takers of his word and wisdom, 209; a not true by his own definition, 13; papists the from him about a separation of the nets to cause of its hinderance of late, 14; church of discover the substance by itself alone, 324, 6. Rome not its true mother, 18; the papistical faith Basilides, a heretic, 277. wrongly called catholic, 113; has taught from Batholus, 194. the beginning that as in the sacrament there Berengarius, his recantation, 13; was constrained are two diverse natures, bread and wine; so in by Nicholas II. to recant, 14, 46, 196, 203; his the person of Christ remain two natures, his confession that the body of Christ was torn in divinity and his humanity, 297; the true capieces by the teeth of the faithful, 46 π., 48, tholic faith upon the sacrament, 337; the true 113 2; Smith’s exposition of his meaning, 48, 9. faith was in the church from the beginning, and Bernardus, de cena Domini, 41 τι} says as Christ not first taught by Berengarius, 376. gave his life for us, so he gave his flesh, the one Cautels, cautions, chicaneries, 337, 48. to redeem, the other to feed us, 63. Cerdon, a heretic, 277. Bertram, cited by Gardiner, 13; only wrote of the Chantries, dissolution of, during the king’s nonsacrament at the request of King Charles [the age, resisted by Cranmer, xii.
[bald], 14; his doctrine of the old and new sacra- Christ, his real presence should prove no transubstan-]
[ments, 78; did not write secretly but openly what tiation of the bread and wine, 4; why he came]
[the doctrine of the church then was, 173; was into the world, and how the benefits of his coming]
[never charged with error but by Gardiner, 196. are perverted and obscured by the papists, 5; how]
[Biel, see Gabriel. he is present in his sacraments, 11; is spiritually]
[Bishops do not lose their original names upon their present, though corporally in heaven, 12, 46, 7,]
[consecration, and in like manner the sacramental 84, 74, 87, 127, 203; offering of, every day by]
[bread remains bread still, though called the Lord’s the priest, not in scripture, nor any ancient author,]
[body, 275. 13; his doctrine and St John Baptist’s no worse]
[Bocardo, the prison at Oxford, Cranmer confined because they were put to death for it, 15; did]
[therein, xxii. xxiii., 392. not give his body, but the figure of it, to be]
[Body of Christ, present spiritually, not corporally, eaten, ibid.; does not make his body corporally]
[in those that receive the sacrament, 3; not really to be in many places at one time, 16; the real]
[given by the priest, 182. and substantial presence of his body and blood]
[Bonaventure speaks of the body of Christ going no in the sacrament is truly the faith of the papists,]
[further than the stomach, 56. 21, 46; the eating of his body and blood, quoted]
[Bread, wine, and water, not holy, but holy tokens; from John vi., 24, 15; distinction between the]
[not bare tokens, 11; miscalled for the figures of giving his flesh on the cross, and in the last sup-]
[them, 53, 4, 323; bread is not Christ’s body, 110, per, 24; received whole, body and soul, manhood]
[179 bread and wine not holy before the con- and godhead, in baptism as well as in the holy]
[secration, 180; the divinity may be said to be communion, 25; did not speak of corporal eat-]
[poured sacramentally into the bread, as the Spirit ing in John vi., ibid.; there is no will of his set]
[of God is said to be in the water of baptism, 181; forth in scripture, that he is really, carnally, cor-]
[bread may have another use than to feed the body, porally, and naturally, under the forms of bread]
[ibid.; whether Christ’s body be made of the mat- and wine, 34, 61; cannot be eaten again now,]
[ter of bread, 194; Smith’s doctrine of the cor- nor could his body have been crucified on the]
[ruption in the sacramental bread and wine, 381. morrow, if it had been so eaten up, as the papists]
[Bucer, cited by Gardiner, as professing the faith of say, in the last supper, 35; if he fulfilled his]
[the real and substantial presence, 19; his words promise of life at his last supper, as the papists]
[upon the similitude of the sun and Christ’s pre- say he did, he needed not to die for us afterwards,.]
