PACE

Protestant Societies, after having broken Unity, still continue
to pay homage to it.-The Lutheran, Calvinistic, English
and Scotch Confessions, and the Acknowledgments and
Declarations of the most distinguished English Divines 49

APPENDIX I.

The Allegations brought forward by Protestants, to justify
their Schism, would not justify it, were they even true

They do admit it. Confession of Augsburgh, Luther, Calvin,

the Calvinists of France, Beza at the Conference of Poissy,
Daillé, the University of Helmstadt, Thorndyke, Sheldon
Archbishop of Canterbury, &c.

They who first raised their voices against the Church had no
right and no character to establish a right to be heard

APPENDIX II.

Who were they? Opinions pronounced by the first Reformers

upon one another

Luther characterized by himself

by Henry VIII.

by the Church of Zurich

by Zuinglius

by Erasmus

by Calvin

59

66

Carlostadtius by Melanchton

by the Lutherans

Zuinglius characterized by Melanchton and Luther, by himself

and a Synod of Lutherans

73

Calvin by himself, by Stancharus, by Schlussemberg, Heshu-
sius, Bullinger, Chatillon, and by the Bishops of England 75
On the disgraceful punishment he is said to have undergone
in his youth in Noyon

On his dreadful End

888

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78

80

Beza's Character drawn by Heshusius and Schlussemberg,
and by the Lutherans of Germany

Melanchton's by the Lutherans of the Synod of Altenburgh,
and by Schlussemberg

РАСБ

Eeolampadius' by himself, and by Luther

Ochin's by Beza

What were the Fruits of their Preaching

85

Testimonies of Luther, Calvin, Erasmus, Aurifaber, Sturm,

Czecanovius, Wigandus, Smidelin, &c.

85

LETTER III.

Immediate and Necessary Consequence of Unity

Christ was bound to furnish us with a means of preserving
it. No other Means can be assigned than the authority of a
Supreme Tribunal possessing the right to pronounce
on what is revealed, and to bring all minds to its de-
cisions

In point of fact the Scripture teaches that this was the means
instituted by Jesus Christ

The Apostles teach the same

Their Disciples declare it

90

90

91

92
- 99

The Doctrine and Faith of the Primitive Ages trace it out in
the writings transmitted down from them, and in the acts
of particular and general councils

Examination of the liberty which the Reformation gave to each

one to interpret the Scripture

This liberty is not proper for man
Fatal consequences resulting from it
These consequences discovered and lamented, but too late, by
the Leaders of the Reformation

105

131
132

133

141
- 141

Their acknowledgments and regrets on this subject
Their fruitless efforts, and the fruitless efforts of the Convo-

cation of 1562, to resume authority, after having refused
to acknowledge it in their legitimate bishops and the uni-
versal Church

That the dogma of an infallible authority in what is revealed
does not make slaves of those who admit it. The extrava-
gance of any such charge

146

-.150

LETTER IV.

It is not true, as has often been pretended by the Reformers on
the Continent, and after them by the Church of England,
that every thing essential in revelation is contained in the
Holy Scriptures

VOL. 1.

D 3

156

Proofs to the contrary, from Scripture itself, and from several

essential articles admitted in Protestant Societies

From the method pursued by the Apostles
From the practice of the Primitive Church

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158

From the principles by which it was regulated in the examina-
tion and condemnation of various heresies

163

- 167
169

From the positive doctrine of the Fathers
From the acknowledgment of the most celebrated Protestants
themselves, both upon the Continent and in Great Britain,
such, for example, as the Confession of Augsburgh, Zuin-
glius, Calvin, Beza, Grotius, Leibnitz, Molanus, the bi-
shops of Elizabeth, their apologist Jewel, Croft, Beve-
ridge, &c., &c. There must therefore be admitted two
deposits of Christian Revelation, the written and the un-
: written word

- 167

- 188

LETTER V.

i

The truths contained in this double deposit are known to us
from the doctrine of the Church

-

This doctrine or teaching belongs to the successors of the
Apostles, the bishops, exclusively

