rc es o f wh ich the stronger ,
 IO T H E T R I U M PH O F T H E C R OSS .

prevails ) so in the S piritual generation Ch ri st and H is

, , ,

el ect have vanqu ished H is en em ies represented b y ,

heresy prostrate arou nd the tri u mphal car T he fou r

, .

wheels of the cha riot s ign i fy the fou r quarters o f the

world s o marvel lously enl igh tened by Chri st an d b y
, ,

H i m brought i nto s ubj ection .

A nd as ph i losophers havi ng before their eyes the

, ,

order o f the un iverse an d c on si d eri ng the won derfu l

,

effects o f n atu re d id by searchi n g for the i r causes as

, , ,

c end grad ual l y fro m the l ower t o the higher and attained ,

t o the knowledge o f i nvisi bl e things an d o f the D ivi n e

M aj esty ; s o i f we exa mi ne atten t ively the works wh ich
,

C hrist has performed an d sti l l d oes perform i n H i s

, ,

C hu rch ( represen ted by this c hario t ) we sh al l b egin t o

“
,

be fi l l ed wi th wond er and shal l di l igen tly seek the

,

cause o f those works and thu s shal l gradual ly ri se t o

, , ,

the kn owledge o f i n vis ibl e th i ngs and o f the D ivine ,

M a j esty o f Chri st .

C HAPT E R I I I .

C O N T A IN I N G C E R T A I N F N D A M E AL A N D I R R E
FR A G A B L E P R I N C I PL ES .

I F an argu men t i s to be con du c ted sati sfa c tori ly the d i s ,

p ut a n t s m ust agree with ea c h other abou t so me poin t .

F or i f they d isagree o n every poin t there wi l l b e n o

, ,

pos si bil ity o f discu ssion T hey may o r m ay n o t o f

.
, ,

cou rse thi n k al ike

,
m atters
m i nor i mportance ; bu t
on o f
n ut i -les whi ch are s o ,

general ly a cc epted that no o n e d en ies them We mu st .

,

therefore take u p ou r po s ition o n c ertai n a c knowledged

,
12 T H E T R I U M PH O F T H E C RO SS .

less V i rgi ns o f the C hu rch and l i kewise by an u ntol d

,

n u mber of mon ks an d pri es ts both regul ar and secu lar , .

F i nally we m ust remem b er that al though the tyran ts

, ,

and the phi losophers o f the world have fough t again st

the Church i dolatry nevertheless has been destroyed
, , , ,

heresy has b een ex ti rpated and even the R o man E m

e r o r has b een bro ught i n to h u mble subjection to the
p
fisherman and that the hereti cs and their heretical books
,

have b een destroyed T hese thi n gs bein g so wel l known

.

as to need no proof we S hal l presuppose them as phi lo

, ,

sop h ers are won t to p res uppose the truths o f scien ce .

Fo r they are acknowledged not on ly by Christians bu t , ,

b y nearl y every p e opl e and in al most every cou ntry yea ,

even b y I nd ian s and i n n u merable M aho metans amongst ,

whom ex ist c ertain proofs o f our fai th w h o ad m i t that ,

C hrist has reigned a mongst them an d h as worked

m i ra c les and who al though they the mselves a re i n
, ,

grave error yet pu n ish severely a ll who blaspheme the

,

Christi an tr uths S i nce then these truths are so clearly

.
, ,

m an ifest they can be gain said by n on e but s uc h as are

,

foolish ly o b sti nate .

C H A PT E R I V .

A N S W E R S TO T H E O B J E C TI O N S W H I C H M A Y B E B R O U G HT
A G A I N ST TH E F O R E G O I N G P RO P O S ITI O N S .

B U T perhaps so m e o n e wi l l s a y : I f you r assertions b e tru e ,

s u rely it i s strange that n o pagan historian o r orator

shoul d make a n y m e n t i o n o f them But tha t they who ,

m in utely descri be the wars and other doings o f men ,

should pass o v er i n S i len c e the works of Chri st which ,

 T H E T R I U MP H O F TH E C RO SS . I3

are s o m u c h greater an d more wonderfu l E x c eption .

m ust be m ade i n the case o f certain his tor i an s w h o , ,

wishin g t o refu te Chris tian i ty h ave ren dered tes ti mony ,

to its tru th .

T o these obj e c tions we reply that it i s false t o s a y that ,

pagan h istorian s ha v e not wri tten c on cern i ng C hris t and

H is Chu rch Fo r n o t on ly h ave m any authors both
.
,

Greek an d Latin treated fu lly an d eloquen tly o f H i s ,

praises but many of them h ave been c onverted to H is

,

F ai th an d have propagated i t by t hei r preach i ng an d

,

thei r wri ting 1

A n d i f our o bj ectors S hou ld reply that
.
, ,

they al lu de n o t to thos e who after thei r convers ion h ave , ,

written abou t Christ bu t to those w h o have remained i n ,

thei r errors o ur answer i s tha t o ur Fa i t h h a s con fi rmed ,

‘

its converts t o s u c h a degree that ; n ot on ly have they ,

w r itten o f the pra ise s o f Chri s t an d o f the Church bu t ,

they have n ot e s i t a t e d t o shed thei r blood for H is

religio n F or n o t on ly have those brou gh t u p from
.

thei r i nfan cy as Christian s written i n behal f o f thei r

F aith bu t l i kewise i nn u merabl e and wel l known m en o f
,
-
,

d i fferent nation s have embra c ed the tru th i n thei r more

,

matu re years A nd i t i s a m uch more convi n c i ng pr oof

.

d im
—
o f the tru th of Christi ani ty that— i ts converts should have ,

f W fl W h e n s and had

written vol u mes i n i t s prai se What wonder that proud .

an d incredul ous men shou l d have neglected to n arrate

the works of Christ when b ehold i ng H is m i racles they , , ,

refused to accept H i s F aith

T here are t wo fugt h e r reasons w h y agan h istori ans w

h ave n o t wri tten i n prai se of Christ O ne reason is the .

pr ovid en c e of Go t e other their o w n T3Iin d n e s s God

1

1
Eg St I gn t iu the Ma rt St P o l y ca r p St Cl e m e n t f Al e x
—E
. .
, . a s
y r , .
,
. o

a nd r i a , e t c. D IT 0 R .
 I4 THE TR I U M P H OF T H E C R O SS .

m oves al l things both c orporeal an d spiri tu al and c a r e s

, ,

fo r al l th i n gs ; an d n o o n e c an move h i mself t o wri t e ,

u n l ess he be i n spired thereto by G od T herefore the .

,

heathen h istorian s have n o t written of Ch ri st be c ause ,

G o d did n ot move them to do s o .

N ow D iv i ne Providen ce d i d n o t i n s p i re them to wri te

,

for three re a sons F irs t God ord i n ari ly m akes us e o f

.
,

fi ttin g mean s to a c h ieve an en d an d the pa gan ph ilo ,

s o gh er s w h o were stai ned by in fidel ity a nd other vi c es

g ,

were n o fi t t o write o f the u re and h o l works o f

C hrist an d o f H is C hurch .

Se go n d ly a s Chris t i s T ruth i tsel f an d ca me i nto the

, ,

worl d t o give tes ti mony o f the truth i t wa s n ot seemly ,

that m en wh o l i ke the pagan poets orators an d h i s

, , ,

t o r i a n s perpetuated l i es an d dFle s a n d praised the fou lest

B
' ' ’

d eeds shou ld h ave d e fi l e d

,
t h s o f C hri st by
wri ting o f H i m .

T W the heathen orators had none bu t the e lo

q
y ,

ue n ce wh i c h s pri ngs fro m n atural reason ; they s h t

‘

gu g
rather t o magn i fy themselves than to decl are the tru th .

A s the works o f Chr ist on the other han d are a bove , ,

natural reason i t i s e v ident that these pagans were n o t

,

fi t men to treat of them .

A nother c ause wh ich prevented the heathen wri ters

from b earing wi tnes s to Ch rist w a s t hg bji gdp e ss, c aused
b
y thei r S i ns especial ly pride
, a 11d v a i n glory wh i c h so _
-
,

completely darkened thei r hearts that they took n o

ac c ount o f the mira c les wrough t by C hrist s uch as the ,

restoration o f s igh t t o the bl i nd the rais ing o f the dead , ,

an d s o m any other won ders w h i c h none but G o d c ou ld ,

perform F urthermore as the heathen au thors had been

.
,

n u rtu red from thei r i n fan c y i n the worsh i p o f thei r god s

, , ,

an d i n idolatrous fabl es they n atu ral ly entertai ned a , , ,

 TH E T R I U M P H OF T H E C R OS S . 15

hatre d for Ch ristian ity the sworn enemy of i dol atry

,
.

T hey wou ld n o t therefore wri te anything i n favou r o f

, ,

the Church both o n a cc ou n t o f their detestation o f her

, ,

an d for fear of ex ci tin g the d ispleasu re o f the tyrants

who persecuted the Christi an s .

A gain w e m ust remem ber t hat these poets and orators

, ,

by thei r egregious flattery cul tivated the good gra c es o f

,

pri nces i n the hope o f bei ng rewarded by them and a s

, ,

they kn ew that there wa s nothi ng t o be gai ned fro m Chri s

‘

tians who lo v ed truth and p r o fe s s e d p o v e r t y it i s n ot s ur ,

prisi ng that they d i d n ot w ri te abou t Christ N ow o n the .

,

contrary when the Ch u rch possesses tempo ral dom i n ion

, ,

there i s n o lack o f poets an d orators to s i ng the praises o f

her pri nces and prelates ; they often eve n m ingle wi th
t hei r eu logies many th ings whi c h are not tru e I f the .

Gentile authors d id not espouse the c ause o f Ch rist we ,

need n o t go far to fin d the reason o f thei r si len c e .

C H APT E R V .

THE M O DE IN W H I C H O U R AR G U M EN T M U ST BE

C ON D U C T E D .

S I N C E we attai n to the
mean s o f the visi ble we ,
that there are
s ome among the i nvi si ble things o f G o d which we c an

know by the n atu ral power o f o ur understanding and by ,

means of natural th ings S u c h things are the E xisten ce

.
,

o f G o d H is U n i ty H is S i mpl i c ity o f B eing an d other

, , ,

truths o f this sort to the knowledge of wh ich ph ilosophers

,

have attai ned B u t there are others among the i nvisi ble
.

things o f G o d wh i c h we can not di sc o v e r b y m e an s o f

,
 T RI U M P H O F T H E C R OS S
‘

16 THE .

hu man re a son T h is i s not very stran ge seeing that

. , ,

even a mong men wh o are equ al by n atu re phi losophers can ,

u n derstan d h igh an d su btle m atters o f wh i c h c hi l dren ,

an d s i mple persons m ust remai n in ignoran c e T his .

bei ng s o i s it t o be wondered at that i n G o d there are

,
W
se c rets W t II no created Intel lect c an Invest i gate ? We
,
‘

c an not u nderstand many o f the things w h i ch w e meet

‘

with every d ay ; h o w then shal l we c om prehen d God ,

w h o i n finitely surpas ses al l th i ngs ?

T he D ivine thi ngs wh i c h ou r n atu ral reason i s n o t
c o m peten t to d is c over are those whi ch we bel ieve by
F aith t o wi t the T rin i ty an d U n ity o f G od the D ivi n ity
, , ,

an d H u m an it y o f o ur S aviou r J esu s C hrist an d other ,

truth s o f the l i ke n atu re B u t al thou gh we can not

.
,

prove these truths by natu ral effe c ts or hu man argu

men ts we m ay n evertheles s m ake o urselves ver y sure
, , ,

b y thei r s up e r n gt ur a l efl Fo r j ust a s
‘

o f them e ct s .
, ,

,
” “
by n atu ral effe c ts we k now that the propos itions G o d
,

ex ists an d God i s O n e an d I n fi n ite et c are true ”

,
.
,
,

and yet by means o f them k now not G o d a s H e i s nor ,

behold H i s S u bstan c e s o a lso by mean s o f supern atu ral

,

“
effects w e can certi fy ou rselves o f the truth of s u c h
,

propositions a s God i s T h ree an d O n e ”

the S on o f ,
“
”
God i s both G o d and M an Y e t we c an not understand
.
,

n or s e e these truths a s they are i n themselves

, .

A s n atu re precedes gra c e we wi l l fi rs t treat o f those

,

Inv i s i ble
of G od
whic h w e are com peten t to
W

ec ts an afte r ,
.

wards o f those wh i c h an thei r e ffe c ts

wh ich are s up e r n a t ur l r s category
_

however , consider very briefly s in c e Cathol i c ,

theologians an d phi losophers have d is c ussed them s o

thorough l y , a s t o l e a v e n o po ss ibil i ty o f d oubt .
 T H E T R I U M P H OF T H E C RO SS . 17

C HA PT E R V I .

TH E E X I STE N C E OF GOD .

IF we d o no mean t o stulti fy o u r whol e a rgum ent we

t ,

m ust b egi n by pro v ing the ex i sten c e o f God What d o .

we mean by G o d ? A l l m en u se th is n am e t o des ign ate

that which is higher and more ex cel lent than al l other
things S o me c al l th is H ighest Being the P ri m e M over
.

o f al l thi ngs others cal l it the F irst Ca u se an d Pri n c iple

—
,

o r the H ighest Good an d S u r e m e T r u th B u t whatso

p .
,

e v er G o d m ay be cal led i f H i s n a me ex press es the

,

highest and s uperex c el len t n atu re H ig xi st e n ce m ust be

, n

a c knowl edged T his i s ad

.

I t 13 o f H i s ex isten c e that I w ish b r i efly to Spe ak .

P h ilosophers ha v e pro v ed mos t effectu al ly that every

, ,

thin g that moves i s moved by so methin g else E ven .

though m e n and brutes move themselves there i s i n ,

them o n e thing that moves and an other that is m oved

for the body c annot move when aban don ed by the sou l .

A n d sin c e every movement under the heavens depends

,

o n the movemen t o f the hea v en s there m ust be some ,

su b stan ce that moves the hea v ens N o w does that s ub .

,

stance itsel f move o r does i t not ? I f it does n o t move

, ,

it m ust b e God w h o moves al l thi ngs b u t is H i msel f

, ,

i m mova b le Bfi f i T Im
'

. m o v e i t m u st then b e ,

mo ved b y somethi ng el se N o w i s that s ometh in g el se

.
,

i m mova b le or i s i t also m o v ed ? I f i t be moved w h o

, ,

mo ves i t ? I f we conti nue this chai n o f a rgu ment We ,

shal l s e e that there m ust ei ther be o n e F i rst M over o r ,

else an i n fi n ite series o f movements with no F i rst M o v er ,

18 THE T R I U M PH OF T HE C R O SS .

T he se c ond hypothes is is phi losophical ly abs u rd FQL J f .

there b e n o F irst M over o n wh ich other motors d epen d , ,

n othi ng cou ld move an d no order wo u ld reign among ,

the h ighest things T here m ust then be on e s upreme

.
, ,

M o v er who m w e c al l God
,
.

W e can deduce a s i m il ar argu ment fro m the cau sation

o f th in gs Ev erL th i ng i n the world i s caused N oth i ng
. .

c an m ake i t s e lff Sm m CEu s e s con cu r to th e

s ame effect and o ne thing i s al ways prior t o another we
, ,

mu st either ass u me an in fin i te seri es o f c auses o r b el ieve ,

i n O ne S u preme C ause whom a l l men ac knowledge as ,

God .

A gain amo ngst n atu ral things we see that o n e th ing

,

i s al ways more true an d more perfect than another T h is .

c ou l d n ot be the case d id i t n ot approxi m ate mo re closely

,

to some S u preme T rut h an d Perfection We m ust there .

,

fore agree that there ex ists some S upreme Bei n g T h is

,
.

can be n o other bu t God .

Agai n we s e e h o w in the natu ral ord er u n i ntel ligen t

, , ,

beings pro c eed by the right mean s fro m thei r b egin n ing
to thei r en d T h is can not h appen by chance si n ce they
.
,

al ways or a l mos t al ways act in the same m an ner T here

, , .

m
m ust then b e so m e In t e ll i en ce that d i re c ts th e m
, , .

W hat c an th is m
T o these argu men ts we may fu rther add that n o ,

n atu ral in c l i nation c an be fu tile N o w al l men are .

n atu ral ly in c l ined to bel ieve i n God F ro m the b egi n .

n in g o f the worl d un ti l n o w there h a s n ever been ( a s w e

kn ow from thei r supers titious ri tes a n d sa c ri fi ces ) any
n ati on so rud e and barbarou s a s n o t t o bel ieve i n a G o d .

S i n c e then thi s BC IIC I h a s Be e n com m on to every era

, , ,

an d t o every n ation i t m ust be based o n n atu ral i nstin c t

, .

A gain we s e e h o w men when i n d a n ger and depri v ed

, ,
 20 T H E T R I U M P H O F T H E C RO SS .

matter H en ce as G o d woul d need others for H i s

‘

.
,

operation s H e wo ul d n o t be th e F i rst Cau se

, .

I t i s l i kewise e v iden t that God is not a po m p l e x B eing

, , ,

but Act i m l e S u bstanc e fo r ev ery c om pl ex _

being depends o n others an d composite bod ies depen d ,

o n those that are s i mple S in c e therefore G o d i s the .

, ,

F i rst Cause o n
,
and the o n e o n ,

whom al l th i ngs depend H e can n ot be a c omplex ,

Being bu t m u st be S i mple A c t A gain were H e a

, .
,

c ompl ex S u bstan ce H e c ou l d n o t be the F irst S upreme ,

Bei ng i n the un iverse ; fo r com pl ex bod ies d o n o t pre '

ced e thei r parts but resu l t from them ; and th e u n ion o f ,

these parts co ul d n ot ta k e pl ace h ad n o t some fi rst c ause ,

pre c eded them We must c on cl ude therefore that G o d .

, ,

1
i s S im pl e S u bs tan c e an d P u re A ct .

1
A s t hi s e q
xp r e s s i o n o ccu r s fr e u e n t l y in t h e fo ll o w ing p a g e s i t m a y b e
w e ll fo r t h e unini t i a t e d in s ch o l a st i c ph r a se o l o gy t o e x pl a in i t s m e a ning
,

, , .

S a v o n a r o l a in t h e 1 0 t h ch a p t e r o f t hi s I st B o o k d e fin e s P M
, as ,

b e ing s u p e r i o r t o a l l m a t t e r a n d po ssi bi l i ty a n d in t h e 2n d ch a p t e r o f ,

t h e fo ll o wing B o o k e wr i t e s G o d i s n o t a b o d y b u t P u r e A ct
, The ,

t e r m P u r e A ct i s a ppli e d t o t h e M o s t H igh b y t h e o l o gi a n s t o e x clud e a ll

q
,

i m p e fe ct i o n a n d a ll p o s s i b il i t y o f ch a ng e o r o f a n y fu r t h e r a c u i si 0 11
r , , 1 .

St M
. s in h i s S u m m a T h e o l o g i ca ( P a r s p r im a Q u a e s t xxv a t 1 ) d i s , . . r .

t i n gu i s h e s b e t w e e n t h a t whi ch i s i n a ct u a n d t h a t whi ch i s i n po t en t i a , .

T 0 s a y o f a n y t hing t h a t i t i s i n po t en t i a (o r p o s s i b ili t y) i m pl i e s t h a t i t
m a y s t ill r e ce i v e s o m e t h ing o r b e co m e s o m e t hing whi ch i t h a s n o t o r
,

i s n o t so m e t hing w hi ch i t l a ck s ; a n d t h a t t h e r e fo r e i t i s w a n t ing a n d
, , ,

i m p e r fe ct (d efi ci e s e t i m perf ect um ) a child i s i n po t e n t i a t o b e co m e

'

a m a n —h e m a y s o m e d a y b e a m a n o r a n ign o r a n t m a n i s i n po t e n t i a t o

l e a r ning —h e m ay b e co m e a l e a r n e d m a n ; t h e r e i s a po ss i b i l i ty o f i t
t h e r e fo r e a s y e t h e i s i m p e r fe ct
, ,
In a ct u o n t h e o t h e r h a nd m e a n s t h a t
.
, ,

i t a ct ua l ly p o s se s s e s s o m e s p e ci a l gift o r p e r fe ct i o n n h a s e ver y t h i n g .

t h a t H e p o s s i b l y ca n h a v e H e i s e v e ry t hi n g t h a t H e p o ss i b l y ca n b e i n
,

W
t h e s ca l e o f p e fe ct i o n not r fl
i m n o t hing fu r t h e r i s ,

p o s s i b l e t o H im H e n ce S t o m a s co n clud e s :
. G o d i s P u r e A ct
.

S impl y a n d uni v e r s a ll y p e r fe ct ; n o r i s t h e r e a n y imp e r fe ct i o n in H im

N o cr e a t u§g n b e ca ll e d P u r cr e a t u r e
i s i n po t e n ti a —
__
M
h e m a y r e ce i v e o b e co m e s o m e t hing w hi ch h e h a s n o t r

o r is n o t h e t e r m i s a p pli e d t o G o d a l o n e
. ED IT O R .
-
.
 THE TR I U M P H OF T H E C ROSS . 21

C H APT ER VIII .

G O D I S TH E P E R FE C T A N D S U P R E M E G OO D A N D I S ,

O F I N FIN IT E P O W E R ; H E IS IN E V ERL E L AC E ;
A N D H E IS I M M U T AB L E A N D ETE R N A L .

IF we believe ( a s we m ust ) that God i s P ure A ct we ,

are also c ompelled to a c k nowledge that H e i s perfect ,

the S u preme Good I nfi ni te i n Power U biquitous Im

, , ,

mutable an d E ternal T he greater the S i m plici ty o f

.

an i m material thi ng the greater li kewise wi l l be i t s

, , ,

per fe ctio n G o d bein g absol u tely d e vo i d o f co m plex ity

‘

.
,

P ure A c t and S i mpl icity I tsel f w e m us t a lso concl ude

, ,

that In H i m IS s uRr e m e G o o g c ,

Again a s everyth ing possesses grea ter power and

,

vi rtue i n proportion a s i t i s raised above matter an d

, ,

becomes more form al ; God as P ure Act being s u , ,

p r e m e l y elevated a b ove al l i mper fecti on and i n the ,

highes t degree F ormal m ust be i n fi n i te and i n fi n itely

. ,

Powerfu l A nd j ust a s particular effects are reduced

.
,

t o parti c ul ar causes un i v e IBa l effects m ust be red uced to

‘
,

u niversal causes N o w bei ng is the mos t u niversal o f

.
,

al l effects be c ause i t i s co m mon to all things ; i t m ust

,

therefore pro c eed fro m an U n iversal Cause wh ich i s ,

G o d who i s the Cause o f bei ng not on ly by gi vin g i t

, , ,

but also by preserving i t A nd S in c e i t i s necessary.

,

that when the cause operates i t must j oi n i t s power t o ,

i t s effe c t God being H i s o wn Power m ust be un i ted

, , ,

to the being o f a l l things T herefore H e m ust be

.

i nti mately i n al l things because bein g i s more closely

,

al l ied to n atu re than a n y other thin g .

22 T H E T R I U M P H OF T H E C R O SS .

G od being ind ivis ible m ust be i n the whole u n iverse

, , ,

and whol ly in each of i t s parts H e is l i kewise i m m u .

table ; be c ause everyth ing that changes m u st needs be

com pos ite an d God bein g P u re A ct can k now no
, , ,

c hange H e m ust necessarily also be etern al ; because

.
,

were H e n o t etern al H e wou ld be m u table havi ng

, ,

beginn ing an d end ; an d th us H e wou l d not be God ,

but a being depen den t o n other thi ngs and consequen tly ,

n ot the F irst Cause .

C H A PT E R I X .

G OD IS O N E .

I T i s clea r that there c an be on ly o n e God n ot many ,

gods ; fo r the D ivi n e N ature being S i mpl i ci ty c an n ot

co m m u n i ca t e It s e l f outside I tself E very natu re wh i ch
.

is c om m u n icated t o others su ffers com posi tion becau se

, ,

i t m ust s u ffer d ivers i ty o f bein g I t i s i m possible there

.

fore that the D i v ine N atu re shou ld be shared by other

,

bei ngs .

I f there were m ore gods than one they wou ld d i ffer

“
m
,

from cause o f thei r d i ffer e n ce wou l d

M
be either some i m e r fe ct i o n or so me perfect i on Were
,
.

the M wou l d n ot
be God be c ause God i s whol ly perfe c t Were the ca use
, .

a perfe c tion the G o d that had i t n o t wou l d for the

, , ,

sam e reason n o t be G o d T hus there can not be more

, .

god s than on e .

A th i rd proof o f the u n ity o f God l ies in the fact that ,

al l things i n the u n iverse are most excellently ordered .

e r fe ct order c ou ld
T hi s k o f many ; it
 THE TR I U M P H OF T H E C RO SS . 23

must p hop fro m eed

one A mong an i mals such as bees
.
,

M{ fa n e s w e s e e one ru ler d i recting a m u l titude o f

v

su bjects A nd sin ce art i m itates natu re i n the best hu man

.
,

W
govern men ts w e l i kewise s e e p o w vested in o n e
, ,

otherwi se the govern men t co ul d fi ke

m an ner sin ce the govern men t o f the U n iverse i s o f al l
,

forms o f govern men t the m ost per fe c t w e se e that i n i t ,

there i s bu t o n e S u preme Lord a nd R u ler w h o i s G o d , .

C HA PT E R X .

GOD K N OW S LL H IN G S P E R FEC T Y A N D A C TS O F
H IS OW N W I LL ,
AN D N OT F R O M N A T U RA L
N E C ESS IT Y .

I T is c lear from what h a s been sai d that God kn ows al l

M
, ,

th
i hg ; We s e e i n the n atural order that
s s ,

that are capable of knowing have a larger an d more

capacious n atu re than those that have no cogn itive
facu lty F or n o t on ly do they k now thei r o w n form
.
, ,

but being of a n atu re su perior to matter thei r c ogn itive

, ,

power i s able t o receive the forms of other thi ngs .

H ence the cognition o f every cogni tive form i s ample

and perfect i n proportion as that form i s superior to
,

—
W
matter God . bein P u re Act i e s uperior to al l
, , . .
,

matter and al l IN N IE h ighes t

degree o f cogn i san ce an d t he m OSt complete u nder
,

Go d d oes not understand as men u n derstand i e by ,

. .
,

receiving the l i keness o f things into H i s u nd erstand ing .

F or being S i m ple S u bstan ce H is wisdom and H i s un

, ,

d e r s t a n d i n g are H i s n ature ; and being wisdom i tsel f ,

 24 T H E T R I U M P H OF T H E C RO SS .

H e k nows al l things o f H i msel f

A nd s in c e the power .
,

o f God i s nought but G o d H i msel f and H e is l i kewise ,

wisdom i tsel f H is wi sd om m ust comprehen d H i s power ;

,

an d as H is power is in fi n ite H i s wis dom m us t al i ke be

,

S ome men en tertain the fool ish opinion that G o d

k nows s uperterrestrial th ings determ i nately bu t that ,

H is knowledge o f earthly things i s c on fused and general ;

in other words that man knows more thi ngs or h a s a
, ,

more perfect k n owledge o f them than h a s G o d Y e t , .

,

even i n merely n atu ral thin gs the greater and mor e ,

perfe c t the power the more things i t em bra c es and

,

pen etrates ; and the m ore elevated a h u man intel le c t ,

the greater i s i t s range o f u nderstandin g an d the more ,

ex qu isite i t s s ubtlety S in c e then the D i v i ne u nder

.
, ,

stan ding i s superem i nent an d i n fin itely perfe c t i t m ust

, ,

n e c essari ly penetrate al l th ings to th eir i n nerm ost being .

A nd S i nce it is I m m utabl e and E tern al i t i s ne c essary

, ,

th at i t shou l d h a fi e r e ct k nowledge n o t only o f al l

f ,

things past presen t an d future bu t al s o of al l those

, ,

wh i ch m ight ever be called i nto being M oreover this .

,

knowledge has not on ly ex isted from al l etern ity bu t ,

con tinues i n the presen t and wi l l endure fo r ever

, .

We m ust fu rther a ffi rm that God a c ts not fro m

, , ,

ne c essi ty bu t by H i s U nderstan di ng an d W i ll N atu re

,
.

acts i n a certai n order wi thout u n derstan din g i t and a s ,

there can not be ord er wi thout i n tel l i gen ce the operation s ,

o f n atu re m u s t be govern e d B y so me su perio r i n tellec t .

N o w as the i n tel le c t wh ich governs i s h igher than the

,

nature whi ch i s governed an d as G o d i s the F i rst

,

Pri n ci ple o f al l thin gs i t is eviden t th at H e m ust a c t

, ,

n ot b y natural ne c essi ty bu t b y U nders tan di ng an d W i l l

, .

T hat wh i ch acts by n atu ral necessi ty i s d rawn by i t s

 T H E T R I U M P H OF TH E C R OSS . 25

natu re t o produce an e ffe c t a s far a s po ss i ble si mi lar to

i tsel f N o w a s G o d IS I n finite Power H e wo u ld there
.
,
p
, ,

fore were H e c o nst rained b y n atural ne c essity to act

, ,

produ c e infi n i te thi ngs — wh i c h wou ld be an i mpossi bil i ty .

G o d produ ces things accord ing a s they ex ist i n H i msel f

a s i n their Cause Ev en as a hou se ex ists i n the m in d
.

of an ar c h i te c t wh o b ui lds it by means o f his i n tel l igen c e

an d wi ll s o God also creates al l thin gs by means o f H i s
,

I ntell igence and Wi l l .

C H A PT E R X I .

TH E P RO VI D EN C E O F
T H I N GS .

IF o ur foregoing s tatemen ts be true there i s n o room for ,

dou bt that the P roviden c e o f G o d extends over all things ;

not merely over n atu ral th ings bu t over even the s mal lest ,

hu man action .

T he word P r o v i d e n ce s i gni fi e s a k nowl edge of the

—
order o f thi ngs w t a n 1 n t 10 ,
e d uc1 t e m by
fi tTifIn e h fi s t o thei r en d T herefore as G o d IS S u prem e
N
'

,
.
,
,

Wisdom to H i m it b elon gs to order an d d ispose o f al l

,

things a s the F i rst Cause wh o a c ts on all th ings by H is

, ,

understandi n g determ ined by H i s free wi ll A nd a s H e

,
.
,

i s S upreme W i sdom whose attribute i t i s to order al l ,

things aright w e m ust ack nowledge that i n H i m i s

,

per fe c t P rovidence over al l thi ngs .

Ph ilosophers have never hes itated to r e co gn i s é D ivine

Providence i n th e marvel lous operation s o f N atu re T he .

disordered an d con fused state o f hu m an affai rs has how ,

ever presented a d i fficu lty to them an d h a s led some

, ,
 26 THE TR I U M PH OF T H E C R OSS .

am ong them to deny the P rovidence m m h um a n

thi ngs .

T ' ‘

B TIt i f we reflect w e shall se e that i t is fool ish to deny

, ,

the P roviden c e o f God i n the cond uct o f h u man affairs ,

a s wel l a s i n the o rder o f n atu re F or the more noble .

thi ngs are the more perfectly are they ordered therefore
, ,

as man i s the noblest o f all beings h is operations m u st ,

be ordered .

Again a s the wi sest men take more thought an d care

,

for the th ings which are neare r to their en d than fo r ,

those wh i c h are more remote fro m i t s o a s man i s nearer , ,

t o G o d ( the en d o f al l thi ngs ) than are n atural things ,

i t woul d be i mpossi ble to believe that whi le P rovi den c e ,

governs nature it does n o t ex ten d to hu man a ffai rs

, .

F u rther D i vine P roviden c e pro c eeds from the love o f

,

G o d ; an d the more God l oves a creatu re the greater i s ,

H i s Provid ence over i t S i n c e then by givi ng t o man a

.
, ,

more perfect nature and a higher order of O peration than

H e has gi ven t o natu ral things G o d ha s shown that H i s ,

love fo r ma n i th an H i s love for natu ra l th ings

sgreat er " W
,

we r o v i d e n ce l e W IS e i s o xer , ,

ci se d In hu man a ffai rs .

A nother proof of what we s a y l ies i n the fact that i t

i s n atural ( a s we s e e i n the case o f an i mals wi th thei r
you ng ) for al l c auses to exercise a c ertain provi den ce
over their effe c ts B u t as al l secon dary cau ses a c t on ly
.

i n i m itation of G od the F irs t Cause i t i s evi den t that H e

, ,

m ust exercise P roviden c e over al l things an d especial ly ,

over m an w h o i s H i s nobl est effe c t an d whom H e loves

, ,
'

m oT é T h a n other natural th ings

’

We must fu rther remember that i f God does not ex ,

ten d H is P rovi dence to man i t m ust b e either because , ,

H e cannot d o s o o r kn ows not how t o do so o r else

, ,
28 THE TR I U M PH OF TH E C R OSS .

be c ame more pro foun d and thei r i nvestigation approa c h e d

,

nearer to the truth they conclu ded that the end of

,

hu man life i s the c ontemplati o n o f D ivi ne things Fo r .

this alon e i s the proper O peratio n of the h u m an soul and ,

it i s n ot d i rected to any other thing as to i t s en d but ,

i s des ired fo r i tself and u n i tes m an to G o d Agai n man

,
.
,

S O fa r su ffices in h i msel f to th is O peration that fo r i t ,

he need s but few ex tern al aids .

T h is i n fa c t i s the en d o f al l th ings that pertai n to

, ,

man Fo r al l n atu ral things are ordered fo r the body

.

o f m an ; h i s body i s ordered fo r h i s sou l ; an d al l the

powers o f h i s sou l ser v e t o this c on tem pl ation wh i c h ,

requi res that c al m and freedo m fro m passion whi ch art

an d c i v il go v ern men t are i n tended to procu re for u s .

I t i s thus evi dent that al l thi ngs both n atu ra l and ,

arti ficial are o rdered to thi s c ontemplation a s to the

, ,

l ast end to wh ich Provi dence m oves al l men by means

of moral vi rtues I t in fl uences them however i n s u c h
.
, ,

a way a s to leave them the freedo m of thei r wi l l

, It .

i s l ikewise cl ear that i f they W h am

, , ,
with the
i m pulse of P roviden ce they wi ll by u si ng the fi tting
, ,

means attai n to thei r desi red end

, .

C H A P T E R XI I I .

M A N S L A ST E N D C A N N OT B E A TT A I N E D
’
IN T H IS
P R ES E N T L I FE .

I F we give serious consi deration to what h a s been said ,

we shal l s e e h o w d i ffi c ul t nay i mpossible i t would be

, ,

for man to attain t o h i s l ast en d d uring the course of

th e p resent l ife Fo r al though i t be true that be a ti t ude
.
,
 T H E T R I U M P H O F TH E C RO SS . 29

is the last perfe c tion of m an i t i s n o t every degree o f

,

contemplation of D ivine th ings whi c h can render a man

happy Although the co n pgmpl a ti o m g f fi gg forms the
.
l

happ iness of man thi s contem pl ation m ust be perfect

, ,

with Th e fu l l es t perfection o f whi c h hu m an nature i s

c apable W hereas d uring this m ortal l i fe very few
.
, , ,

s c arce any o n e indeed can attai n to th is perfection

, .

P erfe c t contem plation deman d s a fu l ness of k nowledge

to which the greater part o f m an k in d can n e v e r a r r i ve
‘

S ome men are h indered therefrom by phys ical inepti tude ,

or by some i m perfection i n those i n terio r senses which

are the i nstru ments u sed by the sou l i n the pu rsu i t o f
knowledge O thers again are so obtuse that they can
.
, ,

scar c ely u nderstand the cl earest matters ; w hi lst others

a re unabl e to devote them sel v es to con templati on by ,

reason of the d u ties i m posed o n them through fami ly ,

cares and the necessities o f social l i fe A nd even those

, .

wh o are able to free them selves from thes e tra m mels ,

mu st serve a l attain
to t h T his
for t wo reasons F i rstly re .
,
ain to
k nowl edge of i m material th ings b y mean s o f se nsi b le
things i t is on ly reasonable to expect that an ex tensive
,

k no d before
we uch as
are i n th e order
to attai n to perfect contem p heart ,

qu iescen ce of the passion s and the p ossession o f m o r a l

, s t : J '

virtues are essential ; an d these th ings are rarely met

, I

W i th except amon g the aged an d even a mon g them are ,

not possessed save by s uch as have laboured d i l igen tly

for thei r a c qu isition T h e greater n um b er o f those l iving
.

i n the world being sti l l youn g and but few of them

, , ,
30 T H E TR I U M P H OF T H E C RO SS .

havi ng opportun ity to devote themselves to th e contem

l a t i o n of the T ruth i t fol lows that b ut a s mal l n u m b er
p ,

this li fe
M
wi l l b e abl e to attai n t o e r fe ct ha
M that i t is
exceptional to fi n d sou l s capa b le o f c on templation when ,

dai ly experien c e convinces u s o f the l i mitation s of hu man

u n d erstand i ng an d o f the ease wi th whi c h men are
,

deceived i n pu rely natu ral matters H ow m u ch more .

easi ly may w e b e deceive d i n thi ngs which are D ivin e ?

A l l o ur knowled ge of n atu ral th in gs springs from the
sen ses and what more fal l i bl e than the eye which tel ls
, ,

us that the su n is a tiny sphere whereas i t is m uch larger ,

than o ur en tire earth ? A gain the i m agi a so ,

o b scu re the i n tellect as to render i t d i fficu l t fo r us to

“ ,

b el i eve t h at any bein gs ex ist S ave s u c h as a re corporeal

fi
.
g

.
,

O ur u nders tand i n g again often d eceives us p e r s ua d

, , ,

i ng us to give creden c e to false and sophisti c al reason i ng ,

as is proved by the m any varying opin ion s even a mongst

cle v er men T h e d ivers pass ion s and affections of o ur
.

soul and o u r evi l ha b its are a further o b stacle t o o ur

, ,

apprehension of the truth I f then o ur i ntel lect be so .

, ,

shack l ed i n i ts i nvestigation of purely n atural th ings how ,

m uch greater d i ffi cu l ty sha l l we n o t have in learn i ng such as

are D ivin e T he more we con sider the h in dran c es wh ich
beset u s i n the acqu isition of k nowl edge the more clear ,

it becomes that if true hap piness is on ly t o be fou nd in

,

this l i fe very fe wamon s t S ca n a t t a m to i t Chi ldren

, _
.
,

you ths women , ll s UCh as are not Capable o f learn

,

i ng an d are occupied In h uman a ffairs m u st be excluded

, ,

from the c hance o f acqu i ring knowledge and o f attain i ng , ,

throu gh knowledge to b eatitude S u ch an idea a s thi s

, .

i s o f cou rse absurd s in ce b eatitude i s the end o f hu ma n

, , ,

l i fe and that for which al l ma n k in d i s created

, .
 TH E TRIU MPH OF T H E C RO SS .
3 1

But there is another reason which mak es it i mpossi ble

fo r man to b e whol ly happy in th i s l i fe T his reason i s .
,

that happi ness bei n g go o of m a n can not _

fi ,

be marred b y any ad m i xtu re of e v i l and being an al l , ,

‘
s u fi i ci n good i t bri ngs wi th i t l l other good so that
g ,
a

when -e r r e
f B h l
m a in
i o r
jp g
g ap t o desi re m
u t where . s a
l yp fi n d i n n
,

t hi gl i fe Hi
a
’

l in g and w h o ha v ing , ,

a n atu re su bj ect as i s o ur n ature to s o many i n fi r m i t i e s

, , ,

enj oys nevertheless perfect i m m u n ity from every evi l ?

, ,

Dai ly ex perien ce shows us that even those who l i ke , ,

P riam have been repu ted happy were beset by many

, ,

m is fortu nes .

B ut let us assu me that some one has s o far a s i t b e ,

possi ble i n this mortal li fe attai ned to the perfect co n

,

t e m p l a t i o n o f D ivi n e th ings and enj oys every other good

, ,

sti l l even he can not be c al led truly happy F or s i nce .

,

happ i ness means perfect t r a n gui ll i t y o f the hu man heart ,

an d si nce al l men have a natu ral an u n c easing des ire to ,

know th is desire m ust be an obstacle t o perfect repose

, ,

as long as k nowledge be not com plete T he nu m b er .

o f things i n the world wh i c h men do n o t k now and yet ,

desi re to k now is al most i n fin ite Phi losophers after

,
.
,

l i felong study and much l earn ing have d ied leaving

, ,

m uch un known Fo r the things o f whi ch we have

.

k nowledge form b ut a s mal l portion of that wh ich there

i s t o know and o ur actual knowledge i s most i mperfect
,
.