[sence in the sacrament, 90; says faith must relieve ibid.; his ambiguous speeches not always ex-]
[the default of our senses, ibid.; his exposition of pounded by the evangelists, 36; told his disciples]
[St Augustine’s words upon the sacrament of the of another kind of eating and drinking than that]
[body of Christ, 126; denies that Christ is really which belongs only to the preservation of tempo-]
[and substantially present in the bread of the sa- ral life, 39; there is no kind of meat that is com-]
[crament, but in the ministration, 225; dissents fortable to the soul but the death of Christ’s]
[in nothing from (Ecolampadius and Zuinglius, blessed body, nor drink that can quench her]
[ibid. thirst, but only the blood-shedding of our Saviour]
[Butts, Dr, the king’s physician, informs the king Christ, 40; far excels all corporal meats and]
[of the shameful treatment of Cranmer by the drinks, ibid.; unity of his mystical body, 42;]
[council, xviii. does not feed Jews, Turks, and infidels, if they receive the sacrament, 45; his daily sacrifice an]
[Calling, whether it means making, 106, 7, 181, error of the papists, 47; is not in the sacramental]
[323 bread and wine, but in them that worthily eat and]
[Canon-law, purposely corrupts the truth of God’s drink it, 52, 3; is present corporally in heaven]
[word, 33. only, and spiritually in them that worthily take]
[Canons of the apostles respecting priests at the the bread and wine, 54, 5, 93; is received in the]
[communion, disregarded by the papists, 353, 96. heart, and not in the mouth, as the papists say,]
[Capharnaites murmured at eating man’s flesh, 116, 57, 373; remains in the man that worthily re-]
[231 249; cannot understand any action taken ceives the bread, as long as he remains a member]
[spiritually, 185. of Christ, 59; whether a beast or a bird eat his]
[Carnally and corporally, how these terms are used, body, 67; whether evil men eat his body, 69;]
[139 40. whetber the fathers and prophets of the old testa-]
[Cart, putting it before the horses, 371. ment ate Christ’s flesh and drank his blood, 75;]
[Cassiodorus, 195, 75. ’ whether his body is every day many times made,]
[Catechism, of Germany, translated by Cranmer, and of bread and wine; or never but once, and]
[188 90; says that with our bodily mouths we then of the substance of his blessed mother, 79,]
[receive the body and blood of Christ, 226; Gar- 194; his declaration of his willingness to die was]
[diner refers to a picture contained in it, to prove not a sacrifice propitiatory for sin, or else his death]
[what it taught, 227; it was not put there by was in vain, 85, 6; not his body, but the cruci-]
[Cranmer, but by some idle painter, ibid. fying of it, and the effusion of his blood unto]
[Catherine, queen, Cranmer consulted by Henry - death, was the very sacrifice for our sins, 88;]
[VIII. about her divorce, ix. did not declare in his supper that he was then]
[Catholic faith, Gardiner’s and Cranmer’s definition a sacrifice, but that a sacrifice should be made of]
[of it, 12, 31, 51, 2; Gardiner’s doctrine of it his body, which was done the day after, ibid.; [ CRANMER. ] 28]
whether he is corporally in many places at one Berengarius does about Christ’s flesh, 49; his time, or only, like the sun, in heaven, and no- words upon the eating of Christ’s body to be unwhere else, 89, &c. 186, 371; is corporally in derstood figuratively, 55; says with the other heaven, and there shall continue until the last Greek writers, that Christ’s calling bread his body judgment, 93; his presence in this world, in his means making (Gardiner), 106; affirms, that, if divinity, 94; is in heaven as concerning his man- any man understand the words of Christ carnally, hood, and everywhere as concerning his godhead, he shall surely profit nothing thereby, 114; says 94, 5, 6, 7; how it may be true that he is with that Christ ordained the table of his holy supper us, and yet gone from us, 102; interpretation of for this purpose, that in that sacrament he should his words, this is my body,” 103, 261; whe- daily shew unto us bread and wine for a similither he called bread his body, 108, 9, 10, 370; tude of his body and blood, 122; not only says eating his body horrible to be heard of any Chris- that Christ is in our hands, but also that we see tian, 110, 12; to eat his body and drink his him with our eyes, touch him, feel him, and blood,” and to call bread his body, and wine grope him, fix our teeth in his flesh, taste it, his blood,” are figurative speeches, 110, 11, 12, break it, eat it, and digest it; make red our 13, 14, 15, 18, 132, 145, 181, 232; why Christ’s tongues, and dye them with his blood, &c.; which body is not always to be taken as a figure, 120; things cannot be understood of the body and blood his humanity not changed from the very nature of of Christ, but by a