They do not make any new articles of faith
They can neither add to, nor take from, Revelation

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192

193

195

- 195

-

A doctrinal decision may be pronounced by each bishop in his
diocese, more eminently by the sovereign pontiff, and by
!particular or general councils
The general acceptation of the dispersed bishops affixes to all
these decisions the seal of infallibility
Objection drawn from the apparent opposition among Catholics
as to where this infallibility resides

198

- 200

203

Reply

-

- 204

A word of advice to Protestants, Greeks and Ultramontanists
respecting the spiritual authority which all Christians
are to recognize in the successor of St. Peter

- 208

LETTER VI.

We believe mysteries from the testimony and doctrine of the
Church, and among these mysteries that of the real pre-
sence of Jesus Christ, and of the change of substance in
the Eucharist

211

-

The Convocation of 1562 formally rejects the change of sub-
stance, and indirectly gives it to be understood that it did
not think very favourably of the real presence
Preliminary Observations on the prejudices created by the
imagination and the senses against the Catholic dogma of
the Eucharist

General Observations on Mysteries

-

The method which good sense points out to be followed in the

examination of mysteries

Its application to the mystery of the Eucharist
The words of promise in the 6th Chapter of St. John, discussed
at length -
Comparison drawn between the Sacramentarians and the Jews,
who refused to believe in the promise of the Man-God
Necessity of ranging ourselves among the faithful disciples
who on that occasion testified an implicit reliance on his
words

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215

217

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224

225

225

226

229

- 251

The Institution of the Eucharist according to the compared
accounts of the three Evangelists
Luther and his followers, retained in the sense of the real pre-
by the force of the words
Zuinglius adopts the figurative sense, and causes it to be adopted
at Zurich, whence it passes to the Sacramentarians
The Convocation of 1562, by suppressing the adoration, indi-
rectly attacks the real presence

If Christ is present in the Eucharist he must be adored there 262 ›
The Calvinists of one opinion on this point

Refutation of the examples and arguments drawn from the Sa-
cred Scripture to authorise the figurative sense
The real presence taught by distinguished divines of the Church
of England

By Ridley, Hooker, Andrew, Casaubon, Montague,
"Taylor, Forbes, Cosin, Samuel Parker, &c., &c.

-

266

. 284

The change of substance agreeable with the literal sense of the

The Calvinists admit this, and join us in proving it against the

Lutherans
Acknowledgments of Zuinglius, Beza, Hospinian, &c.
At first, Luther did not condemn transubstantiation
His acknowledgments

PAGE

. 296
297

The first version of the Confession of Augsburg restored
Protestant testimonies favourable to the change of substance:
Grotius, Molanus, bishop Forbes, Montague, Thorndyke,
Samuel Parker

Reply to the grammatical cavils of the Calvinists
Review of the difficulties and the proofs

300

That the proofs should carry the day, with every impartial mind 309

LETTER VIII.

. 312

. 313

Tradition of the first six ages respecting the Eucharist.
First general proof drawn from the discipline of secrecy
It is absurd to pretend that this discipline is to be dated only
from the fourth century

Proofs to the contrary from the calumnies of the pagans, founded
upon their ignorance of what passed in the Christian As-
semblies

317

319

From the reproach of clandestinity made against the Christians 321
From the tortures employed to extort from them information

of the nature of their worship

From the heroic constancy of the Christians in undergoing tor-
ments and death, rather than betray the secrecy of the
mysteries

From the positive testimonies of Tertullian and Origen
Arguments founded on the discipline of secrecy

It perfectly agrees with the Catholic doctrine of the Eucharist 326
Not at all with the opinions of the Sacramentarians

If, at that time, the same was believed which we now believe,

329

the church ought to have commanded secrecy to the faithful
from the motives which actually induced her to prescribe it 332
If she believed what the Sacramentarians believe, this disci-
pline obtained upon no satisfactory reason

Hence it follows that the occult discipline supposes the belief
of the dogmas which the Catholic Church professes

332