I f then o u r in tellect be so l i m ited regard ing natural

, ,

things how can we expect to u nderstand such as are

,

supernatu ral and D ivine ? T he hu man heart cannot be

satisfied with sl ight kn owledge but al ways desi res more ,

perfect knowledge T h us it i s that the more i t knows

.
,

GO D the more perfectly it desires t o k now H i m ; for

,
 32 TH E TR I U M P H O F T H E C RO SS .

n atural i mpetus is swi fter as i t nears the end than at , ,

the b egin n ing H en c e i t fol lows that as we c an n ot i n

.
, , ,

th e presen t li fe attai n t o any perfe c t knowledge of GO D

, ,

n either c an we enj oy perfect happi ness .

’
B ut supposi ng for argu ment s sake that a m an shoul d
, , ,

attain i n th is worl d to fu l l k nowledge of al l things

, ,

natu ral an d D ivine he would sti l l fai l t o be per fe c tly

,

happy ; because perfe c t knowledge c annot be a c qu ired

save i n o ld age when death d raws nigh
,
E ven i f thi s .

knowledge could be gained i n you th i t wou ld sti l l be ,

no safeguard agai nst death T h e desi re fo r i m mortal ity .

i s in nate i n al l men ; hen c e al l m en d es i re to con ti n ue ,

W
the i r l i ves e i ther i n thei r chi ld ren o r by som e ex cel len t
, ,

wo rk ; fo r a wise man wh o loves a perfect l i fe c ann ot

fai l to hate what destroys it T herefore were there no .
,

other l i fe than this the wi sest m an yea he who m we

, , ,

assu me to be tru ly happy c oul d n ot fail t o be sadden ed ,

at the though t o f death A philosopher wou ld n o t i n deed .

ban ish the thought o f d eath for that woul d be the a c t o f ,

an un reasonable m an ; but neither can h e be cal led happy ,

w h o has laboured al l h i s li fe t o a c qu ire som e good which

he is u n able to retai n an d who k nows n ot whether his ,

end is to be i n bl iss o r i n misery,

.

We s e e then by the foregoin g argu men ts that i f there

, , ,

be n o l i fe beyond the grave the lot of man is beyond ,

measure wret c hed F or al l other things are l ed by

.

n atu re and easi ly attai n thei r end ; but man i s s ur

,

rounded by di ffi c ulties an d e ither fail s to fi nd h is end

, ,

or i f after m uch toil he su c c eeds in fi ndi ng i t he wi l l

, , ,

be un able to retain i t T hat such should be the fate .

o f the noblest o f God s creatu res on earth m ust appear

’

even to the most u nlearned m i nd an abs u rd ity ,

.
 T H E T R I U M P H OF T H E C R O SS .
33

C H A P T E R X IV .

MAN I MMOR TA L
'

T H E S O IIL OF IS .

T H E argu men ts forth i n the l ast chapter l eave no

se t

room to doubt that there i s another l i fe ; an d that the

hu man so ul i s i m mortal F or a s the P roviden ce o f
.
,

GO D cond ucts everyth ing to i ts own en d m an i f h i s , ,

end W e h i e m ust be rendered ,

capable o f secu ri n g i t i n a l i fe to com e Were i t other .

wise the P rovidence o f GO D wou ld n ot exten d to h um an

,

affairs .

T here i s every proof o f the ex i sten ce o f a germ o f

i m mortal ity i n the h u man sou l T he operations o f th e .

i ntel lect cannot pro c eed from a physi c al force ; because

they extend b eyond c orporeal th ings and are occupi ed ,

wi th G O D T his argu men t h a s compel led phi losophers

.

to acknowledge the i m mortal ity and i m m ateriali ty o f the

sou l
. I t i s n everthel ess s o d i ffi cul t to u nderstand how
, ,

an i m material s u b stan ce can b e the form o f the body ,

that m any d i fferen t opinions have been hel d a b ou t the

mode o f this i m mortali ty in man which i s cal led i ntel lect
,
.

I t can not however reasona b ly be den ied that the intel

, , ,

lectual sou l i s the form o f the hu man body s ince al l ,

men acknowl edge that i t is the ration al i ty o f

disti n guishes hi m fro m other an i ma l s T his d i stinction
m
.

cou l d not ex i st w é i eri o t a rational sou l the form o f man

' ’ '

for al l speci fi c d i fferen ces ari se from form .

A gain i t is u n iversal ly al lowed th at the pecul iar

, ,

a nd pre em in ent activi ty o f m an is u nderstan di ng and

-

reason ing ; an d m an i s the principle o f th is activi ty .

34 T H E T R I U M P H O F T H E C ROS S .

M an i s com posed m atter and form We can no t say o f .

that h e i s t h e p r 1n c1p le o f t h i s activity b y vi rt ue o f the

'

matter o f whi ch he i s co mposed bu t sol ely by vi rtue of

q
,

the form Conse uen tly as t hlfi i a r m i U Q M

. t the ,

in tel li gen t; sou l i t i s the i n tell igent soul wh i ch i s the

,

form of m an .

Another argu men t fo r the i m mortal ity o f the sou l l ies

i n the fact that man l i ke other an i mal s has the power , ,

of sel f motion -
N ow as the other ani mal s move by
.
,

m eans o f thei r form wh ich i s thei r sou l i t fol lows that , ,

i t m ust al so be h i s sou l wh i ch ena b les m an to move .

We k now that man W

e r sta n d

i ng T h e form o f m an therefore m ust be an i ntel l igen t

.
, ,

soul capa b le o f vo l ition

,
.

I f a ratio nal soul were not the fo rm o f m an the fact ,

that a chi ld u n able t o u s e h i s u n derstan d ing i s man

, ,

woul d be i n ex pl i cabl e ; neither coul d w e s e e h o w i ntel

l i ge n ce co u ld b e attri buted to a m an w h o does n o t us e
h is reason I f rational s ubstan c e be n o t the form o f
.

man bu t be sel f s ubsis ti ng i t wi l l not be m an but that

,
-
, ,

ration al su b stance whi ch work s with the in tel lect We , .

m ay o f cou rse m ai n tain with P laLQ that m an i s not

, , , ,

com posed o f so ul and b ody bu t t h a L hL is m e xe hg sp ul ,

as a moto r i s j oined to that

whi ch i s mova b l e B ut th is O pi n ion i f w e adop t i t .
, ,

wi l l lead u s i n to m any i n c on sis ten c ies .

Fo r fi rstly i f M
,
Be t h e wh o l e o f man to the
, ,

exclu si on of the b od w 111 n o t b e se n srt 1ve an d

when the sou l l eaves t he body corru ption wi l l not ,

ensue ; for the su bstan ce o f a movable being does n ot

change when the moto r leaves i t I t foll ows l i kewise .
, ,

that the hu man body d oes not l ive by the i n tel lectu al
s oul and i s not generated b y u n ion with the sou l ; for
,
36 THE TR I U M P H OF T H E C ROSS .

i s proportionate to i t s abstra c tion from materi al an d its

m
,

elevati on s it i s fol ly to ,

s a y that the so u l becomes corrupted b y segregation fro m

the body S uch an assertion i s tan tamoun t to s ayi ng

.
,

that se p aration from corporeal th in gs i s at o n e an d the ,

same ti me both the perfection a n d the destru ct ion of

, ,

the sou l . An d i t i s equ al ly futile t o ar gue z that the sou l

at tains perfection , b y a b straction fro m the body by means ,

o f the u nders tan ding bu t su ffers co r r u ption by s e paration

,

from the b od y b y means o f its essen ce Fo r operati on .

fol lows natu re ; and therefore i t i s i mpossi b l e th at when

the O peration b e c omes perfect the n atu re shou ld becom e ,

i mperfect H en ce i t i s qu ite un reasonabl e to say that

.
, ,

the i n t e ll“e ct ua Lsg u l s u ffers corrup tion when i t i s se parated

m . a z w a r -
a m

fro m the body .

Th e n atu ral bias o f m an kin d i s a fu rther argu men t i n

favou r of the doctrin e o f the i m mortal i ty o f the 5 0 111 .

We s e e that al l men are anx io us abou t what takes pl ace

after death an d that none have been a b le to pers uade
,

them selves that there i s no future l i fe T hus the c

, in .

writi ngs of ph i losophers of poets an d of o rators T he, ,

.

fact o f su c h a desi re is a proof o f o ur i m mortal ity ; fo r

i f there were no futu re l i fe n o t on ly wo uld th i s yearni ng
,

for knowl edge abou t i t be of no service t o man but i t ,

would be inj u rious to hi m b y ra is ing d esi res doo med ,

on ly to d isappoi nt men t B ut i f w e assu me that the

.

i n tel lectu al sou l i s i m mortal this n atu ral desi re to under ,

st and something o f i t s futu re l i fe i s far fro m bei ng ,

useless b oth wholesome an d necess ary ; i t enables man

,

to di rect h i s thoughts to another l i fe an d to ten d towards ,

I t i s evi dent then that i f we d e ny that the i n tel lectual

, ,
 T HE TRI U M P H OF T HE C ROSS .
37

sou l is the form o f the body and is i m mortal we sh al l

, ,

be involved “in many i n cons isten cies W e shal l fi n d

.

i t i mposs ible to u nderstand how m an can be a rational

an i mal en dowed with free wi ll an d j ustly l iabl e to
,

punish men t for s i n . N either shal l we be able to c ompre

hend what is the E n d o f man an d what the P roviden c e
,

o f G o d i n h is regard B u t granted that an i n tel lectu al

.
,

an d i m mortal sou l be the form o f man al l these d iffi cu lties

,

wi l l d isappear .

S in ce the consideration o f the other l i fe wh ich awaits

,

the sou l after death exceed s the li m its o f hu man reason

, ,

w e wi l l here con cl ud e o u r F i rst Book i n order t o treat

,

i n the n e x o f F aith Fo r
where reason h alt s F a i th begins When we shal l have
h
.

.
,

shown as we hope to d o i n t e fol lowing B ook the

,

trut h of o ur fai th
h be
,

be yond d oub t .
 B O O K II .

MET H O D O B S E RVE D T H R O U G H O U T T H IS

B OO K .

IN o ur last Book we tr eated o f those thin gs wh i ch hu man

rea son is ca pa b l e o f graspi ng I t is ou r i ntention to d i s l
.

cuss in this B ook those thi ngs which exceed reason an d

, , ,
M
to prove the truth o f the F a i th b oth n atu ral mean s
Q
, ,

an d b y the M - nam l sent

o ccur r e n ce s carry more weight than past events ou r fi rst ,

argu ment shal l b e fo unded on the deeds of Ch ristian s

withi n the C hurch We speak n o t o f bad Christian s who
.
,

are cut o ff from the b ody of Christ but o f s uch as are ,

Christian s i n deed as wel l as i n n ame W e wi l l nex t

, .

ex am ine the works which Christ wrought i n ti mes past ,

“
and which are known to al l the world A n d since H e
H i mself b y H is words I am come that they m ay have
,
.
,

”
life and may have it more a b undan tly ( S t J ohn x
,
. .

shows that H is cfi w m m m o m fi fi h r i s

tian li fe we wi l l demonstrate the truth o f the F aith o f

,

Christ : fi rst b y argu men ts founded o n the Christian l ife

,

second ly by others based on the cause o f this l i fe ; an d

,

th i rd ly by those d rawn fro m the effects o f this l i fe

,
.

T his chain of reason in g wi l l em b race al most everyth in g

which is at present taking place within the Chu rch
mil itan t .
 C H APTER I .

SO M E TR U E R E L I G ION E X IST S IN THE W OR LD .

I N o rder connect what h as a l ready been lai d down

to
with what sti l l remain s t o b e sai d i t i s n ecessary to ,

acknowledge -
the ex istence on ea rth of some true rel i io n ,

o r form O f D i vine worsh ip R el igion o r worshi p sign ifies

M
.
, ,

th e a i d to God as t o the u niv ersal P rinciple

, ,

R uler an d E n d o f al l thi ngs E very effect tu rn s n atural ly

,
.

to i ts cause su bmits itsel f to i ts cause in o rder to become ,

l i ke to i t and i n a certai n sen se i n vokes the protecti on o f

, ,

its ca use By a c ting thus the effect i s payi ng hon ou r and

.
,

worshi p to its c ause N o w as m a n i s the effect o f G o d

.
, ,

there m ust b e m s t i n e m e :
o m h i to -
.

tu rn t o God to becom e s ubj ect to H i m to resem b le H i m

, , ,

and t o i nvoke H i m i n order from H i m to obtai n beati

,

tude A s n o n atural in c li nation i s given us i n vain these

.
,

prompti ngs m u st S pring from rel igion an d they a re

proofs that s o mw
the worl d .
m w in w
“
T h i s fact is again proved o n an other count
, ,
M an i s .

fal li b le onm any points espe c ial ly i n D ivine matters i t

m
, ,

fo d had n ot re v ealed some true form of

Worship we S hou l d have gone astray as d id the heathen
, ,

b efore the advent of Christ and shoul d never have a t ,

t a i n e d beati tude T h us o u r natu ral i nstinct woul d have

.
h
4 2 T HE TR I U M P H O F T HE C ROS S .

m isled us and the P rovidence of God would have fai led

,

u s i n a matter most c losely pertai ning t o o u r salvation

, .

I t i s clear that a n atu ral tendency to rel igion i s i n nate

i n the heart of man from {h e fac t t h a t some for m though
, ,

frequently an erroneou s form o f D ivin e worship has ,

ex isted thro u gh al l generati ons I f then there be n o .

, ,

possi b i l ity o f satisfyi ng th is n atu ral i ncl i nation G o d has ,

provided better fo r the needs o f i rration al creatu res than

for those o f m an .

I t i s the property o f a c ause to i n fuse its good ness and

perfection into its e ffect i n order that thi s effe c t m ay as
, ,

far as is poss ibl e resem ble the c ause G o d wh o i s the

,
.
,

S upreme Good and the F i rst Cause o f al l things d esi res , ,

more earn estly than does any other cause to i n fuse H is ,

goodness i nto man i n order to b ri ng hi m to beatitud e ;

an d as the perfection o f man cons ists i n that i n terior
,

homage whereby he su bj ects hi msel f t o God i t i s clear , ,

that God cann ot have mad e this in terior homage i m p o s

si b l e and that i n other word s some t rue rel igion ex ists
, , ,

i n the worl d .

C H A PT E R I I .

RE L I G ION Is B OT H I N T E R IOR A N D E X T ER IOR .

GO D can be hon ou red by m an both i n body and i n ,

spirit ; an d therefore rel igion m us t be both interi or and

, ,

ex terior I n terior worsh i p i s pai d to God by means o f

.

the u nderstan ding a n d the w i ll ; and e xterior homage

b y means of ceremon ies and sa c ri fi ces .

I n terior rel igion then S Ir IEt ly S peaking signi fies u p

, , ,

r i gM a rt befor e God and per fection o f l i fe ,

.
44 T H E T R I U M P H O F T H E C ROSS .

o fperfection for a s man is ration al those mm r e the

, , ,

most o e r fe ct who l i ve gr d i n g to

reason ; fo r he wh o l iv es not a c cor ding t o reason r e

sembles a beast rather than a m an A gain a mong those .
,

wh o l ive a cc ording to reason there are d ivers degrees o f ,

perfe c tion Fo r a s the en d o f the l i fe o f reason is the

.
,
~

con tem pl ation o f D ivi ne th ings s o the m ore perfectly ,

a m a g a b stra c ts h i msel f fro m earthl y th ings and devotes ,

h i m s el f to the contempl ation of that which is D ivine the ,

more perfe c t wi l l be h is l i fe S i nce the Christi an l i fe .

consists i n separating ou rselves n ot on ly fro m tem poral

t h i n gM
,

e an d in d rawing by l ove , ,

an d co n t e m p l a t l o n n ear to G o d s o as to b e c ome l Ik e to
, ,

H i m and s o far a s possible to be m ade one with H i m

, , , ,

i t is clear that nothi n g better than th e Christi an l i fe can

ex ist .

A S we have al ready said t h u nw r feM an ,

fol lows the di c t ates o f e rfect w i l l be _

o

h i s l i fe It i s e v i en t t herefo re tha t the Christian l ife

.
, ,

does n othing an d perm i ts nothin g n o t even the l east ,

thing whi c h i s contrary to reason ; bu t that i t s u bmits

,

i n al l th ings to the D ivi n e Law .

A vi rtuou s l i fe tends t o the contempl ation o f heaven ly

th ings an d fi nds i ts en d i n this c o ntempl ation Great
,
.

pu rity o f he art i s requ is ite fo r the attain men t o f this end .

C on sequ ently as n o l i fe s o pu r i fi es u s an d renders u s

, fl ‘ m s
,

s o apt for contem pl ation as does the Ch ri stian l ife it

, ,

follows that nothing better can be fou n d o n ea rth than

,

Ch ri stian ity .
 THE TR I U M P H OF T H E C ROSS .
45

C H A PT E R I V .

H E EN D P R ES EN TE D TO U S B Y TH E C H RISTI A N R E
L IG IO N I S T H E B EST W H I C H CA N P OSS I BL Y B E

C ON C E IV E D .

I N order to show that there can be n o l i fe better than

the Ch risti an l i fe we shall fi rs t prove that the end s e t
,

i n view by the C h ris tian religion i s the bes t possible

end an d the one mos t i n accord an ce with reason a n d
, ,

that the mean s furn ished b y Christiani ty for the attai n

men t o f that en d are those best ad apted t o that pu rpose .

I t i s sel f eviden t that the en d held ou t to us by the

-

Ch ristian religion is the b est possi b le end seein g that i t ,

i s God an d the visi on and frui tion o f Go d ; and th i s

,

visi on and fru itio n i s not s u ch a s m ay b e gained by

mean s o f c reatures bu t that w h erein God i s behel d face
,
“
”
to face M any reasons can be add u ced t o prove tha t
.

this clear vision of God is the en d o f o ur h uman l ife .

’
F irst a s w e have al ready proved m an s beati tu de cannot
, ,

b e attained in th i s l i fe ; therefore i f he be n ot created ,

in W ain a b l e i n th e next B ut i f i n the .

,

n ext l i fe h is happiness were to con sist in knowi n g an d

,

contempl atin gGod by mean s o f creatures i t would not ,

b e complete happi ness for h is heart wou l d n ot b e at res t

,

and happi ne s s consis ts i n the qu iescence or satisfaction

o f al l desires T his tran qu ill i ty would b e i nco mplete
.
,

whether h is k n owledge of creatu res were perfect or

i mperfect I f he knew creatu res i mperfectly his heart
.
,

would not be at rest because he woul d des ire that this

,

knowledge should b e perfect F o r we know by dai ly .

,
4 6 THE TR I U M P H OF T H E C ROSS .

ex perience that w e desi re d istin c t an d parti c ular co g

,

n i t i o n o f the th ings whi c h w e k now on ly i n a gen eral and

con fused m an ner Were his k nowledge o f creatures

.

perfect h e wou l d s til l des ire to know that on which they

,

depen d F or i t is natu ral to u s when w e se e an e ffe c t t o

.

wish to know its cau se an d the more perfe c tly we know

the effect the more i n tensely d o we wish to kn ow i t s
cau se j u st as th e heavier an obj ect i s with the greater
, ,

energy does it gravitate to its centre H en ce as man .

,

beco mes ha ier an d more e r fe ct i n proportion to h is

kn o l d 1V 1n e t h 1n s and s h i s d es i re o f thi s
g a ,

k nowledge i ncreases proportionately t o h is progress

therein i t i s certai n that h i s wi sh for th i s knowledge
,

wi ll never c ease u n ti l he attains hi s Last E n d T h is .

fi n ite thi ng . O u r in tel lect is s uperio r to everyth in g

'

fi fi TfEZ Be ca u se there is noth ing s uperior its capac it y ;

’

to
an d o ur abi l ity to u nderstand increases in proportion to
ou r kn owledge H en ce as everything whi ch i s in ferior to
.
,

God i s fi ni te ; and as our in tel lect i s ca p a b l e o f k nowi ng

,
'

i n fin i te thi ngs it i s tru e to s a y that n o creature can fi l l

,

even o n e ten th part o f our heart

-
I t b eco mes therefore .
, ,

n ot merely reason abl e bu t even necessary to acknow , ,

l edge that the h appiness of ma is isio n

o
L G p d who alo ne
,
i s greater than the hu man heart .

E very n atural movement as all ph i losophers wi ll ,

ad mi t tend s t o so m e en d i n wh ich when it i s attain ed

, , , ,

the thi ng wh i ch i s moved find s rest N ow God w h o .

,

i s the term o f h u man desi re is the s atisfaction o f the ,

hu man heart leavin g n o ught el se to be des ired A n d

, .

this b ecause everyth ing else b eing fi n ite wil l b ear n o , ,

C omparison to H i m wh o i s i n fi n ite ; and al so b ecause , ,

 THE TRI UMPH OF T H E C ROSS .
47

al l perfection o f c reatu res is to be foun d i n i ts ful lest

excel len c e i n H i m wh o is thei r Cause T hu s when .
,

the sou l of m an possesses G o d it possesses al l things ;

for the in tel lec t wh ich knows H i m wi l l know creatures ,

far m ore perfectly ; a n d although the ex cessive in ten sity

,

o f things sen s i b l e weakens the sense perceivi ng them ,

th e excess o f that which is intel l igible far fro m inj u rin g ,

the u nders tand ing perfects it ,

.

B u t we m us t remember that a s God i s i n fin ite an d , ,

is outside the real m o f creation o ur i nt el le c t can n ot by , ,

virtu e o f i ts n atu ral l ight attai n to the vision o f H i m ;

,

b ecause nothi ng can act beyond the l i m i ts o f i ts n atu re .

N evertheless ou r u nderstand i ng wh ich 18 capable o f

, ,

rising to in fini te th i ngs m ay by the D ivi ne P ower be

, , ,

en abled to behol d that wh i c h i s n atu ral ly invisible to i t .

T h us the e a t l t ud e o f m an o n s i s t s in t h e vi sion o f G o d
c ,

an d he 15 en abled t o cuj b
l ig h t wh ich i s ca lled the ligh t Of glory
,
“ s e r n a t ur a l

I t is plai n ”
.

then that n o more reasonabl e o r better end cou ld be

,

devised as the term of hu man l i fe than the en d s e t

, ,

before us by the Chri stian rel igion .

C H A PT E R V .

A C l ! z \ 3 '
l _ _
8 u a S FOR
A TTA I N I N G TO H A P P I N ESS
,

I F the vi sion of God be the en d hu man l i fe G o d who o f , ,

has made n othing in vain m ust have given us some mean s

,

o f attai n ing to it F or j u st as i t wou ld be u seless for u s

.
,

to possess the power o f motion had w e not l i mbs where ,

wi th to move so wou ld i t b e fu ti le to b e created for an

,

end i f we have no means o f reach in g i t Th e Christian

, .
48 THE TR I U M P H OF T H E C ROSS .

rel igion tea c hes that the mean s whereby w e a r e to attain

—
,

W i n d gra c e
to ,

t o ge t er wit al l the virtu es s u pern atu ral ly in fused i n to

the sou l .

We shal l s e e how true and how reason able th is doctri ne

i s i f we remem ber that a means m u st be proportioned t o
,

i t s end N o w a s t he end o f m an i s the su pern atu ral

.
,

vis ion of God the S u preme O bj ec t of i ntel l igen ce there

, ,

i s n eeded i n ord er to attain to it perfect purity o f heart

, , ,

consisting i n a co m p le fem m h eart

from the love o f co rporeal things together wi th a con ,

version to things i n c orporeal and D ivine T his purity .

o f heart is fa r more ex pl ici tly enj oined by the Chri stian

rel igion than by any phi losopher Chris tian ity has i n .

cl u ded al l that phi losophy h a s taught o n the subj ect ; a

the s ame ti me d efi n ing more clearly what is mean t b y
th is pu rity o f heart an d showi n g that mere n atu ral vi rtu e
, ,

s uch a s is i n c ul cated by philosophers i s n ot s u ffi cien t ,

for the attai n men t o f an en d i n fi n i tely s u perior to natu re .

Chri sti an i ty teaches that the pu ri ty o f heart wh ich sprin gs

from tempera ment i magi nation n atu ral rel igion fro m , , ,

the i nfl uence of the heaven ly b od ies o r from any other ,

created th i ng wi l l n o t su ffice to b ri ng u s to the vision o f

,

God O u r pu ri ty m ust be the fru it of Di vi ne grace A

. .

ful ler explan ation of the su bject m ay be fou nd in the

treatise o n Th e S M Q
‘ I
Z Q i n w h ich it

1
D e S i m pl i ci t a t c Vi t ae C h r i s t i a n a . T hi s li t t l e w o k
n si st s o f fi er co v

sho r t t ea t ise s
r or a s t h e a u t h o r ca ll s t h e m
, , Bo o ks It i s fr o m t h e
,

p e o f S a v o n a r o l a hi m s e lf
n It w a s fi r s t pu b li s h e d in I t a li a n a t F l o r e n ce
.

in t h e y e a r 1 4 9 6 a n d a ft e r w a r d s in L a t in a t V e ni ce a d a t t h e A s ce n s i o n
, , , ,
n

P r e s s in P a r i s A s t h e t i t l e s ugg e s t s i t t r e a t s o f ce r t ain p r a ct i ca l a n d
.
,

s i m pl e r ul e s whi ch h e lp s o ul s t o a t t a in t o t h e
, e r fe ct i o n o f t h e Ch r i s t i a n

life I d o n o t kn o w o f a n y e xi s t m g En gh sh t r a n s l a t i o n o f t hi s b o o kl e t
. .

- EDIT O R
 “
THE TR IU M P H O F T HE C RO SS .
49

is S hown that pu ri ty o f heart an d t h e perfec t C hri stian ,

l fe i s not the res ul t o f natu ral l ove n o r i s i t the creation

i r ,

of the i magi nation nor even o f reason ; that i t i s n o t

influen c ed by the heaven ly bod ies nor by any spi ri tu al
.

creatures ; bu t that i t co mes from the grace o f G o d ,

supern at ural ly i n fused i nto the sou l We need not r e

m
.

p e a m that book abou t the most ,

perfe c t mean s for attain i ng the perfe c tion o f the Ch ri stian

l i fe S u ffice i t to s a y that the l i fe o f a true C h ri stian
.
, ,

which em b races the highest form o f a holy l i fe both ,

natural an d s upern atu ral is most c ond ucive to perfect,

happi ness .

C H APTE R V I .

T H L CW L I FE I S A MOST S U R E M E A N S OF
A TT A I N I N G T o B E A TI TU D E .

I F as has b een proved there be i n the world some true

, ,

rel igion c ons isti ng mai n ly i n uprigh tness o f l i fe ; an d i f

,

the Christian reli gion s ur passes ever y othe r ; w e m ust

acknowledge Ch ri stian ity to be t rue not on ly i n i t s ,

interior s piri t bu t also i n i t s ex terior form s Fo r there

,
.

must b e some tru e extern al worship wh ich corresponds ,

in al l things with i nterior rel igion T herefore i f Chris

, .
,

t ian s l ive ac c ord in g to the teach ing o f thei r F aith payin g ,

d ue hom age to God both i n order to honou r H i m and t o

,

attain to b eati tude w e can not dou b t that they wil l thus
,

a rrive at thei r Last E nd .

I f again i t pertain s to D ivi n e P rovi den c e to b ri ng

, ,

things to thei r E n d by fitti ng mean s and i f there are n o ,

better mean s than the Christian rel igion where b y man

4
 0 T HE T R I U MP H OF T H E C R O S s .

m ay attain to beatitu de ,
wh o can d ou bt that the C hristia n
m
r e li to the eternal enj oymen t o f the
b e a tifi cvision ?
F u rther i f G o d be just —an d w e m ust c on fess that H e
,

is ; an d i f H e ex er c i se P roviden ce o v er hu m an thi ngs ,

H e wi l l n o t s u ffer those who have obeyed H i s com mand

ments an d pro fessed the Christian rel igion t o fai l in the
attain men t o f thei r en d H e m u st b ring either some
.

men to beatitude o r non e ,

I f non e are to attain to
.

beatitu de creation i s i n vai n So me m e n t h erefore

m
, .
, ,

a m o n g them God wi l l n ot pass over

‘ ‘

m us
true C hristian s wh o are o f al l m en the best fitted an d pre
, ,

pared fo r beati tu de I f Christi an s do n ot attain to the

.

fru ition of thei r E n d we mu s t n eeds con fess that n one

,

others can h O p e to do s o ; that al l w e h ave h itherto

taught an d proved i s fal se ; an d that al l men are l ivi ng
i n d isorder an d confu sion Fo r where there i s n o last end
.

there can be n o order i n l ife I t wou l d fol low l i kewise

.
,

mam more m i serably than the an i m als

,
.

T h is would only be on e of m any s i mi lar absurdities

wh ich woul d i nevi tably fol low were we t o deny the val ue ,

o f Christian ity .

I t m ust be ack nowledged then th at th e tea c h ing o f , ,

the C hri stian rel igion about the en d o f m a n and the ,

means necessary for its attain men t i s most reasonabl e ; ,

an d we m ust c on fess th is rel igion to be true .

5 2 T H E TR I U M P H O F T H E C ROSS .

Fi rst S ince al l perfection de pends u pon its cause n o

.
,
'

e ffe c t can b e more e r fe c t S c ause T herefore i f .

,

al l the truth and u prightn ess o f the Christ ian li fe

upon the F ai th o f Christ as u pon i ts cause i t is i mpossi ble
, ,

t h a t th e F aith o f C hri st should not be true A n d i f th is

'

fai th be true we m u st with Christian s con fess that Chri st

, , ,

is God an d th at H i s rel igion i s the true rel igion re v ealed

,

by God .

Again I t is i nm sjbl e t h a t i al seh m d a n d e xi l should

.

be the cause o f truth an d goodn ess fo r evi l i n s o far as ,

i t i s e vm o o d i n s o far as it i s falsehood are

, ,

n othi ngness I f the n the Fa ith o f Ch rist were fal se H i s

.
, , ,

love woul d be vai n an d evi l N o w a l i fe s o perfe c t as i s

.
,

the Ch ri stian l i fe cou ld n o t sp i g fro m falsehood an d

M rn
IH W Th e e r 1S 1a i gi On m ust be tru e .

F u rthermore I f this religion be u n true it i s the most

.

stu pid falsehood that c an possi bly be con ceived ; fo r to

s a y ( were it not true ) that a cru c i fied m an i s G o d wou l d

be the extreme o f fol ly N ow as t he ghri spi arp l i fe i s a

.
, fi
p

perfe c t l i fe it cann ot S prin g fro m u ntruth for al l rightly

,

o r d ef é d l i fe proceeds fro m c orrectnes s o f und erstan di ng

’ ’ ‘

an d al l error i n hu man con duct spri ngs from some m is take

o n the part o f the i n tel le c t .

I t m ust also be remembered that c apaci ty fo r i m

provement i n any natu re i s proportioned t o the good
d isposition already ex isti ng therei n N ow as the per .
,

fe ct i o n of ou r i n tellec t is tru th and a s pu rity o f heart is ,

the d isposi tion wh i ch enables h i m t o become stead fast

i n t ruth the more a man i s purged fro m earth l y a ffection s
,

the better he wi l l k n ow the tru th the more closely he ,

wil l e mbra c e i t an d the fu rther he wil l ban ish fal sehood

,

fro m h i s soul I f this be tru e su rely Christi an s S in c e

.
, ,

thei r lives are pu rer than those o f other men wou l d be ,

 THE TR I U M P H OF T H E C ROSS .
53

the fi rst to kn ow i f thei r religion were false We see .

,

however that far fro m rej ecting their fai th Christian s

, ,

cl ing more closely to i t i n proportion a s they i n crease i n

perfection and that th ei r i ncrease in p erfection i s p r o
,

port ioned to t eir thei r faith T herefore .

,

their faith c an not be false .

Agai n as God i s the F i rs t C ause movi n g al l th i ngs

, ,

both spiri tual and corporal i t i s certain th at i t is H e who

,

m u st move the h u m an u nd erstandi ng an d that a pa rt , ,

from H i m no truth c an be k nown

,
B u t who can dou bt .

that God wil l inspi re t o kn ow the t ruth those w h o are

prepared for i t s reception rather than those who are not
,

thu s d is posed and especial ly when the tru th con cerns

,

etern al salvation ? S i n c e then true Christi an s are better

prepared than are any other men t o embrace the truth ,

we can not doubt that i f the F aith of C h rist were false

, ,

they woul d b e en li ghtened by God to rej ect i t To .

thin k otherwi se wou ld be t o dou bt the providence an d

,

goodness of God .

T he end regu l ates the means u sed to attai n it and he ,

that errs a s t o his en d wi l l err also a s to the m ean s wh i c h

,

he uses Christian s do not err a s to the mean s wh ich

.

they adopt for attain ing to b eatitude and therefore they ,

do n o t err as to thei r end N o w as a l l ghr is t i a n s pro fess

.
,
‘

that W E n d and that they stri ve to be mad e

,

l i ke to H i m i n this l i fe i n order to enj oy H i m i n the

next it can not be erroneous to teach that Christ i s G o d
, ,

and i s the E nd of hu man l i fe .

A gai n God proceeds in al l things i n a certai n o rder

, ,

and i n H i s w i m e r n s in ferior thi ngs y t ose that

a re S uperior to the m A nd s i nce the cause i s al ways
.

more perfect than the effect H e has ordained nobl es t ,

cau ses for the noblest e ffects A s th e re i s n o t i n t h e .

54 THE TR I U M P H OF T H E C ROSS .

world a more n oble e ffe c t than the Christian l i fe i t foll ows ,

that the cause from which i t springs m us t be the n obles t

poss i ble S i nce the Christi an l i fe i s an effect o f the F aith
.

o f Christ we mu st a c knowledge that that F aith fa r fro m

, ,

be i ng a fable i s the n oble cau se of a n obl e effect

,
.

A l l secondary c au ses are In stru men ts o f a pri mary

cause T herefore C hrist the M an wh o was cruci fied i s
.
, ,

the i nstru men t whereby G o d chooses to produce that

won derful effect — the Christi an l i fe H ad Christ i n spite .
,

o f H i s assertions n o t been G o d H i s pride and mendaci ty

, ,

would have been unparal lel ed an d God wou l d have used

—
a bad i ns tru men t to p roduce a most perfect effect a course
quite out of keeping with H i s wisdom .

T he more closely an effe c t resembles i t s cause the ,

more perfect does i t become We become more holy .

an d more D ivine in proportion a s we wal k in the footsteps

o f Chri st an d become l i ke to H i m T h i s i s a clear proof .

th at Ch ris t i s true God and the Cause o f man ,

.

C a uses are kn own b y their effects an d one o f the best ,

argu ments in favour o f the Christi an religion i s the r e fle c

tion th at whereas heathen ph i l osophers have labou red
,

fo r years t o esta b l ish ru les of con du c t they have gained ,

but few d isciples o f whom even the most vi rtuous have

,

never attai n ed to that standard O f l iving which h a s been

so qu i ck ly reached by inn u merable Chri stians of both
sexes and o f every race and con d ition N o o n e wh o .

refle c ts o n this fact can fai l to s e e that there i s n o com

parison between the effica c y of the heathen ph i losophy
an d o f the C hristian F aith wh ich i s abl e to ren der the
,

proud avaricious an d l ux urious h u mble benevolen t an d

, , ,

chaste E very one consequently m ust acknowledge that

.
, ,

Christ as Go d is the P ri n c i a l C ause of hu man e r fe ct i o n

, , ,

an d as Ma n i s i t s M ean s an d I nstru mental Caus e

, ,
.
 THE TR I U M P H OF T H E C ROSS .
55

C H A PTER V I I I .

THE D O C TR I N ES T A U G H T B Y C H R IST I A N ITY A R E

T R U E A N D C O M E FRO M G O D
, .

T H E read ing hearing an d stu dy,

H oly S cripture i s
, o f
both a cau se of ou r C hristi an l i fe an d the s u b stance an d ,

found ation of o ur rel igion o f which the o bj ect i s the truth

,

of the F aith H avin g ex am i ned the argu ments founded

.

on the F aith o f C hri st we n o w pro c eed to i nvestigate

,

those d rawn from H oly Writ .

We know that there can be n o c ertai n truth o r know

ledge a b out fu tu re thin gs whi c h m ay or may not happen .

E ven phi losophers w h o were tru ly wise ad m itted th is

, ,
.

T hese c an be known to God alone and to man on ly whe n ,

God reveals them to him Ma n co uld n gt know them .

w
.

u n less M t o make the m k nown N o w H oly .

S cri ptu re i n al most every portion bu t especial ly i n the

, ,

O ld T estamen t h a s foretold th i ngs wh ich shou ld c om e

,
’
to pass an d wh ich d e p ep dp glp n man s free will T hese
m
, .

prophec ies concern not on ly g also particul ar

thin gs ; and they relate to events which were to oc c u r ,

not only in one year or i n ten but i n a hund red or a ,

thousand o r three o r fou r thousan d years they were to

,

happen not on ly t o the J ews an d to Ch rist an d H i s

_

Ch urch but were to con cern also the A ssyrians the

, ,

Chaldeans the Persians the M edes the Greeks the

, , , ,

R omans and other lesser k ingdoms

,
1
N ow many o f the .

events foretold by the Prophets h ave come to pass ; an d

1
The a u t h o r p r o b a b l y h a d in h i s mind the dr e a m o f N a b uch a d o n o so r ,

—E D I T
, ,

in t e r p r e t e d b y t h e p r o ph e t D a ni e l ( D a n . O R .
 56 THE TR I U M P H OF T H E C ROSS .

the fact of thei r fu l fi l ment inspi res us with con fidence

that any that have not yet been ac c om plished wi l l e v e n t u
al ly be verified We m ust therefore acknowledge the
.
, ,

H ol y Sc ri ptures to be not a wor k o f hu man ingen uity

, ,

but the r w w gs us .

x G o d a l o n e has re
no man be he ever s o d i l igen t o r wi se c an order the
,
_
_
T herefore
,
,

wars and doings o f k i ngs an d prin c es an d the n am es ,

an d pl a c es an d d ivers actions and cir c u m stan ces of men

,

i n such a way that they shal l foreshadow things to come .

T he reason i s s i m pl e G o d h a s the Qr d e r i n g of thi ngs

.

whi c h are to come they are subj ect to H i m T hey are .

beyon d the power an d k n owledge o f m an T he O l d .

T estamen t foretel ls the ew es a an d the things

which Christ h a s done an d su ffered both i n H i s Person ,

and i n H i s Ch u r c h T herefore we h ave good reason to

.
,

bel i eve that both the O ld T esta men t and the N ew are
the Word o f G o d .

I t i s not reason able to s a y that Christian s have i nter

p r e t e d the prophe c i es o f Sc ripture accord i ng t o their
des ires F or tak ing i n to accoun t the d i fferen c es o f ti mes
.
,

an d ci r c u mstances of l anguage and o f a u thors, the ex

,

t r a o r d i n a r y u n i form i ty wh ich ex ists between the O l d

an d the N ew T es tamen ts wou ld not be possible were ,

they not the work o f one M in d which knows al l that h a s ,

taken pl ace at al l times N either can th is u n i form i ty

.

be ascribed to c h an ce s in c e there i s no d is c ord o r wan t

,

of harm ony between the two T esta ments but perfe c t ,

agreemen t between them even in the s mal lest particu lars

,

s o that what i s obscu re in o n e passage i s explai ned in

another ; an d the S cripture i nter rets i tsel f A l though

fi
.

those w h o h a v é hom M
k

y b e i gnoran t
o f th is fact the truth of wh at I s a y wi ll be ac k nowledged
,
 THE TR I U M P H OF T H E C ROSS .
57

by al l who exam ine H oly S cri pture wi th fai th hu m il ity ,

and pu ri ty o f heart .

I t i s o n a c coun t o f th is harmony between the O ld an d ‘ W

N e w T estaments that the Bi b le p OS se s s e s t h e d 1gn i t y of

'
W M
? fi ‘ M ‘

an allegorical mean ing B ut o b s e r v e that by an al legorical

.
, , ,

we —
a fabu lous i n terpretation s u c h as w e
fi nd i n the poets —fo r w e i n terpret para b les also an d
,

their inter pretation i s not cal led an al legori cal but l iteral ,

and pa rabol ic mean i ng We do not i n ten d by the word s

.

o f the fable o r parabl e to express what i s s ign i fied b y

the word s themselves but rather what we u nderstand ,

by the mean ing u nderlying those word s A n y .

requ i res first that the words shoul d narrate n ot

, , ,

bu t some fac t that h a s real ly o c cu rred ; se c ond ly that ,

this fact shou ld p r e fi gur e som e fu ture even t ; t h i r d ly t ,

that n o t on ly

as a

ur r e n ce A s no o n e but .

God can com pose su c h al legories and a s th e H oly ,

S c riptures are ful l o f them i t i s clear that on ly God can

, ,

be thei r A uthor .

T h é Tfi h gua ge and style o f the B i ble are s o pe c u li ar

' a n. "

that none o f o ur most learned and eloqu en t Do c tors h ave

ever been able to i m itate i t ; nor has i t been C opied by
any other wri ter T he Prophets although they l ived
.
,

at di fferen t ti mes and wrote with varyi n g degrees o f

elegan c e have al l retai ned the same mode o f expression
, ,

which h a s not been i mi tated by any other author an d ,

i s i n fact i n i m ita b le
, ,
T h is i s a clear proof that the
.

