grounds deference is claimed for the authority of the Pope,
p. 51. The deference which a learned divine may claim is not
rightly compared to that which a physician may demand from
his patients, p. 52. Basis of a Roman Catholic's faith, p. 53.
No proof of infallibility possible without arguing in a circle,
p. 53. Bishop Clifford's attempt to escape this difficulty,
p. 55. Its insufficiency, p. 57. Newman's method, p. 58.
In Church of Rome, no subsequent verification of her teaching
possible, p. 60. Mallock's revival of Newman's argument,
p. 60. Infidel tendency of his position, p. 60.
Newman's Grammar of Assent, pp. 64-77. How we get
beliefs, p. 65. Locke's dictum as to the assent with which we
ought to entertain beliefs, p. 66. Clifford's Ethics of Belief,
p. 66. On what depends our confidence in traditional belief,
p. 67; on what our confidence in the Church's teaching, p. 68.
Newman's theory of an illative sense,' p. 69. Can a man be
certain of anything without being infallible? p. 72. About
what things may we be thus certain? p. 72. The authority of
the Pope not one of them, p. 73. No sharp line to be drawn
between certainty and high probability, p. 74. Indefectibility,
whether an attribute of certainty, p. 75. The more we talk of
certainty the less we have, p. 76.
admit the inerrancy of Scripture, p. 83. The argument, 'If
our Lord had intended His people to learn His religion from a
book, He would have written it Himself,' p. 83. The Bible
as a guide does not satisfy the conditions imposed by Milner's
axioms, p. 84. Milner's alleged true rule, p. 85. This rule
not secure or never-failing, p. 85. Bossuet's Variations, p. 86.
A Protestant not much affected by the argument from varia-
tions, p. 86. What is really proved by the existence of
variations, p. 87. Bossuet has been treated by the predominant
Roman Catholic school of the present day as no better than a
Protestant, p. 88. Examination of Milner's axioms, p. 89.
Monstrous character of the claim made in them, p. 89. His
maxim, when amended, may be used against the Church of
Rome, p. 90. Patristic authority for asserting that the
obscurities of Scripture do not affect essential matters, p. 90.
The decrees of Councils not even intelligible to the unlearned,
p. 91. Explicit and implicit belief, p. 92. Fides Carbonarii,
p. 93. Material and formal heresy, p. 93. This theory repre-
sents the Church as making the way of salvation more difficult,
p. 94. Of what things Roman Catholics are now required to
have explicit knowledge, p. 95. The teaching on this subject
of Innocent IV., p. 96. Later editions of Furniss's What
every Christian must know, p. 96. Necessity for an infallible
guide only arises where explicit knowledge is required, p. 97.
An act of faith, p. 97. A Protestant safe, even if Roman In-
fallibility be a revealed doctrine, p. 98.
Falsity of Milner's axiom if asserted of truths important, but
not necessary to salvation, pp. 99-108. No infallible means
provided for finding the true Church, p. 100; none for obtaining
secular knowledge, p. 100. The analogy of disease and its
remedies, p. 101. The analogy of the case of sin and holiness,
p. 101. The Church not secured against the temporary preva-
lence of great moral corruption, p. 102. Testimony of Baronius,
p. 102. Like safeguards vouchsafed by God against sin and
against error, p. 103. Same considerations available for miti-
gating the difficulty of the existence of evil and of error, p. 104.
Physical evil, p. 104. Defects of knowledge, p. 105. The
prevalence of sin, p. 106. Benumbing effect of the doctrine of
infallibility, p. 106. Testimony of Mr. Maskell, p. 107. The
unreality of unintelligent faith, p. 108.
teachers are not infallible, p. 110.
an infallible Church, p. 1II.
teaching, p. 111. The conditions of progress for the human
race, p. 112. Mutual concessions on this subject have now left
little room for controversy, p. 113. How Christ intended us
to learn His religion, p. 113. The service actually rendered
by the Church, p. 114; may be fully admitted without owning
her infallibility, p. 115. True analogy to the relation between
a Christian teacher and his pupils, p. 116. If the Church be
infallible, the Bible is useless and mischievous, p. 117. The
early Church encouraged Bible-reading, p. 117. St. Chrysos-
tom on the study of Scripture, pp. 118-122. What Roman
Catholics say in reply, p. 122. Discouragement of Bible-
reading by modern Church of Rome, p. 123.
THE CHURCH'S SOURCES OF PROOF
Dr. Hawkins' formula, p. 125. The method of the Church of
England, p. 125. The method of the Council of Trent, p. 126.
The rule of faith, as laid down by Bellarmine, p. 126. Fallacy
in the argument that the Word of God has equal claims to
acceptance whether it comes to you by writing or orally, p. 126.
