Obrazy na stronie

asmuch as in their degree God accepteth and taketh them through the effect and strength of the very sacrifice of Christ's death, p. 387. 1. 15. [vol. iii. p. 542.]

To call the daily offering a sacrifice satisfactory, must have an understanding that signifieth not the action of the priest, but the presence of Christ's most precious body and blood, the very sacrifice of the world once perfectly offered being propitiatory and satisfactory for all the world, ibid. [vol. iii. p. 543.]

Or else the word satisfactory must have a signification and meaning that declareth the acception of the thing done, and not the proper countervail of the action. For otherwise the daily sacrifice in respect of the action of the priest cannot be called satisfactory, and it is a word indeed that soundeth not well so placed, although it might be saved by a signification, ibid.

I think this speech to be frequented, that the only immolation of Christ in himself upon the altar of the cross, is the very satisfactory sacrifice for the reconciliation of mankind. to the favour of God, ibid.

I have not read the daily sacrifice of Christ's most precious body to be called a sacrifice satisfactory, ibid.

But this speech hath in deed been used, that the priest should sing satisfactory, which they understood of the satisfaction of the priest's duty to attend the prayer he was required to make, ibid.

In the sacrifice of the Church Christ's death is not iterated, but a memory daily renewed of that death, so as Christ's offering on the cross once done and consummate is now only remembered, p. 391. 1. 5. [vol. iii. p. 549.]

The same body is offered daily on the altar that was once offered upon the cross, but the same manner of offering is not daily that was on the altar of the cross. For the daily offering is without bloodshedding, and is termed so, to signify that bloodshedding once done to be sufficient, ibid.

Matters wherein the Bishop varieth from the truth and from the old authors of the Church.

If we eat not the flesh of the Son of man we have not life in us, because Christ hath ordered the sacrament, p. 17. 1. 12. [vol. iii. p. 61.]

When Christ said, Take eat, this is my body, he fulfilled that which he promised in the sixth of John, that he would give his flesh for the life of the world, p. 27. 1. 28. [vol. iii. p. 72.] Marc. Ant. fol. 168.

When Christ said the flesh profiteth nothing, he spake not of his flesh as it is united into his divinity, p. 27. 1. 53. p. 329. 1. 24. [vol. iii. p. 72.]

God in baptism giveth only the spirit of Christ, and in the sacrament of the altar the very body and blood of Christ, p. 34. 1. 44. [vol. iii. p. 85.]

Unworthy receivers of the sacrament receive Christ's body in mouth only, the worthy receivers both with mouth and heart, p. 54. l. 47. [vol. iii. p. 103.]

We must believe Christ's works to be most perfectly true according to the truth of the letter, where no absurdity in Scripture drive thus from it, howsoever it seem repugnant to reason, p. 62. 1. 20. [vol. iii. p. 116.]

The Fathers did eat Christ's body, and drink his blood in truth of promise, not in truth of presence, p. 74. 1. 23. [vol. iii. p. 137.]

The Fathers did eat Christ spiritually, but they did not eat his body present spiritually and sacramentally, ibid.

Their sacraments were figures of the things, but ours contain the very things, ibid.

Albeit in a sense to the learned men it may be verified, that the Fathers did eat the body of Christ and drink his blood, yet there is no such form of words in Scripture. And it is more agreeable to the simplicity of Scripture to say, the Fathers before Christ's nativity did not eat the body and drink the blood of Christ, ibid.

And although St. Paul in the tenth to the Corinthians be

[merged small][ocr errors][ocr errors][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small]

so understanded of some, that the Fathers should eat and drink the spiritual meat and drink that we do, yet to that understanding all do not agree, p. 74. 1. 23. [vol. iii. p. 137.] Their sacraments contained the promise of that which in our sacraments is given, ibid.

And although that willing obedience was ended and perfected upon the cross, (to the which it continued from the beginning,) yet as in the sacrifice of Abraham, the earnest will and offering was accounted for the offering in deed, so the declaration of Christ's will in his last supper was an offering of himself to God the Father, p. 82. 1. 2. [vol. iii. p. 150.]

In that mystery he declared his body and blood to be the very sacrifice of the world by the same will that he said his body should be betrayed for us, ibid.

As Christ offered himself upon the cross in the execution of his will, so he offered himself in his supper in declaration of his will, p. 82. 1. 13. [vol. iii. p. 151.]

Christ's body in the Supper, or communion, is represented unto us as a sacrifice propitiatory for all the sins of the world, and it is the only sacrifice of the Church, and the pure and clean sacrifice whereof Malachie spake, p. 84. 1. 4. p. 88. 1. ult. [vol. iii. p. 154.]