M
H o ! S cri ptures are a D ivi ne an d n o t a h u man work .

M y b e per
ce i v e d i f we o b serve the effects wh i ch proceed from the
,

S c riptu res ; fo r the vi rtue o f a cause i s known b y its

 TH E T R I U M P H O F T H E C ROSS .

e ffect N o w a s u pon earth there i s n o more su bl i m e

.
,

efl
'

e ct than the Ch ristian l i fe an d a s the B i b l e i s a most

,

powerfu l i nstru men tal ca use and foundation o f th is l i fe ,

i t i s man i fest that i t c an on ly proceed fro m the F i rs t

Cau se o f the C hri stian l i fe v i a G o d Long ex p erience
, , .

teaches us that hu m an s cience avai ls bu t l i ttle i n the

form ati on o f vi rtuous habi ts ; fo r before Christian ity ,

w a s preached the whole wo rl d was wrapped i n th e

,

d ark ness o f i gnoran ce and s i n ; bu t fro m the ti m e th e

A postles taugh t the truth manki n d h a s been en l ightened
,

an d i n itiated i n to m any heavenly secrets .

A nd even i n o ur o w n d ays we s e e how the tea c hing ,

o f the H oly S cri ptu re has more e ffi cacy than has any
other do c trine i n en l ighten i n g an d consoli ng men and
, ,

i n i n cl in in g them to l ive virtuously Fo r the preachers .

w h o d is c ou rse only on phil osophi cal s u bj e c ts and pay ,

great attention to oratori cal effec t prod u ce s c arcely any ,

fruit among thei r Ch ristian hearers Whereas ou r fore .

fathers who i n past ti mes c on fi ned them selves to the

,

s i m ple preaching o f the H oly S criptu res were able to fi l l ,

thei r hearers with D ivin e l ove ena b l ing the m to rej oice ,

i n affl iction an d even i n m artyrdom I speak a lso fro m .

personal ex perience Fo r when at o n e ti me ( i n order

.
,

to demonstrate the profu nd ity of H oly S cri pture to

s c iol is ts prou d o f thei r i ntel l igen ce ) I w a s won t t o
,

d is c ou rse o n su btle poi n ts o f ph ilosophy I foun d that ,

the people w h o heard m e were i n atten tive B u t as soon

m
.

as I d e v o t e d mysel f to the e x p o s 1t i o n o f t he B i ble I ,

beheld a eyes riveted u pon m e an my a u i e n ce s o ,

i n t e fi t u pon my words t h at t h ey m ight h ave been carved

'

o u t o f stone I found l ikewise that when I s e t aside

.
, ,

theological ques tion s and confi ned mysel f to ex pl ai n ing

,

H oly S c ri p tu re m y hearers re c eived m u c h mo re light

, ,
60 THE TR I U M P H OF T H E C ROSS .

the B i ble i s a proof of the truth o f the latter Were

m
.

wr e s false they wou ld i n fal l ibly con trad i ct

,

science ; whereas the D octors of the Chu a h sho w that -.

the B ible and sc ience a gree ; and they are a b le to expl ain
any app a r e n t d iscrepancy between them .

F u rther .T he more tru th i s i m pugned the mo re if i t , ,

have a d efen der i t b ecom es cl ear to the hu man i n tel lect

, ,

which h a s a n atu ral ten dency to truth a s to i t s o wn

perfecti on .Ch ri stiani ty has been always opposed both ,

by phi losophers an d by tem pora l s overeigns an d has ,

i n variably proved itsel f i nvi n c ibl e T h is aga i n 15 a

.
, ,

strong proof o f i t s truth ; for had i t been false i t m u st

, , ,

i nevitably have su ccu m bed to perse c u tion

, .

C HAPTER I X .

THE T R U TH ow F A IT H P ROVE D B Y A R G U M EN TS
FO U N D E D ON T H E P R A YE R A N D C O N TE M P LA T IO N
O F C H R ISTI A N S .

FA ITH and med itation on the H oly S cri ptu res are n o t
,

on ly the Cause but al so the n ourishment an d perfection

, ,

of the Christian l ife E x p e r i e hm

’
fl

.a sa m r e s e n t ,

shows that Christi ans given to contin ual prayer acqu i re ,

great perfection i n a short S pace of ti me and fi nd such ,

delight i n spi ritual things that everything else seems

,

worthless to them T hi s i s the case n ot with a few

.

learned men on ly bu t with many al so o f the uned ucated

,
.

I n fact th is i s the ex perience o f all both men and women

, ,

o f e v ery degree who exercise them selves i n prayer

,
On .

this fact w e intend t o found an argu ment for the truth o f

o ur faith ,
 THE T RI U M P H OF T H E C ROSS . 61

I n fi n ite L fol lows that the nearer man approaches

.

to partake
o f the D
mpp u r i t y truth and l ight
d
N o w as the Chris
, .
,

tian l i fe i s more pu re an d perfect than any other i t m ust ,

be nearer to God than any other l i fe ; and C hri sti an s

approach most closely to H i m when they are engaged i n
the ex erci se o f prayer an d c ontempl ation which renders ,

the sou l pecu l iarly capa b le o f receivi ng the D ivine purity ,

t ruth an d l ight
,
S ince then it i s by prayer an d con
.
, ,

t e m p l a t i o n that Ch ri stians are con fi rmed i n their F aith i n

,

Christ C r uci fi e d an d fi red wi th l ove of H i m i t i s un d e n i

, ,

able that the Faith i s D ivi ne truth and l ight .

Again . O u r u n derstan din g i s n aturally incl i ned to

del ight i n truth t o des i re it an d to shun falsehood an d
, ,

the mo re a n atural i ncl i nation i s purified the more v e h e ,

ment it becomes Prayer pu rifi es the un derstanding

.

more e ffi ca ci o us ly than d oes any other mental act ; an d

therefore i f i n ti me o f prayer the sou l be more d rawn to
, ,

e m b ra c e the F aith o f Ch rist than at any other ti me th is ,

i s a proof that the F aith i s truth and not falsehood .

F u rther C h r i sfi pW
. ra
y m ake t h ei
p sgp ,

pl ication C r uci fi e d and ,

through nevertheless they as k for great

th i ngs E ven should this assertion be d i s b el ieved i t
.
,

cannot at l east b e denied that the chief prayer of a Chri s

, ,

tian is fo r grace to l ive a Christian l i fe and for jo y an d ,

peace o f soul N ow i f Christ were n o t the O ne whom

.
,

they thin k H i m to be God wou ld surely enl ighten them ,

to see the truth O r i f they preferred t o rem ain o b s t i n

.
,

ately i n error thei r prayers would n o t be as they n o w a re

, , ,

heard for the sake of Christ .

Again N o cause prevents matter from receivin g a

.
62 T H E T R IU M P II O F T H E C ROSS .

form and no n atu ral moto r pre v ents a thing from ten d
i ng to i ts end As beati tud e is the en d to be atta ined b y
.

a good life and b y prayer an d as man c an not m ove h im ,

sel f t o pray and t o l ive vi rtuous ly but m ust be i nspired ,

thereto b y God w h o i nspi res Ch risti ans to s o perfe c t a

,

l i fe an d to such s u bl i m ity of prayer an d confirm s them

, ,

i n F aith i t is mani fest that Fa i th jgjhg m e an s by which

,

we areM a ri t ime an d t h a t t h i s F aith must ,

p r o cee d m L Go d .

E very cau se l istens i f we m ay s peak to the prayer

,
so ,

of i ts effect an d by th i s p r ay er we mean the desi re o f

,

the effect for i ts per fection which i f i ts disposi tions be , ,

ord ered a right it wi ll seek t o obtain fro m its cau se W e

,
.

s e e i n the n atural order that when m atter is d u ly prepared , ,

the cause does not d el ay i n givi ng it form an d th i s pro

ce e d s fro m the goodness o f the c ause fo r the c haracter ,

i s t i c of good i s t o co m m unicate itsel f H en c e a s G o d i s .

,

S uprem e Goodness H e exceed s al l c au ses i n li sten i n gto

,

the prayer o f H i s effects when they are disposed to r e ,

ce i v e H i s i n fl ux N o w the Chri stian l ife especial ly as

.
, ,

exhibited in the a c t o f prayer and Contempl ation i s the ,

the prayers o f Christians are most s u rely n ot m ade in , ,

vai n T here i s nothi ng which Ch ris ti ans more earnestly

.

i m plore o f God than to be en l ightened as t o the truth

T hus Davi d in the n am e of al l prays saying E n l ighten
, , , ,
“ .

m i ne eyes O Lord that I may never s leep i n death

, ,
”

( P s x ii
. A nd . therefore we m ust bel ieve that true
Christian s are en l ightened as to the truth wh i c h pertai n s
to salvation T he more the y pra y the more confi rmed
.
,

do become i n thei r faith i n Ch rist T hu s we hav e .

,
 TH E TRI U M P H OF T H E C ROS S . 63

A furt her argu ment i s that i f C h rist be n ot God i t

, ,

woul d b e b lasph emy to b el ieve an d to con fess that H e 13

—
God O ne with the F ather and the H oly Ghost an d t o —
pray th rough H is merits H o w cou ld the Divi ne Good
.

ness leave i n su c h bl in d ness Christians the best of man ,

kind always ready to extirpate any erro r which may

,

dishonou r the D ivi ne M aj esty ? I t i s a b su rd t o say that

G o d l eaves them i n thei r m is b el ief because they o b s t i n ,

ately persevere i n i t Fo r were th is the case w h y sho u ld

.
, ,

H e hear thei r blasphemous prayers ? Why o n the con ,

t r a r y shou ld H e n o t pu nish them severely ?

,

I f again the F aith of Christ be false cou ld there be a

, , ,

more abs u rd su perstition than to adore a cruci fied man

as God ? O u r u nderstandi ng n atural ly loves t ruth and
abhors fal sehood ; h o w then cou l d i t be possi b le that ,

in n u mera b l e Ch ristian s amongst them men of vast gen ius

,

and great l earning could s o delight i n the contemplation

,

and love o f Christ C r u ci fi e d a s for H i s sake not only , ,

wi l lingly to bear b u t even eagerly to desire hunger and

, ,

thi rst l abours th reats oppro b ri u m scourges i mprison

, , , , ,

ment and even death ? T ru ly the finger of God i s here

, .

C HA PTER X .

PRW R U T H O F T H E C H RISTI A N R E L I G ION

FO U N D E D ON IT S E X TE R N A L FOR M S O F W ORS H I P .

O U R argu ments fo r
the tru th o f C hristiani ty have h i ther
t o b een drawn fro m the i n terior aspect o f that rel igion .

We wi l l now proceed to proofs based o n its S acraments ,

ceremon ies and othe r e x tgrn a l rites We wi ll instead

, .
,

O f co n Sid e r i n g them in di v id ual ly whi ch wou ld be a ,

 64 THE TR I U M P H OF T H E C ROS S .

l engthy task group al l th e c eremon ies an d S ac ramen ts

,

o f the C hu r c h u nder the o n e whi c h i s chief and most

venerable v i a the S a cr a m e n t t t
, , l es se d E u charist v
c
.

We know b y e x p e r i e n Ce and s in ce the fi rst d ays o f

,

Christian ity i t has been proved that the reveren t o b ,

servan ce o f th is ex terior worshi p i s the cau se the n ourish ,

ment and the perfection o f the Christian l i fe ; that they

q
,

wh o fr e uen t t h e ecom e more holy

d ay by d ay an d that they who t reat th em wi th i rreveren t
fa m il i arity becom e more hardened than other m en in
sin . W e s e e thi s fa c t exempl ified i n priests w h o day , ,

and n ight ad m in ister the S a c ra men ts and perform the

, ,

ceremon ies of the Chu r c h Fo r those wh o d o s o devoutly

.
, ,

are most holy men s o c ompletely pu ri fied from earthly

,

a ffection and s o c losely u n ited t o God that for l o v e o f

, , ,

H i m they fear n o t to ex pose their l ives

, .

T hose o n the other hand wh o perform thei r s acred

, ,

duties i rrel igiou sly a re worse than any other men for
, , ,

besides being gu i lty of pride a v ari c e envy an d other , , ,

si ns they are i n the most hopeless state possi ble for

, ,

vb
they are i n corrigibl e ; and the ad mon iti ons repri man ds ,

and good exa mples whi c h cause others to amend are , ,

W fo r them on ly an i ncitement to scorn hatred and worse , ,

m us t n o w investigate the cause o f this phenomenon It .

is i n n o wise repugnant t o philosophy that contrary ,

effects shou ld by reason o f c ontrary d isposi tion of matter

, ,

sprin g fro m the same c ause Fo r we se e h o w the rays o f .

,

the su n harden the earth and mel t i c e cause a wel l , ,

planted tree to b ea r flower and frui t an d wither another ,

whose roots have n o t stru c k d eeply T he two e ffects o f .

which we have b een speak in g v i a the W , ,

 THE TR I U M P H OF T H E C ROSS . 65

W
d uce d by the S a c raments an d rel igious
o n oo d r ie st s ,

an d
W a n n a
spring fr o m a fal se o r empty cause F or i f the ex ternals .
,

o f rel igion di d not d epen d on God and were n ot the ,

in stru men ts o f D ivi n e vi rtue and truth they coul d n ot ,

produ ce an effect s o ex cel lent a s to give b irth to the

Christian l ife and to nouri sh and perfect i t Fo r as thi s
, .

l i fe i s whol ly spiri tu al an d D ivin e i t can not proceed from ,

any physi c al power Who is there that bel ieves that .

baptis m with water anoin ting with chrism s moke o f , ,

in cense oblation of bread and wine u pon the al tar and

, ,

other rites and ceremon ies o f the sam e description co ul d ,

o f themselves withou t any other power su ffi ce to render

, ,

a sou l perfect ? S u rely i f these things were hu man i n

v e n t i o n s o r decei ts o f the d evi l they c ou l d not prod u ce
, ,

holy l ives .

B u t perhaps y o u wi l l s a y the Ch ri stian l i fe is not pro

, ,

d uce d by th is ex ternal worshi p bu t by the exercise o f ,

vi rtues and by the cred ul i ty o f men w h o bel ieving these

, , ,

exterior ceremon ies to be D ivine do by mean s o f th em ,

l ead a good l ife an d thus make progress in vi rtue Why

,
.

i s it then we woul d answer that other m en wh o practise

, , ,

vi rtu e wi t h out the S acramen ts never attain t o the same ,

d egree o f hol in ess as these good priests ? S u rely i f

, ,

e x tern al worsh ip were false an d u seless those w h o a b ,

s tained fro m it wou l d b ecome al l the b etter not bein g ,

conta m in ated by error ; an d priests w h o despised these

rites an d ceremon ies an d made a j est o f them wou l d be
, ,

the bes t o f men Daily ex perience however shows us

. , , ,

that facts are qu ite otherwise .

Again i t stan ds to reason that as God i s the S u preme

,

T ruth man the more closely he draws n igh to God p a r

, , ,

takes more fully of H i s light and tru th ; an d the more

66 THE TR I U M P H OF T H E C ROSS .

he becomes i n volved i n error and falsehood the fu rther ,

he re c edes fro m G o d B u t we kn ow that those who

.

d evou tly freq u t the S— acra ments and make u se o f the

ft
,

ceremon ies o f a ITr Cht co m e so u ni ted to God that

T
,

m an i fest sign s of the pres en c e o f the D ivine l ight appear

in their cou ntenan ce and many are rapt in ecstasy and
, ,

thei r faces are then s o t r a n s fi gur e d th at they appear to ,

al l men attractive an d ven erable A n d al though s uch .

phenomen a were more c o m mon i n p a st ti mes than at

present these marvels are s til l often to be seen i n o ur
,

o w n days a mongs t both men and women

,
learned and ,

ignora nt When ce co me thes e e c stasies an d this holy

.
,

contemplation , th is fervou r o f spirit an d these tears ,

wh i c h accompany exteri or worsh ip ? I n truth i f these ,

e x gr n a l ge rem gn i es a r e ne t ordained by G o d they are

t ,

fu l l o f absu rdi ties and fall acies fo r t hey are al l typi c al

o f things spi ritual and D i vi n e ; and o u r c hur c hes s a c ra ,

men ts altars pri estly vestm ents sacred psal mody and
, , , ,

c eremon ies al l typi fy falsehoods especially c on cern ing ,

C hris t of who m they are a fi gu re an d they amoun t to

, ,

n othi ng save useless l ies B u t i f these exterior rites are

.

a mere mockery good men woul d n o t take su c h del ight

,

i n them nor by their means d raw s o near to G o d

, Fo r .
,

a s w e have said in proportion a s e n a r e i n y glv e d i n

, m y m
,

error the recede from God

,
H e n ce we m ust concl ude
.
,

that the ri tu al o f the C h ur c h i s fu l l of grace an d truth .

T he wonderful c eremon ial o f the Church again an d the , ,

sym bol i c al signi fi cation of her rites wherei n there i s

nothing trivi al nothing irration al —bu t everything e ven
, ,

the most m in u te detai l i s typ ical o f some mystery ,

proves that these ri tes are n o t a hu man inven tion bu t

, ,

a D ivine ord in an ce I t i s n ot o ur in tention here t o e n

.

l arge u pon the mean ing o f the e cc l esiastical c e r e moni e s ,

68 THE TR I U M P H OF T H E C ROSS .

the good th i ngs o f this worl d an d fear nei ther p e rs e cution ,

nor loss o f l i fe but eagerly look forward to d eath as the

, ,

passage to etern al bl iss An d God though H e i s eve ry .

,

where d wel ls s peci al ly i n s u c h s ou l s a s these by H i s gra c e

, ,

an d l ove and by the gift o f c on tem plation

,
H e s ustain s .

them by H i s presence del iveri ng them fro m al l fea r and

, ,

giving them such l iberty o f spi rit that they are nei the r ,

cast d own by adversi ty nor u pl ifted by p rosperity ,

.

T h is pea c e j oy and freedom o f sou l can not p roceed

, ,

fro m any n atu ra u man power weak en ed as we are by ,

sensual ity and ignoran c e I t m ust be a n . ft

o f G o d causin g us t o l i ft o ur eyes to the D ivi n e l ight an d
,

the beatitu de p ro mised t o us .

We can prove that th is peace o f so ul i s ca u sed b y un ion

wi t h G o d if we reaso n i n the fol lowing man ner
_ ,
T he .

sou l i s o n e and al l i t s powers S pri ng from i t I f then

,
.
, ,

the sou l be fi xed o n the operation of o n e power i t cann o t ,

attend to the operation o f another ; j ust a s In i nten s e

c on templation the operation s o f the senses are su spended ,

an d i n great physical pai n o r enj oymen t the understan d

in g i s no longer exerc ised H en ce hu m anly speak i ng i t .
, ,

woul d be qu ite i mpossi bl e that i n the mid st o f i n tens e ,

b od i ly torture the i n tel lect shou ld enj oy peace and happi

,

ness A nd yet we behold this pheno menon i n i n n u m e r

.
, ,

a b le martyrs o f b o t h sexes an d o f every ran k o f l i fe O f

, ,
.

cou rse the sages o f th i s worl d wil l ad d uce exam ples o f

a few i n d ivid uals w h o a lthough n ot C h ris tian s have
, , ,

ex perienced the same ec s tacy in the m id st of su fferi ngs .

B u t the Christians i n whom th is m i racle has been wrought

are i nn u merable a n d the le a s t ch i ld w h o i s a true
,

Ch ristian is superior to al l th e heathen saints whose ,

erroneous j udgmen t and perverted a ffe ction s are co n

S i cuo us i n th e i r writi ngs
p T h u s this pp w e
r o f re j
o i ci ng
“
.
, .

h a w
 THE TR IU MP H OF T H E C ROSS 69
‘

i n t he gl i ds t p fi s u ffe r i n g i s n o t
’ ’
i , g r
n a t u r a l
gi ft o f Go d T h is agai n is a proof o f the veracity o f
.

Christian i ty Fo r were the F a ith o f Ch rist ( wh ich i s

.

the cause o f these wonderfu l e ffects ) proved to be false , ,

i t wou ld not co me from G o d and Chri stians wou ld thu s ,

be left to thei r n atu ral weak n ess an d i nvolved i n m any ,

errors .

T he more vi rtuou sly a man l ives the more clearly he ,

d iscern s the truth an d the better he l oves good an d

,

hates evi l an d falsehood I f then the reli gion of Chri st

.
, ,

were n o t true Christians wou ld l ive i n error an d thei r

, ,

persistence i n adoring Christ as God wou l d be cri m inal .

B u t experien c e S hows us that Chris ti an s are con fi rmed

in thei r faith an d enj oy peace and j oy an d l iberty of
, , ,

sou l i n proportion t o their vi rtue T his wo uld certain ly .

n ot be the case were Ch ristian ity a fal sehood .

T he truth of o u r F ai th i s also c on fi rmed by the exam pl e

o f the many rel igious o f both sexes who i n these d ays , ,

as wel l as i n past ti mes have from desire o f perfection ,

left frien ds and ki ns fol k riches pleasu re and even their , , ,

o w n wi l l and have retired i n to a C loister i n some far off

,
-

l and where s u b m i ttin g to strangers they hav e prom ised

, , ,

to o b serve poverty to possess n oth in g save with the

,

perm ission o f thei r su perior to preserv e chastity o f sou l ,

and b ody t o fast an d watch as m uch as thei r weakness

,

wi l l permit and to practise o b ed ience to al l co m mand s

, .

T h us they ren ou nce w o rldl yW

, lu v -P hy h p
n s e a gt l a pi ,

ness and thei r o w n wi l l ; an d XQ ELll fi l YQ a Q JQ YfU UY - L ,

and take as m u ch del ight i n prais in g God as i f they ,

had al l that earth can give With o n e consen t they .

ackn owl edge that al l their peace an d j oy o f sou l i s b ased

o n the F aith i n J es us C r uci fi e d An d we cann ot repute .

them as fool s S i n ce amon g the m are not only ignoran t

,
70 TH E TR I U M P H OF T HE C ROSS .

persons b u t men renown ed fo r l earn i ng prudence an d

, , ,

j udgm en t wh o wou l d were thei r Fa ith false speed i ly

, , ,

recogn ise thei r erro r H ence w e m us t rec kon that the

.
,

wh ich is n o t false bu t true .

A S these rel igiou s bein g i n a s tate o f l i fe wherein a

,

h igh d egree o f per fectio n i s attain able m ak e e v ery effo rt ,

to ad van c e i n perfe c tion i t fol l ows that they are more

,

fi tted than are other men to ation .

Were the faith false i t wou ld not ,

false
hood t o be d isgu ised d u ring s o m any c en tu ries an d ,

a mong s o m an y worthy men n o r c ould these men

c on fi rm thei r rel igion every hou r in thei r hearts by ,

thei r word s thei r works and thei r i nn u merable wri tings ;

, ,

n o r bein g in the greatest s ubj ection l ive in su c h spiri tual

, ,

l i b erty and jo y
Again E very cause does as fa r a s possi ble d irect
.
, ,

i ts effe c t t o its end especi al ly when the effect i s d isposed

,

to receive the i n fl u x o f i ts c a use H en c e G o d being .

, ,

su pre mely good , c ond ucts al l th i n gs to thei r end u nl ess ,

they are hind ered by thei r un fi t n e s s fro m attai n ing t o i t

, , .

N ow as n o better d i sposit ion fo r attain i n g t o beatitud e

,

can b e fou nd th a n the life o f religious it fol lows that ,

they m ust be gu id ed by God to beatit ud e an d that thei r ,

peace an d jo y are a par tici pation of beatitud e A s this .

aptitu de for b eatit ud e spri ngs fro m the F aith of Ch ri st ,

and in c reases i n proportion t o the growth o f that F aith ,

i t i s clear that the F a ith can not be fa lse o r God wo u ld ,

b e fosteri ng errors and spu rious jo y i n the soul s o f wel l

disposed men an d wou l d th u s be lead i ng the m astray
,
.

o n l o v e which IS th at fi rst a c t
0
,

o f the a ppe tite a nd wi l l o n whi ch al l other acts depend

,
.

N o w as the happi n ess o f religiou s i s n o t cen tred o n

,
72 THE T RI U MP H OF T H E C ROSS .

arrogant S in ners s m itten with c o mpunction at the S ig h t

,

o f holy men ; and thi s co mpu n ction has led them to an

en ti re reform a t ion 9 ! l i fe .

N o w the cause of this effe c t i s su pernatu ral gra c e ,

wi th the in fus ion of al l virtues Fo r w e k now h o w the .

soul can by m ean s of the i m agi n ation al ter the whole

, ,

counten ance T h us angry feel ings ex press themselves

.

o pen ly o n the face : w e grow pale wi th fear red with ,

S ham e ; j oy makes the eye s park le etc Fo r a s the ,

.
,

u nders tand in g m akes u se o f those c orporeal organ s the ,

senses ; the thoughts o f the u n ders tan din g ( when they

are very i nten se ) o ften stamp themselves u pon the b ody ,

especi al ly o n the eyes an d cou nten ance T h us a haughty .

’
m in d can be recogn ised by the arrogan c e o f a man s
l ooks ; cruel ty by h i s rol li ng eye ; l igh t m in dedness b y -

rest less l i mbs N ay so meti mes S i n c an i n fe c t the very

.
,

ai r and the bod ies o f others — as we s e e i n the case o f

mal ignant o l d women who can bewi tch l ittl e chi ldren
, .

Good and bad habits when they are deeply rooted i n,

the soul cannot be s o co mpletely d isgu ised that they

,

never appear i n the face A s we k now that every effect .

expresses i ts cau se th e beauti fu l an d ven erable aspect

,

o f perfect C hristian s can pro c eed fro m n othing save ,

from the beauty o f their sou l wh ich is o f itsel f mos t , , ,

e ffi caci ous i n the c onvers ion o f s i n ners E ven tho ugh a .

m an b e u ned ucated i f he l ead s a holy l i fe h e wi l l have

, ,

more ue n t a nd

l e a rg d p h i l o s o p h e r o r than m i racles either reported

fi f , ,

or witnessed We see how attenti v ely an aud ien ce wi l l

.

l isten to the words of a l earned preacher wi thou t m ak i ng ,

any c hange i n their l ives ; yet although h i s eloquence ,

may be m uch praised it wi l l remai n barren i f h i s l ife

,

c orresponds not to h i s word s I n the s ame w a y b oth

.
,
 TH E TR IU M P H OF T HE C ROSS .
73

i n past d ays and i n o ur o w n ti m e many m iracles have ,

b een wrou ght a n d c ro wds o f m en an d women h ave

,

flocked t o s e e them ; bu t they have prod u c ed b u t l ittl e

fru i t in the reformation o f thei r l ives
—
.

A p e r EgLQ h fi sfi m M the W Lm e rt

G o d n u m berless sou l s not on ly a mon g the poor ,

and
S i mpl e bu t among the learned an d wi l l fi l l them with
, ,

compu nction I ndeed m any have been S Q s t r ggg ly i n

.
,

flue n ce d by the“hol i ness o f l ife exh i bi t e d by p e rfect

m un .M W

Chr i st i ans that they have left the world and reti red
,

i n t o a C loister T here m ust then b e some intrin si c

.
, ,

power i n those w h o lead h oly l ives whi ch ena b les them ,

to produ ce su c h m arvel lou s effe c ts I say i n t r i n s i c fo r .

,

this power i s not ex terior S i nce the body doe s not stri c tly , ,

S peak i n g a c t U pon the S pirit and therefo re the exterior

,

o f a perfect Chri stian c ou l d n o t have power to change

the wi l l and the u n derstand in g o f other men T he ch ief .

vi rtue o f a perfect Ch ristian and that which prod uces ,

both h i S good l i fe an d h is exterior beauty 15 h is F ai th ,

i n and love of Ch rist C r uci fi e d

,
A nd the more this .

F aith an d l ove In crease the more beau ti fu l an d vener ,

able does h i s exterior aspe c t become .

T ruth is stronger than fa lsehood N o w there is as .

,

we have al ready said n o more e fficacious mean s o f ,

i nd uci ng men to lead a goodm tha n the ex am ple o f

“ “
F r the exampl e of vi rtuous heathens
\ fl

a go d C h r i s t i a n .
,

led very few to heathen perfe c tion ; w hereas those who

have b een converted b y the example o f Christian ity
are i nn u mera b le H en c e the root and essen ce o f the
.

Christi a n rel igion c an n ot be fal se o r futi le ; otherwise

i t wou ld p rod u ce less e ffect o n the l ives of men t han
does phi losophy T his as we kn ow i s not the case
,
, , .

God i s the pri mary Cause of moti on wi thout which ,

74 TH E TR I U M P H OF THE C ROS S .

nothing moves ; and as H e does a l l th ings w isely H e

, ,

produ ces the noblest effe c ts from the nobles t c auses .

T herefore as the Ch ristian l i fe i s a m ost nobl e effe c t

, ,

i t spri ngs from most nobl e ca uses o f whi c h o n e i s the,

good example exh i bi ted by th is l i fe O ne begets the .

other as m an begets m an an d an i m al s beget ani mal s

, ,
.

T herefore we m us t ack nowl edge that the of a

,

by
Go d t th is virtue is
Faith In forme d By c h arity F aith als o mu st b e tr ue
,
.

C H APTER X I I I .

T H E TR U T H O F T H E F A IT H D E MO N STR A TE D B Y T H E
W ON D E R F U L W O R K S OF C H R IST ES P E C I ALL Y ,

T HOSE W H I C H P E RT A I N TO H IS P O W ER .

W E have by the assistance o f G o d proved the t ruth o f

, ,

F aith b y the effe c ts d aily v is i ble in the Chu r c h o f Christ .

I n fu rthe r con fi rm ation o f o ur proofs we can bri ng for ,

ward fu rther argu men ts based o n the works whi c h Chri s t

,

wrought in past ti mes an d whi ch were paten t to the whol e

,

wo rld As phi losophers i nvestigate the n atu ral causes o f

.

the th ings wh ich they s e e we wi l l pl ace before o ur eyes

,

the T ri u m ph of the C ross d escribed before A nd as

, .
,

ph ilosophers S eein g the greatnes s and wonderfu l ord e r

,

an d perfection o f the U n iverse bel i eve G o d to be the

,

mos t powerful t h e wi ses t and m os t perfect C au se o f

,

causes an d P ri me M over o f a l l th i ngs we li kewise

, , , ,

from the m arvel s descri bed i n the T riu mph o f the C ross ,

desire t o show that C hrist C r uci fi e d h a s su rpassed in ,

power and wisdom a n d good ness a l l those that ha v e ,

7 T HE TRIUMPH OF T HE C ROS S .

put to d eath by C ru c i fi x ion h as accompl ished s u c h

,

m igh ty deed s ? What God I S peak not of m en can

, ,

b e compared w ith Ch rist ?

A gain c on sider how foolish it i s t o d raw a com parison
,

between J esus Christ an d A pol loni us Pythagoras S o c , ,

rates C ae sar o r any empero r ; S in c e n on e o f them has

, ,

either pro c l ai med hi mself G o d o r done any deed which

,

can b e compared to the works of C hri st M aho met wh o .

,

n e v er cal led hi msel f God attracted a barbarous people

,

to hi msel f by for c e o f arms and by sen sual ind ulgence ;

he spoke ad mi ri ngly of Christ b ut hi mself ne v er p roposed
,

anything to his fol lowers above the force of hu m an n ature

,
.

J esu s Christ did n o t act thu s H i s c o m mand s t o men

.

woul d have them believ e in a G o d O ne i n N atu re T hree, ,

i n Person H is fol lowers m ust con fess that the F athe r

r ue Go d S i m
.
,
m

the S on pl e S u b ,

stance an d t hat H e i s v
,
eryGod the S on o f God O n e
, ,

with the F ather and the H ol y S pirit an d true M an the , ,

S on of the V i rgi n M ary w h o m ust be reverenced as the

,

tru e M other o f God F u rthermore Ch ri stian s are bo un d

.
,

to c onfess that the which used t o be an i n stru men t

o f pu nis at
a l ittle bread and wi ne i s r t ue o f c ertai n

words pronounced over i t i n to the Body and B lood of

,

Ch rist the heaven ly food of ou r souls an d a s such has to

, ,

b e adored We m ust also b el ieve that n o

. te r
in to t h p t i s m
A n d w e m ust hold wi th ,

i n viol a b le firm ness every poin t taught b y S c riptu re h o w

, ,

ever d i fficu l t i t may b e t o hu m an u nderstan d in g .

N either i s F aith su fficien t for salvation We m u st al so .

love invisi bl e thi ngs s o mu c h as to despise su ch a s are

 THE TR I U M P H OF T H E C ROSS .
77

visibl e and to be ready to su ffer persecution and e ven

, ,

death itsel f rather than offen d G o d in anyth ing Ch ri st

,
.

does n ot prom ise us i n this world riches or honou r o r , ,

dign ity bu t Fat h er poverty persecution scourges ex ile

, , , , ,

prison and death H e r e s e fi fm fi W fi efi fi e m ppih e s s

‘

.
,

u n speakabl e a share i n the glory o f the angel s the r e

,

su rrection o f the body an d j oy which eye hath not seen ,

“ ,

ear hath not hea rd neither hath it en tered i n to the heart ,

”
o f m an to conceive ( I Co r i i A n d although the . .

things which ou r Lo rd sets b efore u s are most di fficul t to

h u man n atu re i n n umerable Ch ri stians o f al l times an d
, ,

condi tions o f l ife have accepted H is teach ing an d adhered

, ,

to it so closely that they have preferred to d ie rather

,

t han to d eny it .

Let us then place before our eyes Christ l iving i n

, ,

poverty the repu ted s o n o f a c arpen ter ; an d let us

q
,

uestion H i m a s to H is thoughts H e wi l l reply : I .

,

p oor though I be and an ex i le on earth propose t o lay ,

d own l aws fo r the whol e h u man race and s o to change ,

the face o f the world that although I shal l be cruci fied , , ,

men shal l ado re M e as true G o d O ne with the F ather ,

and the H oly Ghost A n d i t i s M y wil l that the cross .

an d n ails and thorny crown an d al l the other in stru men ts ,

of M y Passion shal l be honou red and held in veneration

,

a s most preciou s treasu res Li kewise men shal l b el ieve .

that a l ittle b read an d wi ne i s changed i nto M y B ody

and B lood an d sh al l adore I t a s God T hey shal l con
,
.

fes s that the water of baptis m cleanses fro m sin and that ,

o i l an d ch ri s m san ctify and that M y doctrine o f which , ,

i t is not l awfu l to change one j ot or tittle s u rpasses al l ,

other teach ing MxVfl gi n M other also shal l b e honou red

.
h e m

and l oved thro ughout the whole worl d an d M y A postles

t“ d a m h
, ,

wh o were fi shermen shal l be s o reve red th a t m e n shal l , ,

78 THE TR I U M P H OF T H E C ROSS .

hon ou r thei r very bones an d ashes I f a ny g o o“r man .

m " y u mm

were t o3 1253 15 t hug s h o ul d we n ot deride h i m as a mad

‘ __
, v

m an P
But i f in spi te o f your rid i cu le H e should s a y fu rther
, , ,

I t i s M y wi ll no t on ly that m en shoul d bel ieve these

,

th ings bu t s hou ld o n thei r ac c ou nt l ive i n hol i ness an d

, ,

should fo r the sake o f i nvi si bl e thi ngs spu rn such as a r e

visibl e s u fferi ng fo r l ove of M e poverty hu nger thirst
l abou r tortu re and death —wou l d you n ot thin k that He
, , , ,

had lost H i s senses ? A nd were H e t o add : I s hal l

thi
the powers
o f hel l an d the ma c h inations o f men — wou l d y o u not
,
F " J

thin k H i m completely m ad ?
BM W b e you r opin ion o f H i m i f when y o u , ,

as ked H i m with what weapon s H e proposed to a c hieve

these v i c tories H e shou l d reply : M y on ly arm s wi ll be
,

the tongue used not i n rhetorical o r phi losophical elo

q
,

ue n ce bu t i n si mpl i ci ty of prea c hin g ; an d I know that

,

by mean s o f thi s prea c h i n g many wi l l be converted to

M
flfl

e an d wil l fo r M y n ame e n d u r e s u ffe r i n g and death ;

,

a n d the blood of M y fai thfu l wi l l b e co m m f the

Chu rc h A nd s o great w i l l b e the power o f M y doctrin e
.

th at Peter the fisherman and h i s su ccessors wi l l becom e

heads o f the proud c ity o f R om e and the chiefs o f the ,

world and emperors wi l l hu m bly stoop to k iss their feet .

A n d good an d learned men shal l i n every language , ,

c o mpose i nn u merable books fi l led wi th M y praises an d ,

i n defen c e o f M y do c trin e A n d when my priests shal l .

,

wi th great reveren ce and solem n ity pronoun ce M y word , ,

al l people shal l l isten t o i t stand in g wi th bared heads ,

.

A n d n on e shal l prevai l agai nst M e bu t Mu el ig gpg é ha ll ,

en d u re fo r ever Wou ld y o u not have treated s uc h word s

.
 80 T H E TRI U M P H O F T H E C ROSS .

i t n ot be to i ncline i t vi rtue and contem pl ation seeing to ,

ho m e fi e b e ts a gfi n sf m t i t is
’ ‘

“ “ ? G OO-n - ‘ '
,

above all t h m gs d i fi i EiIl t to In c l in e the intel l ect to per

'

‘
t i n t h I

severance i n good works I n ph i losoph ical schools w e .

s e e m any systems under many fou nders but few sincerely

l ove what they l earn or tea c h Fo r very few w h o k now .
,

what real ly are good wo rks are as a c onsequence by , , ,

their k nowledge o f them attra c ted to persevere i n thei r ,

performan ce I f then the greatest ph ilosophers with al l

q
.
, , ,
‘ -

their l earn in g and e lo ue n ce have

u

in ,

en t o bel ieve things d ictated by reason

’
tan c e God s providen ce over hu man ,

affairs an d the d uty o f pra c tisi ng vi rtue and avoiding

vice —how m u c h less able wou l d they have been to i nd u c e
above al l ,

k s ? B ut the d is c iples o f Ch ri s t u n k nown ,

fishermen were able by their s i mpl e preaching to per

, , ,

‘suade the worl d to accept the truths of faith and t o love

”
3 these truths ardently and to pu rsue good works
"
s o s o u n ,

i
. fla ggi n gly that i n com pari son with them they esteemed
,

al l earth ly things as du st an d ashes and refused to deny ,

thei r fai th either for promises or threats or even for death ,

itsel f S u rely if Christianity were false the Apostles

.
, ,

cou l d not more eas ily have persu aded men to ac cept i t ,

than phi losophers had i nd uced them t o embrace system s

wh i c h appealed to n atu ral reason A n d the words of the .

poor fishermen wou ld not alon e have s u fficed t o convert

‘
the worl d but those word s m us t needs have be e n con
,

fi rmed b y m i racle s An d wh o but God co uld have .

en a b led them to work thei r mi racles whi c h su r p assed al l ,

the powers o f h u man n atu re ? B ut su pposing th at the ,

A postles worked no m i racles at al l s u rely the won der o f ,

w o n d e rs wo u ld be that a cru ci fied man shoul d be able by ,

 T HE TRIUMPH OF T H E C ROSS . 81

means o f twelve poor fishermen to per s uade by words , ,

al one the entire world t o embra c e H i s d octrine T here

,
.

fore whether the spread o f Ch ri stian ity be due to m i racles

,

o r not we c an n ot deny that the

, M n

b e y on d a n y n atu ral p ower A n d sin c e the F i rst Cause is .

,

that which i s m gf e powerful than other c auses so the true ,

God mu st be H e that i s more m i ghty th an any other go d .

T herefore J es u s Christ whose F aith has been v i ctoriou s

, ,

o v er al l other form s o f religio n m ust be the true G o d and , ,

H i s tea c hing mu st be the true rel i gion .

C HAPTER X IV .

THE TR U T H O F C H R ISTI A N I TY S H O WN BY A R G U M E N TS
B A S E D O N T H E WIS D O M O F C H R IST .

T H E property o f
wi s do m i s a c apa c ity to s u bord inate
things t o thei r end T hu s that artist i s c on sidered a
.
,

m aster wh o c an d ispose t h e c ir c u m stan c es o f h i s art

toward s th e en d whi c h he wishes to attain ; and it i s
t o the ar c h ite c t an d n o t t o the bu i lders that the cred it
, ,

of an edi fice i s d ue B ut artists seeing that t h e y p n ly.

, fi

work toward s som e parti c u l ar en d are rel atively n o t

-“
, ,

T Hm
m m m

PTSE
’

a b s o l ut el yj v fi e Whfi
‘

a the l ast
end ? hu man l i fe an d wh o d ire c ts al l h i s a c tivities
,

towards the attain men t of that end i s endowed wi th ,

a b sol ute wisdom N ow as J esus o f N azareth has poi nted

.
,

o u t th e true end o f hu man l i fe and the true means of ,

attain ing thereto a nd has done so wi th a c learness an d

,

a force exer c ised by no other man H e a lon e c an be ,

cal l ed tru ly an d pre emin ently wise - .

