Obrazy na stronie

Christ and Christ is naturally in him, p. 17. 1. 38. [vol. iii. p. 62.]

An evil man in the sacrament receiveth indeed Christ's very body, ibid.

Evil men eat verily the flesh of Christ, p. 225. l. 47. [vol. iii. p. 328.]

Christ giveth us to be eaten the same flesh that he took of the Virgin, p. 241. 1. 27. [vol. iii. p. 348.]

We receive not in the sacrament Christ's body that was crucified, p. 243. 1. 16. [vol. iii. p. 351.]

St. Augustine's rule, De Doctrina Christiana, pertaineth not to Christ's supper, p. 117. 1. 21. [vol. iii. p. 190.]

The sixth of John speaketh not of any promise made to the eating of a token of Christ's flesh. p. 4. 1. 40. [vol. iii. p. 48.]

St. Augustine meaneth of the sacrament, p. 119. 1. 24. [vol. iii. p. 194.]

The sixth of John must needs be understand of corporal and sacramental eating, p. 17. 1. 48. [vol. iii. p. 62.]

Reason in place of service, as being inferior to faith, will agree with the doctrine of transubstantiation well enough, p. 265. l. 1. [vol. iii. p. 382.] And as reason received into faith's service, doth not strive with transubstantiation, but agreeth with it, so man's senses be no such direct adversaries to transubstantiation, as a matter whereof they can no skill, for the senses can no skill of substances, p. 271. 1. 24. [vol. iii. p. 391.]


Thine eyes say there is but bread and wine; thy taste saith the same; thy feeling and smelling agree fully with them hereunto is added the carnal man's understanding, which, because it taketh the beginning of the senses, proceedeth in reasoning sensually. In the Devil's Sophistry, fol. 6. The Church hath not forborne to preach the truth, to the confusion of man's senses and understanding, fol.


It is called bread because of the outward visible matter,
p. [392.]

When it is called bread, it is meant Christ, the spiritual
bread, p. 284. 1. 25. [vol. iii. p. 411.]

The fraction is in the outward sign, and not in the body of
Christ, p. 144. 1. 39. p. 348. l. 21. [vol. iii. p. 218.] And
in the Devil's Sophistry, fol. 17.

That which is broken is the body of Christ, p. 348. 1. 18.
[vol. iii. p. 494.]

The inward nature of the bread is the substance, p. 286.
1. 23. [vol. iii. p. 414.]

Substance signifies the outward nature, p. 359.1. 22. [vol.
iii. p. 511.]

The substances of bread and wine be visible creatures,
p. 285. 1. 48. p. 286. 1. 44. [vol. iii. p. 414.]

Accidents be the visible natures and visible elements,
p. 363. 1. 39. [vol. iii. p. 518.]

Christ is our satisfaction wholly and fully, and hath paid
our whole debt to God the Father for the appeasing of his
wrath against us, p. 81. 1. 39. [vol. iii. p. 150.]

The act of the priest done according to God's command-
ment must needs be propitiatory, and ought to be trusted
on to have a propitiatory effect, p. 387. l. 13. [vol. iii. p.

The demonstration "this" may be referred to the invi-
sible substance, p. 106. 1. 44. [vol. iii. p. 178.] The "is"
was of his body and blood, and not of the bread and wine,
p. 251. 1. 8. [vol. iii. p. 364.] Contrary in the Devil's So-
phistry, 27. 70.

When Christ said, This is my body, the truth of the lite-
ral sense hath an absurdity in carnal reason, p. 138. l. 19.
[vol. iii. p. 210.] Contrary in the Devil's Sophistry, 5.



And it is a singular miracle of Christ understanded as the plain words signify in their proper sense, ibid.

The sacrifice of our Saviour Christ was never reiterate, p. 368. 1. 46. [vol. iii. p. 529.]

Priests do sacrifice Christ, p. 381. 1. 42. [vol. iii. p. 533.] And the catholic doctrine teacheth the daily sacrifice to be the same in essence that was offered on the cross, p. 436. l. 11. [vol. iii. p. 541.]

The Nestorians granted both the Godhead and manhood always to be in Christ continually, p. 309. l. 18. [vol. iii. p. 447.]

The Nestorians denied Christ conceived God or born God, but that he was afterward God, as a man that is not born a bishop is after made a bishop, so the Nestorians said that the Godhead was an accession after by merit, and that he was conceived only man, p. 309. 1. 12. [vol. iii. p. 449.]

Christ useth us as familiarly as he did his Apostles, p. 83. 1. 54. [vol. iii. p. 152.]

