The following are further illustrations of the distinction observed in the Roman Church between Catholic verities and the opinions of the schools. In presenting them to the reader, I have no purpose of denying that there is a distinction really, and that it may properly be insisted on, but I deny it exists in the particular cases; in which what is professed to be but an opinion, is more or less the genuine practical meaning of the Tridentine decrees.
"It is de fide to believe that there is a purgatory; it is not de fide to believe that the fire of purgatory is true and proper, or of the same species as the material element,—or that it is in this or that place, or that it lasts for this or that period. It is de fide that the saints may well and profitably be invoked; it is not de fide that they hear our prayers, though it be certain and true. It is de fide that the relics of the saints should be venerated; it is not de fide that these or those relics are genuine. It is de fide that man is justified by inherent righteousness; it is not de fide that justifying righteousness is a habit or quality[1]."
Enough, perhaps, has now been said on the mode in which it is expedient at the present day to carry on the controversy with Romanism,—which of its doctrines are to be selected for attack, what authorities are to be used in ascertaining them, and what arguments are to be employed against them. Some remarks shall be added before concluding, as to the best mode of conducting the defence of our own Church.
Let it be observed that, in our argument with the Romanists, we might, if needful, be very liberal in our confessions about ourselves, without at all embarrassing our position in consequence. While we are able to maintain the claim of our clergy to the ministration of the Sacraments, and our freedom from any deadly heresy, we have nothing to fear from any historical disclosures which the envy of adversaries might contrive against our Church, or from any external appearances which it may present at this day to the superficial observer. Whatever may be the past mistakes of individual members of it, or the tyranny of aliens over it, or its accidental connexion with Protestant persuasions, still these hinder not its having "the ministration of the Word and Sacraments;" and having them, it has sufficient claims on our filial devotion and love. This being understood then, the fol-
- ↑ Vid. Annati's Apparatus ad Theologiam, i. 4.