A gai n A s power t o beget chi ldren i s a S ign o f perfect

.

6
82 T HE TRI U M P H OF T H E C ROSS .

vi ril ity s o power to teach i s a mark o f perfect wisdom

,
.

A n d s u rely never h a s tea c her arisen whose do c trine i s

, ,

more su bl i m e o r more usefu l than i s that o f Ch rist an d

, ,

ne v er has o n e taught with ease an d power com parable

to H is T he system s o f p h il o p h e r s are O bscu re an d
.

a ,

m in l ed wi th m any errors ; an d t hem h e m se l ve s

are uncertain o n many poin ts such as D ivine P rovidence , ,

the end of hu man l i fe an d the thi ngs whi ch pertain to

,

sal vation B u t o ur S aviour J e s w ghr i s t , has enl ightened

.
, _

even women an d ch i ld ren to u nderstan d c learly many,

them to hold H is doctri ne with a fi rmness i nvi n c i bl e even

by death .

F urther A s the power o f an agen t i s k nown by the

.

exten t an d d uration o f h i s wor k the wisdom of a teacher ,

is recogn ised by the n u m ber of i gnoran t s in ners who m

he c onverts an d the speed wherewi th thei r c onversion i s
,

effected F or it i s n o great s ign of power t o attra c t

.

those who are n atu ral ly an d ha b itual ly wel l disposed ;

bu t on ly great wi sdo m c an i n struct in a short ti me men , ,

o f mean u nderstan d ing and women an d ch i ldren an d

, ,

c an reform notori ou s sinners Chri st alon e h a s s uc c eeded.

world .

T herefore H e alone i s e
, i sd o m .

Again I t i s n o great th ing t o prod uce n atu ral e ffects

.

by natu ral c auses Fo r example i t does n o t su rprise

.
,

u s i f a co n fla gr a t i o n be cau sed by fi re bu t i t woul d be ,

m arvel lous were i t prod uced by water '

H en c e it i s .
,

on ly su preme and i n fi n i t e p o w e r that c an act o n n atural

obj e c ts either without in stru men ts o r with s u c h a s are
,

d iametri c al ly opposed to the e ffe c t prod u c ed o r that can

operate o n al l n atu ral o bj e c ts wi th t h e s ame i n stru men t .

T hu s i t i s nothing very wond erfu l that phi losopher s

84 THE TRIU MPH OF T H E C ROSS .

o f necess ity in vi n c i ble Chri stian ity i s either false o r

,
.

true I f i t be tru e d i s c u ssion i s at an end

.
,
I f it be .

false Chr i st m ust s t l ll Be a c knowled ged to have ee n

,

the W IS e e In g at H e wa s a e to p u a d e
"
men to accept do c trines d i ffi c u l t a fi d u npalatable an d , ,

to a ere o reason o r
p o w e rm l e to uproot the m fro m the worl d .

N e v ertheless In al l that C h rist h a s t a ught there Is n oth ing

,

repugnan t to ph ilosophy o r to sci en c e O n the c ontrary .

,
-m w

Christian i ty c ull S trfi th fr o m l l system s e v en from

'

pagan is m I f Christ had n ot been W isd om I tsel f H e

.
,

c ou ld never ha v e founded s o wise a rel igion a s i s thi s .

I f H i s do c trin e had been false i t wou ld n ot be de fensibl e ,

by scien c e Fo r ph ilosophers fi nd i t su ffi c ie n tly d i ffi c ul t

.

to de fend e v en tru th agai n s t thei r opponen ts E ven .

w e re we obl iged to a c knowledge C hri s tian ity t o be a

falsehood we S hou l d sti l l b e c onstrained to re c ogn i s e
,

t h e ex traord in ary s aga c i ty o f i t s F ounder wh o b y ,

mean s o f su btl e fal lacies h a s been able t o l ead H i s

'

d is c iples t o su bli me perfe c tion o f l i fe B u t seeing th a t .

,

there can be n o h armony between Vi rtue a n d d ce i t ,

and n § an e e n t e t we e n an d fals e hood we a r e ,

d riven t o c on fess that Christ i s tru l y wise with a wisd om ,

surpass ing that o f men H i s wi sdo m i s a ttested b y the

.

many wh o ha v e ex tol led i t n o t on ly by thei r word s and ,

writing bu t by their works an d by the shedd ing o f thei r

, ,

blood .

F i n al ly T he greate s t power o f wise men appea rs

.
,

c hiefly i n the fact that they requ ire bu t a short ti me i n

, ,

wh i c h t o lead their pu pi ls to the perfe c t ion o f kn owledge .

B ut a s n o o n e h a s give n su c h c lear proofs o f th i s powe r

a s C hrist h a s m an ifested i t i s e v iden t that H e a lone i s
,

wi se a bove a l l m en Ev ery s c ien c e i s either r atio n a l o r

.
 THE TRI U M P H OF TH E C ROSS . 85

r e al By rational scien c e we u n derstan d lo i c rhett ori c

.
_

and p oetry ; afi d t h e en d ai med at by these bran ches o f

'

rational s c ience i s to teach u s to weave together argu

ments cha in s o f reason in g an d exhortati on s whi ch wi l l
, , ,

convert men to agree wi th o ur O pin ion s N o w C hrist .

,

i ns tru cted the A pos tles i n ra tion al s cience t o s uch good

purpose that by thei r preachin g they exercised more
, , ,

i nfluence i n the worl d than had ever been a c hieved by any

,

hu man power o r learn i ng R eal“ scien ce

.
-
i s ei ther p ract
a
t ical m N

a ng i ng r al i m s p c
r
scu la t i v e Chris t h as taught practi c al
.

an d moral s c ien c e s o effectu al ly that Chris tian s need ,

n o phi losophy but H i s S pecu l ative scien ce may be

.

conce rn ed wi th D ivi n e th ings and i n the teachin g o f ,

Ch ri st i s containe d s uch fu lnes s o f D i vine k nowled ge

that beside i t al l hu man wisdo m i s s t u l t i fi e d O r o n
, ,
.
,

the other han d i t m ay tea c h the k nowledge o f nu m b ers

,

an d o f figures as do a ri th meti c an d geo metry ; but a s

,

this i s i n no wise n ecessary to s alvati on the ,

teac oses of
allegory . T h i rd ly S p e cul ative
, a o f

s e n s i bl i n order by mean s o f them to l ead

, ,

men tgj pe cul a t i o n o n in tel l igi b le things T he teac hi n g .

o f C hri st ex hi b i ts most per fectly this specu lati ve scien ce ,

seein g th at H i s preach ing abound s i n the us e o f visi ble

things a s i mages o r m i rrors of s u ch as are i nvi si ble
, .

T hus we s e e that Ch rist on ly i s s uprem ely wise sin ce ,

H e on ly has b een a b lé f fi HTf W to the fu lness

o f knowledge .

T he pleas ures o f the m i n d a re far greater than

those o f the senses ; bu t the greatest o f a l l in tel lectu al
enj oymen ts i s the con tem p!l a t iOIf o f S u pr cm e T ru th
'

w
T her efore Si n ce w i sdo m cons ists i n the cogn ition an d
,

contemplation o f th is T ru th he m us t b e w isest w h o ,
86 THE TR I U M P H OF TH E C ROSS .

mos t d el igh ts i n it N ow never h a s the c ontem pl ation o f

.
,

T ruth been s o ard ently loved a n d s o strenu ousl y so ught ,

after a s i n these d ays when fo r i t s s a ke men aban don

, , , ,

every earth ly jo y and l iving l i ke disembod ied spi ri ts

, , ,

heed not the things o f the flesh and are d isturbed a t ,

no tri bu lation T hus do th ey prove th at C hrist thei r

.
,

T eacher i s wi se beyon d al l h u man wisdo m a nd beyon d

, ,

al l the wi sdom o f heathen d ei ties yea tha t H e i s the , ,

very Wisdo m o f the E tern al G o d .

C H A PT E R XV .

THE TR U TH W . § LW W R O V ED BY

H IS G OO D N ES S .

m
W E have shown that J esu s o f N azareth s u r asses in ,

wisdom and i n power a dei ties

M
, .

H en c e i f w e be l ieve i n the e x i s t e
, d H e on ly ,

can be that G o d I t wi l l nex t b e o ur d u ty to prove

.

H i s D ivi n ity by argu ments fou nd ed on H is good ness an d ,

to show that J es u s Ch rist i s the S uprem e Good and the

E nd o f hu m an l ife A nd w e mu s t prem i s e that a ll h uma n
.

operation s i e su ch a s p r o ce e d f r o m i r e e wi ll are effected

,
. .
, ,

fo r some end ; fo r appetite always ten ds t o that wh i ch

ei ther i s good o r appears to be good I t c an not tend to
,
.

t w o thi n gs a s to i t s u l ti mate end ; for it is s o ful ly satisfied

by i t s las t end that i t can des ire n oth i ng wh ich i s n ot
,

ordered thereto N ow a s men though n o t al l o f the

.
, ,

sa me opi n ion or endowed wi th the sa m e degree o f

knowl ed ge are yet al l of the same n a tu re they m ust al l
ten d t o t M a m e e a d —
, ,

W w h re k r s h a pp i n e s s ; although from -
,

their d i ffere nce o f c on d i tion they do n ot all pl ace th e i r ,

 TH E TR I U M P H OF TH E C ROSS .

as C h r i fi i a ni un i t e i n an i fo r Chri st C r u ci fi e d ,

as the Last E n d o f hu m an l i fe i t foll ows that we cann o t ,

reasonably hold that any but C hris t c an be the Last E n d

o f man .

A gai n M an s l as t e n d i s h i s u lti mate perfe c tion ; and

.
’

the m ore perfect he be c o m es the n earer doe s he approa c h

,

to h i s end N o w n o thin g c au ses m an t o be c ome s o per

.
,

fe ct i n l i fe an d i n contem plation a s d oes J esus Ch ris t ,

C r ucifi e d ; and they w h o least resemble H i m and are

the most remote fro m H i m are the wors t an d m ost ,

i mperfe c t o f men H e there fore m us t be the Las t E nd

.
, ,

o f h u man li fe .

F urther T he d esi re o f the l as t en d i s n atu ral to

.

everyth in g and i s in erad i c abl e W hen therefore men

, .
, , ,

w h o are purged fro m vice d es ire someth ing they lo v e ,

i t s o m uch that al l other th i ngs appear t o them a s nou ght

i n co mpari s on wi th the obj ec t o f thei r des i re T hey .

wou l d rather d ie than rel i n qu ish thei r pu rsu it o f i t .

N ow as the life o f true C

,
ian s i s a u re l i fe an d a s ,

they desi re C hr i st C r uci fi e d with s o s tead fast a d esire

that they woul d sacrifi c e l i fe it sel f rather than l ose H i s
l ove and wou ld most glad ly d ie fo r H i s sake it i s
, ,

man ifest th at C hri s t i s the S upreme T ru th an d the Last

E nd of hu m an l i fe O u r argu men t is fu rther s trengthened
.

by the fact that noth in g i s s o steadfast ! desired a s H e

, .

Fo r when men l ove othe r thi n gs they love them not ,

more than them selves but for thei r o wn satisfaction ;

,

an d wou l d rather aban don them than d i e for their sak e .

We s e e li k ewi se how al l th ings of the s am e species

, ,

i nclin e n atu ral ly to the s ame end ; as al l heavy thin gs

ten d towards their centre T he re fo re Ch rist m ust be.
,

the Las t E n d of hu man l ife s ince nothin g h as been

—
,

pu rsued b y me n W it M u a m ee m a H d e e n s t a n cy ,
 TH E TRI U M P H O F T H E C R o ss . 89

that they hav e shown i n fol lowin g H i m T his i s the .

reason wh y Chris tian s are s o c losel y u n ited to gether ;

Fo r H i s sa ke they l i kewise love er 0 w atso eac O

‘

ever race an d cou nt ry they m ay be ; an d the more

thei r fai th i n Christ i ncreases the stronger grows thei r ,

b rotherly love T his cou ld not be the case were thei r

.

H IM F or fa l lacy an d error cau se n ot harmony

.
, ,

bu t d is c ord .

A gai n T he soul e nj oys greater happines s in p r o

.

portion a s by love an d conte mpl ation it d raws n earer

, ,

to i t s l ast end B u t the happin ess enj oyed by Ch ristians

.

far s u rpasses a sense .

s t a n cy o f the

martyrs wh o went to d eath rej oi c i ng an d exu l ting by

,

the n u mberl ess mon ks an d herm its who rel in qu ish i ng ,

al l things an d l iving i n the practi ce o f the greatest

,

austerity have yet enj oyed i n c om para b l e happi ness ;

,

and by the n u merou s ph i loso phers who have foun d

s u c h del igh t i n the stu dy o f H oly S c ripture that i n , ,

order t o devote themselves to i t they h ave aban doned ,

every other bran ch o f learn i ng H en c e we see that the

.

j oy w sou ls fi n d In Ch ri st ex c eed s al l other happin ess .

I f then Efi m
, , m m w w
l ast end C hrist i n whom al l happi ness is fou nd mu st
, , ,

be the Las t E n d o f h u man l i fe .

I n ord er to com prehend collectively al l the properties

, ,

o f our Last E nd w e reason th us A s al l thi ngs o f the .

same species tend n atu ral ly to the same end b e i t ,

prox i mate or ul ti mate it fol lows that m en who are al l

, ,

of the sa me species m u st b e fitted for s ome on e thi ng

,

which i s the com mon end of hu man l ife N ow al l men .

,

a gree in p rofe ssing that they tend towards a l ast end ;

9 0 THE TR I U M P H OF T H E C ROSS .

but they d i ffer a s to that wherei n their l ast en d i s to be

found B ut s in ce the happi n ess o f man k in d c onsists i n
.

the act o f u n derstand ing it is n atural to con c l ude that

,

th is l ast en d i s to be found in that thing towards wh ich ,

they w h o l ive the most ration al ly and whose a ffe c tion s

are the most puri fied d o un i formly in cl i ne ; th at to
wh ich they stead fas tly adhere l oving i t better than,

ways and brightnes s of heaven ly l i fe an d bei ng ra is ed by

i t s i n fluen ce s o far above this world th at i n comparison , ,

with their end they rep ,

th i n r t h le s s .

N o w as al l these wonderful effects

,
ever be en pro
d uce d in man b y any save by Ch ris t C r uci fi e d H e m ust
, ,

be the Last E n d o f h u man l i fe .

B u t wh y do we i n s is t on s o sel f evi dent a truth k nowing

-
,

a s w e d o that i t i s the p roperty of Good to comm u n icate

,

itsel f an d that the graces and bl essin gs d i ffused by Christ

,

over man kind are absol utely u nequal led ? H i s co m i ng

h a s purged the world fro m error fi l led i t with sancti ty
,

and vi rtue and c o mm u n icated to al l H i s fol lowe rs happi

,

n ess which no earthly thi ng cou ld gi ve H i s s upre me .

goodness i s fu rther shown by the promptitude a n d

l i beral i ty wherewith H e n ot only forgives si n ners bu t ,

so enri c hes them wi th H is gi fts that where s i n d id ,

a b ound grace h a s much mo re a b ou n ded an d they wh o

, ,

retu rn to H im fro m their s i n s a re en abled t o lead a

virtuou s l i fe and enj oy thei r pri s tine peace an d happiness ,

whereas they w h o forsa k e H i m lose al l tranqu i ll ity o f

m ind . What fu rther proo f do we requ ire th at Ch rist i s
the S u preme Good an d the Las t E nd of man ?
,
9 2 THE TR I U M P H OF T H E C ROSS .

Christian ity have d ied o u t o f themselves withou t being

, , ,

persecu ted Christian i t y has on ly flou rished an d waxed

.
,

W i ts con fl i c ts H O W do we a cc oun t .

fo r th is fa c t i f Christian i ty be u n true ?
,

We mu st remember l i kewise th at th ey who h ave per

, ,

s e cu t e d Christians have been not good a n d U prigh t men

, ,

b u t m en o f i n famou s l ife IS n ot this a fu rther proof o f

.

the truth o f o ur religion ?

Again . N o rel igion has made c onverts u nder the
sa me c ond ition s a s those in wh ich men h ave ac c epted
the F ai th o f Ch ri st .Fo r those W h o have become

o r
—
Christian s have done s o n o t i n hopes of gai n ing ri ches
,

EOEOar or pleasure bu t with the ex pectation o f

,

, ,
"
h avin g to bear poverty an d hame , tortu re a fi d death
’

s
-
m

I f th e f fi f h a c n o ee n y t l ight
‘

n r ue 0
,

c ou ld they ha v e acted thu s ?

T his c ol lection o f argu men ts s u rely ought to c onvin c e
, ,

al l men o f the truth of Ch ristian ity Fo r althou gh the .

,

i n tel le c t m ay n o t be persu aded b y o n e proof nor by two , ,

nor by three a series o f proo fs carries a s m u ch weigh t

,

a s d oes a chai n o f mathe mati c al demonstration s o r the ,

sight of a dead m an raised t o l i fe .

er rel igions m ust

bei Ll se T h is
con d ition for sal v ation is a most reason able o n e ; for
o u r beati tude i s t o cons ist in the vision and fru ition o f

G o d to whi ch none can attain save by the S upern atu ral

,

gi ft o f F aith W ithou t wh i c h as S t Pau l says

, ,
,

it is .
,
“
”
i mpossibl e to please God ( H eb x i N ei ther have . .

they any grou nd fo r ex cu se o r c omplain t who l ive in

d istan t l ands where Christi an ity i s u n known Fo r a s
,
.
,

al l men are endowed wi th reason which leads t o the ,

k nowledge o f G o d an d a s G o d furth e r m an i fests H i m s e l f

,
 TH E TR I U MP H O F THE C ROSS .
93

i n the natural order o f C reation i t fol lows that i f any one

,

l ive a cc ordi ng t o reason an d tu rn to God for hel p ( as

,

natu re teaches every e ffect t o turn t o i t s cause) Al m ighty

,

God the S upreme Good wh o i s n ever wan ting t o any

,

necessi ty of even H is irration al c reatu res wil l stil l less

, , ,

tail man in m atters pertain ing to sal vation H e wi l l

.

rather en l ighten h i m either by i nterio r i nspi ration a s

, ,

H e enl ightened J o b o r by the m i n istry of angel s a s H e ,

i n structed Co rn el i u s the Centurion o r by prea c hing as ,

H e taught the E u n u c h o f C anda c e by mean s o f P hi l ip

,

the A postl e .
 C HAPTER I .

G O D C ON T A IN S W ITH I N H I MS E L F A N D CA N P E R FOR M ,

AN I F » ,
u : t 0 S U R PA SS IN G
,

H U M A N U N D ERST A N D I N G
“ “
w ? lf —
.

W M
t m
_

as use .
C ar a
/ rR f

I F we th in k for a momen t of the n a t u ca l weakn ess o f

, , ,
o ur

i n tell ect we shal l easi ly s e e that i n fi p d there mu st be

,

m any th ings w h ich ex ceed o ur mental capacity We .

bel ieve that the acm e of M b e e n reached

by a certain n u m b er o f great philosophers yet even they
acknowl edge themselves to be ba ffled by som e purely
n atural phenomena I f then men of the very highest
.
, ,

order o f in tel lig e n ce have b een able to attain merely to

a very i mperfect kn owledge of the everyday things o f
n ature h o w can we expect to u nderstan d heaven ly
,

mysteries and the D ivin e tru ths w h i ch are so far a b ove

,

any earthly i ntel l igen ce ?

A gain A lthough men are al l o f the same species
.
,

al though m a k m g every effort cou l d n ever s ucceed i n

,

unders tand ing m atters which are comparati vely s i mpl e

to others Why then shou ld W e won der i f the angel i c

.
,

m i nd be s o di fferentiated from the hu man that angel s ,

kn ow many thi ngs wh ich men are quite i ncapa b l e o f

com prehen di ng ? An d as God is i n fi n i tely su perior to
—
angels m ust there n ot be i n H i m i nfi ni te things su rpass
,

iffgTfi e powers of hu man reason ? A nd altho ugh we can ,

7
 98 THE TR I U M P H OF T H E C ROSS .

as a ru le know a cause by i ts effe c ts yet when a c ause

,

greatly ex c eeds its effects the effects do but most i m ,

perfectly m an i fest thei r cause H ence God bein g .

, ,

i mperfec tly known by them .

/ It i s n ot d i fficu l t furthermore to prove that G od gan d o

| i n fi n ite things o f wh ich the h u man i ntel lect i s i n c ap ab l e
, ,

Fo r as a l ou r now e a ge i ‘ f ”

,
o ur

i ntel l ect can on ly natu ral ly grasp s u c h thi ngs a s are

, ,

m ade clear to i t by means o f the senses ; an d wh ate v er

efforts we may make we can never know anything which ,

ex ceeds the n atu ral order o r wh ich i s beyon d o ur i magi ,

nation N ow G o d b e i n g P u re A ct an d I n fin ite P ower

.
, fi h ,

i s n ot tied down to any order wh atsoever but i n fin i tely ,

exceeds al l created t h In gs both spiri tual and corporeal , .

fi h us w e are constrained to a c k nowl edge th at H e c an

do in fi n ite thi n s which we can never u nders tan d We
,

"
know fu r b er n o t o n y at e c an o but that H e h a s
"

n
“

, , ,

d one many such thi ngs v z z th ings S pi ritu al an d angel ic

'

.
, .
,

We c an ass ign three reason s which make i t fi tti ng that

God S hou ld have done a n d s h ou l d h ave m a n IIe s t e d to
““ “
,

the wo r l d m a n y s upern a tural thi ngs sur pass ing the

'
‘ ‘ m

c apaci t y of hu mm E ast H e has done .

s o with a V iew to the salvation o f m an k ind Fo r a s man .

,

is m ade fo r G o d an d fo r a supernatu ral end he coul d

, ,

n ot atta in to that en d were it n ot revealed to hi m by ,

God together with the mean s condu c ive to i t S econd ly

, . .

G 0 h a s ac t e th us i n or T a and to tea c h
_
o m

hi m t o k now his own nothi ngness as c ompared to the

D ivine M aj esty Fo r i n proportion as we real ise that we
.
,

can neither kn ow n or contemplate ( save mos t i mperfe c tly )

even th ings revealed to us we shal l be c om e more lowly ,

m in ded and more re v erent towar d s s u ch a s are D i v ine

, .
 100 TH E TR I U M P H OF TH E C ROSS .

N ex t passi n g to the works wh ich H e has wrough t i n

,

the su pern atu ral order we declare that G od alo n e c an

, ,

S ancti fy the creatu re and that H e does s o by m ean s

, ,

o f
su pernatu ral gi fts i n o rder to d raw the creatu re to
,

H i msel f We n ex t pass to the works o f glo ry

. Co n .

s i d e r in
g t h e glory o f the sou l we pro fes s that su ch
,
as
h ave been san c ti fied by G o d wi l l after death be glori fied , , ,

i n beatitu de and s upern atu ral fr uition an d that the body ,

M
wi l l rise again We also a cknowled ge the i m mortal ity
m
.

an d g l O r i fi c a t i o n of the bodies o f t h e ju s t a n d the '

damnation o f the W i c k ed .

Con cern i ng the H um a n it y o f Christ we bel ieve th a t ‘ ,

Chri s t i s tru e God and true M an — S o n o f God an d S on

m

,
'

o f the V i rgi n M ary by her con ceived an , orne th rough ,

1

the power o f th e H oly Ghost that for o u r s alvation H e

w a s cru ci fi ed died a n d w a s bu ried W e bel ieve m oreover
, , .
, ,

that H e w e n t d o wM gW h e lL cal led Li mbo ,

thence t o d el iye r the s ou l s o f i h e P atri archs ; that H e

rose aga i n fr o m ath to gl ory an d ascended i nto ,

H eav en w h ere H e sits at the right han d o f the F ather ;

,

an d tha t H e WW W i n g and the

dead an d to make n e w the whol e face o f th e earth
, .

J h u s o ur whole fai th con s is ts i n these twelve articles

,
.

4>
We al so bel ieve al l that i s em bra ced i n th e H ol y
9 ‘
S C IL IPLI C
E
d e fi n e d o r mm
am Q
,
m t the ho ly Ro m an Chu rch has
i ,
therefore ,

proceed to d iscuss these twelve arti cles of th e C reed ,

an d to S how that t h ey contai n n oth ing ei ther u nreason ,

a b le o r i n c red i bl e
,
We h ave n ot mad e any men tion
.

o f the B lessed S acramen t of the A ltar n o r o f the other

S acraments ; bu t they are in cl uded under the h ead o f

the s a n ct i fi ca t i o n o f th e rational creatu re an d we shal l ,

fu rth e r tr e at o f them when we are exp la i n i n g t h e ce r e

 T H E TR IU M P H OF TH E C ROSS . IO I

monies o f the C hu r c h We ha v e al ready spoken of the .

U n ity of God i n the F i rst A rti c l e o f the F i rst Book

, .

T herefore w e shal l not treat o f i t n o w more especially

, ,

as the greates t o f the phi losophers and i ndeed nearly al l ,

men agree with us i n ad m itting this truth

,
.

CHAPTER I I I .

T H E MYST ERY OF T H E T R I N ITY IS N E IT H ER UN

RE A SON ABL E N OR I N C R E D I BL E .

P A SSI N G over the fi rst principle o f the Chri sti an F ai th ,

- q
wz the u n i s of G o d we wi l l proceed t o the secon d
y" T
.
.
, ,

articl e which Is pre emi nently d i ffi cu lt v i a t hg nl ty in

h ' '

, ,

Tr i n i t y By this we mean that the three P ersons

.
,

F athe r S on and H oly Ghost — are n o t three Gods o r

"e old
, ,

three
that t h e r e i s O ne God o f m o s t pu re nature ; an d o ur ,

b el ief is in no wise con trary to phi losophy A l though .

w e b el ieve that the F ather the S on an d the H oly Ghost ,

are O ne God we do n ot teach as S a b e l li us taught that

, , ,

o n e Person is cal led at o n e ti me F ather at one ti me S o n , ,

a nd at another ti me H oly Ghost s wa s .

held b y A ri us that the three P ,

t i a lly
di fferent and that the ,
o r to

the F ather a n d ghe fi OIH Gh OS L i n fe r io r a n d mo s t e r i o r to

-'
,
- g
- -

the FafIIe f afi d the S o n We profess again st S a b e ll i u s

I n

.
, ,

that the F ather the S on an d the H oly Ghost are three

, ,

distin ct Persons We teach agai nst A ri us that they a re

q
.
, ,

o f o n e and the sam e nature and e ua hirl p oy e r and , w

glory ; s o that al l that b elongs to the F ather b el ongs ,

l i kewise t o the S on an d to the H oly Ghost ; and al l

10 2 T HE TRI U M P H O F TH E C ROSS .

that belongs to the S on belon gs equal ly to the F ather

,

and the H oly Ghos t ; and all that belongs to the H oly
Ghost b elongs i n l i ke m an ner to the F ather and the
, , ,

S on T hus there i s n ot betwee n the D ivi n e Person s

.
,

the natu ral d i stin ction whi c h exists among creatu res
q
,

co n seM ue
M s se s ,

but merely a rel ative distin ction By wh ich we mean .

that the F ather possesses all that H e has O f H i m sel f , ,

an d fro m n one other ; that the S o n who has al l that ,

the F ather h a s derives i t from the F ather ; and that the

,

H oly Ghos t W h o has al l that have the F ather and the

,

S o n receives i t fro m F ather and S o n

,
N o r o n th i s .
,

account are the S on and the H oly Ghost i nferior to the

,

F ather for they a re O ne wi th H i m i n N atu re an d i n

,

d ign ity N either did the F ather ex ist b efore the S on

.
,

b e fore the H oly Ghost

- F or G o d being .
, ,

i m mu table an d eternal the F ather cou ld not be Go d

,

b efore H e was the F ather and was always G o d an d ,

F ather ; an d as H e cou ld n ot be “ F ather withou t a S on m m

,

the S on 13 necessari l y C O etern al with Hi m ; an d as the

i t . c

H oly Ghost 15 love an d the F ather an d the S o n have

,

l oved each other from al l etern ity they can n ever have ,

ex isted withou t b reath ing forth the H oly Ghost N either .

i s there any compos ition i n the D ivi n e E ssen c e ; fo r we

bel ieve that each o f the P ersons i s O n e an d the S ame wi th
the D ivin e N ature H u man reason can not understand
.

how i n God who i s P u re A ct an d S i m ple S ubs tance

, ,

there can be three Persons s o completely d isti n ct that

O n e i s n ot the O ther s o that the F ather i s n o t the S o n
, ,

nor the S on the F ather n or the H oly Ghost the F ather

,

an d the S on no r the F ather an d the S on the H oly

,

Ghost an d yet at the same ti me the F ather i s the s ame

S imple N atu re a s the S on and the S o n a s the F ather
, ,
IO4 THE TR I U M P H OF T H E C ROSS .

i ntel lectual natu re there a re bu t two pro c ess ions —the

,

one by means o f the u nderstan d i ng the other b y mean s ,

o f the wil l — faith reasonably teaches that i n God the re

are but two pro c ess ions an d three Person s .

A n y one who d esi res t o learn mo re a b out the m y s tery

o f the H oly T ri n ity wi l l fi n d i nexha u
,
stible t reas ures o f
k nowledge i n the w r iti n gs O f the F athers We have .

s tated on ly the mere s u bstan c e o f t he F a i th an d have ,

b een c on ten t to S how that i n the mystery o f the B lessed

T rini ty there is noth i ng in credi ble or u n reason a b le .

F a ith tea c hes noth ing contrary t o reason b u t merely ,

d e c l ares th at we cannot b y n atu ral reason alo n e , arri ve

, ,

at the knowled ge o f D ivi ne thi ngs Fo r hu m an reason .

can Oh ly b y means of c reatu res k n ow God as the C au se

0

, ,

an d P ri n c iple o f c reated th ings A nd as God i s the .

,

P rin ci ple an d Cause of th i n gs on ly by m e a m ,

H is
Power W i sdo m and G ood ness an d as the three D i v i ne
, , ,

Person s are n ot disti n ct i n these attri b u tes bu t u n ited ,

i n the m i t fol lows th at reason c an n ot by means o f

, ,

c reat u res ap p rehen d the distin ction o f the Person s O f

,

the B less ed T r in i ty We d o not s a y“th at we shou ld

.

.
4 mu -t u n a

n ot bel i ev e thi s mystery because w e can n ot u n d e r s t a n d I t .

Fo r t o gau ge tr u t h By o ur i ntel lectua l

capaci ty ; S i n ce i n God there are i n fi n i t e myster ies un ,

fathomable by the m i n d of m an .

I f we further cons i de r the argu men ts s e t forth i n the

secon d Book we c an h ave no dou bt as to the M ys tery
,

o f the T ri ni ty O u r fa i th i n i t i s con fi rmed by cer tain

.

pecul iar reasons o n e b ei ng that th ough this M ys tery i s

,

above o ur reason i t i s in n o sen s e con trary t o i t an d

, , , ,

that i t i s fu rther ren dered cred ible by the li k eness born e

to i t by many c reated th ings F i r s t ; by means o f the.

process ion or e man atio n o f creatu res the m in d m ay ri se ,

 E TR I U M P H OF TH E C ROSS .

i n so me sor t to
sto ne F or i n cre a t ures W e see process ion s o f man yk in ds
, ,

o f whi ch t o s e that belon g t o the more perfec t n atu re

are l i kewi se most perfe c t and most i nterior F or ex .

a mpl e there i s i n i n an i m ate things a certai n sort of

,

gen erati on O ne fi re gen e rates another th e vi rtue o f

.
,

the generating fi re passing i n to the on e generated .

T h i s pro c ession however i s n o t perfect n o r i ntri nsic

, ,
~

for i t does n o t rema i n i n the th in g that generates b ut ,

passes i n to a n obj ect ou ts ide o f i tsel f P la n ts bein g .

,

an i m ated have proces sion more pe rfec t an d more i n

,

t r i n s i c for that wh i ch i s ge nerated fro m a pl an t b el ongs

to the pri nciple o f the pl an t prod uc ing i t an d i s u n ited ,

to it B ut here as the th i n gprod uced is fin al ly separated

.
,

fro m the pri nciple o f the produ cer this p roces si on i s n o t ,

perfe c t nor i ntrinsi c A s an i mal s are more p erfect than

.

plan ts we fin d i n them more perfect an d more in tri ns ic

,

procession an d on e rather spi ri t u a l than corporeal

, .

N o w thi s proces sion is the operation of the sen ses wh ich

,

rem a in s withi n the sen ses themselves N evertheless th is .

operation bei ng cau sed b y an ex tri nsi c o bj ect i ts pro

, ,

cess ion is not whol ly i n trinsi c B u t t h e pr ocession o f .

-

the in tel le c t i s far more perfe c t and more i nterior because ,

flf é m ém m m
m

S i n ce n o extern al aid
‘°

y u n ,

d e r s t a n d s that wh ich i t u nd erstan d s i t fo rms its o w n ,

O perations wi th i n i tsel f p rod u ces the word an d t h e li ke

,

n es s o f the thin g k nown and i s u n ited as i t were b y love

, , ,

to that thi ng i n su ch a w ay as to b eco me an i m age of

the T ri n ity— t o w i t : by u nderstandi ng word and love , , .

B ut s in ce al l ou r k nowledge has i ts o rigi n i n s ense the

, ,

processions o fm m partly ,

extrin si c We shall fi nd i f we con sider the angel i c i n

.
,

t e l l e ct that i n i t the procession of word an d O f l ove is

,
10 6 THE TR I U M P H OF T H E C ROSS .

more i ntrinsic and more perfect than i s the c ase i n the

h u man i n tel lect because an ge l i c co gni tion does not arise
sense but i s W hol ly i nterior N evertheless as the
, .
,

WW W S t a n c e depen ds on God w e ,

can not s a y that the pro c ess ion o f word and o f u n der
stand ing i n the an gel ic i ntel lect i s as i n trin si c as i f i t
depended on n oth i n g ex tri ns i c an d therefore i t contains , ,

some i m perfection Knowing th en as we do that

.
, ,

creatu res are n oble i n proportion as they are perfect an d

i ntri ns ic an d u nders tan di ng l i kewi se that every effect
, , ,

end eavours to i m i tate i ts cau se o u r F ai th su rely teaches

,

n oth in g u n reason able when i t pro fesses that as the ,

nobi l ity o f Go d i n fin i tely s u rpasses the nobi l ity o f al l

creatures there are i n H i m most perfe c t an d i ntri nsi c
,

procession s aris ing fro m n o ex tri nsi c cau se and havi ng

, ,

no ex isten c e apart from H i s S u b stan c e ; and th at al l

creatures en deavou r i n s o far as they c an to i m itate
, ,

these processions though they can never equ al them i n

,

perfection s in ce the D ivin e P ersons depen d o n nothi ng

, ,

bu t are God the Cause o f al l th i ngs We s e e therefore

, .
, ,

that the dogm a o f the B lessed T ri n it y con tain s no t hing

ei ther i m p o ss i lSIe o r u n reasonabl e
,
.

T here em f i t ua l par t of man s nat ure a

’

certain l i keness to the T ri n ity v i a u n ders tand in g word

, , , ,

and love T h is l i keness becomes more apparen t when

.

man i s en gaged i n a c tu al c on te mpl ati on o f G o d ; for ,

then h i s understan d in g i s in formed by the D i vi ne l ight

,

and presen ce represen ting the F ather ; he forms i n hi s

contem p l ation a con c ept o f God whi ch re p resen ts the
an d i s cal led t e word 0 the m ind a n d the D ivine
love which spri n gs from h i s un derstan din g an d h i s co n
cept o f God represents the H oly S pi ri t O f co ur s e th i s .
fi
6

hu man tri n i ty i s very remote fro m the T ri nity O f G o d ,

10 8 THE TRIU MPH OF T H E C ROSS .

argu ments al ready brought forward i t becomes clear , ,

that ou r b el ief i n the Blessed T ri n i ty i s n ot un reason abl e ,

but rather that th is doctrine i s a most cred i ble and even , ,

ac c ord i ng to o ur hu man stan dard a most pro b able o n e , .

F or al though far exceed ing h u man reason i t i s in no

, ,

wise opposed t o n atu ral phil osophy I t avails i tsel f o f .

the argu ments o f ph i losophy thereby givi ng a most s ure ,

S ign o f i ts tru th .

C H A PT E R IV .

T H E C HR IST I A N D O C TR I N E O F C R E A T ION IW H ER

I N C R E D I B L E N O R U N R E A SON AB L E .

W E h ave h itherto considered the s u pern atu ral i n its

relation to God We wi l l n o w l ook at i t as i t regards
.

creatu res A nd fi rst as every o n e acknowl edges that

.
,

G o d i fl h e i ffi e i m t C ause o n who m both heaven and ,

earth depend i t is neither u ntrue n or i rrati on al to s a y

, ,

that God has create d al l thi n gs i n ti me o r that a certai n ,

prin ciple has o u t of n othing m ade al l th ings b oth V is ibl e ,

an d i nvisib l e F or what i s an e ffi cien t ca use save a

.
,

c ause that gives bein g to i t s effects ? A nd is n o t the

most perfect cause that wh i ch acts u pon the mos t
,

n u merous and the mos t remote th i ngs ? God therefore , ,

bei n g P u re an d P erfect exercises H i s power over the

,

being o f al l thi n gs Consequen tly a ll th i n gs d e p en d o n

.
, m

It true th at in earthly thi ngs i m perfection precedes

is , ,

perfection N evertheless speak in g stri ctly perfection

.
, ,

a lways pre c edes i m perfection ; because every i mperfect

thing depen ds upon the perfect G o d therefore bei n g .
, ,
 THE TR I U M P H OF TH E C ROSS . 10 9

the most pu re a n d perfect A ct precedes al l th ings and

, ,

al l th i ngs a re mad e by H i m .

We b el ieve fu rther an d most reasonably that all

, , ,

things were made o ut of n othin g withou t any pre ,

ex isting m atter F or although al l th i ngs i n n atu re and

.
,

i n art requ ire ma teria l o n wh ich to operate Gp d , he i n g ,

the u n iversa l cause of a l l effects gives bein g to al l ,

th i ng s ; a n d a s being i s a u n iversal effe c t i t can be p r o ,

d uce d only by the un iversal C au se wh o i s G o d N othi ng

,
.

can ex ist that has n ot been prod u ced by H i m a rfi i ev e n ‘

’ ‘

those man e ut o f m atter o we thei r ,

being t o H i m wh o gave bei ng to th at m atter F or al l .

m atter i s either made o ut o f someth ing o r o ut o f n othi ng , .

I f i t be made o ut of noth i ng our proposition i s proved

, .

I f i t b e m ad e o ut o f somethin g th at somethi ng m ust ,

l ikewise h ave been made out o f so methin g else So .

that w e mu s t fi nal ly accept ei ther the hypothesis O f

c reation o u t of noth ing or that o f etern al m atter T his
,
.

l atter altern ative i s s o u nreasonable that we are d riven ,

to th e former n am ely that al l th in gs were created

, ,

o rigin al ly out O f noth ing an d that fro m creat e d matter

,

o ther creatu res have b een prod u c ed A n d a s G o d acts .

,

n o t fro m n ecessi ty b u t b y free wi ll i t is not necessary to

,

s a y t h at t he worl d was c reate d fro m etern it

,
b u t that
m a ae at t h e t l m e chosen by the D ivi ne Wisdom .

T he reason for creation i n ti m e i s hi dden i n th e i n s cr ut

,

able counsel s o f th e M ost H i gh We can however i n .

, ,

som e measure s e e i ts congru ity wi th the D ivi ne N ature

,

an d i ts util i ty to man G o d has d one al l thin gs for the

.

good of H i s elect N o w this good con sists a b ove al l

.
, ,

in the knowledge o f God and m an can k now God m ore

perfectly through H is havin g c reated the world i n ti m e ,

than i f H e had created i t from al l eter n i ty F or t h e .

,
1 10 T H E TR I U M P H OF TH E C ROSS .

fact that the world was created i n ti me shows ,

i s i n fi n itely perfect an d i n fi n i tel y happy i n H i m sel f an d ,

that H e h as n o need o f creatures ; otherwise H e woul d

‘

not have deferred thei r creation T h us the Ch ris tian

.
,

F a ith teaches n oth in g in cred i ble n or i rration al abou t

, ,

creation .

We wi l l n ow d i s m iss this su bj ect I t h a s been amply

.

treated b y the doctors o f the Church wh o have pu l verised ,

the frivolou s argu men ts w hereby A ristotle and other ,

ph i losophers have sough t to p rove the etern i ty o f th i s

,

w orl d .

C H A PTER V .