The question about the rule of faith a subordinate one in this
controversy, p. 127. The meaning of the Roman appeal to
tradition, p. 128. Canon of the Council of Trent concerning
the interpretation of Scripture, p. 128; embodied with a vari-
ation in the Creed of Pope Pius IV., p. 129. Romish rule of
faith complicated, p. 129; and modern, p. 130. Tradition, as
a rule of faith, needs the supplement of the doctrine of Infalli-
bility, p. 130. Uncertainty of tradition, p. 131. A priori
arguments for sufficiency of Scripture dismissed, p. 132. Suf-
ficiency of Scripture cannot be proved by Scripture itself,
p. 132. What is meant by Roman Catholic appeal to tradi-
tion, p. 133. Whether there can be new traditions, p. 134.
The objection that the N.T. itself rests on the authority of
tradition, p. 134. Absence of trustworthy traditions con-
cerning the Apostolic age, p. 135; examples, p. 135. Why we
do not use traditions independent of Scripture as proof of
Christian Doctrine, p. 137.
Ambiguity in the phrase ' rule of faith,' p. 139. The authority
of the Creeds, p. 139. Ambiguity of word 'tradition,' p. 140.
Bellarmine's threefold division of traditions, p. 140. The use
of the word 'tradition' in the Thirty-nine Articles, p. 141.
Tertullian's list of Church customs unauthorized by Scripture,
p. 142. Tradition,' as signifying the 'res tradita' and the
'modus tradendi,' p. 142. Proof by tradition that the Scrip-
tures are a full and perfect rule of faith, p. 143. St. Basil,
p. 143. St. Cyprian, p. 144. The controversy about heretical
baptism, p. 145. St. Augustine, p. 146. St. Jerome, p. 147.
Tertullian's treatise on Prescription, pp. 147–151. Tradition
and the Gnostics, p. 148. The argument from the unity of
different Churches loses its force in the hands of Roman
Catholics, p. 151.
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The claims of tradition to interpret Scripture may be used so
as to supersede Scripture, p. 153. Newman's attempt to re-
concile the Sixth Article with Roman teaching, p. 153. The
doctrine and practice of Athanasius, p. 154. The use of tradi-
tion in excluding new-fangled interpretations, p. 155; for
instance, of the text Thou art Peter,' p. 155. Use of tradi-
tion in matters of ritual, p. 156. Washing of feet, p. 156.
Baptism by affusion, Extreme Unction, p. 157. Use of tradi-
tion in proof of abstract doctrine, p. 158. Patristical Messianic
interpretations, St. Barnabas, p. 159. Cardinal Newman's
examples, p. 160. General principle of early Patristical in-
terpretation of O.T., p. 160; Patristical interpretation and
the Blessed Virgin, p. 161.
The two great schools of interpretation, p. 162. Allegorical
interpretation of the Alexandrian school, p. 163; its spread to
the West, p. 163. The method used in answering heathen
objections, p. 165. The Syrian School-its founders, p. 166.
Origen's three senses of Scripture, p. 167. The mediaval
division, p. 167. Dangers of the allegorical method, p. 168.
The existence somewhere of an infallible guide usually taken
for granted by Romanists without proof, p. 170. The notes of
the Church, p. 170. Timidity of the Church of Rome in ex-
ercising her supposed gift of infallibility, p. 172. Seymour's
Mornings with the Jesuits, p. 173. Has the Church of Rome
formally claimed infallibility, p. 173. The lateness of the claim
disproves its validity, p. 175. Disputes as to the organ of
infallibility, p. 175. Ambiguity of word 'authority,' p. 177.
The interference of the one kind of authority always welcomed,
that of the other deprecated, p. 177. The history of the
doctrine of the Immaculate Conception, p. 179. Sixtus IV.;
the Council of Trent, p. 180. Bishop Milner's view, p. 182.
Pius IX., p. 183. The controversy about opportunism,
p. 183. The congregations de auxiliis, p. 184. Bellarmine's
share in the controversy, p. 185. Fear of secession shows
want of faith in Roman claims, p. 186.
Roman teaching has a double face, p. 187 :—(1) No authorized
commentary on Scripture, p. 188; Macnamara's Bible and the
Rhemish notes, p. 188; the Romish doctrine concerning the
punishment of heretics, p. 190. Why heretics, who did not
recant, were burnt alive, p. 191. Leo X. on the burning of
heretics, p. 191. (2) Catechisms not secured from error,
p. 191; (3) nor is the teaching of ordinary priests, p. 193;
nor even of canonized saints; Liguori, p. 194, his Mariolatry;
his moral theology, p. 194; Newman's defence, p. 195.
(4) No guarantee of the truth of the miracles related
in the Breviary or in Bulls of canonization, p. 196; the holy
house at Loretto, p. 196. (5) Alleged divine revelations :
their truth not guaranteed, p. 197; St. Philumena, p. 198.
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