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.