T H E C H R IST I A N T E AC H I N G C O N C ER N I N G T H E S A N C T IFI
C A T IO N GL ORY A N D R E S U RR E C T IO N OF R A TIO N A L
, ,

C RE A T U R ES C ON T A I N S N O A RTI C L E W H I C H I S
E IT H E R I M P OSS I BL E OR U N R E A SO N AB L E
, .

W E h ave al ready s poken o f the s a n ct i fi ca t i o n o f m an b y

grace poin ting o ut th at a s m an i s desti n ed fo r a su per
, ,

n atu ral end t o whi ch he can not attai n s ave by D ivin e

,

grace th is gra c e
,
to H i m b
y God w h o is ,

never foun d wan ti ng to H i s creatu res We have l ikewi se .

treated a t s u fli ci e n t l ength o f the glory o f the sou l when

,
‘
, ,

w e proved th at the en d o f h u man l ife i s the V ision o f the

D ivine essen c e i n the l igh t o f glory T h us have we.

shown th at the teach i n g o f F aith con cern in g the s a n ct i fi

cation an d glory o f the ration al creatu re i s both reason able ,

an d cred ibl e T he s ame m ay also be a ffi rmed o f the

.

d o ctrin e o f the resu rrection o f the dead Fo r although .

,

this co ul d n o t n a zn r a l é / t a ke pl ace S i n c e natu re can o nly

,
1 12 T H E TR I U M P H OF T H E C ROSS .

withou t the resu rrection o f i lge b o dé g t h e -s o u l

é
only woul d
M
ar df w
0
‘

r e ce i v e r e
‘

" “
f
°

F u rterm o e S in c e Divi ne Providen c e reward s the

.

good an d pu nishes the gu i lty ; and si nce the body a s ,

wel l a s the so ul does good and evi l the body equ al ly

, ,

deserves pu n ish men t o r reward B u t i f the body rise .

n o t again how i s j u stice to be satisfied ?

,

T he foregoin g argu men ts bes ides provi ng the reason ,

ableness of ou r faith i n the resu rre c tion of the body ,

demon strate fu rther that the b od to i m

m OH a li t y O t h e r w i se each deat h W
-
fi ou ld nec essi tate a
,

correspond ing resu rre c tion an d the series wou ld c ontinu e ,

a d
We b el ieve l i kewi se that the body wi l l rise to glory
, ,
.

Fo r matter m ust be proportion ate to i t s form an d i f the ,

soul wh ich i s the form o f the body be glori fi ed the body

, , ,

m ust re c eive pro portionate glory F or it wou l d not be .

fi tti ng that the gl ori fi ed sou l S hou ld be j oi n ed to a body

not glori fied n o r s ubject i n O b ed ience T herefore F ai th
, .
,

mos t l ogical ly teach es that by the power o f God th e , ,

glory of the soul overflows i n to M d y ren derin g i t ,

agi le compl etely obedien t t o the soul and absol u tely

, ,

perfect A n d s i n ce al l b odies are m ade fo r man wh o

.
, ,

i s their end faith tea c hes l i kewise that when man i s

, , ,

glori fied the whole world wi l l al so be gl ori fied si n ce

, ,

things m ust needs be c ome proportioned to the en d fo r

whi ch they are destined A fte r e res urrecti on the
q
.
, ,

body wil l n o lon er r e u i r the

motion s O g IT 1 c ease ; an d an im als
"

pl ants an d al l com pou nd su bstances wil l be resolved

,

i nto thei r el ements purged b y fi re a nd clothed i n n e w

, ,

an d gloriou s brightness and we shal l be for ever happy

with the Lord ,
 TH E TR I U M P H OF TH E C ROSS .

C HAPTER VI

T H E D O C T R INE OF T H E DA M N A TION OF T H E W I C K E D
IS O N E B EF ITTI N G C H R ISTI A N IT Y .

A S the j ust d eserve the glor y o f H eaven the w i ck ed w h o , ,

have gon e as id e from God deserve the l owest p l ace o n

—
,

earthL wherei n they and thei r s 1n s may he pu n i shed .

T here i s no i n ju s t i ce i n the etern ity o f pu n ish men t i n

'

fli ct e d for tem poral gu i l t Ev en h um en l aw ( as i n the

.

c ase o f death o r l ifelong ex i le ) aven ges certain cri mes by ,

u n en din
g pu n ish men t T h e wi cked .are j us t ly deprived
for al l etern i ty o f glory a nd punished for ever i n hel l
,

n ot for thei r pas si ng S ins s o mu ch a s for the mal i ce o f

thei r wi l l wh i ch rem ai ned obs ti nately in cl ined to s in
,

u nti l death S urely i s it not m os t reason able t o bel ieve

.
, ,

that they who have preferred temporal pl easu re to etern al

glory and wou ld ( had i t been poss ibl e ) h ave persevered
, , ,

i n th is choi c e S hou ld be pu n ished wi th etern a l su fferin g ;

,

the more s o as a fter this l ife they are n o longer capable

, ,

o f meri ting etern al l i fe ? A gai n as w e have al ready ,

remarked i t i s n ot the sou l

,
man
w h o acts and i f i t be reasona b l e that the j u st shou l d be
,

l Ofi fi é d i n sou l and body the W i c k ed equal ly deserve

'

g ,

two fol d pun ish ment .

T here are i n hel l other torments bes ides that o f fi re .

B u t b ecau se fi re i s the most active it i s always spoken o f

as the chief pun ish men t T he bod ies "o f t h e d am n ed a re
.
r
'f
w . 5v —
0

n ot consu med by th is fi re for the Divi n e Power en ables

“
,
M
thei r s o uTs t o preserve these bod ies from destru c t ion .

Bu t as b y m al ice these sou ls ha v e t u rned away fro m

, ,

8
1 14 THE TR I U M P H OF T HE C ROSS .

thei r C reator thei r bod ies are n ot perfectly s u bj e c t t o

,

them ; they are therefore c apable o f su fferi n g e x cr u ci a

tin g tormen ts in the fi re o f hel l though not o f being co n ,

s u med by it .

C HA P T E R V II.

TH E D O CT R I N E I N CA R N A T IO N O F T H E SO N
OF THE

O F G O D IS IN N O S E N S E I N CR E D I BL E U N S E E M L Y
, , , ,

OR U N R E A SO N AB L E .

T H E Ch risti an religion m ain tai ns inviolably that God i s

M a n that H is Pers on su bsists i n two natu res v i a the , ,

D ivin e N atu re an d the H u m an ; an d that the u n ion

between these natu res i s S O perfect that the Person w h o
is God i s l i kewi s e M an N 0 paral lel t o thi s u n ion can b e
.

foun d i n n atu re fo r the s i mple reason that n o perfe c t

, ,

created s ubstan ce c an be u n i ted to another s u b sta n c e

i n s uch a m an n er as to become on e wi th i t Ev en the .

u n ion between soul and body cannot be c om pared to the

u n i op b e tw
, , £e n the W o rd an d the h u man n ature T he .

sou l i s the form o f the body bu t form i s i mperfect ; an d

a s G o d i s Perfe c tion the Word can n ot be the form o f the
,

h u m an n atu re M oreover the Divi ne N atu re an d the

.
,

hu man are i n Chri st two perfect s u bstan c es ; and there

fore th e u n ion between them s ur asses u nderstan di n g
p .

We m u st n ot however s a y that th is un ion i s i mposs i ble

, ,
.

God can do m any thi ngs beyond the capaci ty o f o ur

i n tel l igen ce T h en i n the un ion between the D ivi ne and
.
,

H u man n atu re H i s D i v m e M aj esty s u ffers n o c hange ;

,

but hu man nature i s by H is i n fin it e power rai sed t o

, ,

wond rous u nion with H i s Person .

1 16 THE TR I U M P H OF T H E C ROSS .

the i nvestigations i nstituted by the m ost learned ph ilo

S ophers wou l d h ave been i n vain B e fi t t i n g therefore .

w a s i t that God i n H is special Providence over m an

, , ,

shou l d take flesh i n order to assure man o f h is future

,

bl essed nes s and to con fi rm h i s hopes o f i t H e n ce by .

,

th e e r e m m p l e t e a nd -

clear knowl edge o f beatitude and O f D ivi ne thi ngs .

We now that m an Before the I n c arnati on

, , ,

w a s en tangled i n a ffection for m any tem poral things .

By H i s I n carn ation God took the s urest means possi ble

,

thi ngs .

F or w ,
great love o f God towards man wi l l ,

not be moved to l ove H i m i n return ? A n d i n fact sin c e , ,

God s love fo r m an h as been k nown upon earth men

’

have been so m uch in fla m ed wi th desire for D ivi ne th ings ,

that they have entered i nto frien dsh ip wi th G o d and ,

with H is sai nts ; and they h ave despised al l earthly ties .

Agai n C ertain means are n ecessary to enable man

.

t o gain happi ness T hese m eans are vi rtue and S pi ritual

.

perfection T hese graces h ave by the I n c arn ation been

.
, ,

abundantly poured o ut upon man k in d T he proof o f .

th is l ies i n the fa c t that si n c e the co m ing o f Christ the

, ,

world h as been s o fertil e i n examples o f virtue an d per

fe ct i o n that none save the bl i nd can doubt that the
, , ,

teac h in g O f Christ is the one su re road to blessedness .

T h us we s e e tha t the Ca t hol i c faith tea c hes i n the dogm a

, , ,

o f the I ncarn ation nothing either i n c red i b l e o r u nreason

,

abl e .
 T H E TR I U M P H OF TH E C ROSS . 1 17

C HA PTE R V I I I .

T H E B E L I E F I N T H E VIR G I N AL B I RT H O F C H RI ST IS
C ON SIST EN T W IT H R E A SON A N D H IS L I FE B E ,

F ITT E D IN ALL R ES P E C TS H IS D I G N ITY

, ,
.

H ITH ERTO we h ave u n dertaken to prove the cred i bi l ity

and congru ity o f ou r bel ief i n the m ore d i ffi cul t artic les
of the Christi an c reed We wi l l n ow proceed to discuss
.

s u ch as are eas ier F i rs t t h e n i f

.
able to becom e
M an H e was also a b le to b e born Of a v i gi n
,
Fo r .

g e n e r a O H S Ign i e s e p r o -uc 1On o s o n n ot of a ,

n atu re ; an d birth m eans the entrance in to the world ,

not of hu m an n ature bu t o f an i nd ivid ual man or woman

, ,

s ubsisti ng i n that n atu re N ow a s the P erson o f the .

,

S on O f God su b sisted i n hu man n ature i t w a s possi ble ,

for God to be b orn of a wom an fro m whom H e too k ,

that n ature God might certa i nly have form ed the body
.
, ,

o f Christ from the earth o r fro m som e other m aterial , .

H e m ight h a v e d o n e so bu t H e d id not because i t w a s

‘

more fitti ng that i t S hou ld have been b orn of a wo man ,

i n o er that t e t e a er a ei gn i n g
" ”

i n gs

to have an earthly mother an d k insfol k and cou ntry an d ,

to su ffer the i n fi r m i t i e s o f hu man l i fe for love o f us shou ld ,

excite u s t o deeper hu m i li ty .

I t was l i kewise most seemly that H e w h o i n H eaven

, ,

had no mother an d whose F ather w a s the God of al l

,

P uri ty should c hoose for H is earthly mother a spotles s

,

vi rgin an d that H e shou ld have no earthly father

,
l
.

1
S ee I n t r o du ct i o n p x , . ,
1 18 THE TR I U M P H OF T H E C ROSS .

It m oreover h ighly fi ttin g th at Ch r igt s hou l d not

wa s , , ,

have l ived a s o l i t a r l i fe m ingled wi th

m en Fo r s in c e H e h ad c o me upon earth i n order by
—.

"
, ,

H IS ph ea ch i n g to i n du ce m an k i nd to seek for etern al

,

happi ness i t was n e c essary that H e shoul d n o t l i ke S t

, , .

J oh n the B a p t i s t f le a d an aus tere l ife bu t an ord i nary

’L

o ne that H e S hou l d fol low i n H i s eating dri n k ing and , , ,

other habi ts o f l i fe the customs o f H is cou n try ; that

,

thu s H e might en able men to profi t by H i s wo r d s a n d

'

example N ei ther by ch o gsjn g t h e c o m m on l i fe d id

.
, m ,

H e i n any sense c ontraven e the pri nciples o f the spiritual

l ife Fo r perfection does n o t necessarily cons ist i n auster
.
,

i ty bu t i n sincerity an d arden t charity wh i ch by fi xing

, ,

o u r m ind on etern al things ens u res u s agai nst el ation in ,

prosperity and depress ion i n adversity

, .

I t w a s al so most fi tt i ng that Christ S hou l d by H i s ,

poverty s e t a n exampl e to prea c hers s howing them

, ,

that they ou gh t to be free fro m sol ici tu de abou t earthly

gain s an d from the l east tain t of avarice T he poverty
,
.

‘
w

o f Chri st l i kewise th rew i n to stronger rel ief t h é

'

, , fi o w e r

o f HI S IDIV U C
N

I e d by worl d ly
"
0 . c

power o r l earn i ng s u ffi c ed t o tran sform the world

,
H is .

again are reasonably to b e ex pected si n ce i t

, ,

w a s by the m 1 F i nal ly ,

i f we reveren tly an d h u mbly s tudy al l H is words and

works we shal l fi nd i n them the mos t ad m i rable sequen c e
, ,

and most perfe c t order .

1 20 TH E T R I U M P H OF T H E C ROSS .

that i f m an w i l fu l l y c hose to tu rn asid e from G o d he

, ,
W "

shoul d be d e rived o f or i g i n al just i ce o f the n atu ral

h
,

s ubj ectio n o f i s senses to reason an d o f the i m mortal ity ,

o f h is body T his was the j ust pu n ish men t o f h is S i n

. .

T hi s d e p r i w mfl ce i n fl i cted on A da m , ,

an d trans m i t ted b y hi m to the whol e h u man race i s ,

,

W hat we mean by origi nal s i n .

We s e e i n m an s uc h eviden t proofs o f the tru th o f th i s

do c tri n e that i t appeals strongly to o u r reason T he
,
.

P roviden ce o f G o d reward s good d eeds and pun ishes ,

evi l on es When we s e e a pen al ty i n fl i cted w e k now

.
,

that some faul t has preceded it N o w w e behold the .

,

h u m an body su bj ect to m any su fferi n gs — to cold an d _

heat to hunger and th i rst t o s ickn ess and to death

, , .

We see m oreo v er that the i ntel lectual sou l i s weak i n

, ,

r e ason an d i n wi l l th at i t i s harassed by th e flesh ; and ,

th at b y reason of these i n fi r m i t i e s m an fal ls dai ly i nto

, , , ,

m any errors T hese s u fferi ngs are the S ign o f some

.

an teceden t fau l t B ut although the d e fi ci e n ce s o f man

.
,

see m proper to his natu re G o d coul d have s uppl ied them ,

al l had not m an by h i s o wn fau l t pl a c ed a n obstacle i n

, , ,

the way T herefore i t i s qu i te reasonabl e to s a y that

.
, ,

the defe c ts In h u man natu re are the ou t c ome o f the si n ,

o f o ur fi rst paren t the represen tati ve o f o u r whole ra c e

,

T he S i n of A d am person al
a nd c om mon to al l n atu re I t was personal i n s o far
.
,

a s i t d eprived Ada m o f origi n al j ustice I t was co m mon .

,

i n so far as the depri vation ex ten ded to al l h is posterity .

F ro m the point o f view of the wi l l o f the h u man race ,

this privation does not i m ply S in but from th e poin t of

view o f the m al ice o f A d am thi s su btraction o f o rigin al ,

j ustice i s the d i rect c on sequ ence of h i s s i n A nd a s he .

,

is ou r head an d w e are h i s members he has i mpli c ated ,

 TH E TR I U M P H O F T H E C ROSS . IZ I

us in h i s gu il t T he actu al tak ing of a th ing unj ustly

.

wi th the hand i s thieving an d i s c alled s i n : yet the s i n ,

i s not i n the han d bu t i n the m al i ce of hi m that moves

,

the han d to s teal I n l ike man ner o ur p 1; iy a t i o n o f ori gin al

.

j p
u sti a w o u l d n ot be ac c oun ted u nto u s for sin nor shoul d ,

we b e born i n s i n h ad we n o t been by o u r fi rst paren t

, , ,

i mpl i cated i n h i s S in H i s m al ice has affected al l the .

members of h i s body and therefore w e w h o are h is mem , ,

b ers are al l born i n origin al s i n

,
B ut i f A dam had .

never been endowed with origi n al j us ti ce an d co n s e ,

quen tly had n ever lost i t w e had w e b een born with , ,

the i rregulari ty n ow existen t in ou r n atu re shou l d not ,

have been born i n s i n O u rs wou ld have been a .

pu rely n atu ral state Fo r where there i s n o m al ice in .

,

the wi l l there can not b e s i n

,
I t i s therefore the m alice .
, ,

o f o ur fi rst parent wh i ch cau ses the privation o f origi n al

j usti ce transm itted by h i m to the h u m an race to be

, ,

accoun ted as origi n al S in .

T here i s i n the fact t he L al Lr n e n have

to s u e to one M an had n o n atu ral .

right to origin al jus t 1ce 1n the sense i n wh ich he has a ,

right t o the use o f h is l i mbs J us ti c e w a s a free gi ft o f .

God ; an d the giver has power to choose the ti me and ,

manner o f h i s gi ft , I f God gave to A da m origi nal

.

j ustice wi th the un ders tan ding that i f he d id not s i n

, ,

b oth he an d al l h i s posteri ty shoul d keep this gi ft ; b u t

that i f he d id s i n both he an d h i s descen dan ts should b e
,

depri ved o f thei r privilege what ground have we for ,

c omplai nt ? H u man natu re i n i ts en ti rety was in cl uded

.
“ “
i n A dam S i n ce f t h é n o r i gi ii al ju st i ce IS i n no se rIS e our
'

,
m ?
,
‘’ v l ‘ ' fi m d —
,
P a
,
cu w m n .

,
I
"
ue w e could not m urmu r had Adam never been graced
,

wi th i t H ow therefore can w e compl ai n that i n con

.
,

sequ ence o f A d am s vi olation o f the con di tion s i m p osed

’
 T H E TR I U M P H O F TH E C ROSS .

u pon hi m b y God o ur n ature h a s been deprived o f this

,

privi lege ? O rigi nal s i n does n ot a s i s O ften thought , ,

mean si m ply a wo und i nfl i cted o n hu man nature wh i ch ,

has i nj u red i t by depriving i t o f som e good proper to i t .

I t means rather the

, ,

j u stice to whi ch hu m an n atu re has n o clai m I t i s as

M
.
,

un o r n i n o u r pu rely

natu ral st ate as i t woul d be t o com pl ain th at we were

,

n o t san ctified in the wom b o r were n o t c reated i n the ,

enj oymen t of happi ness .

M an cannot attai n to beati tu de wi tho u t the o f

S n al
s but h e i s not th erefore ,

sorrow o r su fferi ng N o t .

bei n g proportioned to beati tude he i s i n c apable o f ,

enj oyi ng i t H e does n ot however su ffer fro m the l os s

.
, ,

be c ause God r e ct i fi e s h is wi l l co n formi ng i t to H i s o wn

, ,

an d tak i ng fro m i t the desire o f that wh i ch i s i m possi ble

to i t A m an wh o h a s n o c lai m t o a n i mperi al c rown
.
,

does n ot grieve be c ause he i s n ot an E m peror N ei the r .

does su ch a sou l s u ffer a ny sensi ble pain O n the .

con trary i t i s en dowed with al l perfe c ti on proper to

,

hu m an n atu re — s uch a s the knowl edge o f al l natural

th ings an d even the con tem pl ation by m eans o f
, ,

c reatu res o f such a s are D i vin e

,
I t e n joys al l the h appi
.

ness whi ch hu man natu re c an enj oy F u rther more God .

,

con fers u pOh It m ce r t a i n su pernat u ral gi fts — s uch

‘

a s i m mortali t and i m a ss i b i l i t y o f b o d y — s o that they are

y p ,
f

n o t su bj e c t to h u man i n fi rmi ty ; n or wi l l they ever s u ffer

sensi b l e pain A n d al thou gh we beli eve t h a t t h e a b o d e

.
, -
a u

of thes e sou l s i s Li m bo the pla c e o f their habitation

,

s ign i fies b u t priva te o pin ion ( su bject to any ,

futu re prono un cement o f the H oly R o man Chu rch ) is , ,

1 24 TH E TR I U M P H OF T H E C ROSS .

A n d i f we d o not re c eive th is grace w e ought to bl a me , ,

not the P roviden ce o f God bu t the rem i ssn es s of o ur ,

parents .

S om e persons m ay fi nd a d i ffi cu l ty in the fact that

—
, ,

al though the Sa i n ts o i t h e O-lcl-T e s tament d ied i n a state -

o f grace an d cl e n se d fr o o r 1 1n a l s m t e nevertheless
were debarred fro m enteri n g H ea ven The answer to .

t h is M o r i gi n a l s i n w a s an o ffen ce

agai ns t God i mpu ted n ot to in d ivid uals but to h u m an

, , ,

n ature i t was n ecessary that H is D ivin e M aj esty S houl d

,

be s atis fi ed before the gates of Paradi se cou ld be O pened

,
.

A n d agai n as by origi nal s i n gui l t was i n cu rred by

, , ,

hu man nat u re wh i ch m ay be said to be co m posed of an

,

i n fi n ite n u m b er o f persons th is gu i l t was i n a m an ner ,

in fi n i te an d d em anded satis faction not fro m one i n

, ,

di vi d ual alone S in ce every c reatu re i s fi n ite bu t from

, ,

th e whole h u man race .

B u t an other d i ffi cul ty m ay be raised on this poi n t I t

,
.

may be argu ed that i t beseem s the i nfi n ite mercy o f

,

God to accept from m an the s atis fac tion wh ich he i s

capable of maki ng an d to remi t the debt wh ich he can ,

not pay We answer that had there been no other

.
, ,

possi bil ity o f satisfying for origin al s i n God wou l d have ,

accepted the on ly satis faction wh ich m an w a s capable o f

m ak ing B u t as H e w a s able to satisfy H i s j ustice by
.
,

other mean s H e chose to m ake u se of these other m eans

, ,

thereby both s atisfyi n g for s i n an d perfectin g hu man ,

n atu re M an coul d n o t of h i msel f atone for s i n O n ly

m
. .
, ,

God wh o h a d never S i n
, m t i n g s a t i s fa c
t ion fo r it T herefo re H e i n H is i n fin ite mer c y wi sdom
.
, , , ,

and power wi l led by beco ming m an to pay the debt

, , ,

which m an owed an d wa s u nable to pay , .

M an owed satisfa c tion and God made Ma n alone had ,

-
,
 T H E TR I U M P H O F TH E C ROSS . 12 5

power to make that satisfaction not i n deed for H i msel f , , , ,

but fo r the whole h u man race I n th is fact is reveal ed

.

the fi tn ess O f H i s I n c arn ati on wherei n H e has un i ted

,
N
I n th i s mystery we
o

the D 1v 1n e to the H u man n ature

o

be h m m o m an d the goodness whereby

,

H e h a s whol ly given H i msel f to the h u man race to em ,

brace it an d draw i t to Hi s l ove B u t abo ve al l H is

,
.
,

other attri butes H is p i g gy “1&e

,
m an i fest ; for i t has
led H i m to b e cruci fied for love o f u s H i s j usti ce also .

is seen fo r H e h as H i msel f m ade satis faction for original

si n. H ence W ,

Si nners wi th the su rest ho e ,

e e the
i mpen iten t to trem b le T his i s the reason wh y sin c e
.
,

the c om ing o f Christ i nto the world s o m any m en have ,

been d rawn from S in to hol i ness of l ife .

When we consider these mercies an d the inn u merabl e ,

other benefits con ferred by Christ upon h u m an n atu re ,

w e d is c over depths o f wisdo m whi ch are un fathomabl e

b y the in tel lect o f m an an d wh ich for this very reason
, , ,

are ac c ounted fol ly by the wo rld We se e m oreover .

, ,
“

how fittin g it w a s that Christ S hould suffer for the gui l t

o f man k in d .

B ut since H e came not m erely “,

to su ffer fo r m an b u t ,

l ikewise to s e t h i m w
a "; J

of ri ghteou s l ivin g i t ,

behoved H i m to choose a most b itter an d di sgracefu l

d eath thus teach ing u s that neither shame nor su fferi ng , ,

S hou l d force u s to b etray the cause of truth an d j ustice .

T i me forbi ds m e to en large upon the othe r reason s whi ch

cau sed o ur S aviou r to choose H is terribl e m ode o f death .

I wi l l on ly add that H i s c ross h as been to them that

, ,

love H im a fou nt o f sweetness an d o f l ight known on ly

, ,

to those who have experien ced it .

A s Christ died i n order to mak e satisfa c tion for o u r

 1 26 TH E TRI U M P H OF T H E C ROSS .

sins and espe c ial ly fo r th at origi nal s i n o n ac c ou n t of

, ,

whi ch the Re t r i ar eh s were detai ned i n Li m b o i t was meet ,

that bei ng al ready del ivered fro m origin al s i n they S hou ld

, ,

A n d it th .

wa s wise most fitting that he S hou l d remain fo r three

, ,

days i n the tomb H ad H e stayed there l onger men

.
,

wou ld have l ost al l hope of H is R esurre c tion ; an d h ad

H e not rem ai ned i n the sepul chre s o l ong the y woul d I
,

have den ied the real ity o f H is death B u t a s abod e in .

,

this presen t l i fe does not b e fi t the l i fe o f glory Ch rist , ,

after H is R esu rrection d i d n o t c onverse w ith men as H e

'

, ,

had done before H is death B ut as H is bo dy wa s per .

,

fe ct an d n o b l e above al l h u m an bodies o n ac c ou n t both

, ,

o f the perfection of H i s S ou l and of H i s u ni on wi th the ,

Word H e as c en ded i n to H eaven an d sits at the right

,

h an d o f the F ather as H i s true an d sole begotten S o n

,
-
.

Fa t ner i s
'

T he ex press ion s z t ze ‘
,

n ot to be u n d e r s t o o but
as s enj oyed
the fru ition of etern al happi ness t b e as ked .

how H i s Bo ay co ul a pen etrate the hea v ens we answer

'

that the D i vi ne Powe r c an enable two bod ies t o ex ist

together .

F urther i t i s fitting that the S o n o f G o d wh o wa s

, ,

u nj ustly j udged by men shou l d be the H ead and , ,

S tan dard an d J udge o f the l iving an d the dead

,
Fo r .
,

i n thi s wise does H i s reward c orres pon d to the s u ffer

,

i ng wh ich H e b ore for us T hus i f we reflect we shal l

.
, ,

s e e that the a c ts wh ich Christ performed i n the worl d

are ful l o f mysteries ; an d we shal l u nd ers tan d that the ,

Chri stian rel igion i s n o t only reasonabl e bu t wonderful

‘

, ,

and D i v i ne .
1 28 TH E TR I U M P H OF T H E C ROSS .

as things are better u nders tood i n parti cu l ar than i n

general we wi l l d escend to some d etai ls
, .

T he fi rst pri ncipl e a n d fou n dati on o f o ur mora l

d O C t r iIE W en t T ho u shal t love the ,
“ ,

Lord thy God with t h y whol e heart , w i th t hywhole sou l ,

”
wi th all thy m in d and wi th al l thy strength ( D eu t , .

vi.
5; att x x i i 37 ;
.

A n d the secon d co m man d men t is

M ark x i i 30 ; .Lu ke x
T hou shal t love
.

,
“ .

”
thy nei ghbour as th ysel f ( L e v x i x 1 8 ; M att x xi i . . . .

39 ; M ark xi i 3 1 ; Lu k e x
. We m ust not u nder .

stand these co m man d men ts as m ean i ng that i t is s uffi

cien t for s a lvation to l ove God an d o ur n eighbou r fro m
n atural vi rtu e o r i n c l i n at ion Our M L proceed .

fr o m sup er n a t ur a l gra c e for the recepti on o f wh i c h

m ,

w e m u st d i l igen tly prepare ou rselves T h us the fi rs t . ,

prin ci ple an d foundation of the Christian moral l i fe is ,

the obl igation to l ove Go d by m eans of supern atu ral ,

chari ty more than oursel ves an d to order o urselves an d

,

al l th in gs else to H i s glory a s to o ur en d S t P a ul , . .

expresses this precept i n the following words Whether ,

you eat o r d ri n k or whatsoever else y o u do do al l to

, ,
”
the glory o f God ( I Cor x . .

B u t S in ce the rebel l iousness O f the fl esh wi thdraws men

greatly r Ih t h eT Ov e o GOt h e precept adds thou
fl
w '
I

,
‘
“
s hal t l Ove t h e
”
'

Lord thy God w ith thy whole heart

u

wh ich sign i fies thou shal t l ove H i m i n s uch a way that

,

thou shal t s u bj ugate thy sen s itive affections t o thy wi l l .

F or by the heart is here mean t those sensi bi l i ties o f our

, ,

n ature wh ich are the fou n t an d sou rce o f d es i res wh i ch

separate u s from Divine love A nd si n ce the wi ll goes .

astray i f i t be not c onformed to reason the c om m and

,

ment adds the words an d with thy whol e s ou l

,
“ ”
,

whereby we u nderstan d the wi l l Fo r S i n c e the s ou l i s .

,
 T H E TR I U M P H OF TH E C ROSS . 1 29

i n ani m al s the pri n c i ple o f l i fe and motion where b y we ,

d istinguish an i mate from inan i mate bein gs s o l i k ewise , , ,

does the wi l l move al l the powers of the ration al sou l .

T herefore God com m an ds u s

,
with ou r
whole wil l s o that al l ou r a c tivities may be d i rected to
H i m ; o ur l ove des ire joy fear an d hope may al l be
, , , , ,

centred on H i m an d o ur whol e sou l may tu rn i n horror , ,

fro m al l that i s con trary to H i s wi l l o r derogatory to ,

H i s honou r T he i n l i n a t i
. n t i r e ly o

on reason ; fo r w e can n o t desi re what w e do n ot k now

u

“
T hi s i s ex pressed by the words i n the co m man d men t
wi th thy whole m ind by whi ch i s mean t o ur u n der
,
,

s tand i ng and ou r reason T hese m ust be tu rned to G o d.

,

wh o m ust ei ther habi tual ly or a ct u a l ly b e the ch ief

, ,
‘

obj e c t of our con templation B u t we are boun d t o .

honou r God not on ly with our soul s bu t wi th o ur bodies

, , ,

work ing our ex ternal works to H i s glory

the c om mand men t con cl udes with the words al l thy
T herefore .

,
“ ,

”
strength O bs erve the word a l l remembering that an
.
,

end bei n g l oved for itsel f i s not l oved a cc ord ing to

, ,

measure ; bu t the means bei ng ordai ned to an end are , ,

l oved i n proportion to the end to wh ich they are ordered .

S in ce then G o d i s ou r E n d we are com manded to love

, , ,

H i m wi th o ur whole heart wi th ou r whole soul wi th al l

'

, ,

ou r mi nd and al l ou r strength T hat is t o s a y that

, .
, ,

both i nteriorly an d e x t e r i o r l we “ m us t b e w ho l l y di re c ted a l w w m y

to Gbj dw a i l d le a d pe r fegtm e s ; s o that i n us God may

‘

b e glori fied as the Cause i s honou red by th e perfection

,

o f i t s effect T h is com mand men t teaches us further i n

.
, ,

what man ner man is bou nd to l ove h i msel f For sel f .

love m u st be d i rected to God w h o m ust be glori fied i n ,

man as i n H i s own work

,
.

B u t as the love o f others i s n o t s o n atu ral to man a s

,

9
1 30 T H E TR I U M P H OF TH E C ROSS .

“
is sel f l ove w e are taugh t how w e m us t love ou r neigh
-
,

bou r by the words thou sh al t love thy neighbou r as ,

thysel f T h at i s thy love of others shal l be governed

,

by the same m otive as that wh ich d i rects thy love o f

thysel f ; and thou m ust desi re for thy neighbou r that
same perfe c tion o f l i fe and the other bl es s ings whi c h, ,

thou dost desire for thysel f ; s o that i n h i m G o d m ay ,

be honou red an d glori fied as i n H i s m os t perfect work , .

N othi n g s u rely can be conceived more reasonable than

, , ,

these two com man dmen ts o n wh i c h depend al l other ,

l aws both hu m an and D ivi ne

,
T herefore al l that i s .

i n c l uded i n them or resul ts fro m them i s by Christians

, ,

esteemed holy and i nviolabl e ; and whatever i mpugn s

them i s repu ted i mpiou s an d d iabol i c al
, .

CH APTE R X I I .

T H E E X C E LL E N C E OF T H E MO R A L T E AC H I N G OF T H E
C H URC H .

W E have al ready shown h o w reasonably H oly S cri ptu re

sets before us two tables of com mand m ents o n e teaching
us ou r du ty to God an d th e other showi ng what w e o w e
,

to o ur neighbour Fo r as each m an fo rms part of a

.
,

c om m un ity he m ust be rightly d isposed both towards

, ,

the head of the com m un ity an d to h i s fel low members ,

-

that is to say towards God and towards h i s neighbou rs

, ,
.

M an i s rightly d isposed towards G o d when H e loves ,

H i m wi th h i s whole heart h is whol e soul wi th al l h i s , ,

mind and wi th al l h is strength B ut as w e o we to o ur

, .

civi l rulers three d uties v i a l o y a l t reveren ce an d

, , ,
‘

o be d i en t serv i ce f fi e T Zfi r i s t i a n rel i gion s u m s up these

‘

,
1 32 T H E TR I U M P H O F T H E C ROSS .

affe c tions S pecial mention has however been made

.
, ,

of these two k in ds of evi l desi re because men m ight ,

hesi tate to condem n them whereas they wou l d consider

i nterio r rebel l ion against God o r i n fideli ty to H i m i n
ex c usable ; an d they wou l d loo k on c on tem pt o f paren ts ,

o r desi re to bri ng death or d ishon ou r o n thei r fel low men -

as equal ly detestable B u t a covetous lon ging for th e .

property of others seems s o n a t uf aj to m m

’

t un les s

would -
therefore
' m
,

how perfectly C h r i s t i a rfi ty l e gi s l a t e s fo r man k in d i n al l

m

things whether i n ter na o r e xm

,
h a t al l other
precepts and al l phi l osoph ical sys tems of eth ics m ay
, ,

be red uced to th ese ten co m mand men ts whi ch i n fact , , ,

co mpri se po in ts whi ch no heathen sages have ever

u nderstood .

Certain counsels are fu rthermore subj oined to the co m , ,

m a n dm en ts Fo r as the whole sco pe o f the Christi an

.
,

life tends to the perfection of D ivin e love whi ch can not ,

be attained withou t puri ty o f heart the teach i ng o f the ,

Chu rch d ivides the Ch risti an l aw in to two parts na mely , ,

“
W
W -'D q
tive l aws
W

r e ga r d ch arit by Tenj oin i ng f

v v M

y ib Q _
o

g ao é w o r k s o pu rity b y ,

forbiddi n g al l that can defi le the soul N ow i n order to .

,

complete the perfection o f th is charity an d pu ri ty C hrist ,

h a s left us certain c ounsels H e exhorts those that wi l l .

be perfect to sel l al l that they have an d give it to the

,

poor ; to observe chastity ; an d to em b race th e rel igious

l i fe where b y they wil l renoun ce not on ly earth ly posses
,

s ions but themsel ves in o rder to b eco me entirely devoted

, ,

to the con templ ati on of eternal things an d in a certai n , ,

sen se to be made one with G o d

,
I n th ese c o u nsels .
,
 TH E TR I U M P H OF T H E C ROSS . 1 33

we b ehold the c onsu m mate wi sdom of the C h risti an

rel igion i n al l matters pertain ing t o moral ity
,
Fo r .

noth ing required by reason is neglected ; and nothi ng

, ,

contrary to reason i s enj oi ned A com parison o f this .

system with any other school o f ethics wil l show a ,

s uperiority as m arked as i s the distance b etween heaven

,

and earth o r the d i fference b etween l ight an d d arkness

,
.

C H A PTER X I I I .

T H E P E RFE C T RE A SO N AB L E N ESS O F T H E C H R IST I A N

C O N S T IT U I N ND
O A LAw .

T H E Christian j ud i c ial system furthermore can be proved , ,

to be highly reason able F or as i n every process there .

,

i s some pri nci ple wh ich 1s the meas u re o f other things

, ,

there m ust b e 1n l a w so me
is the
“ r E h
tern
-
Hm
al Law o r certai n ru
l e of D iv i ne,
W isdom ,

govern i ng al l the operations and motion s of creatu res .

Fr
M EJ M L -fi u-t e m l a m k e i hee i r rise ; for the
power of the fi rst motor i s felt b y al l i n ferior motors .

T h is ru le and standard exists i n G o d as i n the S u prem e ,

R uler and in creatu res as i n thi ngs governed and s e t i n

,

motion by H i m subj ect to H is Provi dence an d i mpressed

, ,

wi th the character of H i s law whi c h in cl i n es them to ,

thei r proper end .

R ational creatu res being su bj ect in a pecul iar man ner , , ,

to D ivin e P rovidence are also i n a special way governed , , ,

by this law ; and thei r o b ed ience to th is D ivi n e law

renders i t necessary that they shou ld be 1 u led l i kewi se _
, ,

b y a certain natural l aw N ow the origin o f t h is n atural .

,

l aw i s the l ight“o f reason i mpressed by God o n man

“
a. Q " ” a
. C " u h
“ , ,
1 34 T H E T R I U M P H OF T H E C ROSS

mak i ng c l ear t o hi m certain pri nciples both i n pra c ti c al ,

and i n speculative m atters T hese prin ci pl es are k nown

.

as fi rst o r n atu ra l l a yys F rom these fi rst l aws a ll other

.

l aws are ded u c ed A nd they are ded uced i n o n e o f t wo

.

ways v z z as c oncl usions drawn fro m man i fest prin c ipl es

,
.
, ,

( as i s general ly the case i n s p e cu at i ve s c ien c e ) ; o r as

a x iom s lai d d own an d appro b ud e n t men as i s
y ,

the case wi th a r t l s t s w o fo r m ul a t e general ru les t o be

y

'

appl ied i n parti c ular c ases T hus an arch i tect i n erect

.
, ,

i ng an i nd ivid u al b ui ld i ng wi l l fol low certai n pri n c i ples

, ,

u n iversally observed i n al l archite c tu re I n matters .

mu rder is forbidden ; to poi son an other is to m u rder

h i m ; therefore givi ng poison t o others
,
is forb idden .

Of W W fi n ite
mi le s l ai
,
d down by legis lators , applying the un iversal
natural l aw to parti c ul ar cases Fo r i nstan ce there i s a
.

general l aw de c l arin g that cri me m u st be pun ished bu t

the parti cu l ar pen al ty to be i n fl i c ted for a particu lar
cri me m ust be determ i n ed by the j u dgm en t o f prud ent
men and for the com mon good
,
S uch l aws m ust .
,

evi dently vary accord ing to c ir c u mstan ces T hese are

,
.

called pos iti ve o r hu man l aws W e s e e at on c e that

, , .
, ,

al l men are not governed by these d i ffering posi tive l aws ;

whereas the n atu ral l aws are in varia b l e and bindi n o n
al l ra c es T hey . m ere m s o far as
they are general pri n ciples but l i kewise i n the c ase o f
,

the parti cu lar l aws ded uced fro m these general pri n ciples .

Fo r true prin ciples can not give ri se to fal se c on clusions

q
.

B ut as n a t gn av
,
s u ffi c e fo r the govern
ment o f hu man li fe the a ssi sta n ca Q U t
, fi in e l aw i s
also necessary ; and th is fo r se v eral reason s .
 1 36 THE TRI U M P H O F T H E C Ro ss .

T he moral teaching o f n atu ral reason is said to

o ur

belong to the n atural law T he d uties i mposed on us .

by the l ight o f grace are c al l ed the precepts of the D i vin e

l aw We m u st not however i magi n e that everyth ing
.
, ,

that i s c on tained i n the D ivi n e l aw belongs to the

n atu ral l a w ; for the S acra m en ts and the tru ths o f F ai th
pertai n sol ely to the D i vin e and n o t to the n atural law
, , , .

T he Christian rel igion then i s , ,

l aw I t
. no n a cc ordance with
tM r moral i ty ; i t ad m its n oth ing c ontrary t o them .

T herefore a s C hristians we do n ot d espise the good and

, ,

reasonabl e l aws o f e i ther uncivi l ised n ations or of heathen

, ,

phi losophers O n the con trary w e sel ect fro m those l aws
.
,

al l that is true and virtuou s and ascri be i t to G o d who fo r

, , ,

the sake o f H is elect has c reated al l tru th and al l good ness

, .

