From the dispute between Melanchton and Ecolampadius
From the opinions of Farel and Calvin in the dispute at

From Jewel's Apology in England, and the Sermon he preached
and re-preached in London

LETTER XI.

ON CONFESSION.-The natural shame, which leads us to
conceal our faults, sufficiently proves that men would
never have submitted to confession from any human au-

thority
Accordingly, it did not originate from such authority

108

110

- 111

- 118

- 120

Revelation teaches us that it was established by Jesus Christ 121
Passages from the New Testament on Confession discussed 121
Its necessity flows from its institution, because if there were

any more easy means of obtaining pardon, men would
have recourse to it, and confession, being no longer neces-
sary, would become null

Tradition considered

-

It is not true that private confession sprang from public con-
fession

The opposite is the truth

125

- 135

- 135

Without the divine institution of sacramental confession, the
establishment of public confession would have been im-
practicable

This latter, such as it was practised, must have been preceded
by private confession

Unexceptionable authorities of those times teach us this,

and change our conclusions into facts

The allegations of our adversaries refuted

135

. 138

It is not true that the ancient Christians confessed only scan-
dalous crimes, and always aloud in public

It is not true that they confessed their sins to God alone,
and never to the priests

It is not true that antient confession did not extend to
the mentioning of every fault
Confession is, from the precept of Jesus Christ, an imperious

148

-

164

and indispensable law

162

An alarming consequence for those who have suppressed the
only means of obtaining the pardon of their sins
Reply touching the too real abuses discovered by Protestants.
in the confessions of indifferent Catholics

- 169

- 171

Comparison between two sinners who wish to be converted,
the one in a Protestant communion, and the other in the
Catholic Church

-

PAGE

173

That confession offers to the Catholic penitent more succour
and security, but at the same time require of him more
labour and exertion

-

174

- 177

Its necessity proved from the conduct of God towards man, from
the examples of the true penitents before and since Jesus
Christ, from the doctrine of the apostle, and that of the
primitive Church, from the doctrine of the most distin-
guished Fathers
That it is advantageous for us that our Divine Mediator, having
taken upon himself the satisfaction which surpasses our
strength, has left us that which is proportioned to us 183
That it is unreasonable to pretend that our satisfactions dero-

gate from the merits of our Redeemer

- 186

- 187

That this allegation is repugnant to venerable antiquity
Strange conduct of the Reformers, who, in place of recom-
mending satisfactory works, suppressed by little and
little what remained of them in their time
Their blows fall directly upon this primitive Church, always
extolled of and always attacked by them

LETTER XIII.

190

- 191

-

-

INDULGENCES presented in their true light-justified from
the example of St. Paul and of the primitive Church
Dispositions requisite for receiving the full effect of them
That, far from being injurious to penance, they support
works of penance, and only supply for what is deficient

of them

197

200

- 200

-

That they ought to be sought after by all penitents
That the temporal punishments due to our sins must be expiated
in the other world, when they have not been sufficiently
expiated in this

207

210

211

PURGATORY-Utility of praying for the dead
Acknowledged in the Synagogue, approved by our Saviour 214-
Taught by the apostles, as we learn from the uniformity of

the liturgies and from the testimonies of various Fathers 217

Luther and Calvin are agreed upon this with us

PAGE

- 220
4221

It is certain that they are not agreed between themselves
One part of the Lutherans pray for the dead: Molanus tells

A part of the Anglicans do the same; witness Bishops Forbes,
Barrow, Sheldon, Blandford, Dr. Thorndike, &c.

APPENDIX.

221

223

-

200

Agreement of all the liturgies in praying for the dead
Liturgies of the Nestorians of Malabar, Chaldea, Armenia, and

1226

China
Liturgies of Constantinople and Russia, of the Jacobite Copts
and Syrians, and of the Christians of Ethiopia
Liturgies of the Orthodox Syrians and Jacobites -

LETTER XIV.