Christ is not to be said conversant in earth, p. 101. 1. 16. [vol. iii. p. 173.]


On what part thou, reader, seest craft, slight, shift, obliquity, or in any one point an open manifest lie, there thou mayest consider, whatsoever pretence be made of truth, yet the victory of truth not to be there intended, p. 12. 1. 19. [vol. iii. p. 52.]

When Christ had taught of the eating of himself being the bread descended from heaven, declaring that eating to signify believing, then he entered to speak of the giving of his flesh to be eaten, p. 27. 1. 7. [vol. iii. p. 72.]

Christ must be spiritually in a man before he receive the sacrament, or he cannot receive the sacrament worthily,

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p. 48. l. 46. p. 140. 1. ult. p. 172. 1. 28. p. 181. 1. 28. [vol. iii. p. 94.]

How Christ is present, p. 61. 1. 10. p. 71. 1. 41. p. 90. 1. 44. p. 57. l. 17. p. 197. 1. 30. [vol. iii. p. 114.]

By faith we know only the being present of Christ's most precious body, not the manner thereof, p. 61. 1. 43. [vol. iii. p. 114.]

What we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 71. 1. 34. [vol. iii. p. 132.]

Although Christ's body have all those truths of form and quantity, yet it is not present after the manner of quantity, p. 71. 1. 37. [vol iii. p. 132.]

For the worthy receiving of Christ we must come endued with Christ, and clothed with him seemly in that garment, p. 92. l. 31. [vol. iii. p. 169.]

Really, that is to say, verily, truly, and in deed, not in phantasy or imagination, p. 140. 1. 21. [vol. iii. p. 212.]

All the old prayers and ceremonies sound as the people did communicate with the priest, p. 145. 1. 90. [vol. iii. p. 219.]

Really and sensibly the old authors in syllables used not, for so much as I have read, but corporally and naturally they used, speaking of this sacrament, p. 155. 1. 13. [vol. iii. p. 235.]

Christ may be called sensibly present, p. 155. 1. 26. p. 159. 1. 10. [vol. iii. p. 240.]

By faith Christ dwelleth in us spiritually, p. 158. l. 16. [vol. iii. p. 239.]

Our perfect unity with Christ is to have his flesh in us, and to have Christ bodily and naturally dwelling in us by his manhood, p. 166. l. 30. p. 17. 1. 34. [vol. iii. p. 251.]

Evil men eat the body of Christ, but sacramentally, and not spiritually, p. 222. 1. 47. [vol. iii. p. 323.]

Christ's flesh in the sacrament is given us to eat spiritually, and therefore there may be no such imaginations to eat Christ's body carnally after the manner he walked here, nor drink his blood as it was shed upon the cross, but spi




ritually understanded it giveth life, p. 241. 1. 18. [vol. iii. p. 347.]

To eat only in faith, is specially to remember Christ's flesh as it was visibly crucified, p. 243. 1. 28. [vol. iii. p. 351.1

We eat not Christ as he sitteth in heaven reigning, p. 243. 1. 32. [vol. iii. p. 351.]

The word transubstantiation was first spoken of by public authority in a General Council where the Bishop of Rome was present, p. 250. 1. 28. [vol. iii. p. 363.]

The word "nature" signifieth both the substance and also property of the nature, p. 291. 1. 27. [vol. iii. p. 421.]

The sensible thing after the capacity of common understanding is called substance, but the inward nature in learning is properly called substance, p. 338. l. 31. [vol. iii. p. 493.]

In common bread the substance is not broken at all, p. 257. 1. 32. [vol. iii. p. 371.]

The catholic doctrine teacheth not the daily sacrifice of Christ's most precious body and blood to be an iteration of the once perfected sacrifice on the cross; but a sacrifice that representeth the sacrifice, and showeth it also before the faithful eyes, p. 386. 1. 20. [vol. iii. p. 540.]

The effect of the offering on the cross is given and dispensed in the sacrament of baptism, p. 386. 1. 30. [vol. iii. p. 541.]

By virtue of the same offering on the cross, such as fall be relieved in the sacrament of penance, ibid.

The daily sacrifice of the Church is also propitiatory, but not in that degree of propitiation, as for redemption, regeneration, or remission of deadly sin (which was once purchased, and by force thereof is in the sacraments ministered) but for the increase of God's favour, the mitigation of God's displeasure provoked by our infirmities, the subduing of temptations, and the perfection of virtue in us, p. 387. 1. 15. [vol. iii. p. 542.]

All good works, good thoughts, and good meditations may be called sacrifices, and sacrifices propitiatory also; for

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