O n the other hand o u r rel igion i s so averse to al l fa bl es

,

o r falsehood that i t wi l l not au thorise even such books

,

as have been written t o glori fy the F a i th an d th e deeds

of the S ai nts un less the au thor be reli able and the truth
, ,

of h is writi ng man i fest A nd i f i n the govern m ent of

.
, ,

th e Church so me unj ust l aw ex ist i t ex i sts n ot through

, , ,

the fau lt of the Christi an rel igion bu t by reason of the , ,

i mpiety o f some tyrant who m the Chur c h con de m ns ,

and ex ecrates T hu s w e see that the Chri sti an rel igion

.
, ,

is m ost reasonably ad m in istered by mean s both o f civi l ,

and of D ivin e l aws .

 THE TR I U M P H OF TH E C ROSS . 1 37

C H APTE R X I V .

THE S AC R A M E N TS OF T H E C H U R C H H A VE B EE N IN
ST IT U T E D BY C H R IST A N D A R E AD M IR ABL Y ,

ADA P TE D T o T H E N EE D S O F M A N K IN D .

I T is i ntention to treat i n this chapter o f the

o ur , ,

ceremonies o f the Chur c h A nd as her S a c ra ments are .

the ch ief ceremonies —a l l other rights bei ng ordai ned o n

,

thei r account — we wi l l b egin by provi ng h o w absol utely

reason able these S acra ments are A n d thu s al l the .
,

other rites of the Church wil l b e more easi l y u nderstood .

Christ by H is P ass ion is the un i versal cau se o f o ur

, ,

s a l v a t iOn W .

'
W f n atu re a u n 1v e r s a l ,

ca u s e Ofi fy O p e r a t e s by m eans of parti c ular causes which

‘

apply i ts vi rtue to parti cu l ar effects i t i s l i kewise mos t ,

reasonable that there shou ld b e some parti c u lar cause of

ou r sal vation whereby the vi rtu e o f the P assion o f Christ
,

shou ld be applied t o o ur sou ls T his particu l ar cause is .

foun d i n the S a cr a m ents of the Ch urch which are the ,

W
chan nel s of Christ s grace to the ou l A nd as a particular
’
.
,

cause the un iversal cause an d ,

an in stru men t to the agen t ; i t i s most reasonable an d

fi tti ng that the S acraments
,
shou ld b e com posed o f
extern al s igns an d o f wOrds th us representing Christ
- ’ ' '

, ,

the Word o f the E ternal F ather un ited to hu man natu re .

A nd s in c e n one can be saved with out grace we can

most truly M
, ,

’
sa y ,
m e n t s are Christ s
i nstru ments i n the c on ferri ng o f grace We do not .

mean that their power is a b l e t o prod uce the final effect

,

o f gra c e b ut we speak i n the sense used by phi l osophers ,

1 38 T HE T RI U M P H O F T H E C R O Ss .

when they say that ma n i s begotten o f man an d of the

’
sun s heat not mean in g o f co urse that either hu man o r , ,

solar power i s capable o f produci ng the i ntel lectual sou l

o f man We m ust remem ber that a n i nstrum ent acts in
.

t wo ways fi rst by 1t s o w n form as m the case o f a s a w

, , ,

wh i é lf fr o m the meta l of w h i c h it is m ad é a n d i t s Serrated

' ’

‘ ’

“ ?"
sha e i s i b l é T o c u t woo d s e co n d l 5 the ower an d
n u
' ’ '

, ,

o f the wh i ch as i n the c ase o f the

m o ve
m ien
gg en t , ,

c arpenter us ing a s a w gives a speci fic form to the wood , .

B ut th is power does n o t always prod uce the u l ti m ate

,

e ffe c t o n that o n which i t i s exerci sed Fo r we see that .

, ,

though creatu res are the i nstru ments us ed b y God i n

hu man generation they d o not beget the i ntel lectual ,

soul of man which is created i mmediately by G o d but

,

that they are on ly i nstru men tal i n the fi nal d isposition

o f matter and in the un ion o f sou l with b ody
,
I n the .

sa me way the S acra m ents are n ot ei ther by thei r own

, ,

virtue o r by power a cqu i red fro m the m ovemen t o f Christ

, ,

the chief agen t able to prod uce thei r fi nal effect whi c h i s
, ,

gra c e G r W
.
M n e b ut the S acra
ments dis pose the soul fo r the reception o f grace ; and
this dispos ition i mparted by them i s by theologi an s, , , ,

c al led th ei r c hara c ter .

We s e e a proof that the S a c ra men ts thu s c on fer grace ,

in the good l ife o f those wh o recei ve them i n their co n ,

version from vi c e to v i rtue and i n the progress i n p e r fe c ,

tion made b y those wh o frequen t them A s we have .

,

however i n the pre c eding Book treated at length o f

, ,

these effects we wi l l say n o more abou t them for the

,

presen t .
14 0 T HE T RI U M P H OF T HE C ROSS .

is someti mes caused by s i n ) i n some cases restores heal th ,

to the body ; o r when recovery from s i ckness is n ot

,

expedien t i t ena b les the soul to pass more devou tly and
, ,

easi ly to eternal l i fe T he si x th S acra men t i s that o f

, .

H oly O rders whi c h provi des fathers for the spiri tual l i fe
,
.

T hen si n c e the spi ri tual li fe cou ld n o t end u re were the

, ,

hu man race to b e ex ti n c t w e have the S acra men t o f ,

M atri mony whi c h is the seven th S acra ment o f the

,

Chu rch T hus we s e e that as i n the physi c al order

.
, ,

the propagators of physical li fe m ay be regarded ei ther ,

as the pri nci ples o f the l i fe o f thei r progeny o r as the ,

rulers and s uperiors o f their chi ld ren s o i n the s pi ri tu a l ,

order Ch rist has ord ai ned seven S acra ments to be the

,

We see then h o w wi sely an d how ad vised ly C hrist

, , , ,

has i n stituted seven S ac raments in H i s Chu rch .

C H A PT E R X V ! .

THE
.
R IT E § US E D
I N TH E AD M IN ISTR A TION O F TH E
S AC R A M E N TS A R E B OTH R E ASON AB L E A N D
S EE M L Y .

T H E m atter and s y m bol s used i n the ad m in istrat ion o f

,

o ur S acra ments are l i kewise most fi t t i n gly o rdai ned

, .

Let u s fi rst cons ider B apti sm the S acra men t o f r e ,

generation W e k now that b i rth sign i fies th e c han ge

.

fro m non being in to bein g ; an d that as al l men are born

-

i n origi nal s i n they are al l born i n a state o f privation o f

,

gra c e o r spi ritual l i fe ; an d i n proportion a s they ad d

actual t o original s i n they are sti l l fu rther d eprived o f
,

grace T herefore i t wa s m ost meet that Chri st shoul d

.
, ,
 T H E TR I U M P H O F T H E C ROSS .

give tothe S acramen t o f B aptis m power to rem it s i n ,

an
W a n d é pi r i t ua l l i fe Again as bodi
. ly ,

stain s are e ffaced by water i t w a s fitti n g that water

,

should b e chosen as the matter of th is S acra men t A nd .

,

as w e can be b orn b ut on ce i t i s reason able that Baptis m

,

can be but once c on ferred .

T he perfection of spiritual l i fe cons ists in a constan t

an d cou rageou s con fession of the C ross o f Ch rist and in ,

bold ly en d uring in su l t for H i s sake I n order t o produce

.

i n us thi s effect H e has in stitu ted the S acra men t o f Con

,

fi r m a tio n . T hose w h o fi ght under a com m ander b ear ,

u pon them his device or crest an d s o those who receive

Con firmation are s igned o n the forehead wi th the C ross ,

i n o rd r o sh o w
the Sol di ers Of C r i st This Cross i s m ade o f o i l an d
o f bm T he o il t hat t h e co n s ci e n ce o f hi m
t h a t is a n oi
w
the H oly Ghost where i th J esus being most ex cel lently
,

en dowed w a s cal led Chri st or an oin ted T he a l s a m

, , .
m

W i ch C h i s t i n s

a re
b
no un i
h
sym ol is s t e swee t od our
e use r ou
U
i r t ue

n d th em I t i s fi tti ng l i kewise
.
, ,

that b ishops alon e shou ld b e empowered to ad m in ister

this S acramen t s i nce they are the l eaders of the army
,

of Christ and the captain s of an army alone can adorn

thei r soldiers with their in s ign ia .

T he B lessed E ucharist b ei ng ordained for the nouri sh

ment of t m i t i s meet that i t s o ut w m gn s
s hou ld be b read and wi ne . A nd a s food i s substanti al ly
,

j oi ned to the body which i s nou rished w e bel ieve that ,

Ch ri st ex i sts i n this S acrament not only by H i s power

, ,

but in H i s substan ce ; and that H e i s thus presen t ,

i n o rder to un i te H i m sel f s o i nti mate ly with them that

re c eive H i m with faith and love as to b e come one w i th,
14 2 TH E TR I U M P H O F T H E C ROSS .

them F urtherm ore a s the B lessed E uchari st is to be a

,

m emorial o f H is Pass ion w h e r e m

.

, y and B lood
we r e d i y1 d e d i t i s meet that H is body sh oul d be given
_ _ ,

to u s under the appearance o f bread and H i s B l ood ,

under the form of wi ne ; al though Ch ris t H i msel f is

whol ly presen t i n each species .

When we consider the S acramen t o f Pe nance w e m ust

1 t
,

remember that phys i cal heal th proceed s someti mes from , ,

n atu ral strength of c onstitution an d som eti mes fro m , , ,

the assistan ce of a phys ician and o f remed ies T he same .

thi ng hol ds good i n the spi ri tu al order bu t with certain ,

l i mi tations FO i the heal th o f the sou l c annot proceed

.

en ti rely fro m ou r i n t r t M b l e to
d el iv er h i mself fro m s i n w itho ut grace ; nei ther c an it be
al together e ffe c ted by extri n sic ass istan ce— fo r the co
O peration o f o ur wi l l i s al ways requi red S pi ri tu al heal th .
,

therefore n eeds both an ex terior an d—an in terior agen t

, , , .

A nd as we c S i ca l ly souhj
i

,
a a man en e i s free
from al l weakn ess caused by d isease w e s a y i n li ke , ,

man n er that the s o uus b e a l ed when i t i s freed fro m al l

, ,

the i n fi rm ity caused by s i n No w W

. h ree
,

bad effects T he firs t o f thes

. soul
c ond
i s the penal ty i n curred by i ts gu i l t A nd th e th i rd i s a
.

d i m i nution o f grace an d weakness o f wi ll ; for by s i n , ,

i sin
o f
Penance i s
th ree e v i ls T he fi rs t part of th is S acra men t i s con trition
.
,

w h i ch del ivers the sou l from aversion t o Ho d caus ing ,

i t t o repent 6m M aker ; frees i t

fro m the pen al ty o f etern al death which c an n ot remai n ,

d ue to a sou l i n gra c e and c hari ty and ren ders i t i ncl i ned

14 4 THE T RI U M P H OF T H E C ROSS .

e ffect o f s i n and the c ause o f grave spiri tua l detri m ent

, ,

a S acramen t w a s necessary wh ich shoul d repair th is

detri ment and shoul d heal both soul and body ; or
,

should at least enable t he sou l t o pass more easi ly and

, , ,

w i th greater puri ty i n to the other l i fe F or the S acra

,
.

men t o f Penan c e does not always rem it the enti re penalty

d ue t o s i n ; n or d oes i t whol ly remove al l i n cl in ation to
s i n and sloth ful ness i n the per formance of good N ay .
,

these evils are often ti mes i n c reased i n s ick ness by pai n ,

and an x iety o f m i nd whi c h h i nder the dying from the ,

remembrance o f thei r si ns T h us at the hou r o f death .

, ,

there may be m any re mnan ts of s i n i n the soul which ,

c al l for powerful ass istan c e to enable a man to depart , ,

puri fied t o etern al glory N ow thi s assistance i s given

,
.
,

—
by that S acrament whi c h to denote that i t shou ld only,

be ad mi n istered i n si ckness un to death — we c all E x

treme U n ction T he m atter o f th is Sa c ramen t is o i l
.
,

whi ch h a s been chosen as representing a remedy often

used to soothe physi cal s u fferi ng A n d as in si c k ness .
, ,

the physician strives to apply h i s med ici ne t o the root

of the disease s o i n E xtreme U n c tion the fi ve senses
, , ,

whi c h are s o t o S peak the c hief i nstru ment s o f s i n are

, , ,

anoin ted .

We must next c on si der the S acramen t o f H oly O rders .

A s w e do s o we shal l s e e with what good reason i t h a s

, ,

been ordai ned When Christ wi thdrew H i s vi s ible pre

.

sen c e from the Chu rch i t wa s necessary th at H e s hould ,

hav e some re p resen tt a t i v e s who shoul d dispense the ,

S acra ments to the faithfu l A nd a s they were to be H i s ,

i nstrumen ts i t w a s li kewise ne c essary that they should

,

be l i ke i n some man ner t o H i msel f and thus b e pro

, , ,

portioned to their A gen t Ch rist being both God an d .

,

M an H i s m i nisters h ad , then t o be n o t angels but men

, , , , ,
 TH E TRIU MPH

endowed wi th so me share o f H is Divi n e power A nd

OF T H E

7 5 “ .
14 5

a s they c ou l d n ot H em possess thi s

power i n s u c h a manner as to be c apa b le o f c on ferring
, ,

i t o n thei r successors u nti l the con su m mation o f the

,

world . T hi s power for reasons given above when,

treating o f the S a c raments i n general has been fi t t i n gly ,

bestowed upon the m in isters o f Christ u nder the form ,

of certain form u lated word s a nd signs such as the ,

i mposi tion of hands the presentation o f the chal ice an d

,

b ook et c
, .B u t as the power o f O rders is given to
, ,

enabl e the m in i sters o f the C hurch to ad mi n ister the

S a c ra men ts —o f whi ch the B les sed E ucharist is the
c hief—we m ust c onsider the degrees o f O rders with ,

relation t o th is adorable S acra men t .

We know that every power designed to produce an i m

portan t effect i s served by other an d in ferior powers even
, ,

as an architect who inten ds to erect a bu ilding is assisted ,

by stone c utters and other la b ourers

,
S i nce then the .
, ,

S a c rament o f H ol O rders is i n stituted m ain y i n order

t o c onse c r at e
y a i s t r i b ut e
,
f
-
r
l -
,

er

ran k o r O rder destined especial ly for this offi ce an d

, , , ,

served by m in isters o f in ferior degree T h i s xa n k i s the .

s

P riesthood wh ich is created fo r t wo e

,
0 1
2 to co n
secrate t h e Bod and B10 0 0 cleanse

t h ef a fi h f uLfr o m s i n i n order to en able them to recei v e

,

I t P riests then m ust be assisted i n both or i n one

.
, , , ,

o f their o ffi ces by those i n l ower orders who wi ll

,
ac , ,

cord ing to thei r dign ity take part i n ri tes more or less ,

sa c red T he lowest O rd er o f d oor keepers is i n stitu ted

.
-
,

i n order to prepare the peopl e to separate the fai thfu l ,

fro m unbel ievers and to excl ude the l atter from the
,

10
14 6 THE T RI U M P H OF T HE C ROSS .

Ch u rch N ext in d igni ty co mes th e O rder o f R eaders

.
,

whose d uty i t is to i nstruct n eophytes i n the F aith .

T hen E xorcists w h o m u st del iver them from the power

,

o f the d evi l T he o ffi c e o f those i n the h i gher O rders

.

i s to prepare the faithful fo r the S acra men ts an d t o

, ,

assist i n th e cel ebration o f the B less ed E u c hari st T h us .

the A c olyths m ust prepare the vessel s an d elements used

i n the S a c rifi ce ; the S ub deacons m ust pl ace the u n co n
-

s e cr a t e d species i n the sa c red vessels ; an d the Deacon s

m u s t al so h ave some o ffi ce wi th respect to the Con

s e cr a t e d E lemen ts in as m uch as they are ordai ned to
,

d istri bu te to the faith fu l the P recious Blood o f Christ .

H ence on ly ,
an d S ub deacon s are said -

to
alone ,
red .

Deaco A colyths also assist the

priest i n preparing the people T he Deacon reads the .

Gospel to them an d the S ub deacon the E pis tl e and

,
-
,

the A colyth bears the l igh ts wh ich a re in ten ded to show

,

reveren ce for the H oly S cri ptu re .

A n d as the S acraments m us t be ad mi n ist e red by

,

reason a b le that E pis copal authority should ex ist i n the

Chu rch wh ich wh i le nowise exceed ing the sacerdotal
, ,

power wi th regard to th e Con secration of the B ody o f

the Lord i s superior to the priestly power i n al l that
,

pertai ns to the body o f the Ch u r c h and the sol ution ,

o f any d i fficu lti es wh i c h m ay arise i n i t s go v ern m ent .

B u t al though there are many d i fferen t bishops i n m any

,

parts o f the earth —the Ch u rch bei ng o n e the whole

, ,
-
‘
H

Christian people i s u nder o n e head an d is thus u n ited ,

n o flafi ge r o f 5 c1n g d i v 1d e d by
‘" "
in o n e
'

reason ,
e en t o in i ons s p r m gm up with i n the
14 8 THE TRI U MPH OF T H E C ROSS .

C HA PTER XVI I .

A N S W ERS TO C E RT A I N O BJ E C T ION S B R OU G H T A GA I N ST
T H E D O C TR I N E O F T H E E U C H A R IST .

M A N Y an d great d i ffi culties are won t to arise i n m an s

’

mind concern in g the dogm a of the B l essed E u c harist .

We therefore deem it ex ped ien t t o d evote som e space

, , ,

to their c onsideration When we d e c lare that the whole

.

Body o f Christ i s contai ned i n a l i ttl e Bread a n d al l H is ,

t Ha t the same tim e the

at , ,

whol e Christ 1s i n e a v e n ; it s eems as if w e were a ffi r m

w

ing an i mpo s sib fi fty F or Christ can only be present i n

'

’ m

t h i s S a cr a m e n t 1n o n e of two ways E i ther the bread i s

.
,

changed i n to the B ody o f Chri st and thi s appears t o be

o ut o f the question Fo r a thi ng i nto wh ich another
.

thing is changed h a s n o ex isten ce before th is change i t

,

o nly begi ns to ex ist when th i s chan ge h a s tak en pla c e .

I f then the bread b e chan ged i nto the Body o f Ch rist

, , ,

H is B ody can not h ave exi sted before the bread was
changed i nto I t ; j u s t as the serpen t i n to wh ich the rod
of A aron was changed had n o ex istence previous to thi s
m iracle T h us the Body o f Christ which i s i n the B lessed
.
,

E ucharist is not the B ody which i s i n H eaven but

, ,

another Body newly prod u c ed O r el se we may s a y .

,

that the Body o f Ch rist which is i n H eaven comes by ,

“
l ocal movemen t i n t o Th e S acrament B ut th is .

be c ause un less H is ,

Body left H eaven a l t ogether i t wou l d have to be 1n two

,

pl aces at on c e S econd ly be c au se lo c al movemen t can

.
,

not termi nate i n more than o n e place at the same time

 THE TR I U M P H OF T H E C ROSS . 14 9

an d we kn o w that m any H osts are con se c rated at on ce .

T hirdly because o n e Body can notm be i n more than one

,
l 'vm
, W ' ” r o o

place at the s ame mo ment H ow also can a ful l grown .

, ,
-

Body be c ontained i n a li ttle H ost and al l I ts B lood i n ,

a s mal l chal ice ? Again i t seems i mposs i b le that accidents

,

can ex ist withou t their s ubstance ; the more so as we

know by experien ce that the consecrated bread an d wine
, ,

d o what accid ents alone coul d not do nourish warm , ,

an d s trengthen the body ) — and that the consecrated

wine i f cons u med to exces s wou ld prod uce i n tox i cation
, ,
.

F urthermore the conse c rated elements are s ubj ect t o

,

viciss itudes su ch as burn i ng putrefaction etc which

, , ,
.
,

coul d not affect mere accidents A nd again i f the ele .

, ,

m ents be divided into s mal l particles h o w can the Body ,

q
o f C hrist be presen t in each fraction ? Q fi f afi s i Ve r to ‘ ‘ '

these 5 5 e ct 1o n s s 1 w
'

e have ma de befo r via ,

that t he i n fi nite m o re than we can

w
c o n ceive ; an d that hat 15 1m p o s m 4 9 n atu re and to
,

m an i s p ossible to H i m
, I n the B lessed E ucharist.

there IS nothing b eyond the power of G o d Fo r we s a y .

th at the Bod y an d B lood of C hrist are prr esen t in th is

S a c ramen t b y; con version A n d this i s not i mpossi b le to
.

God al though i t i s i mpossibl e to n atu re which can not

, ,

change on e thing i nto another thi ng al ready i n ex is tence .

I f the in finite power o f God can create something o u t of

nothin g can i t not much m ore cause one su bstan ce to be
, , ,

trans formed i nto a n other an d therefore the substan ce o f

,

bread an d wi ne t o b ecome the s ubstance o f the Body and

B lood o f Chris t ?
S ince then the Body of Christ is not presen t i n the
, ,

B lessed E ucharist by lo c al movemen t i e by descen t , . .

,

fro m H eaven i nto the H ost but solely by conversion , ,

we m ust ad mi t that H is presen ce i n H eaven d i ffers

I SO T H E TR I U M P H O F T H E C ROSS .

m odal ly from H i s sa c ra m ental presen c e I n H eaven .

H i s Body li ke other bod ies oc c upies spa c e an d i s

, ,

extended ; but H e g w
i se n t i n the H ost not by mode

o f extension but i n an i nd ivis i ble m a ner an d i n a mode

,

, n ,

s o wonderful that thi s whole Body i s presen t i n every

,

fragmen t of the H ost T h is m ode of existence i s

.

whose p o w gi ex m
r m

possi ble bou nds ‘

of o ur i n tel l igen c e B u t observe that i n the B lessed

.
, ,

E ucharist the B ody o f Chri s t is presen t under the

appearance of bread an d H is B lood under th at o f wi ne
,

bu t a s H i s B lood H is S ou l and h i s D ivi ni ty n ever leave

, ,

H is B ody an d H i s Body never l eaves H is B lood the

, ,

whole Chris t i s b y natural concom itance presen t i n

, ,

e v ery particle and d r o p o f both species Christ further .

,

more is not pres en t i n thi s S acra men t as in a place

, .

T herefore al though there are many H osts o n m any altars

, ,

H e is n o t i n many pl aces bu t i n m any S acra m ents We .

s e e th is in o ur o wn case fo r w e k now that ou r whole

,

soul i s i n every part of o ur body and yet we do n ot s a y , ,

that it i s i n di fferen t places ; because the sou l is not i n

the body a s in a pl a c e but as the for m i n i t s m atter
,
.

A s God h a s created al l th ings o u t o f n othi ng by H i s

d u c e al l n atural e ffe c ts wi thout usi ng secondary c auses .

T herefore al though n atu rally spea ki ng s ubstance up

, , ,

holds ac c idents God can preserve accidents w i thou t the

,

hel p o f s ubstance Ma n y ph i lo so hers have m ai ntained

.
w N " f " m 0

that quanti ty can ex ist wi thout s u b stan ce ; an d we s a y

that i n m
other 316612 18 11
esm
'

Jt n a n fi tv o mm

u jl -p
al l
i t h o ut
-
q
,

s ubstan c e N o t on ly o e s God ena b le acci dents to ex ist

.

withou t s ubstan ce ; bu t H e ena b l es them to d o an d to ,

s u ffer that wh i c h s ubstan c e wo uld do and s u ffer

,
we re ,
 1 52 T H E T R I U MP H OF T H E C ROSS .

prove th at other eccl es iastical c erem onies are e qual ly

r at i on al B ut as we can not for the sake o f brevi ty
.
, ,

d is c u ss them all w e wi l l con fin e o ur atten tion to a few ,

“
o f the mos t i mportan t .

"“ I

Fi rst then the homage paid by Christi an s to the

, ,

C ross an d to representati on s o f C hri st and o f H i s

,

S ai nts may seem to some people i rration al

,
W e m us t .
,

however remember that i m ages m a xM

,
o k e L up o n -W r

fr o m M Q Q Qi Q IS-O f V iew
.
We W
.
k!.

o f which they are mad e gold s i lver wood o r stone , , , , .

Certai nly Christi ans do not honou r i m ages on th is a c

,

c ou nt O r we m a con s ider i
.
,
a s r e r e se n t i n so me
tw A nd thi s i s the l ight i n whi ch Ch ristians
Aregard them T hey pay ho mage n o t to the i m age i tsel f
P
e r so n

.
.

bu t to the th ing o r person represented ther eby ; j ust a s ,

when s ubjects honou r a pi c ture of thei r sovereign they ,

honour n ot the pi c tu re i tsel f but h i m wh o i s depi cted

, ,

thereon T herefore we pay to i m ages the ho nour d ue

.

to those who m they represen t We give to the C ross .

an d Cru ci fi x the worsh ip o f Z a z m a wh i c h i s the worsh ip

’
‘
,

that we pay to God W e honour an i m age o f the .

V irgi n M ary with an in ferior honour yet wi th greater ,

honou r than that wh i c h we give to representations o f

the other S ai n ts We honour the S ain ts a s t h e blessed .

frien ds of God W e ere c t thei r i mages i n order t o recal l.

them to o ur memory t o ex c i te oursel ves to vi rtue by ,

thei r ex am pl e an d to ra ise o ur hearts i n prayer to God

, ,

through thei r i ntercess ion T here can be n o doubt that .

pictures and s t a t ue s r e r e s e n t m
ful as books espec i al ly to unletter ed a n d s i m
,
0

A n d as we now 1r1v1s i 1n gs y m e a s o f suCh a s o

are vis ibl e we bu i ld and con secrate m aterial chu rches

,

thereby s y mbol iz ing the s pi ritu al Chu rch and ena b l ing ,
 THE TR I U M P H or T H E C R o ss . 1 53

ou rselv e s by the s ight of earthly things to raise o ur

, ,

minds to the c ontempl ation o f D ivin e mysteries T he .

stones of the chu rch signify Christians un ited i n F aith ;

an d the l i m e wh ich cements them i s charity whi c h j oins ,

the hearts of the faithfu l together T he foundation stone .

-

i s Chri s t an d the stones aroun d i t represent the Prophets

and A postles T he ll ighfl a l l s symbol ize the subl i mi ty
.
_

o f the c ontemplative li fe the r o o f the ac t i ve h i e ex po sed ,

to the storms o f temptation T he spiri tual temple d iffers .

from an ea rth ly edifice i n that i t s fou ndation i s i n H eaven .

I n the len gth o f the chur c h we behold the permanen ce ,

o f the true Chu rch i n its height the di fferen ce o f meri t ,

a mong i ts mem bers ; and in i t s breadth the n u m ber o f ,

the faithful throughou t the worl d T he san c tu ary recal ls .

to us the V i rgin s o f Christ and the n aves those livi ng i n

,

the m arried state ; fo r a s the san c tuary i s narrower an d

more holy than the n aves vi rgin i ty i s hol ier and rarer ,

than wedlock . 1 1 1
1

1 .

rem in ds u s o f f a l se ch r i s t i a n a h uxi ed i n s i n
a w e
M m r .

represents Christ o n who m we o ffer o ur sa c ri fi c es saying

,

at the end of every prayer T hrough o ur Lord J esu s ,

“ ,

”
C hrist . T he bel fry s ign ifies the H oly S cripture by ,

means of wh i c h ( i f we take o u r stan d upon it) we shal l

, ,

be able to d iscern the snares o f our enemies and to fight ,

agai nst them T he b e l ls aj z t h 1

.
w
1 1 1 2 g
.
- . -

the fi m hM t a n fla n M r i u m p h a n t T he wi ndows we .

may take to represen t the holy do c tors w h o pou r the

l ight o f their teachin g into the Chu rch F rom the white .

ness of the i nterior wal l s we learn pu rity o f heart and

ex ternal decoru m T he twelve candles bu rni ng before
.

- ~
,
m

the crosses o f consecration represen t "the t w e lv e A p o s t l e s

, . m A D ,

w h o have enl ightened the worl d by preach i ng the Cross

o f Christ throughout i t T h e doo rs signi fy the S acra
.
~
 T H E T RI U M P H O F T H E C ROSS .

ments by mean s o f wh i c h especial ly of Baptis m we

, , ,

enter the Chu rch T he l amps symbol ize the con tinual
.

il l u mi n ation o f the H oly Ghost T he H oly Water may.

rem i nd us o f the tears o f pen itents F i n al ly the sacred .

vestmen ts an d vessels the psal ms hymns an d the whole

, , ,

order o f ceremonies represen t the D ivin e mysteries wh ich

, ,

ti me wil l n ot permit us to ex pl ain B u t 3 511114 14t .has

been said it is evi dent at conta stia n

d
any one desi res further i nstruction an d wi ll read , ,

an d carefully reflect o n the works o f the Do c tors o f the

,

n o t o f men bu t o f H i m
, ,
“
Church he wi l l u nderstand that o u r rel igion is the wor k
who e n li gh t e n e t h every man
,

that c o meth i n to this worl d D ai ly ex perien ce proves to

u s that many good m en reflecting upon these mysterious
, ,

ri tes forget themselves are raised above world ly thoughts

, ,

and earthly things an d that their c onversation i s i n

,
“
h e a ve n fl
’
 C HAPTE R I .

N O R E L I G ION E X C E P T C H R ISTI A N ITY CA N B E T R U E .

F RO M what has j ust been said i t is evident that

, ,

Christian ity is the on ly tru e rel i gion A nd i f th is be

.

the c ase and i f there be n o sal vation ex cept through

,

the faith o f Chri st all save Christi an s m ust be l iving

, , ,

i n error .

A gain i f a vi rtuous li fe be the end proposed by al l

,

rel igions and i f there be n o better l ife than the Chri stian
,

l i fe there can be
, C h r i s t 1a n i t y .

A ny other relig i on m ust be either equal o r i n ferior t o i t .

I f other rel igions be i n fe r i o r h r is n i ty

must be the bes t an d we are bou nd to embrace it an d ,

t o reje c t al l others as idl e and su perstitious B u t i f there

.

be a rel igion equal to Chri sti an ity it m ust b e the same

,

a s Christi an i ty . Fo r un l es s it propose to us the same

,

end t o b e attained and the sa me mean s for the attai n

,

ment of that en d as C hristian ity professes i t c annot

, ,

be called equ al ; it m ust b e i n ferior to the Christian

creed .

F u rthermore i f we k now a cause by i ts effe c ts and i f

, ,

Christian holi ness be the perfe c tion o f h u man l i fe ; and ,

i f we s e e n o su ch effects produ ced by any other rel igion ,

Christian i ty mu st be true the more so as its effe c ts a re,

so qui ckly and so easi ly produ ced and as i ts power,

appears so marvel lously in the convers ion o f men .

158 T HE TR I U M P H OF T H E C ROSS .

I n ord er however to mak e what we say more clea r

, , ,

w e wi l l des c end to parti c u lars an d wi l l d iscuss d i v ers

,

forms o f rel igion B ut as i t would be useles s t o attem pt

.
,

to d is cu ss al l the s up ers t i tions wh i c h have ever ex isted ,

we wi ll red uce them to s i x , m ien , heathen phi losophy ,

astrology idolatry J ud ai s m heresy and Ma h o m e t a n i s m

, , , , .

I n o ur an al y s is o f t hese fa l se rel igions we wi l l ignore ,

the di fferen t opin ion s and d ivisions whi c h have ex isted

a mongst philosophers astrologers id olaters and heretics
, , ,
.

We wi l l exam i ne their tenets fro m a general poin t of

Vi e w.

C H A PTER I I .

T H E D E FE C T IV E A N D E R RON EO U S RE L I G IO N S T A U G H T
B Y H E A T H E N P H I L OSO P H E RS .

WE m u st pre face o ur rem a rks by o b servi ng that th e

teach i ng of heathen ph i losophy e v en where i t s leaders ,

h ave n o t taugh t erron eou s d oc tri n e is i n al l that regard s , ,

salvation ex c eed i ngly poor an d i n su ffi cient

,
N or can .

we won der at th is seei ng th at thei r o n l y; guid e wa s the

,

l ig h t o f h11m a n reason Fo r as the en d t o whi c h we

,
.
,

aspire mu st be the ru le o f al l o ur operations those wh o ,

u n dertake to l ead men t o a vi rtuous way o f l ivin g ought ,

at least to know w h at i s the true end o f hu man l i fe

, .

N ow the heathen sages coul d have no su ch knowl ed ge

, ,

b ecause it ex ceeds the bou nds o f hu m an rea s on b y ,

which alon e they were enl ightened But if they c ou ld .

n o t kno
w the last end o f m a n s ti l l l ess could they know
,
1 60 TH E T RI U M P H OF T H E C ROSS .

sou l that h i s com mentator Averr o es fel l i nto the u n

, , ,

reason abl e error o f s upposing that there is in al l men an

in tel le c t ex i stin g i ndependently o f other powers B ut
, .
,

I bel ie v e that A ristotl e bei ng a v ery saga c iou s man an d

,

knowing the natu ral l i gh t o f reason c annot arri v e

at any perfe c t knowledge o f th e m atter pu rposely spoke ,

very EaUTW or fear of bein g worsted i n

a rgu ment T hus the phi losophers wh o fol lowed him
.
,

remained in a d i lem ma Fo r i f they called the sou l the .

,

form o f the body it seemed that the sou l m ust reasonably

,

be su pposed to b e mortal I f they sai d that the so u l .

wa s n o t the form of the body it was i mpossible to s e e ,

how man cou ld be said to be m an o n accoun t o f h i s ,

possessing an i ntel le c tual sou l A nd i f with n o clea rer .

, ,

l ight than the l ight o f n atural reason they had m ai ntain ed ,

what F a ith tea c hes v i z th at al though the i n tel le c tual

, ,

power of the i gul O perates i n d e p e n fi m f M

o re a l
‘ s M y a n m a -W
r m mm
a n v t u-
m n mm

organ yet n everthel ess th e su bstan ce o f the sou l is the

, , ,

qu ite as
W e fo r e

wou l d have been asked w ence came th is form — a

Fo r they
,
.

question to wh i c h they cou ld have given n o certain

an swer Fo r as th is form i s elevated abo v e al l c orporea l
.
,

th ings i t c an n ot have been prod uced by any n atu ral

,

power ; n or a s they d id n o t b el ieve in creation wou ld

, ,

these ph ilosophers have said that i t c ame from nothing .

A nd e v en i f they had m ade s u c h an assertion they

, ,

c ou ld n ot h ave produced any reason able proof o f what

they said T hei r O pin ion c on sequ ently wou ld have been
.
, ,

treated with contempt .

Certai n ones a mongst them there fore endeavoured t o , ,

e v ade the di ffi c u lty by m aintain i ng that souls ex i sted

,

f rom etern i ty b efore b od ies T his opin ion ho wever

, .
, ,
 T HE TR I U M P H OF T H E C ROSS . 16 1

involved them in sti l l greater c on fu sion F or whi le they .

,

held that sou l s were m ade from etern ity before bodies ,

they coul d a dd uce n o reason to h ind er the sou l fro m

being the form O f the body T h ey al so at the s ame .
, ,

ti me fel l i nto many other i n c ons istencies add uced by

, ,

the Peripatetics agai nst the P laton ists A nd although .

,

A ri st o tle said that the i ntel lectua l soul co mes from

without i a not from n atural power — his expression i s
,
. .
, ,

very ambiguous ; for i t 61 - 1 w h e n ce 11 0 t ,

the sou l comes in to the worl d A n d i f a s he m ai ntai ns .

, ,

the i n tellectual soul be i m mortal and the form o f the ,

body i t can not at the same ti me ex ist before the body

, , , ,

nor pass from one body to an other T herefore i f the .

,

sou l be not produced by n atu ral power I do n o t s e e ,

h o w Aristotl e can deny C reati on .

T he phi losgp h e r s wh o u nenlighten ed by fai th assert

, ,

that the soul i s i m mortal and i s the form o f the body , ,

expose themselves to m ay ,

with good reason b e asked whether the worl d h a s li kewise

,

ex isted from etern i ty an d whether i t wil l last for ever

,
.

I f they reply withou t being a b le to prove thei r words

, ,

that the world had a begi nn ing and wil l have an end ,

their views wi l l b e hel d i n deris ion I f on the other .

,

han d with A ristotle they m aintai n that the worl d never

, ,

had a beginn ing and wi l l never have an en d they m ust ,

li kewise hold that there h a s ex isted an i nfi n i te series o f

years an d days B ut i f m an is the most i mportan t part
.
,

of the world no one can with any show of reason s a y

, , ,

that the worl d has ex i sted without man ; and therefore

i n fin ite men m ust have d ied I f further a s they s a y the .
, , ,

sou l i s i m mortal and i s the form o f the b ody ; an d i f

,

i t does not pass from o n e body to another there m ust ,

have been i n fin ite souls T h is i s clearly an i rrational

.
, ,

II
162 T HE TR I U M P H OF TH E C ROSS .

hypothesis T hose wh o u phold this V iew wi ll o f c ou rse

.
, ,

m aintai n that i t i s not i rrational ; but by s o doing they ,

have to face fresh d i ffi c ul ties F or a s the soul i s the .

,

form of the body i t is agains t its n atu re to be outs ide

,

the body ; an d we know i n fact that the sou l on ly leaves , ,

the body by co mpu lsion N ow compu lsion or viol en ce .

, , ,

c annot contin ue perpetu al ly espec ial ly i n the case o f s o ,

no b le a th ing as the soul .

T hose however who hold that souls wi l l ne v er retu rn

, ,

to thei r bod ies mu st ad m i t that sou ls in spi te o f thei r

, ,

d ign ity are perpetual ly ban ished by violen ce from thei r

, , ,

bod ies I f they bel ieve i n the resu rrection o f the body
.
,

o n the other hand they m ust bel ieve i n the res u r r e gt i o n

,
_

of i n fin ite bod ies wh i ch i s i mposs ible T hey m ay indeed

,
.
, ,

hold that after a certai n prolonged space o f ti me sou ls wi l l

, , ,

retu rn to thei r former bod ies a nd wi l l be c o me wh at they ,

formerly were ari a t hat th ey wi l l repeat this separation

from an d retu rn to thei r bod ies an in fin ite n u mber o f
, ,

ti mes . B ut they have n o reason o r proof o n wh ich to , ,

groun d this hypothesi s ; and we a re r igh t i n treati ng i t

with c on tempt A nd certai nly su ch a su pposition i s
.
, ,

u n reasonable and abs urd i mplyi ng a s i t does that w e , ,

_
, ,

and al l that ex is t at presen t must h ave a lIEEdy ex isted ,

an i n fin i te
I n the m fi l i ke d i ffi c ul ties do they en tangle ,

them selves who try by natu ral reason to di scover the , ,

end o f hu man li fe N or a s they ignore the m ost i m .

,

portan t elemen t o f life c an they be ex pe c ted t o speak ,

su rely o r defin i tely either abou t rel igion o r about vi rtuous

,

l ivi ng We need n o t therefore be surprised that the

.
, , ,

rel igious systems o f the phil osophers are i mperfe c t and ,

fi l led with error .

W e shal l u n derstand th i s fa c t sti l l m ore c learl y i f we ,

 1 64 THE TR I U M P H OF T H E C ROSS .

treating o f the u n iverse o f the end for whi ch i t wa s ,

made an d of i ts s upposed begi nn i ng an d end he wi l l

, ,

fi nd al most a s m any errors as there a re word s A n d .

,

al thou gh A ristotle an d som e o f hi s fol l owers have tried

, ,

to establ ish the etern i ty o f the wo rl d the A ristotel ian ,

argu ments are s o weak that any l earn ed m an cou l d eas ily
,

overthrow them
m
.

what are we to s a y o f the n u m ber of the an gel s ,

or as the phi losophers cal l them the separate su bstances ?

, ,

A ristotle followin g the motion o f the heavens represen ts

, ,

t h g gfi ge l
i '

as b e in ; e u a l i n to t he celesti al
s
s p h er es a s ou gh they were c reat ed Sol ely t o move the
,

heaven s T his i s o f cou rse a n absu rdi ty I t i s p r o

.
, , .

bable however that A ri stotle spok e n o t a s a ffi rm i ng a

, , ,

c erta i n ty but a s givin g an opi n ion

, .

A gain the heathen s chools o f p h i losophy bes ides

, ,

thei r m any grave errors l a l d d own n o t h in g d efi n ji e o, a

certai n abou t the extern al s o f D ivi n e worshi p T hey

e n t e rm a m
.

m a s abou t D ivi n e
'

P rovidence A nd th us their teach ing far from b ein g

.
, ,
’
profi ta b le to m an s salvation or honou ra bl e to rel igion , ,

w a s m erely a sou rce o f c on fusi on to m an k i nd N ever .

M
t h e l e s s we m ust n ot d e s i se the val u able portion of the
,

lv e s
o l d phi losophy
b ut , .

Fo r a l t h ugh i s n ot s u c i en 1 i t i s often
h
,

o f gre at a s sistan ce to us i n con fu ti n g t e adversaries o f

w
.

e F aith .
 T HE TR I U M P H OF TH E C ROSS . 16 5

C H A PTE R I I I .

