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.