As Christ declareth in the supper himself an offering and sacrifice for our sin, offering himself to his Father as our mediator; so the Church, at the same supper, in their offering of lauds and thanks, join themselves with their head Christ, representing and offering him, p. 89. 1. 10. [vol. iii. p. 154.]

The sunbeams be of the same substance with the sun, p. 92. 1. 5. [vol. iii. p. 168.]

We have in earth the substantial presence of the sun, ibid. When Christ said This is my body, this word " This" may be referred to the invisible substance, p. 106. 1. 44. [vol. iii. p. 178.]

To eat Christ's flesh and drink his blood is of itself a proper speech, p. 112. 1. 35. [vol. iii. p. 185.] Carnally, ibid. with teeth and mouth, ibid. and p. 34. 1. 38.


Concessum etiam.

To eat Christ's body carnally may have a good signification, p. 113. 1. 4. [vol. iii. p. 186.]

Origen doth not mean to destroy the truth of the letter in these words of Christ, Except you eat the flesh of the Son of man, &c. p. 114. 1. 40. [vol. iii. p. 188.]

St. Augustine taketh the same for a figurative speech, because it seemeth to command in the letter carnally understanded, an heinous and wicked thing to eat the flesh of man, p. 116. 1. 40. [vol. iii. p. 190.]

The said words of Christ, Except you eat, &c. is to the unfaithful a figure, but to the faithful they be no figure, but spirit and life, ibid.

The Fathers called it a figure by the name of a figure, reverendly to cover so great a secrecy, apt only to be understand of men believing, p. 117. 1. 3. [vol. iii. p. 190.]

That is spiritual understanding to do as is commanded, ibid.

The word "Represent" in St. Hierome and Tertullian signifieth a true real exhibition, p. 120. 1. 27. p. 128. l. 11. [vol. iii. p. 196.]

The word Eucharistia cannot be well Englished, p. 161. [vol. iii. p. 231.]

In God's word, and in baptism, we be made participant of Christ's passion by his spirit, but in the Lord's Supper we be made participant of his Godhead, by his humanity exhibit to us for food: so as in this mystery we receive him as man and God, and in the other by mean of his Godhead we be participant of the effect of his passion suffered in his manhood. In this sacrament, we receive a pledge of the regeneration of our flesh to be in the general resurrection spiritual with our soul: in baptism we have been made spiritual by regeneration of the soul, p. 158. l. 45. [vol. iii. p. 240.]

In baptism Christ's humanity is not really present, though the virtue and effect of his most precious blood be there, p. 159. 1. 4. [vol. iii. p. 240.]

Christ's being in

sacrament is only

The manner spiritual, ibid.

[ocr errors]

To understand Christ's words spiritually, is to understand them as the spirit of God hath taught the Church, p. 159. 1. 4. [vol. iii. p. 240.]

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. 1. 32. [vol. iii. p. 251.]

By Christ's flesh in the sacrament we be naturally in him, Concesand he is naturally in us, ibid.


Christ dwelleth naturally in us, and we be corporally in Conceshim, ibid.


Christ's flesh is very spiritual, and in a spiritual manner Concesdelivered unto us, p. 167. l. 12. p. 243. 1. 11 and 28. p. 295. 1. 33. [vol. iii. p. 252.]

sum etiam.

Christ dwelleth in us naturally, for the natural com- Concesmunication of our body and his, p. 167. 1. 19. [vol. iii. sum. p. 252.]

When Christ united himself unto us as man, (which he doth, giving his body in the sacrament to such as worthily receive it,) then he dwelleth in them corporally, p. 172. 1.27. [vol. iii. p. 259.]

In baptism man's soul is regenerate in the virtue and effect of Christ's passion and blood, Christ's Godhead present there without the real presence of his humanity, p. 181. 1. 16. [vol. iii. p. 273.]

In baptism our unity with Christ is wrought without the real presence of Christ's humanity, only in the virtue and effect of Christ's blood, ibid.

In baptism our soul is regenerate and made spiritual, but not our body in deed, but in hope only, ibid.

In baptism we be united to Christ's manhood by his Divinity, but in the Lord's Supper we be in nature united to Christ as man, and by his glorified flesh made partakers also of his Divinity, ibid.

Christ's body and flesh is a spiritual body and flesh, and Concesis present in the sacrament after a spiritual manner, and is sum. spiritually received, ibid. and p. 351. 1. 19.

In this sacrament Christ's humanity and Godhead is really present, and in baptism his Godhead, with the effectual vir



« PoprzedniaDalej »