figurative speech, 153, 226; man after his resurrection, 129; all passages his writings are full of tropes and figures, 182; which declare Christ to be here on earth, and to says, speaking of the Lord’s supper, When you be eaten and drunken of christian people, are to come to these mysteries, do not think that you be understood either of his divine nature, or else receive by a man the body of God, meaning of figuratively, or spiritually, 138, 40, 185; is pre- Christ, 182; affirms that it is not man which sent in the sacrament as he is in heaven (Gar- makes the bread and wine, being consecrated, the diner), 140; whether he is in heaven only after a body and blood of Christ; but it is Christ himspiritual manner, 141; his unity with us, 162, 3, self that makes himself to be there present, by 4,5; no man can eat his flesh and drink his which he means present in such sort as he is in blood but spiritually, 203; spirit and life not in heaven only, 183; makes no difference between evil men because they hear Christ’s words, 206; receiving Christ in the holy communion and in the godly only eat Christ, 207; is not eaten with baptism, ibid.; says we ascend into heaven, and the teeth, but with faith, 208; the eating his do eat Christ sitting there above, meaning by the flesh gives everlasting life, 213; when an unre- marvellous working of God in the hearts of them pentant sinner receives the sacrament, whether he that receive the sacraments, ibid.; where be have Christ’s body within him or no, 216, 17, 18; speaks of the great miracle of Christ, that “he his body, in the sacrament, is the same, however sitteth above with his Father, and is the same described, the diversity is in the eating thereof, no hour here with us in our hands,” it is true that man eating it carnally; but the good eating it he sits above in his natural body, and yet is in both sacramentally and spiritually, and the evil our hands sacramentally and in our hearts by only sacramentally, that is, figuratively, 224; grace and spiritual nourishment, 186; says that what kind of body he has in the sacrament, 228; the true worshippers of Christ ascend up and feed of the manner and form of worshipping him in upon him where he sitteth in his high throne of the sacrament, ibid.; although continually in glory with his Father, 235; writes, against those heaven, yet he is worshipped here also, at all who use only water in the sacrament, that Christ, times, and in all places, 230; at his transfigura- minding to pluck up that heresy by the roots, tion, and after his resurrection, remained like a used wine as well before his resurrection, when he man in all proportions and members, 233; his gave the mysteries, as after at his table without humiliation, his incarnation and conversation with mysteries, 274; says that the bread, when it is us here on earth, 235; whole Christ, God and sanctified by means of the priest, is delivered from man, ought to be honoured with one entire and the name of bread, and is exalted to the name of godly honour, 236; whether by the earth, God’s the Lord’s body, although the nature of the bread footstool, was meant the flesh of Christ to be wor- still remains, ibid.; his epistle ad Cesarium shipped, 236, 7; is not in any wise to be wor- Monachum, ibid. n.; proves the unity of the two shipped as being corporally in the bread in the natures of Christ, 286; Cranmer translated his sacrament, 238; his body must have been burnt, words from a copy at Florence not in print, 287; if the papist’s doctrines are true, as in the old his words cited to prove transubstantiation by the church they burned all the sacramental bread that papists, 312; but he adds, do not think that you remained uneaten, 250; retained his divine nature receive by a man the body of God,’ &c. ibid., 313, after his incarnation, 278; two examples given 14, 15; was much addicted to the use of negaby the old catholic writers of his two-fold nature tives by comparison, 314; his admonition to with- —One the body and soul, in man,—and the other draw our minds at the Lord’s table from sensible the bread and wine, and the body and blood of to heavenly and godly things, 315; says that Christ, in the sacrament, ibid., 284; how bread Christ is both gone up into heaven, and yet is here is his body, 281; his divine nature rests in received of us; for he is gone up to heaven carhis body, 228; he is the spiritual pasture and nally, but is here received spiritually, 341; after food of our souls, as meat and drink is of our speaking of the sacrifice of Christ, says, that bodies, 304; his body is whole in every part of which we do is done for a remembrance of that the bread divided sacramentally, as it is in the which was done by Christ, for Christ says, do whole undivided, 327; it is not necessary that his this in remembrance of me,” 352; speaking