Chapter VIII · REMARKABLE ACKNOWLEDGMENTS MADE BY THE ROMISH CLERGY.

So far as respects the evidence upon which stands the alleged apostolicity of the peculiar doctrines and practices of Romanism, it will now be useful to hear the various acknowledgments which have been made by the Latin Clergy themselves.

I. Let us begin with that cherished dogma of the Roman Church, the tenet of Transubstantiation.

1. On this point, the theologians of Trent assure us: that The words of Christ, as recorded by the Evangelists, SO PLAINLY AND SO DISTINCTLY propound the doctrine of Transubstantiation, that, on the part of wicked and contentious Protestants, it is both a burning shame and a crying sin to interpret them figuratively. [59b]

2. Yet the great schoolmen, Johannes Scotus, Biel, Occam, Peter ab Alliaco Cardinal-Archbishop of Cambray, Cardinal Cajetan, and Cardinal Fisher of Rochester, have all declared: that The doctrine of Transubstantiation is INCAPABLE OF PROOF from Scripture; that The doctrine of the bread and wine remaining substantially unchanged is LESS REPUGNANT to Scripture, than the doctrine of their transubstantiation into the body and blood of Christ; and, consequently, that The doctrine of Transubstantiation CANNOT BE DEMONSTRATED from the institutive words of Christ, unless to such words the authoritative decision of the Roman Church be superadded. [60a]

II. Let us next pass to the dogma of Purgatory.

1. The divines of Trent profess to have received the doctrine of Purgatory, both from the declaration of SCRIPTURE, and from the ancient tradition of THE FATHERS. [60b]

2. Yet Bishop Trevern confesses; that Jesus Christ has not revealed to us the knowledge of Purgatory: [60c] Cardinal Fisher admits; that, Among the Ancients, there was either no mention or very rare mention of Purgatory, that Purgatory was but lately known and received by the Catholic Church, and that To this day the Greeks believe not in its existence. [60d] Father Barns tells us; that Punishment in Purgatory is a doctrine seated in human opinion, that Neither from SCRIPTURE nor from THE FATHERS nor from THE EARLIER COUNCILS can it be firmly deduced, and that The contrary opinion seems more conformable to them: [60e] and Petrus Picherellus drily enough remarks; that In SCRIPTURE there is no fuel to be found, either to kindle or to maintain the fire of Purgatory. [60f]

III. We may next turn our attention to Image-worship and Saint-worship.

1. The doctors of the Council of Trent declare: that According to the use of the Catholic and Apostolic Church RECEIVED IN THE PRIMEVAL TIMES OF THE CHRISTIAN RELIGION, the invocation of dead Saints, the veneration of Relics, and the kissing and falling down before graven or molten Images, ought, by the Clergy, to be diligently inculcated upon the Laity. [61a]

2. Yet the learned Jesuit Petavius roundly pronounces it to be a matter of absolute certainty; that, IN THE FIRST AGES OF THE CHURCH, Images of Christ were not substituted in the place of pagan Idols nor proposed to the veneration of the faithful: [61b] while Cardinal Perron tells us; that No traces of the practice of invocating the Saints can be found IN THE AUTHORS, who lived nearest to the times of the Apostles. [61c]

IV. Let us next advert to the high authority ascribed by the Romish Clergy to those Councils which are styled Ecumenical or General.

1. These Ecumenical Councils with the Pope at their head are believed by the Romanists to be, like the Divinity himself infallible and incapable of error.

2. Yet the learned Albert Pighius scruples not to assert: that General Councils are, not of divine, but of merely human, institution; that They originate only from a dictate of right reason, because doubtful matters may be better debated by many than by few, more especially when the many are prudent and experienced persons; that In the canonical Scriptures there is not a word about General Councils, nor from the institution of the Apostles did the primitive Church of Christ receive any thing special respecting them: and that From theological grounds it is impossible to demonstrate that the whole Church ought to be represented by a General Council. [61d]

V. Pass we next to the evidence upon which all the manifold peculiarities of Romanism claim to repose.

1. The members of the Council of Trent declare: that, In settling and defining the doctrines and practices of their Church, they follow the UNANIMOUS CONSENT AND TESTIMONY of the Holy Fathers. [62a]

2. Yet a modern romish doctor, Mr. Husenbeth, has been driven to confess: that, Although the Latin Clergy OUGHT to be able to trace every point of what he calls Catholic Faith up to the Apostles, they, in truth, CANNOT trace their peculiarities up to the Apostles THROUGH THE TESTIMONY OF THE FATHERS OF THE THREE FIRST CENTURIES. [62b]

IV. How persons, who make such acknowledgments, can still have adhered to the communion of the Church of Rome, I pretend not to comprehend, and therefore cannot explain.

Suffice it to say: that the acknowledgments have been made, and that the individuals have nevertheless most unaccountably maintained and defended their unsubstantiated and confessedly unsubstantiable peculiarities.