-

- 226

228

Protestants cheerfully recommend themselves to each other's
prayers, and yet on vain pretexts refuse to invoke the
prayers of the saints

-

-

231

232

237

They gratuitously suppose that the saints cannot hear us
Many facts of the Old and New Testament prove that God can
and actually does grant them a knowledge of our prayers 233
We do not multiply mediators by asking the prayers of the
dead, any more than by asking those of the living
Essential difference between the mediation of Jesus Christ and
that of his saints
Our invocation is so distant from idolatry, that there would be
impiety in saying to Jesus Christ what we say to the
saints, or to the saints what we say to Jesus Christ

In condemning this invocation, the reformed condemn also the
primitive Church

Passages from Irenæus, Origen, Eusebius, Athanasius, Ephrem,

Gregory of Nyssa, Gregory of Nazianzum, Chrysostom,
Asterius, Ambrose, Augustin, Basil, &c.

The reformed at variance with their principles

At domestic variance with one another

Zuinglius and Melanchton corrected by Luther

Forgetfulness of Calvin, whom Luther had taught

Theodore Beza, and the Calvinists in general opposed to Peter

Martyr

Molinæus, Ecolampadius

PAGE

- 257

258

259

259

259

260

-

261

The confession of Augsbourg refuted by Luther, Bucer and

a great number of Lutherans

That of the Arminians by Grotius

That of the Church of England, by Bishop Montague among
others

In this opposition of Protestants, which should carry the day? 263

The invocation of saints supposes their intercession for us
The latter generally admitted

It is of faith that the saints intercede for us

It is not of faith that we must invoke them

What we are to understand by the communion of saints

275

Examples of the first Christians of Jerusalem, Rome, Antioch,

and Smyrna

-

Doctrine of the Fathers, Eusebius, St. Chrysostom, St. Cyril

of Jerusalem, St. Jerome, St. Ambrose, &c. &c.

LETTER XVI.

-

-

The fury of the Iconoclasts renewed by the Sacramentarians

The Iconoclasts of the eighth century carried their extrava-

gance so far as to proscribe the arts of painting and

sculpture

-

Those of the sixteenth, more moderate in this respect, still

however banish images from the churches

283

- 287

289

They differ in their charges against us for the respect we pay to

images

290

Some set down as idolatry the honour we pay to their pro-

totypes in their presence

This honour and respect justified from the imputation

Others maintain that these honours are at least contraventions

of the Decalogue

The Decalogue explained, and images maintained, without in-
jury to the Decalogue, in the honours due to them

-

Essential difference between our images and idols, and between
the worship paid to idols and the respect we pay to
images
That if, in idolatrous countries the paying of this respect might
be dangerous to neophytes, it can never become dan-
gerous to the faithful in Christian nations

PAGE

299

- 307

- 308

It presents to the latter great advantages
Admirable effects of painting: it speaks to the eyes and the
heart, awakens faith and piety

The Fathers have extolled the advantages of the representa-
tions they had under their eyes

310

1

310

313

We have some before our eyes which would have shared their
encomiums

A moderate use of images and paintings recommended to the
reformed communions
That by adopting them, they would approximate to the Primi-

{

-

tive Church, whose practice is here certified to us by
Photius, the 7th and 8th general councils, S. S. Augustin,
Ambrose, Basil and Athanasius, and even by Tertullian,
by the example of Constantine, and by a curious and
ancient fact related in Eusebius

315

317

That Luther and the Lutherans admit images in their Churches 324
Bishop Montague is their apologist and eulogist

The Reformation, by forbidding the sign of the cross and re-
moving it from the altars, public places and highways,
is again in manifest opposition to Christian antiquity
The expression of S. S. Augustin, Jerome and Ambrose, and
of Tertullian for the Latin Church

Of S. S. Chrysostom, Ephrem, Cyril of Jerusalem, Basil, and
Athanasius, of Origen and Eusebius, &c., for the Greek
Church

Well deserved reproaches which the Reformers might and
ought to make to Catholics respecting the sign of the cross 338
Better deserved and more severe reproaches due to their blind
rage against the cross, which has saved and will judge
the world