of manhood should be where his divinity is, 340; christian people ever offering one sacrifice of we may now look for no other priest, nor sacrifice, christ, corrects himself by saying, “but rather we than him, to take away our sins, 347; his priest- make a remembrance of Christ’s sacrifice,” ibid. hood cannot pass to another, 363; no ancient Church of Rome, not the true mother of the catholic council or doctor says that his very body is eaten faith, 18. in the sacrament, 370; it was upon the cross that Church, God preserves the true faith in his holy he gave his flesh for us, not at his supper, 372; church, 376; never wholly errs, 377; no man can is present with his holy church, 376. discern it, but God alone, ibid.; cannot make new Christians in the latter days so dazzled by the articles of faith, ibid.; compared to a registry Romish antichrist as to believe whatever he for keeping men’s wills, ibid.; the holy church prescribed to them, 46. but a small flock in comparison with the followers Chrysostom and other old authors do not speak as of antichrist, ibid.; Christ and his apostles were
’ in their time the only true church, 378; the open appeal to him by his signet, xviii.; is treated church has been for four or five hundred years de- with great indignity by the council, but the king filed by the papists, ibid.; the church of Christ, rebukes them for their malice, and they are glad not antichrist, is to be followed, ibid. to make friends with him again, xix.; was always Clement, Saint, alleged to say that if any portion of defended by the king, Henry VIII. ibid.; adthe host remain it must be consumed by the vances in the oval favour under Edward VI. clerks, with fear and trembling, and that they ibid.: confers with bishop Ridley upon the holy must fast for some hours afterwards, lest the resi- sacrament, and sets forth the true doctrine thereof due should mix with other common meats digested in five books, xx.; is answered by Gardiner, in by the belly, 141; his epistles were feigned before his Explication,” to which he replies, ibid.; the papists had run so far into errors as now, 144; some of his other works, ibid.; is condemned for his epistles not mentioned by Eusebius, St Jerome, high treason under Queen Mary, but Is pardoned nor Gennadius, 144; Peter could not have made of this, and accused of heresy, xxi.; is taken from him his successor, as said in his epistles, ibid. the Tower to dispute with the divines at Oxford, Cockle among clean corn, 360. ibid.; is condemned as a heretic, and thrown into Cole, Dr, we iy to prepare a sermon for Cranmer’s gaol, xxii.; is induced to recant, but the queen
[execution-day, and visits him in prison, xxii. orders Dr Cole to prepare a sermon for his ex-]
[Common Prayer, book of, alleged by Gardiner to ecution-day, ibid.; is visited in prison by Cole]
[teach the doctrine of the real presence, 51, 5, 62, and a Spanish friar, and prevailed upon to write]
[3 79, 83, 92, 229, 325; Cranmer denies that it his recantation in his own hand, but also writes]
[so teaches, 53, 6, 64, 327; we do not there pray secretly a contrary address to the people, xxiii.;]
[that the bread and wine be made the body and is taken to St Mary’s church and placed upon a]
[blood of Christ, but that unto us, in that holy stage to hear Cole’s sermon, ibid.; the substance]
[mystery, they may be so, 79, 271. of the sermon, xxiv.; is exhorted to die patiently,]
[Communion, holy, a short instruction thereto, 354. and promised diriges and masses for his soul,]
[Consecration defined, 177, 8, 80. xxv.; his prayer and last exhortation to the]
[Constantius, Marcus, (Gardiner’s assumed name), people at his death, xxvi.; be renounces his re-]
[67 n., 419. cantation, and is led to the stake, xxviii.; his]
[Council, Ephesine, cited by Gardiner, 23; Cyril and appearance at the place of execution, ibid.; the]
[this council decreed truly that Christ’s flesh, when Spanish friars try to bring him back to their]
[eaten, must be joined to his divinity, or it could faith, and one Ely, a priest, chides the people for]
[not give everlasting life, 27; words of perverted shaking hands with him, ibid.; his behaviour in]
[by Smith, 369; the controversy therein was not the flames, xxix.; a list of his writings, xxx.;]
[of uniting Christ’s flesh to the forms of the bread his motives for writing against the errors of]
[and wine, but to his divinity in his incarnation, popery, 6; his answer to Gardiner’s Expli-]
[370 of Lateran, the fourth, transubstantia- cation,” 9; his catechism mistaken by ignorant]
[tion first named there, A.D. 1215, 239, 40, 376; men, 14, 374; asserts that Gardiner concludes]
[of Nice, its decree respecting priests at the com- his book with blasphemous words against both]
[munion, disregarded by the papists, 353, 96; sacraments, 45; says Gardiner changed the order]