T H E F U TI L ITY A N D S U P ERSTIT IO N OF T H E
TR AD ITION S OF A S T RQ L O G YL ,

AM RS wh o cl ai m t o be reputed ph i losophers
, ,

m ai ntain that h u m a a ffa 1r s a r e o ve r n e h ven s 1

- _
.

a nd t h e Sta rs mak i ng out the s ky t o be ou r go d thus

, ,

of the an cien ts who worsh ipped the su n ,

and the s tars We will therefore with the plain est

.
,

argu men ts demon strate thei r error an d S how th at the

, ,

heaven ly bod ies are not the cau se of the th in gs which

m an performs b y mean s o f h i s understan di n g a nd h i s
wi l l S u perior th in gs cann ot be go v g hh e d by thei r ‘

i n feri o rs ; h ence as the i ntel lect i s more perfect than

,

a ny m ere body i t can not be governed by either heaven ly

,

o r any other b odies .

A gain i t h a s been proved b y phi losophers th at no

, ,

b ody o perates withou t movemen t Con sequently 1 .

,

m o v a b fe thifi m
j

o r e a l su bs tances amongst
p ,

wh ich i s the i n tell ect are n ot s u bj ect to b od ies,

H ence .

we s e e that the u nd erstand ing i n proportion to i ts ,

a b straction from the restl essness an d activity of th i ngs

corporeal works with greater rapid ity an d greater per
,

fe ct i o n .

We kn ow l i kewise that everythi n g that is ruled o r

, ,

moved whether b y heavenly o r earthly bod ies i s

, ,

physi c al and su bj ect t o ti me N ow o u r understanding

,
.
,

tra n scends i n i ts operations al l bod ies and e xtends to

, , ,

i m material thi ngs and even to God T h i s i t co u l d n ot

,
.

d o b y mean s o f any phys ical force ; fo r no agen t i n i ts , ,

166 THE TR I U M P H OF T HE C ROSS .

O perations , exceeds i ts n ature H ence the power o f the .

,

heavenly b od ies can n ot stri ctly s peak i ng act u pon o ur

, ,

u nderstand in g si nce the power of the u n ders tan d ing far

,

surpasses that o f the fi r m a m e n t .

M any bel ievers i n astrology bei ng h ard pressed by ,

this argu ment try to evade the di ffi cu l ty by saying that

, ,

the heaven ly bod ies are n o t the d irect but th e i ndire c t ,

c ause o f the operations o f our u nderstand in g T he .

i ntel lect ( they argu e ) m akes us e o f sen si tive powers ,

especially o f i m agination m emory an d thought which , , ,

are dependen t o n phys i cal tem perament ; and as o ur ,

body l ik e al l other com posite bod ies i s subj ect to the

, ,

heaven ly bodies these heaven ly b odies d o in a c ertain

, ,

sense in fluen c e ou r u n derstandi ng We al l k now o f

, .
,

course that di fference o f mental endow men t i s the resul t

,

o f d i fference o f tempera men t B ut n o o n e wh o refle c ts .

o n the nature o f the u n derstan ding o r o f free wi l l can -

,

possi bly bel ieve that the heavens c a n in any way i nfl uen c e
,

o ur choice o r rule the course o f hu man events

,
E very .

thing that happen s from th e i mpress ion o f the c elesti al

bodies happen s natu ral ly ; being n atural ly subj ect to
,

these bodies H en ce i f the operations o f free wi ll were

.
,
-

the resu lt o f the i mpression O f these bod ies these O pera ,

tions wo ul d b e n atu ral an d n o t vol untary originati ng ,

not from free wi l l but fro m natural an i m al i nsti nct

-
,
.

T he absurdity o f thi s O pi n ion c an b e easi ly demon

st r a te d .

F 1rst we k ow th a t l l t h m gs w h 1ch ac t b ral

n a

hn
j ust as a l l heavy t i gs te nd o h e i ce n r e
M m

both i n natu ra l an d arti ficial things tend to d ifferent ,

en ds usi ng di fferen t means T herefore thei r operation s

, .
,
16 8 THE TRIU MPH OF T H E C ROSS .

may be said to be s ubj e c t n o t to the heavens bu t to o ur , ,

free wi l l T hu s as the fi r m a m e n t i s n o t s tri c tly speaki ng

-
.
, , ,

the cause o f ou r a c tions i t c an not be cal led o u r God , .

F or God i s the F irs t C au se who does al l thi ngs an d , ,

a c ts i n al l th i ngs .

5 91135 however main tai n t ha t the heaven l y b od ies are

,

an i mate T hey therefore hold that although o f them

.
, , ,

selves they do n o t move o ur understand ing an d free

wil l these facul ties a re n evertheless in fl uen c ed by the
, , ,

sou l whi c h v i v i fi e s the heaven s T he fol lowi ng argu ments .

wi l l easi ly demonstrate th e fal l acy o f this opin ion

F i rst i t i s futil e t o use an i nstru ment wh ich is not
,

adapted t o prod uce a desi red effect I t h a s already been .

proved that the power o f th e heavens i s not a b le to

i n fluerme fl e m de nst a n d m g a n u e e w d l
W W W

l t Is fut i l e — h ,

therefore to s a y that the heaven ly b od ies a s instrum en ts

, ,

the sou l wh ich an i m ates the fi r m a m e n t act upon o ur ,

u n ders tand in g S econd ly the sou l o f th e heaven s can not

.
,
M
by mean s of i ts i n stru ments the celestial b od i es a ffe c t , ,

i m med i ately o r d irectl y, the i n t e l lect or w i l l becau se ,

c orporeal i nfl uen ces c ann ot i m m edi ately act u pon what

p ow f h
spiri tual B u t the t may
.

er o e 1 ,

ta l l 11 n d b y mean s

o f i t m ay i n fl ue nc e o ur i m agi n a tion and i nterior sense

-

T hese a c tivi ties in their tu rn m ay represent t o o ur

, ,

und erstand i ng some advan tage to be sought o r peri l ,

to be avoid ed B ut n o o n e i s obl iged to heed thes e

.

phan tas ies We a re al ways free t o thi n k or n o t t o

.
,

thin k o f what w e c hoose ; an d ex perien c e proves that man

i s master of h i s a c t io n s T herefore it is u nreason able .
,

t o s a y that the stars and the fi r m a m e n t o r th e sou l ,

wh ich an i mates the m i s G o d Fo r G o d i s H e wh o

, .

i m med iately gi ves bein g and O peration t o a l l things i t

 THE TR I U M P H OF T H E C ROSS . 1 69

is He wh o mo v es o ur und erstand i ng and free wi l l ; -

although i n movi ng i t H e always res pects o u r l i b erty ,

because H e moves al l th in gs i n a way that i s adapted

to thei r nature T herefore al l M
. to the,

heaven s or t o t h e s ta rs o r fi rm am en t ,

empty and d angerou s T hese bo dies are created for

.

th
W o W s h i p that

wh ich i s mean t t o be hi s servan t H en ce w e see the

“
.
,
"
fol ly o f astro loger s who ass i gn to the heaven s the
' '

govern men t o f h u man affai rs an d preten d to d i rect men ,

b y o b servati on o f the stars .

B ut even i n these modern ti mes there are som e

, ,

nominal Christi ans wh o under certai n d isgu ises try to

, , ,

u phold the fal lacies o f astrology T hey s a y fo r i nstance .

, ,

that although free wi l l i s by i ts n atu re su bj ect n ot t o

-
, , ,

the heaven s b ut t o God neverthel ess s ince the sensitive

part o f o ur nature—b y whi c h al most al l men are ruled
, ,

i s su bject t o astral i n fl uen c es they are able b y mean s o f ,

the stars to foretel l many futu re events ; the more so that ,

God govern s h u man a ffairs b y mean s o f the stars as ,

secondary causes S o far indeed d oes the father o f l ies

.
, ,

lead them astray that they del ude men i nto trusti ng
,

more to the stars than to God and they are a b le to per ,

su ade them to un dertake nothi ng withou t fi rst consu lting

the heavens .

T his syste m o f astrologi c al d ivination so l ittle deserves

the name o f science o r o W h ET e s t phi losophers
,

have j udged i t unwn rt h y o f noti c e and have passed i t ,

over i n si len ce Both P l ato an d A ristotle ignore it

. .

T he latter proves in many places that we can have no

, ,

knowledge o f the things to wh i ch astrology professes to

furn ish a clue Fo r fu tu re e v ents wh ich may o r may
.
, ,

n o t take place c annot b e known i n themsel v es as they

, ,
170 THE TR I U M P H OF T H E C ROSS .

as yet possess n o b ei ng ; nor can they be foreseen i n

their cause s ince they have n o defi n ite or determ i n ate
,

cause bu t on ly s u c h as is un c ertai n and whol ly un d e t e r

,

m in ed .

B u t gran ted that man coul d arrive at some knowledge

,

o f the futu re he c ertain ly c ou ld n ot atta in to i t by look

,

ing at the heaven s as the u n ivers al cause o f in ferior

,

thi ngs Certainly n o kn owledge o f parti c u lar effects can

.

be attain ed by the con templ ation of a general c ause but ,

only by the i nvestigation o f prox i m ate an d particula r

causes Physi c ians d o n o t try t o d iscover the causes o f
.

s i ckness b y means of the stars nor do they en deavou r t o ,

c u re b y a n astrolabe ; they study rather t o fi nd o ut the , ,

special predispos i ng causes o f i ll ness and the physical ,

temperamen t o f their patient N othi ng therefore can

.
, ,

be m ore fooli sh than to attempt to i nvestigate by the ,

mere c ontemplation of the stars and pl anets future ,

events wh ich wi l l arise from the free wi l l of i nd ivid uals

,
-

an d fro m parti cul ar c auses .

Astrol ogers s a y that d i fferen t vi rtues an d properties

reside i n d i fferen t parts o f the heavens T he absurd i ty .

o f this pretension shows the fol ly o f thei r other su per

st i t io n s T he very greatest philosophers who certai nly

.
, , ,

were far wiser an d better in formed than astrol ogers have ,

never dis c overed i n the fi r m a m e n t the vi rtu e cl ai med fo r

,

it by astrologers T hg a flr Qjo ge r s fu rther a ffir m that

. -

th is vi rtue or p r o pe r tyw m m e a n s

o f the moon and o f the motion of the fi r m a m e n t and

, ,

that the variety o f things caused upon earth proceed s ,

pri mari ly from the d ivers ity o f l i gh t an d fro m the

,

motion s gf the s p he res an d O f the s tars ; and second ,

a r i ly fro m the variety o f the d isposi tions o f matter and

,

o f parti cular agents H en ce accord in g to thei r opi n ion

.
, ,
172 TH E TR I U M P H OF T HE C ROSS .

mental capacity o r i n learn in g with phi losophers pretend ,

to an alyse the powers o f the s ta rs ? B u t even i f they ,

d id und erstand these po wers they wo u ld h ave n o reason ,

to boas t o f th eir id le s u pers titions F or the particu l a r .

c auses ex istin g u nder heaven c an not h ave b een created

, ,

i n vain s i n ce n o t h i n g W
, .

I f then there 1 eside i n the fi r m a m e n t certai n parti cu lar

, ,

forces e g one dest in ed to reprod uce m an k ind an other

, . .
, ,

to reprodu ce oxen etc we shou l d have to s a y that , .

, ,

su bl u nary partic u lar cau ses ex ist o n ly fo r the pu rpose o f ,

d isposi ng m atter for the receptio n of the fo rm i mpressed

on them b y astra l forces T herefo re for the pu rposes o f .
,

d i vi nation an astrologer cou ld not b e satis fied by the

,

mere contem pl ation o f the h eavens T he heavenly bod ies .

i mpress d i fferen t forms u po n m atter accord ing t o i ts ,

varyi ng d is posi tion a n d i f m atter be n o t d u ly prepared ,

i t i s i n capa b le o f re c eivin g a form A n d as there m ay .

,

be many obsta c l es t o the fi tting preparation o f m atter ,

an astro loger coul d n o t gai n any su re kn owl edge o f

parti c u l ar thi ngs by merely gazin g a t t he sk ies Fo r .

in stan c e let us su ppose that the for c e contai n ed i n one

,

particu l ar star is ad apted to prod uce grapes from a vi n e .

We ca nnot by merely gazi ng at the star calc ul ate the

, ,

crop wh ich that vin e wi l l b ear ; fo r many th i ngs m ay ,

h i nder i ts ferti lity I t m ay be for exa mpl e pl an ted in

.
, ,

u ns u itabl e soi l i t m ay be cu t down cattle m ay browse

o n it o r so me other star m ay inj u re i t b y cau si ng either ,

d rought or too heavy rains By merely look in g at the .

s k y w e can not k no w wh ich o f these and m any s i m i l ar ,

acc iden ts may occu r A nd i f w e can a rrive at no m ore

, .

certain con cl us ion th an this abou t purely n atu ra l th i ngs , ,

h o w m uch l ess can we trust o ur j udgmen t upon those

points wh ich d epend o n the end l ess v ari ation s o f free wi l l ? -
 T H E TR I U M P H OF T H E C ROSS .

T herefore when ,
we c on sider the fal se pri n c i ples on
which astrology i s based and the mutable nature o f ,

man s desires an d wi l l we shal l s e e very clearly that

’

the cond uct of hu m an a ffairs does not on the

’
s tars an d that It 13 an
,
to d i rect man s
I
B u t it i s n ot o ur i ntention to argue at any greater
,

l ength agains t such fo lly We wi l l res t co nten t wi th .

h avi ng proved that any rel igion that ever has been o r , ,

ever shal l b e i nvented for the worsh i p o f the stars and ,

other heaven ly b od ies i s mean ingl ess and supersti tious, .

Coun t Gi ovan n i P ico del la M irandola whose s ubl i m i ty ,

o f i n tel l igen ce an d weal th O f learni ng m us t be n u mbered

am ong the great works o f G o d an d o f nat ure h a s i n h i s , ,

book o f dispu tation s s o s u btly c onfu ted an d completely

,

demol ished th e pretensions of as trologers to powers o f

d ivination that any o n e w h o read s h i s treatise i n tel l igen tly
, ,

an d does not then despise astrology deserves to be co n ,

s i d e r e d an u nreasonable m an I n order fu rthermore .

, ,

to convi n ce every o n e of the fol ly o f astrologers I also ,

have com posed an d publ ished i n the vulgar tongue a 1

, ,

work i n c on futation o f their d octri ne T herefore let .

,

whosoever desires i t read these b ooks an d h e wi l l see ,

how great a fol ly i t is to devote ti me to such a super

s t it io n or to trust i n i t
,
.

1
i . in I t a li a n It w a s pu b l i s h e d in F l o r e n ce in
e .
,
. th e ye a r 1 4 9 5 .

Aft e r w a r d s a L a t in e di t i o n C o n t r a As t r o l og i a m D i v i n a t r i ce m li b iii
w a s p r in t e d —
, .
, .

EDITOR . .
1 74 T H E TR I U M P H O F TH E C ROSS .

C H A PT E R I V .

I D O LA TRY 1s O F A LL T H I N G S T HE M OST V A I N .

W E have al ready sh own that the rel igion o f phi losophers ,

w h o worsh i pped the F irst C au se w a s i n s u ffi cient for ,

salvation and that the teach ing of astrologers wa s most

usel ess an d d angerous H o w m u ch more con tempti ble
.
,

then i s worsh i p given t o i ma ges of wood and s tggg

,

m ade i n the l i keness of men or beasts ? S urely su ch a ,

rel igion n eed s no c on futation ; si n c e every o n e c an s e e

that i t is fool ish to hon ou r sen sel ess thi ngs .

S ome men however to ex c use thei r fol ly say th at

, , ,

they d o not hon our i m ages themsel ves bu t the gods ,

dwel l in g in them j u st a s Ch risti an s honou r the r e p r e

,

s e n t a t i o n s o f the S ai nts We shal l S ho w therefore that

.
, ,

the worsh i p whi ch they pay to these gods wa s an d i f i t , ,

sti l l anywh ere ex ist is both i mpiou s an d supersti ti ou s

, , .

T his is a fi tti ng pl a c e t o dis cu ss th is s ubj ect ; for as we ,

h ave been treati ng of extremes we ough t n ow t o speak

o f the mean and m idway between God and the heaven s ,

1
are the separate s ubstan ces which were the god s of the
pagan s
“W e m ust remember that God f
gno v e s the wi l l o
, fi

man — i n t wo ways ei ther b y .

g ood i n order ,

to effcfi t é 1m O t e Ov e O or,by a pp l in g H i s power

‘

to the wi l l o f m an i n o rder to m a e ,
a w 1 el i c i t an
ac t o f love or o f des ire —j u st a s a shepherd m ay e It he r
at t r a c t a Sheep by Showi ng i t pasturage o r h e may with ,

1
i ng e l s o r e l se d i se mb o d i e d s pi r i t s o r so ul s whi ch h a v e l e ft t hi s
w o r ld ; t o so m e o f wh i ch p a g a n s ga ve Di v in e w o r shi p —
. a .
, a , ,

E D IT O R
. .
1 76 THE TR I U M P H OF T H E C ROSS .

su ch d i stin cti on s and were therefore m isled ; an d

, , , ,

se c ond ly because the heathen ceremo n ies were largely

,

co mposed o f absu rd an d
ceremon i es were practised on ly by
i m piou s men wh o wan ted to degrade the worshi p o f thei r
idols si nce they were observed throughou t the whol e
,

world even amongst great men

, .

B ut we wi l l not n ow argue th is poin t any fu rther .

We wi l l con fine ou rselves to provi ng that t e i dol s

wo rsh i d b the e a th e n no t
,
h ,

pp e

in person God cou l d not be honou re d I

Os e t is .

proper to every created an d wel l o rdered i n tell ect not ,

only to su bm i t i tsel f and to p ay homage to its F i rs t

,

Cau se wh ich i s God bu t a lso t o d ispose al l other i n tel

,

li ge n ce s in ferior to i tsel f t o d o l i kewise s o th at God the

, , ,

Worker o f al l good m ay b e glori fi ed in al l thi ngs B u t

,
.

the spi ri ts adored by idol aters wh i lst frequen tly giving ,

an swers to those wh o questi oned them n ever i n cl ined ,

men to true rel igion n or to a wel l ordered l i fe

,
I n fa c t -
.
,

we a c ted q u i te c on trariwise s u bverti ng ,

al l order deceivi n g men and usurping the h on ou r d ue

, ,

to G o d ; thu s fil li ng the world wi th s o m u c h s i n and

ign oran ce tha t man ki nd had n o knowledge o f H i m
, .

A gai n good spi rits do not work evi l n or encou ra ge

, ,

hatred n or i nc u l cate vi c e B u t we read o f the pagan

, .

deities th at a mongst them w a r d issens io n s sacri lege

, , , , ,

in cest and many other cri mes wh i ch w e can not c ontem

, ,

pl ate wi thou t horror were com mon an d these fabu lous

,

stories o f their l ives se t a bad ex am ple t o al l man ki nd .

F u rthermore God being perfect and s tand ing i n n eed

,

of nothing d oes n o t fo r H i s o wn sake desi re o ur worsh ip

, , ,
.

H e enj oi ns i t o n us for o u r profi t a s a mean s whereby ,

w e m a y b e c o m e p erfe c t an d bl e ssed T here fore every .

,
 T H E TR I U M P H OF T H E C ROSS .

“
wel l orde r ed i ntel l igence ought to endeavou r as far as
-
,

possi ble to obey th is D ivine com m andM a n d to teach

, w W
"
15 or d er t hus t o ga in b eati tude .

Consequently had the heathen dei t ies been good spi rits
, ,

they would have en deavou red to rend er men vi rtuou s

an d perfe c t i n the spi ritu al l i fe which consis ts i n the ,

k nowl edge love an d des ire o f G o d

, ,
N o w o n the c on .
,

am t a n d false

hood , that truth an d vi rtu e were far better t a ugh t i n t e

,

s c hools o f su c h phi losophers a s Pythagoras and S o c rates ,

Plato an d A ristotl e th an i n the tem ples o f the gods

,
.

A nd the phi l osophers wh o despised o r ign ored the pagan

,

rel igion s were men o f better l i fe than the heathen priests

,
.

F urther i f the heathen dei ties h ad been good spi rits

, ,

they woul d have gi v en to man k in d so me assu rance o f

'

obtai ning what it desi red t o w z z beat itu de an d true ,

‘
,

v i rtu e ; thereby showing that they watched over the

i n terests o f man a s gu ard ian s whose d uty i t was to d i rect ,

al l things to thei r proper en d ; an d remembering that ,

even phi l osophers c ou l d n o t , by reason o f this weakness

o f hu ma n i ntel lect a r r i e a t kn o wl edge o f this truth
y , _
.

B ut far fro m a c ti ng thu s th e pagan gods con fu sed the

, ,

m inds of mortal s a nd preven ted them from attain ing to

,

th i s k nowledge .

Goo d s p iri ts are n o t l i1a r s an d do not deceive men ; for

__ ,

falsehood i s always evil B ut we read o f the god s o f the .

an cients th at they frequently misled thei r questioners

,

b y givi ng them false an d a m b iguou s answers Again .

,

as we have shown before the knowledge o f things to ,

come i s a D ivi ne prerogati ve whi ch had the heathen , ,

gods b een good spi rits they wou l d n o t h ave c lai med
Fo r they d id n ot l i ke o ur prophets s a y
,
,

T hus saith , ,
“ .

God T he y spoke as o f themselves pretend i ng t o ,

12
178 T HE TR I U M P H OF T HE C ROS S .

prescience f
the fu tu re and sed ucing men i n to s u per
o ,

st itio n . T hey also feigned to d i t s to

co fi M e a n s o f the entrai ls of an i mals o r the son g ,

and fl ight o f bi rds and su c h l i ke fol l ies ,

F ro m al l this .
,

good spi ri ts wou ld not on ly have abstained they wou ld

even have for b idden them t o thei r fol lowers N either .

wou ld good spi rits have encou raged magi c al arts by ,

mean s o f wh i ch gross i m moral ity w a s often perpetrated

, ,

i n n o c ent person s were d epri ved o f l ife an d wic ked m en ,

were rendered prosperou s O n the con trary they wou ld .

,

h ave loathed s uch pra c tices and wou ld have strenuously ,

forbidden them .

Again n o good spiri t wou l d take pleasu re i n cru elty

, .

N o w w e read that fo r the sacri fi c es o ffered to the

, ,

heathen dei ties n o t only were beasts s laughtered b ut even

, ,

c h ild ren and young m aidens were s lai n by thei r o w n

fathers an d thi s becau se the gods desi red these massacres
, ,

and del ighted i n them A nd at the d estruction o f the .

,

pagan temples whi c h en sued o n the preach i ng o f the

,

A postles there were fou n d in n u merabl e bones o f men

,

an d wo men but mostly o f chi ldren o f both sexes

, ,
.

We cou ld re c oun t e n dlesL Q Xi ls which have s p run g

fro m i dolatr y What we have said w il l however su ffi c e
.
, , ,

seei ng that th rough the mercy o f o u r Lord J es us C hrist

, ,

this false tea c hi ng h a s been swept fro m the face of the

earth T he heathen rel igions have l i kewi se been a b un d
.

a n t l y c on fu ted and expou n ded b y o u r forefathers w h o ,

were men o f learni ng S u rely i f the pagan idol s had

.

been gods thei r worship cou l d n e v er h ave been so co m

,

p l e t e l y ex term inated a s i t h a s been .

180 TH E TR I U M P H O F T H E C ROSS .

bel ieve i s most convi nci ng agai n st them and most

, ,

profi table to other u nbel ie v ers T herefore o n the au thor

.
,

ity o f the P rophets we shal l pro ve that Jesu s Christ o f

,

o f the

that H e was in m any ways , ,

foretol d an d foreshadowed i n H oly W ri t .

F irst however we m us t establ i sh so me sel f e v ident

, ,
-

pri ncipl es . I t was k nown

prom ised to sen d them a
mm and who m al l m e n ,

were to hear and obey as God H i m sel f T hu s M oses .

says to the peopl e : T he Lord thy God wi l l raise u p to

thee a P rophet o f thy n ation and o f thy b reth ren l i ke
unto me : H i m thou shal t hear a s thou des irest o f the ,

Lord thy God ( Deu t xvii i 1 5 An d agai n the

. .
, , ,

Lord speaks i n these term s to M oses : I wi l l raise them

up a P rophet ou t o f the m i dst o f thei r brethren l i ke to ,

thee : an d I wi l l put M y word s i n h i s mouth and he ,

shal l speak t o them al l that I shal l com mand hi m A nd .

he that wi l l n o t hear h is word s wh ich he shal l speak i n

,
” '

M y name I wi ll be the revenger ( l bz d xvii i I 8

, . .
,

I t is c ertai n then and a c k nowledged by al l the J ews

, , ,

that the cir c u mstan c es o f th e M ess iah were foretold i n

the M osai c l aw i n the Ps al ms an d i n the P rophets
, , .

T hat i s to sa y there are many pred i c tion s con c ern i ng

,

H i s ra c e bi rthpl ace an d the ti me o f H i s comi ng and

, , ,

also regard in g H i s l i fe an d tea c h ing H is works and , ,

m any other things pe c u l iar to the M essiah I t i s known .

,

moreover throughou t the en ti re world that the O ld

, ,

T estamen t i nterpreted by Christi an doctors shows that

, ,

a ll t t is wri tten o f the M ess i ah i s true of Je s us o f

u ha
Na zar e t h
. I n fact s o aptly d o the prophe c ies o f the
,

O ld T esta ment apply to C hrist and to H i s C hu r c h that ,

 THE TR I U M P H OF T H E C ROSS . 18 1

i f the J ews were not lou d i n proclai m in g the an tiqu i ty o f

M oses and the P rophets thei r pred ictions m ight be taken ,

fo r forgeries of Ch ristian ity .

Let u s then i nqu ire o f the J ews whether J esus of

, , ,

N azareth be i n truth the M ess iah I f H e b e they ought

, , .
,

to b ecome C hri sti an s ; for they have b een com manded

to hea r and to o b ey H i m I f H e be not the M essiah .
,

h o w i s i t th a t G o d h a s al lowed al l the cond itions pecul iar

to the M essi ah to be man i fested to the J ews s in ce H e ,

enj oin ed o f the m to fol low H i m who shou l d di splay

these qu alifi cations ? I f Chris t be n ot the M essia h w e ,

m u st s a y either that God d id n ot know that J esus was

,

to c ome i n to the world or that he could n o t preve n t ,

H is com i n g ; o r that havi n g the power H e had n ot the

, ,

will to oppose H i s adven t A ny o f these answers wou ld

, .

b e u n wo rthy o f a sane m an I f then G o d f9 gelgn e w the .

, , __ 0 fl

coming o f Christ and cou l d have preven ted i t why d id

, ,

H em s in ce he had i mposed s u ch s trict com

,

m a n d m e n t s upon the J ews ? I t wou l d look a s i f God

had deceived the J ews ; and a s i f Christian s wo ul d not
be con dem ned by H i m for fol lowi n g J es us o f N azareth ,

i n descri bing whose career al l the P rophets agree and ,

w h o w a s wonderfu l above al l other men Certain ly i f .

,

H e be not the M essiah we need not expect any greater ,

wonder worker than H e

-
I f H e b e not the M essiah
.
,

G o d through H i m has deceived the whole h u man

, ,

race Let the J ews then search th e S cri ptu re and see
.
, , ,

what d istingu ish i ng mark they expect to s e e i n thei r

M essiah wh ich i s n o t clearly man i fested by J es us o f
,

N azareth .

A gain H oly Wri t foretel ls the period i n which the

,

M ess iah i s to come T h is period as w e perceive by

.
,

the S cri pture is long since passed

,
I f then no m a n .
, ,
18 2 TH E TR I U M P H OF TH E C ROSS .

ha s ever been seen o n ea rth possessing greater power , ,

wisdom o r good ness than J esus o f N azareth h o w can

, ,

w e doubt that i f the M essiah be already come J esus

, , ,

w a s H e ? M any passages i n H oly S c riptu re i nd i cate the

“
ti me fi xed for the adven t o f the M essi a h T hu s we read
i n Genes is : T he s c eptre shal l not be taken away fro m
.

J uda nor a ru ler from h i s th igh til l H e come that i s t o

, ,

“
”
be sent an d H e shal l be the expectation o f nation s
,

( Gen x l ix
. A gain i n Dan iel we read
. S even ty :

weeks a re shortened upon thy peopl e and upon thy ,

holy c ity that transgr e ss ion may be fi ni shed and s i n

, ,

may have an en d and in iquity may be abol ished ; and

,

everlasti n g J usti ce may be brought ; an d vision an d

prophecy may be fu l fi l led and th e S ain t of sai nts may
be anoin ted Know thou therefore an d take noti ce : that
.
, ,

from the goin g forth of the word to bui l d up J erusalem ,

aga in un to Chris t he r i nc e there hal be s even weeks 1

and t y t w
, _ ,

o wee ks a nd th e str eet shal l be bui l t again

.
,

and the wal ls In straitness o f ti m es A n d after s i xty two .

-

weeks Christ shal l be slai n : an d the people that deny

H i m sha l l not be H i s A nd a people wi th their leader
.
,

that shal l co me shal l destroy the ci ty and the san ctuary

,

and the en d thereof shal l be waste and after the en d o f ,

the war the appoi nted desolation A n d he s h al l con fi rm .

the coven an t wi th many i n o n e week : and i n the hal f ,

o f the week the victi m and the sacrifi ce shal l fail an d

th ere shal l be in the temple the abomin ation o f desola
tion : an d the d esolation shal l con ti nue even to the
con su m mation an d t o the en d ( Dan i x 24
, . .

We can eas i ly s e e fro m these word s th a t l esus C hri st ,

'

s
M ess iah F o r t he seven ty weeks mentioned
.

have p a s s e o n g ago ; 1and there 18 no one exce pt

Chris t wi th wh om we ca n c onne c t them I n the H ol y .
1 84 T HE TR I U M P H OF TH E C ROSS .

led us in to error letti ng u s bel ieve that what was s poken

,

concern in g another referred t o Christ ,

.

B u t let us n ow pro c eed to an ex pos i tion o f the word s .

I t is m an ifest from what has al ready been said that

, ,

J esu s ca me into the world i n order t o d ispel error and to , ,

lead men to hol iness o f l i fe H en ce the ti me o f H i s .

,

c omi ng i s pl ain ly shown by the words seventy weeks ,

are shortened upon thy people and upon thy holy c ity ,

for they i nd icate that H e w a s to prea c h fi rs t to the J ews .

A nd mm m m fi n sg m
fi e d ,

an d s i n m ay have an end an d everl asti ng j usti ce be ,

brought have bee n veri fi ed throughout the worl d

, .

A nd be c au se al l P rophets spea k o f Christ i n the same

,

strain Dan iel c on ti nues an d vi sion an d prophecy m ay

, ,
“
be fu l fi l led an d the S ai n t o f sain ts m ay be anoi nted
, ,

by which we understan d the ano inti n g o f J es u s Ch rist ,

at H is I n carnation with the u n c tion of the H oly S piri t

,

B ut a s at the same ti m e m any di fferen t things were

, , ,

accompl ished D an iel des c ri bes them all withou t d i s

,

ti nction H e makes men tion fi rst o f s even wee ks

.
”
, ,
“ ,

be c ause i n that ti me as we read i n E s dras a nd N e h e m i a s

, , ,

the temple an d ci ty des troyed by N a b uch a d o n o so r , ,

spea ks of
,

s ix ty two weeks “
were wi th the greatest d i ffi cu lty restored H e nex t
be c ause d u rin g that
-
,
”
, .

period a s we learn from the book o f M ac c abees the

, ,

J ews were grievousl y harassed by thei r enem ies

,
”
T hi rdly D an iel refers to one week be c ause a t the “ ,
.

begi n n ing of one week Christ began to prea c h and i n ,

the m idd le o f a week H e was c ruci fied for H e preached ,

fo r th ree years an d a h al f 1
.

1
Th e
tha t th e
“
a
q
u t h o r u o t in g t h e B o o k o f L e v i t i cu s h a s a l r e a dy s a id ( p
,

w e e k o f D a ni e l s p r o ph e cy i s t o b e in t e r p r e t e d a s b e ing a
’
, .

w e e k o f y ea r s H e h e r e r e mind s h i s r e a d e r s t h a t in t h e mi ddl e o f t h e
.
 THE TR I U M P H OF T H E C ROSS . 18 5

H e was fol lowed by H i s Apos tles taught the ,

wh o
J ews that the legal sacri fices and ceremon ies need no
,

l onger be o b served s i nce a s the R eal i ty had come i t was

, , ,

meet that its type shou ld have an end T he do c tors of th e .

Ch ur ho at w a ss l a i n .
'

at the p red icted nm e an d a s men m ay read thei r books ,

fo r themselves I wi l l pass over the su bj ect briefly

,
A nd .

as the J ews d en ied Christ befo re P i late saying we ,

”
have n o k i n g b ut C aesar they were j ustly conde mned
~

by God and the Gen ti les ch osen by H i m i n thei r stead

,

T hei r rej ection i s sign ified by the W or ds the peopl e ,

“ .

”
that shal l deny H i m sh al l n ot b e H i s i e i n p unish . .
,

Prophet con ti n ues an d a people ,

“
ment o f thei r s i n they were d i spersed T herefore the
R omans ”
.
,

wi th thei r leader that sh al l come V espasian an d

”
T itus shall destroy the c i ty and th e san ctu ary i e , . .
,

the T emple A nd as the J ews were com pletely routed

.
,

an d dispersed the prophe c y con c l udes wi th the words

, ,

and the end thereof shal l be waste and a fter the end of ,

the wa r the appointed desol ation

God had promised to the P atriarchs and Prophets
to send the M essiah w h o sho ul d open H eaven to them ,

an d give them a n ew law T h us we read i n J erem i as : .

Behol d the days shal l come sai th the Lord and I wi l l , ,

m ake a n ew coven an t with the house o f I srael and with ,

the house o f J uda N o t ac c ord in g t o the c ovenan t wh ich

.

I made with their fathers i n the d ay that I too k them ,

by the hand to b rin g them o u t of the land o f E gypt :

the coven an t whic h they made void and I had dom i n ion ,

we e k o ur Lo r d u ifi e d i a a ft e r t h r e e y e a r s a n d a h a lf ( o r h a lf
w a s cr c , . .
,
“
o f s e v e n y e a r s ) p r e a ching H e s h a ll co nfi r m H i s co v e n a n t w i t h m a n y
.
,

i n o n e w e e k : a d in t h e h a lf o f t h e w e e k t h e v i ct im a d s a c ifi ce sh a ll
n n r

fa il ( D a n ix
”
. .
—E D IT O R .
186 TH E TR I U M P H OF T H E C ROSS .

over them saith the Lord B u t thi s shal l be the c ovenant

,
.
,

that I wi l l m ake wi th the house of E m days

m
,

s a im i n thei r bowels an d ,

I wil l wri te i t i n thei r heart an d I wi l l be thei r G o d and ,

“
”
they shal l be M y people ( J er x x xi 3 1 3 T herefore . .
-

Dan iel says H e sh al l con fi rm the c oven an t with m any

,

in o n e week T h is mean s that Ch rist shou ld by H i s , ,

B lood and H i s P reachi ng with that o f H i s A postles , ,

con fi rm the c oven an t o f the N ew T estamen t not to al l , ,

“
( for al l wou ld n ot bel ieve ) bu t to many i n one week th e
l ast week and i n the hal f of the week the vi c ti m an d
,
, ,

”
the sacri fi ce shal l fai l b ecaus e i n the m iddl e of this week
,

J es us C hrist w a s c ru c i fied A n d a s H e wa s p r e fi gur e d .

,

by the vi c ti ms an d sa c ri fi ces o f the O l d Law i t wa s meet ,

that when H e the true Light c ame these shadows shou ld

, , ,

flee away T he T emple w a s th u s rendered u seless an d

.

by the wi l l of God i t w a s profaned and u tterly d estroyed

T here fore Dan iel c onti nues an d there shal l be i n the ,
“ .

”
temple the abomi nation o f desol ation T hi s abom in a .

tion s igni fi es that the statu e o f the E mperor H a d rian

,

should be s e t U p where the A rk o f M oses had stood fo r

i n the eyes o f t t
“
W ” b o m
ex press ion abo m i nation may also refer t o the J ewish
i n a b l e T he .

sacri fi c es wh ich were to b ecome abo m i nable before the

,

Lord F i nally a s the J ews 133111t

.
, a verted to the 7
,

l
fai th save at the end of the worl d Dan iel c on cl udes
, ,

I P r o b a b ly a r e fe r e n ce t o S t P a ul s w o r d s
. Fo r I w o uld n o t h a v e y o u
’

i gn o r a n t b r e t h r e n o f t hi s m y s t e r y ( l e s t y o u sh o uld b e wi s e in y o u r o w n
, ,

co n ce i t s ) t h a t b lindn e ss in p a r t h a s h a pp e n e d in I s r a e l un t il t h e fuln e s s
, ,

o f t h e G e n t il e s s h a ll co m e in And so a ll I sr a e l sh o u l d b e s a v e d a s i t i s
.
,

w r i t t e n : t h e r e s h a ll co m e o ut o f S i o n H e t h a t s h a ll d e li ve r a n d s h a ll
, ,

t u r n a w a y i m pi e t y fr o m J a co b A cco r d ing t o t h e G o s p e l ind e e d , ,

t h e y a r e e n e mi e s f o r y o u r s a k e b u t a cco r ding t o e l e ct i o n t h e y a r e m o s t
d e a r fo r t h e sa k e o f t h e fa t h e r s ( R o m x i 25 26 —E D I T O R
. .
, , .
188 THE TR I U M P H OF T H E C ROSS .

t h e ir m y
g
sin s especial
an ly fo r thei r idol atry wh ich o f al l
, ,

c ri mes is the mos t hei nou s N evertheless even d uri ng .

,

their c aptivi ty they were al ways c onsol ed by the presen ce,

o f thei r leaders an d prophets and holy men ; and thei r

ex i le d id not last for more than seven ty years B ut thei r .

l ast captivi ty h as l as ted for more than 1 4 00 years wh i c h ,

they have passed deprived o f al l consol ation withou t ,

l eader prophet o r holy man N either h a s God assigned

, , .

a ny l i m it to the ti me of their capti vi ty Te t they have .

,

not i ncurred f ITl S p un l s Em e n t By i dol atry s ffi é é ; a s w e

‘ ‘
‘

h ave sai d they h a v e n o t Si n ce t he Baby l on i an c aptivity

"

, , ,

fal len in to th is c ri m e .

Why then ha v e the J ews been scattered o v er the face

, ,

o f the earth ? An d why has thei r n a me been made a

b yword to al l men ? S u rely i f idol atry be the greates t ,

o f al l cri mes and i f they h ave n o t co m m itted i t fo r

,

h u ndreds of years their pun ish men t ought to be a l ighter ,

on e than that wh ich they o n c e in c urred fo r ido l atry .

T hey m ust then be s u fferi n g fo r an o ffen ce even more

, ,

heinous T h is o ffen c e i s that w ith m al i cious p e r fi d y and

.
, ,

h atred they have cru c ifi ed the true S on o f G o d who m

, ,

they k new by H i s l i fe H i s m i racles and the prophec ies , ,

concern ing H i m t o be the M essi ah T hey h ave wi th a , .

,

few ex c eptions persevered i n th i s mali ce u n ti l n o w , .

An d i t is fo r th is c ri me and i n order t o ren der testi mony ,

to o u r faith that they have been d ispersed over the,

earth .

Agai n Fo r a very long ti me no w. or ,

of true rel igion has appeared amon the O ple .

.
" 1 1

1
1

T hey o r a v a r i ce an d other s ins

1 .

T he gi ft of prophecy h as fa i led am ong them And Go d .

does n o t now a s i n ti mes past show by any sign that they

, , , ,

are H i s peopl e O n the other hand the Ch um h o f t h e .

,
. _

G e n t i l e s ma n ife st s a ll hol iness

t t an d
 THE TR I U M P H OF T HE C ROSS . 189

the wonderfu l works o f Christ and of H is sa in ts T hus .

i s veri fied the prophecy o f M alachy who S peak ing i n

the person o f God to the J ews says I have no pleasu re
, , ,
“ , ,

i n you sai th the Lord of hosts : an d I wi l l n ot rece ive a

,

gift o f you r h and For from the ris ing o f the su n even
.

to the going down M y name i s great am ong the Gen ti les

, ,

and i n every place there i s sa c ri fi c e an d there i s o ffered ,

to M y n ame a cl ean ob l ation : for M y n ame i s great

a mong the G enti les s aith the Lord o f hosts ( M al i IO
, . .
,

I I ) I f God w h o i s n o longer wi th the H e b rew people

.
, ,

b e n ot wi th the Gen ti l es H e m ust have utterly forsak en

,

th e hu man ra c e .

Again I f i t be true that God does n o t despise s m al l

.

things neither does H e c ontem n s u ch as are greater H e

, .

has fo r e t o ld b H P r o 1 h e t s m an _ _
s uch as
m atters con cern in g the s m al l k i ngdoms o f the I1um e a n s ,

M oabi tes A m mon i tes far less i mportan t than the deed s
, ,

o f Chri st an d o f H is Ch urch S u rely then i t would b e.

, ,

an ex traord in ary thing were H e to pass over i n sil ence

,

these wonderful works ; the m ore s o a s h e m ad e known ,

before the c om in g o f o ur Lo rd al l the evi ls whi ch h ave ,

s in c e befal len the J ews N o w a s the Kin gdom o f C hrist

.
,

wa s t o be to the J ews a far greater and more en d u ring

c alam ity than any o ther is i t r e a s o n a pl gjp sy p p o s e that
, ‘ m

God wh o warned them o f the m i nor evi ls whi c h would

,

come u pon them from N a b u c hodonosor an d other k i ngs ,

and n ation s woul d have mad e n o reference i n the

,

S cri ptu re to the adven t of Ch rist P B ut as the S criptures

-
,

do C O M Eda m men tion o f H i m and as b y co m ,

pa ring H is works with the words o f the P rophets we see ,

that n o p rophecies can apply to H i m save those that ,

refer to the M essiah we are d riven to c on c lude either

, ,

that God has d eceived us o r that J esu s Chri st i s the ,

M ess iah .
19 0 T HE T RI U M P H or T HE C ROSS .

I f again we study h istory we shal l see that b efore the

, , , , ,

com i n g o f ou r Lord G o d contin ual ly showed forth H is

,

wonders a mon g the Jewish pe o p e ut si nce t e a nt

o f Christ n o marvel lou s s ign has ever been wrough t

,

amongst them T h is proves that the y are forsaken o f

.
,

God T hat the A l mighty h as abandoned them i s fu rther

. ,

shown by the bl in d ness of thei r un ders tan d in g Fo r thei r

,
.

do c t ri nes are ful l of fables s o fool ish that no o n e with , ,

any sense wou ld propagate them A nd thei r ex positions

,
.

o f H oly S criptu re are s o palpably erroneous that on e ,

wonders that sham e has n ot p r e v e n t e d t h e i r pu bl ishi n g ,

o r even c onceivi n g the fal l acies i n whi ch they aboun d

, .

We m ight addu ce m any other proofs i n refutation o f

the J ews B u t the doctors o f the C h urch h ave written
.

v ery ful ly on th is matter ; so that which we have sai d ,

a b ou t i t m u st su ffi ce H owever i f any o n e wi l l study

.
,

the argu men ts j ust brought forward against the J ews ,

together with those ad du ced i n o ur S econ d Book he wil l ,

most certain ly concl u de that J esus of N azareth is the tru e

,

God an d the M ess iah foretold by t he Prop h ets

,
.

C H A PT E R V I .

T HE M AL I C I O U S U N TR U T H F U L N E SS OF H E R ETI C S .

WE mu st nex t c ons i der the c ase o f heret i cs wh o wh i le , ,

acknowl edgin g Ch rist an d the Gospel are i nvolved i n ,

many errors I t woul d take t o o long t o refute e v ery

.

heresy T herefore as learned authors have d e v oted

.
,

themsel v es to th is tas k we wi l l s i mply by means o f , ,

reaso n ing con fute the pri n cipl es com mon t o them al l
, .
 19 2 THE TR I U M PH OF T H E C ROSS .

C h u r c h i s to ha v e o n e head ch i l d ren o f J uda .

“
T he ,

a n d the chi l d ren o f I srael shal l be gathe red together

“
”
an d they shal l appoi n t them sel v es u nd er o n e head s ays ,

O see ( i I . T h ere shal l be o n e fol d an d o n e S hepherd ,

”

s ays o ur Lord ( S t J ohn x .N o o n e c an reason .

ably u nderstand su c h word s as mean i ng that a fter H is ,

as c en sion Ch ri st wou l d be the H ead of H i s C hu r c h i n

,

s u c h sense that no earthly head wou l d be requi red F or .

H e wou ld th u s ha v e c reated en dless con fusion and d i s

cord ; and there wou ld have been no means o f a d jud i
cati ng between the m any O pin ion s con c ern i ng faith and
m orals whi c h woul d h ave arisen amongst C hristians
, .

T herefore o u r Lord s peak in g t o S t Pe ter alone said

, , .
, ,
”
F eed M y sheep ( S t M att x x i A nd agai n
. I . .
,

h ave prayed fo r thee that thy faith fail n o t : and thou

being on c e c onverted c on fi rm thy brethren ( S t Lu k e
,
.

xx i i . H ereby i s shown that H e lgi fi L l et e r a s m

m said “
H is vi c ar H e proved h i s in tention sti l l more clearly
.

T hou art Peter ; and upon thi s rock

,

I wi l l buil d M y Chu rch an d the gates o f hel l s hal l ,

not prevai l agai nst i t An d I wi ll give to thee the

.

keys o f the K i ngdo m o f H eaven A nd whatsoever .

thou shal t bi n d upon earth i t shal l be boun d also ,

i n H ea v en : an d whatsoe v er thou s hal t l oose o n earth ,

”
i t shal l be loosed al so i n H ea v en ( S t M att x v i . . .

18,

It ca n however
d ign i ty

S peak ing
person a l l the fai th fu l H e said
,
H is
d is c iples and addressi ng i n thei r
to
Behold I a m with ,
,

,
“ ,

”
y o u e v
,
en u nto the c onsu m mation o f the worl d ( S t .
 T H E TR I U M P H OF T H E C ROSS .

M att x xvi ii
.

“
An d again b y the mou th o f I saias
.

H e says H e shal l s i t upon the throne o f D avid an d

,
,

,
,

upon h is Ki ngdo m : to esta b l ish i t an d strengthen i t ,

wi th j udgmen t an d with j ustice from hence forth and for ,

ever ( Is i x .T hese passages clearl y in d i c ate that

.
,

the o ffi ce c onfided by Ch rist to

perpetual s uccession be guaranteed to her fo r ever,

.

H en ce i t y C hrist 1

to be H i s vicar an d the shepherd o f the whole Church ,

a l l h is s u cc essors mu st i nheri t his power A nd as the .

,

B i shops o f R ome hold the pl a c e o f Peter the R oman ,

C hu rch must consequently b e the m i s t r e s s a n d ruler o f ‘

al l chu rches ; and the wh o lg bod y o f the fa i t h ful m ust m m

be i n u ni ty with the R oman P on ti ff W hosoever there

w
.

fo r e di
w

i n h is tea c h i ng with the do c trine of the

R oman Church withd raws from Christ followi ng cro o ked
,

w
,

w ays A n d a s al l hereti c s d issent from the t e a ch i n o f

.
,

the Church they have a , ay ,

and are u nworthy of the n ame o f Christians Fo r b y .

heretics we mean su ch as fal si fying the H oly S cri ptu re ,

a nd choos ing a re l igion for themsel ves do obstinately ,

persevere i n their error .

A gai n it i s often s aid

,
T ru th mates with truth a nd ,
”
al l truths con fi rm each other B u t h e r ic ree so .
,

com pletel y b etween themsel ves that they have scarcely ,

a poi n t in com mon ; n ay rather they are perpetual ly , ,

fl inging a b use at o n e another and no sol id argu men t can

be foun d in their teach in g T h is o f itsel f proves how far .
, ,

they have strayed from the truth B ut the doctrine o f .

the R oman Chu r c h s o far as regards faith and morals

, ,

i s o ne ; and He r d o ct o r sT f PTGTi gfi a mos m n um e r a b le

‘ ’

n ever Eh s se n t n o r desire t o d issen t from i t

, , .

13
19 4 T H E TR IU M P H OF T H E C ROSS .

Agai n the K in gdom o f C hrist a n d o f the Chu r c h

,

m i l itant wi l l en d ure u nti l the c ons u m mation o f the

-T

wo r ld T Na y more even after the earth shal l have been

, ,

m ade new th is k i ngdo m wi l l last fo r ever i n the Ch ur c h

, ,

tri u m phan t N o w as ma ny heretics have ri sen agai nst

.
,

the R o m an Chur c h an d have bee n absol utely c rushed i t

, ,

i s clear that they cannot have formed part o f the Ch u r c h ,

an d that thei r t ea c h ing w a s not o f G o d .

A gai n the s i n fu l l ives of m any hereti c s prove further

, , ,

that they co me not from God N ot o n e even a mon g

.
,

the most emi nent o f the heresiarchs has been held i n the ,

veneration a c cord ed t o the S aints o f o ur Chu rch whos e ,

very bones an d ashes are solem n ly honou red whi le the ,

d ay o f t hei r d eath is com memorated by praises o f thei r

holy l ives .

H eretics also fal l i n to n u merous errors n ot on l y co n

cerning H o ly S c ri ptu re bu t regarding n atu ra l r eason
,

a nd tr ue ph i losophy T h is i s a n o t h er p ggo f that thei r

.
w

1 b 1 od B u t we need n o t
_
.

further d is c uss their errors s i n c e they have been a b un d

,

a n t ly refuted b y holy doctors An d their hereti c a l

.

do c tri nes ( I speak o f those that have more publ i c ly

at t acked the Ch ur c h ) have be en al most enti rely ex
,

edJ
t 1r p a L M W r o o f that they c a me n o t
 19 6 THE TR I U M P H OF T H E C ROSS .

end ing N ow Ma h o m e t a n i s m began with M aho m et wh o

.
, , ,

as h istory tel ls us w a s a most un reason abl e an d u n

,

pri n cipl ed man an ad ulterer an d a robber H e wa s

, , .

subj e c t to epi lepti c fi ts wh i c h often caused hi m to fal l ,

p r o sm fal l s h e attribu ted to col loquies with

eam
N

w g e l Gradually
,
and by m , gu m e n t ,

bu t o f V iolen ce an d b ribery he gathered arou n d hi m ,

a n u mber o f u ned ucated and depraved ifi é n ; an d with

thei r a ss i s t a nm m n u d e s of people A .

se c t b egun i n th is fash ion w a s not l i kely to have a good

, ,

end .

M ahomet i n h is Koran approves b oth the N e w an d

““ , ,

the O l d T esta men t H e com mend s Christ as a true

b . m m ,

L g M a r y B ut m spi te o f th is .
, ,

be having fal si fi ed both the O ld

and the N e w T estam en t S uch an ac c usation wi l l easily .
, ,

b e rej ected b y any o n e w h o con siders the u n i form ity

ex isti ng between the versio ns of the O l d an d N ew T esta
ment whether written i n H ebrew Greek Latin o r any
, , , ,

other l anguage either a n cien t o r modern H ad Christian s

,
.

ta mpered with the S cri ptures h o w cou l d the version s ,

o f the B ible be u n iform ? T his wou l d be wonderfu l ,

ex i sti ng as they d o i n s o m any l angu ages an d wri tten

, , ,

i n s u ch n u mbers o f books both jewish and Christi an , ,

an c ien t an d m odern T hi s very u n i form i ty o f al l the

.

vers ion s o f the S criptu res i s a c lear proof that the fables
of M ahomet and the Koran itsel f are bu t a tiss ue o f l ies
, , .

i s establ i shed fo r the pu rpose

r el ig ion
Again every true ,
m m

o f t e a ch l n g g en d i s the 1

p m p m
fi r I t i i nten ded t o fa c i litate
‘

e a r t s .

the contem plation o f the Divine mysteries N o w the .

,

rel igion o f M a hom et i s absol utel y m aterial Com pletely .

ignoring tru e be atitud e i t p r ,

after w ,
 THE TRI U M PH OF T H E C ROSS . 19 7

1o n .

T here is n o grou nd fo r sayi ng that M aho met spoke

allegori ca l ly T he Koran contains no ex pl anat ion o f
.

any parable s u c h a s are to be fou nd i n o ur S cri ptu res

, .

A mon g the M ahometans again we d o not a s i n th e , , ,

Ch ristian rel igion meet with any m iracl es or m an i festation

, ,

o f D ivi n e phenomen a Mm wh il e acknowledging

.

Christ as the messenger of God c o m m iss ioned t o c onvert ,

the world by m i ra c les said that he h i mself had been sen t

,

by H eaven to convert It b y t h e T h is pretens ion

w a s ob vio u sl y r i 1i culous ; s i n ce o d takes no pleasu re
i n tyranny n o r i n compulsory service T here IS noth ing
,
.

stri k ing i n the do c trine con tained i n the Koran yet the
M aho metan s thin k that they are utteri ng a wonderfu l
“
saying when they pronoun ce th e words
,

o n e G o d an d M ahomet i s H is prophet
,
T here i s but
G o d i s great
”
,

“
and powerful T h is and s i m il ar phrases are o ften
, ,

repeated and to the m are added fables wh i ch o u r very

, ,

chi ld ren woul d ri di cule .

A gain the M ahometans u n l i ke C h ristian s own n o

, , ,

prophets no holy m en no workers o megv e n ly won ders

, ,
.

T hm
'

é ra te m uti l ate
thei r bod ies perform strange an tics an d know nothing
, ,

o f D ivi ne th ings M ahome t .

co n tradi cts
H e says that he k nows not
.
_

h i msel f i n his Koran .

,

whether he an d his fol lowers are i n the way o f salvation ,

and that h m h is l aw .

I t 15 a matter o f su rprise to me that he w a s not stoned by ,

h is own people for givi ng them an u n i ntel l igibl e code an d ,

l eavin g the m i n dou bt about thei r salvat ion H i s l aw .

i ndeed b eing supported n either by n atu ral reason by

, ,

m iracl es nor by san ctity o f l i fe is fi t t i n gly an o bj ect o f

, , , ,

derision . I f M aho met had attem pted to esta b l ish hi s

19 8 T HE TRIU M PH O F T H E C R o ss .

rel igion by preach ing h i s errors woul d have b een v ery

,

easily demonstrated B ut knowi ng that his doctri ne w a s

.
,

i ndefens ible o n any l ogi c al grounds he h ad the astu teness ,

t o com mand that i t shou l d be propagated by the sword

,
.

I t m ay su rprise some persons that M ahomet should have

been s u cc essful i n perverting s o many n ations an d in ,

sedu c in g them from C hrist F or it may be thought .

,

that M ahomet had greater in fluence than o ur Lord the ,

more s o a s h i s k ingdom has constantly been o n the

i n c rease O ur answer i s that there i s nothing in thi s
.
,

fact which ought to i mpai r o ur bel ief in the Christian

,

rel igion I t does n o t in the least d i m in ish the strength

.
, ,

o f the argu ments wh ich we h ave a l ready add u ced to

prove the D ivin ity o f i t s F ounder Fo r neither in the

~

la w o f nor in other u s system can ,

a n yth o r e wonderfu l ,

than t t h d s t ia n d o gm a s w .

A s for the fact o f M ahom et 5 h avi n g wi thd r awn many

’

from Christi an ity a s m uc h m ay b e a s r e d

,
t h e d e v 1l
S o this i s n o proof o f M ahom et s su periority to Christ
,
’
.

Fo r S atan h a s conquered a far greater m u l titude o f sou ls

th an either our Lord o r M aho met have gain ed If .

n u mbers are to be c on si dered a s a testi mony t o tr uth ,

w e ought to follow i n the wak e o f Im p l O U S men rather ,

than t o i m itate the piety o f the j ust Ba d me n wi l l . fi

W ood I t i s i ndeed a s urpri

. sing
m ode o f argui n g i n fa v our o f M ahomet to s a y that he , ,

m ust be s uperior t o Christ be c ause by mean s o f the , ,

s word he h a s su bj ected m any to h i s i rrational and

,

degrad ing l aw S u ch are not o ur argu men ts n o r w a s

.

the M aho metan system that o n wh i c h Ch risti an ity w a s

fou n ded S m all wonder is i t that J esu s has s o fe w
.
,

followers s ince H e com man d s us t o l ive

,
M
vi rtuously 1 m
m
,
200 T H E T R I U M P H O F T H E C ROSS .

D avid s pea k ing i n the perso n o f Ch rist an d o f the j us t

,

agai ns t the wick ed says Let thei r eyes be darkened , ,

“ ,

that they s e e n ot ; an d thei r ba c k ben d thou down

“
”
al ways ( P s l xvii i A gain we fi nd i n I sai as
. .
, ,

B li n d the h eart of this peopl e an d m ake thei r ears ,

heavy an d shu t thei r eyes les t they s e e with thei r eyes

, ,

an d hear wi th thei r ears an d u n derstan d with their heart , ,

”
an d be converted and I hea l them ( Is a v i ,
T his . .

bl in dn ess of heart and s tubborn ness o f m i n d foretol d by ,

the P rophets was the fi rs t pun ish men t th at o v ertook the

,

J ews .

We k n ow also that i t has been pred i cted th at many

, , ,

the e n d OIm
r ‘

s i n iquity hath ,
“
Be c ause
abou n ded the chari ty o f many hath grown cold ( S t
M att x x i v
.
,

H e says again T he S o n of M an
.
,
“ .

when H e c om eth shal l H e fi nd thin k you faith o n, ,

.
,

earth P ( S t Lu ke x vi i i . S t Pau l l i kewi se writes . .

, ,

thus to T i mothy N ow the S pirit man ifes tly saith that

, ,

i n the l ast ti mes so me sh al l depart from the faith givi ng ,

”
heed to s pi ri ts o f error a nd do c t rines o f devi ls ( 1 T i m
, .

iv. A nd i f we study the tea c h ing of the Gospel we

, ,

shal l fi nd that th i s bl i nd ness o f heart

pu n ish men t s b ca us e i t lea 1s o
t h e severest o f al l

een o e t o ld
,

b y Chris t an d by 1m h as 1een p e rm itte d to overta ke

”

men for thei r i n gratitu de a nd m al ice .

S o me one may however reply that i t does n o t seem

, , ,

j ust that ch ildren shou l d be pu n ished fo r the s in s of thei r

fathers an d th at i f the J ews an d M ahometan s offended
God them i nd eed H e ou ght t o h ave pun ished with b l i nd
,

ness bu t not to have i nvolved i n the sa me fate thei r

,

descendants T o this argu men t we woul d reply th at as

.
, ,

the faith of Christ is k nown to the enti re world n o on e ,

 T H E TR I U M P H OF T H E C ROSS . 20 1

c an be ex cused for d isbel ievi ng i t O f course chi ldren .

,

w ou ld not be pu nished wi th thei r fathers i f they d id not ,

co m mi t thei r fathers si ns M en are a ll the less e x cus

’
.

a b le s i nce i f they l ived accord i ng to n atural reason and

, , ,

prayed to God fo r thei r etern al salvation they wou l d ,

most u ndou b ted ly b e enl ighten ed by fai th F or al though .

,

we know that the j udgments of G o d are u nsear c hable ,

we kno w l i ke w ise that H e wi l l never be wanti n g to any

creatu re i n i ts n ecessity T he A postle says F or God .
,
“
hath con c l uded al l i n u nbel ief that H e may have mercy ,

“
”
on al l T hen contem platin g the u n fathomabl e abys s
.
,

o f the D ivine M aj esty he i m med iately contin ues ,

O ,

the depth o f the ri ches of the wisdo m an d of the know , ,

ledge o f God ! H o w i n c o m prehens i ble are H i s j u dgments ,

an d how u nsearchabl e H i s ways ! F or who hath k nown

the m i n d o f the Lord ? O r who h ath been H i s cou n
se llo r O r w h o hath fi rst given t o H i m and reco mpense ,

shal l be mad e h i m ? F or o f H i m an d b y H i m and i n , ,

”
H i m are al l things : to H i m b e glory fo r ever A men
, ,

( R o m x i 32 . .

We mu st nevertheless bear in m in d that Ch ris t o ur

, ,

Lo g”
who foreto ld these evi ls to com e has l i k e w1se
.

i s h rch sh al l ne ver fail Fo r behold

”
,

“
th at H C u
assu red us .
,

u n to the con
s um m a t i on p f j h e world N o w as the alam ities whi ch ,
c
H e prophesied have come to pass we have every reason ,

to trust that the b less ing wh i ch H e has prom ised wil l als o
b e vou chsafed to us We may s a y th is wi th con fiden c e
.
,

as the Chu rch i s s o solid ly esta b l ished that i t is fol ly to ,

th in k that S he can fai l We trust therefore that as .

, , ,

Christ has pun ished un fa l t h ful h ristian s H e wi l l l i ke

wise ma e n e
C
t 1 her the whol e
,

world that so there may b e

, , ,
one fol d an d on e
20 2 T H E TR I U M P H OF TH E C ROSS .

S hepherd T h is
kn ow wi l l qu i c kly c ome t o pass
,
we , .

A nd th us the sh i p o f Peter wi l l pl ough h er w a y forwa rd

, , ,

someti mes born e o n by favouring wi n ds an d someti mes ,

bu ffeted by storm s B u t the “l a w o f M ah om et based

.

-
,
g nu t in

not o n reason , D i vi n e o r hu m an ut o n physi c a l for c e , ,

can not en du re fo r n othing establ ished by v iolen c e ca n

c onti n ue .

C H A PT ER VI I I .

T H E C H RISTI A N R E L I G ION W I LL R E M A IN T R U E AN D

U N VVAV E R IN G U N TO T H E E N D .

AS al ion m ust pro c eed ei ther fro m n atu ral reason ,

fro m o f the t w o we ,

shoul d be boun d i f there ex i sted any rel igi ons o r su per

,

s t i t i o n s bes ides these that we have en u merated t o refute ,

them with the same argu m ents that we have al ready

u s ed . F or al l rel igion s fou nded by men en l ightened ,

merely by n atu ral l ight are b ased as i s the rel igion o f , ,

the an cien t ph i losophers o n the true prin c iples o f h u man ,

reason . We have al ready shown th at su c h a rel igion

wi l l n o t su ffi c e for salvation S uch r eli gi o n w be . w

fou n ded o n j a lse pri n cip l e s L r e a so n

. _ m T h i s m ay o cc u r .

i n o n e of t wo ways T hey m ay be a s i s the supersti tion

.
,

o f astro l o gy grou n ded o n false pri n ci ples concern ing

,

n atu ral th in gs ; o r l i ke idolatry on false p ri nci les

,
p ,

emanati n g fro m S atan F u rther n o rel igion can ex i st

,
.
,

proceedi ng fro m su pern atu ral l ight whi ch i s n o t esta b

l i s h e d o n th e O ld an d the N ew T esta ment togethe r A .

fal se religion may l i ke the J ewish be based o n the O l d

, ,

T estamen t alon e o r l i ke hereti c al sects o n m i s i n t e r p r e

, ,
20 4 T H E T R I U M P H O F T H E C ROSS .

any su c h reli gion would ne c essari ly arise either fro m

, ,

natu ral or s upernatu ral l ight F rom wh ichsoe v er of .

these sou r c es i t m ight S pring su c h a rel igion wou l d , ,

necessarily approve an d c om mend Christian ity Fo r

,
.

truth m ust be ever i n harmony with tru th and whatso

ever arises fro m n atural o r s upern atural l ight m us t ,

proceed fro m God the C reator o f this d ual l ight whi c h , ,

by i ts beams en l igh ten s the worl d wi th H i s tr uth

,
.

Were natural and supernatu ral l igh t opposed t o ea c h

o ther o n e wou ld necessarily be false ; and God would
,

tea c h men at o n e ti me falsehood an d at an other ti me ,

truth T h is hypothesis i s m an ifestly absu rd Fo r were

. .
,

God thus to con fuse ou r u nderstandi ng we shoul d be ,

i n capable o f k nowing the tru th T o produ c e s uch .

a c ond iti on i n H i s creatu res i s foreign t o the D ivi ne

N ature T herefore i f any other true religion were to
.
,

arise i n the world i t wou ld be o f necessity bound to

, , ,

approve Ch ristian i ty and to com mend it as the truth

,

wh i c h l eads t o eternal l i fe .

C H A PTER I X .

E P I LO G U E .

A R G U M E N TS carry greatest weigh t when ac c u m u lated .

T herefore the con clu sion o f o ur wo rk shal l consist o f a

,

brief su m mary o f the l i ne o f argu men t pu rsued through

o ut i t We wi l l begin therefore by assert i ng th at the
.
, ,

faith of Ch ri stian s 1r1 the teach in g o f Chri st and thei r

m _ __
,

o b s e r va
W m n ded o n

frivolou s motives but on the m ost prud en t grounds

,
.

E very i nte l l igent m an w h o considers the greatness an d

 TH E TR I U M P H OF TH E C ROSS . 20 5

the wondrou s harmony o f the un iverse wi l l be c onvin ce d , ,

that there m u st b e a God the S uprem e Cause and ,

Pri mary M over o f al l th ings W am

fl ‘

that
m o v e sm b y s ome other thi ng there m u st be ,

s ome F irst M over F u rther s p i . obl e ,

than bo d y yfl n d God bei n g noble

s
He
mu st be a s piri t an d s i mpl e su bstan c e or P ure A c t , .

H en ce i t fol lows that H e i s p e r fect é up r e m e G ood

, ,

S upreme Power I m m utable E tern al O n e

,
A l l that i s , , .

n o b le i s i n proportion to i ts elevation a b ove matter

, ,

more ful ly en dowed wi th k nowledge God therefore .

, ,

m ust b e H i ghe st l nt gl liggi ce an d poss e s sed o f free wi l l

m ,
-
.

H e m ust act n o t o ut o f necessity but by means o f H i s

, ,

W i l l A s by mean s o f H is I n tell igen c e and Wi l l H e

.
, ,

acts in al l things even i n the very l east we must acknow

, ,

l edge that H i s providence c ares for al l things an d ,

especial ly fo r man for who m H e has g rea t e d every

, p m ‘ m
.

n ai ur a Lt h i n g H en ce i t pertain s to G o d to gu ide m an
.
, ,

t o h i s l ast end t o wit the c onte mplati on o f D ivin e things

, , .

B ut as su ch beatitude c an not be attai ned in thi s presen t

,

l ife wherein w e are encompass ed b y m isery and enj oy

, ,

but s c an t k nowledge o f G o d w e are forced u n der pai n , ,

o f bein g very i n consisten t t o bel ieve i n another l i fe an d, ,

t o m aintai n that the soul i s i m mortal an d that it i s the ,

form o f the body T hu s the C a t ho l i g ghgrch with respect

.
,

t o the natu ral order o f th in gs t e a ghg gb o ut fi o d an d ,

the fi nal blessed ness o f m an n ought s ave what i s most ,

reason able a nd intel ligible .

I f w e n ex t cal l to mi nd the pi c ture wh i c h I drew o f

the T ri u m ph o f the Cross we shal l s e e that Chri sti ans , ,

i n c on fessin g the faith o f Christ show the truest wi sdom , .

Fo r the n e ce s s i t yfi
, mm m m e fi e h g i o n i n the
’
world ca n cl t gg d e uwd when m an s natu ral tendency t o
g ’
,
 20 6 THE TR I U M PH OF T H E C ROSS .

rel igion — the mean s whereby bl essedness i s attained — is

taken i n to a cc ou n t A n d i f the e n d o f r e l i gi o n be a
.
, . . _

good l i fe and a good l i fe be that true rel i gion whereby

,

G o d 15 perfectly hon oured then as n o better l i fe than the ,

C hri stian l i fe ex ists we m ust c o n fess Chri stian ity to be

,

t h e true rel igion whereby m an i s sure l y led to ble ssed

,

I f i t be a hard m atter to bel ieve that J es us Ch rist ,

w h o w a s c rucified i s both God an d M an we m us t bear

, ,

i n m i nd that were th i s arti cle o f F aith an error i t cou l d

, , ,

not prod uce foster and develop the Ch ri sti an l i fe Y e t

, , .
,

a s a m atter o f fact this tru th prod u c es m ore than , ,

does a n y other article o f o ur bel i ef c on su mm ate per ,

f e ct i o n a mong Chri stians Again we k now that the .

,

H oly S cri ptu res of the O ld and N ew T estamen t o n ”

,

wh i c h o ur whol e c reed i s fou nded :m ust be from G o d .

O therwise the i nn u merabl e events wh i c h they p redi c t

,

wou l d n o t have been veri fied n or wou ld the S cri ptu r e s

h ave borne s u c h abu nd an t frui t throughou t the world .

I f o u r F aith were false men o f purifi ed i n tel lect c ou ld n o t

,

f ai l especi al ly when they are eng a ged i n contem plati on

,

a n d prayer to discern i t s errors

,

,
bu t contrari wi se we s e e , ,

t hat su ch men are the boldest cha m pions o f the F ai th .

A gai n were ou r rel igion fa lse i ts ex teri or ri tes c ould n o t

, , ,

as they d o san cti fy those w h o practise them re v erently

.
, ,

nor deprave those wh o desecrate them N either we r e .

,

t h e F ai th untrue cou ld i t give to the hearts of Ch ristians

,

such p eace an d j oy an d freedom as t o m ake them a c count

, , ,

a ffi i ct i o n
. as a bless ing and con sol ation ; nor wou l d i t
b eau ti fy thei r very cou n ten an ce with su c h an expressio n
o f si n cerity and c al m a s to render them venerable i n ,

t h e sight o f al l men and a powerful attraction t o the ,

p ra c ti ce o f C hri stian vi rtu e .

20 8 THE TRIU M PH OF T H E C ROSS .

power to becom e m an A nd it w a s most fi tti ng that H e .

S houl d beco me i ncarn ate i n order t o i n struct man ki nd ,

a s to i t s fi nal beatitude as to the true mean s for its ,

attai n men t and also that H e m igh t make s a tis fa c tion to

, ,

the E tern al F ather for the si n s o f m en I t beseemed .

H i m l i kewise to be b orn o f a S potless V irgin an d to

, , ,

d ie upon the Cross to t M ,

n death fo r
’
j usti c e sake I t was meet t o o that i n order to gi ve u s
.
, ,

hopes o f o ur resu rrection H e S hou ld ri se again and that , , ,

h avi ng been u nj ustly j ud ged b y th e wicked H e S hou l d ,

be c ome the J udge of the l ivi ng an d the dead .

Again noth in g ,
i n cco r d a n ce wi t h r e a s o n ,

than 1S the jud i ial and e t h 1ca l code o f Christianity ; si nce

no l ife is s o p erfect as i s the Chri stian l i fe T h is resu lts .

fro m the g overn ment o f the Chu rch whose doctrines ,

contain al l that i s best in the tea c hing o f philosophers

an d sages T here is aga in nothing u n reasonable o r
.
, , ,

a b su rd i n e c
,
m o n ks fl s fi r e v i d e n ce d

by the san ctity of l i fe res u l ti n g from devou t observan c e,

o f them .

Where then S hall we fi nd a rel igion establ ished o n

, , ,

su c h solid ground s o f reason as i s Christi an ity ? Ph i lo ,

s o phers ignored the tru e end o f hu man l i fe Agt rglggy i s .

a w e b o f s gggrs t i t i o n I dolatry c ontains neither moral ity

.

n o r truth J udais m i s refuted by i t s prophets o f o l d and

.
,

b y the presen t captivity o f i t s fol lowers T he d is c ord .

a mong heretics and the exterm ination o f , 1S

a stron g p roof that the are in error M a h o m e t a n i s m .

outrages e very prin ciple o f ph i losophy Christi an ity .

alone is resplen dent with n atural an d supernatu ral l ight

an d i s adorned b y san c tity wisdom m iracles and , , ,

wondrous deeds .

Can any intel l igen t man then refrain from devou tly , ,
 THE TR I U M P H OF T HE C ROSS . 20 9

embracing the F aith of Christ ? Can any o n e fail to

per c eive the rashness and fol ly O f those who revile a
rel igion blessed b y God and preserved by H i m th rough
, ,
"
ce n t ur i e S O f perse c ution and c onse c rated by t h e b lood
'

, ,

O f i nnu merabl e martyrs ? S urely every man o f sou nd

‘

,
M
j u dgment acknowled ges C h r i s t i a rn t y to be tru e E very
’

man m ust b el 1eve that there ex i s ts another l i fe i nto

o o

_ _
,

whi ch that each o n e O f u s m ust Stand

b efore d ge who wil l pl ace o n H is left hand
the wicked condemned to eternal pun i sh ment and on , ,

H is right the good wh o wil l enter into everlasting bl iss

, .

I n th is glory u nutterabl e they shal l gaze fo r ever o n

G o d in T ri nity unspea kable i n fin ite ,
T hey S hal l rej oice
.

in th e grace o f o ur al l c on quering and tri u mphant Lord

-

and S aviour J esu s C hrist t o whom be power and

, , ,

di v inity and wisdom and strength an d hon ou r for ever

, , , ,

an d ever A M E N
. .
2 12 I N DEX .

F AI T H l e a ds t o h o l in e s s O f J e w s t h e i r t e s t im o n y t o J e s u s
Go d an d ,

life 5 1 7 5
, , . C h r i st 1 1 1 8 0 , , .

i n i t se lf n o t s u ffi ci e n t 76 t h e i r d o ct r in e ill o gi ca l 75 1 79 , . , , .

n e v e r a t v a r i a n ce wi t h r e a s o n 4 , .

O bj e ct s o f 1 5 ,
KE Y S p o w e r o f t h e 1 4 3
.
, , .

w h y n e ce s sa r y 1 6 9 7 Ko r a n S e e Ma h o m et
, , . . .

F i r s t p r in cipl e s mu s t b e a cce p t e d ,

10 .
L A W S n a t u r a l hum a n di v in e 1 33 , , , ,
.

G OD , e xi n ce o f d e m o n s t r a t e d 1 7
st e , , . M A H O ME T p e ,
r so n a l ch a r a ct e r an d
th e F ir s t C a u se 5 1 8 5 3 , , , . life o f, 19 5 .

in co m p r e h e n s i b ili t y o f 9 7 , . tea c hing o f 1 9 5 , .

kn o wl e dg e o f 2 3 , . r e fu t a t i o n o f ,
196 .

p e r fe ct i o n s o f 2 1 , . Ma r ty r s , 8, 9, 20 9 .

p r o v id e n ce o f 25 2 7 4 9 , , ,
. Ma ry, Mo th er o f G o d , 8 , 76 , 77, 20 8 .

Pu r e A ct 20 , . v n e erat o i n o f , 1 1 , 77 , 1 5 2 .

S i m pl e S u b st a n ce 20 , . M a t im o n y S
r m n 14 7 ,
a cr a e t o f, 1 4 0 , .

T r ini t y o f P e r s o n s in 8 9 1 0 1 , , , . M a t t e a d fo m 1 9
r n r , .

uni t y o f n a t u r e p r o v e d 2 2 1 0 1 , ,
. M e a n s t o a t t a in e d o f m a 5 1 n n , .

M e s s i a h co ming o f fo e t o ld 1 8
, ,
r , 0 .

H A P P I N E SS S e e E d of Ma . n n . See a so l y e ws

H e a d o f Chu r ch S e e P op . e . M ini s t e s S e H r r ch
y . e i er a .

H e ll j u s t i ce o f 1 1 3
, , . M i r cl e s Of J e u S Ch i t 7 77
a s r s , , .

H e r e y un t u t hfuln e s s o f 1 9 0
s ,
r , ,
193 . M o a li t y Ch i s t i a n t a ching o
r , r e n ,
1 30 ,

ca u se o f mi s in t e r p r e t a t i o n o f
, 14 3 .

S cr ip t u r e s 1 9 3 20 2 , , .

H i e r a r ch y in t h e Chu r ch 1 4 4 O R D E R S H o l y S a cr a m e n t o f 1 4 0 , .
, , , ,

H i s t o r y wi t n e s s e s t o J e su s Ch r i s t 14 4 , .

12 . O r igin a l s i n d o ct r in e o f n o t o pp o s e d , ,

H o ly wa te r 1 5 4 , t o r e a s o n 1 2 1 1 24
.
, , .

e xpl a n a t i o n o f 1 1 9 , .

I D O L A T R Y fo ll y a n d s infuln e s s o f
, h o w r e mi t t e d 1 2 3 , , .

1 74 .

I m a g e s s a cr e d e s p e ct fo
, , r r, I52 . P A S S I O N o f J e s u s C h r i st 7 8 1 23 , , , .

I mm o r t a li t y S e e S o u l . . P a t r i a r ch s 8 , .

I n ca n t i o n 1 0 0
r a , . P e a ce o f s o ul fr ui t o f h o l y life 6 7 , .

d o ct r in e O f t h e n o t co n t r a r y t o , P e n a n ce S a cr a m e n t o f S e e C o n
, .

r e a so n 1 1 4 , f e s si o n
. .

I n t e ll e ct hum a n n o t infa lli b l e 30 P e r s e cu t i o n t e s t ifi e s t o t r u t h o f

, , , .

I n v i s i b l e t h ing s r e v e a l e d t h r o ugh Ch r i s t i a ni t y 78 9 1 20 9 , , , .

vi sib l e 5 1 5 , ,Phil o so p h e r s pr e p a r e d w a y fo r J e s u s
.

Ch r i s t 8 2 1 64 , , .

J E S U S C H R I ST v i r gin a l b i r t h o f 1 1 7 P o p e t h e s u cce s s o r o f S t P e t e r 78
, , .
, , .
, ,

t r ul y G o d 1 1 74 9 1 , , , .

t r ul y m a n 1 0 0 infa lli b ili t y o f 1 0 0 1 27 1 9 3

, .
, , , .

go o dn e s s o f e v ide n ce o f t r u t h p r im a cy o f 1 9 2 , , .

o f Ch r i s t i a ni t y 8 6 s up r e m a cy o f 1 9 3 , .
, .

p o w e r o f 74 P r a y e r e ffi ca cy o f 6 2
, .
, , .

wi s d o m o f 8 1 m a d e t h r o ugh J e s u s Ch r i s t 6 1
, .
, .

w o n d e r ful w o r k s o f 74 9 1 e v id e n ce O f Ch r i s t i a ni t y 60 , , , , .

11 8 . P r e a ch e r S cr ip t u r e u se ful t o 5 8 , , .
 I N D EX . 2 13

P r e a ch e r in flu e n ce o f life
, o f, 8 2 . S a vo n a r o l a , mot ive o f, in w r i t ing
P r i e st h o o d do u b l e p o w e r
, o f, 1 4 5 . T r i um ph o f C r o ss , 3 .

S e e Or d er s . p r e a ching o f , 58 .

P i n
r o ce s s o s, th e Di v in e 1 0 1 , . S cr ip t u r e S e e . B i bl e an d Tes t a
P r o l o gu e 3 , . m en t .

P r o ph e t s 8 5 5 , ,
. S e n se s b o dil y , , no t infa lli b l e , 30 .

P r o v id e n ce S e e G o d . . re fle ct gr a ce an d v rt i u e in
Pu r i t y o f h e a r t n e ce s s a r y fo r h a ppi so ul , 72 .

n e s s 4 8 73 , , . So ul o fo r m o f b o dy 33
f m an , , .

n o t g e n e r a t e d 34 ,
.

R E A L P e s e n ce S e e E u ch a i t
r . r s . im m o r t a l 33 1 1 1 , , .

Re a so n n v co n t a di ct s fa i t h
e er r , 4 e r r o r s o n s u b j e ct o f 1 5 9 , .

104 . S up e r n a t u r a l e ligi o n mu s t b e ,
r , 9 7,
no t s uffi ci e n t guid e in i t se lf ,
1 6,

Re li cs O f S a in t s 9 77 , ,
.

T E ST A M E N T S th e O ld an d N ew, 8 ,
Re l igi o n n e ce ss i t y o f 4 1
,

5 6,
.
, ,
20 2
e x t e n a l S e e C r m o n i es
r . e e .

T ini t y
r S e e B l ess ed
.

in t e r i o r 4 2 6 7, , .

T iumph
r of
.

r st , 7 Ch i
.

t h e Ch r i s t i a n S e e C h r i s t i a n l if
.

R e ligi o us life t h e 1 2 69 73 1 32
. .

f
O t h e r o s s , 8 , 74 C .

R e s u r r e ct i o n o f t h e b o dy 1 1 0
, , , ,

.
.

T r i um
p h a l ca r , a s imil e , 7 .

Re v e l a t i o n 4 1 S e e a l s o B i bl e
, . .

R o m a n S e e S e e P ope . . V E S SE L S s a c e d 8 1 5 4 , r , , .

Ve st m n t s 1 5 4 e , .

S A C RA ME N T S d e i v e p o w e r r f o m V i gin s a d t h e v i r gin a l lif

r r n e , 8, 12,

P a ss i o n o f J e su s Ch r i s t 9 , , 1 37 . 15 3 .

num b e r o f ( se v e n ) 1 39 , . V i sio n f God

o S e e E n d of . Ma n
s a lu t a y e ff e ct s o f 6 4
r 14 6 , , . a n d E n d of C h r i s t i a n .

S a in t s 8 1 1 77 1 5 2 1 75
, , , , , . V w o s, th e re o s , 6 9 , 1 32 ligi u .

T H E A B E R D E EN U N IV E R S IT Y P R E S S L IM IT E D .