[its doctrine on the sacrifice of Christ set forth by of his books to avoid coming first to transub-]
[Gardiner, 355; speaks of a sacrifice of lauds and stantiation, because of its having so much less]
[thanksgivings, and not of propitiation, 356; does appearance of truth than the doctrine of the real]
[not say that Christ is corporally in the bread and presence, 50, 185; asserts that the true catholic]
[wine, but intimates that he is gone up to heaven, faith is not that Christ is in the bread and wine,]
[ibid. which is Luther’s doctrine, but that his body and]
[Cranmer, his life, vii.; born at Arselacton, Notting- blood is present under the form of bread and]
[hamshire, ibid.; chosen fellow of Jesus College, wine, 51; acknowledges his former ignorance, and]
[Cambridge, ibid.; married and became reader in says it is good at all times to turn from error to]
[Buckingham College, ibid.; slanderous report of truth, 64; compares Gardiner’s doctrines to a]
[his being hosteler of the Dolphin inn, at Cam- third part in a voluntary descant out of tune, 92;]
[bridge, viii.; rechosen into Jesus College upon the taunts him with being an ignorant lawyer, 157,]
[death of his wife, and made reader of divinity 185, 235, 7, 48, 301, 68; ridicules Gardiner’s]
[there, and public examiner in the University, absurdities by a play upon “lies” and adverbs]
[ibid.; refuses Wolsey’s fellowship, ibid.; confers in “ly,” 157; affirms that his doctrine is not]
[with Drs Gardiner and Foxe, at Waltham, upon new, but was the public faith of the Catholic]
[Queen Catherine’s divorce, ibid.; is sent for by church till the time of Nicholas II., 196; says,]
[the king upon the subject, and tells him that the that in writing his book, he foresaw all the objec-]
[pope cannot dispense with the word of God, ibid.; tions that Gardiner could make to it, 220; repels]
[is assigned by the king to consider the question Gardiner’s insinuation that he was prompted by]
[of his divorce, and is sent ambassador to Rome some man” or friend,’ 221; declares he writes]
[upon the subject, x.; made penitentiary to the in English, which all men know, in order that]
[pope, ibid.; goes ambassador to the emperor, and the truth may no longer lie hid under a bushel,]
[confers with Cornelius Agrippa, upon the subject 224, 357; confesses that formerly he was in]
[of the divorce, xi.; is made archbishop of Can- darkness, and defended the error of transubstanti-]
[terbury, ibid.; his qualifications for the office, ation, 241, 374; denies that his second book,]
[studies, and habits, ibid.; opposes Gardiner on the against transubstantiation, was written when he]
[Six Articles, xii.; Cromwell and the lords sent intended to maintain Luther’s opinion only, 285;]
[to dine and console with him under his disap- charges Gardiner with being more full of words]
[pointment thereon, ibid.; resists the dissolving of than learning, 301; his answer to Smith’s pre-]
[chantries during the king’s non-age, ibid.; his face, 368; congratulates himself that Gardiner]
[character for patience, xiii.; releases from the Fleet and Smith have taken up their pens against him,]
[a priest who had been sent there for calling him but wishes it had been persons more learned,]
[an hosteler, xiv.; his liberality and justice in ibid.; Smith perverts the words of the Ephesine]
[paying his debts before his attainder, xv.; re- council against him, 369; agrees with Smith and]
[lieves the sick poor returned from the wars at the council that the mass is a sacrifice, but denies]
[Boulogne, xvi.; opposes the king’s wishes about that it is propitiatory, ibid.; asserts that he ad-]
[the Six Articles, and, at length, wins him to his mits that the same body of Christ, born of the]
[side, xvii.; Gardiner and others urge the king to virgin Mary, is received in the sacrament, but]
[commit him to the Tower for exciting heresy, contends only about the manner of receiving it,]
[ibid.; the king consents, but tells Cranmer to 370; acknowledges his former errors and details 28—2]
his conversion, 374; disclaims worldly motives people into error, and calling him (Weston) a for the change, and asserts that he sought only heretic, for teaching that God had no right hand, the glory of God, ibid.; his disputation at Ox- ibid.; charges him with falsely putting a cateford, before Dr Weston and the vice-chancellor chism in the name of the synod of London, 422; of Cambridge, with other members of both uni- Cranmer declares that he was ignorant of that versities, 391; three notaries are appointed, and title, and had complained against it, ibid.; Wes-the articles of belief are subscribed to, ibid.; ton charges him with several falsifications, ibid.; after a procession and dinner, Cranmer is brought Harpsfield disputes with Cranmer for his doctor’s from Bocardo, the gaol, before the commissioners degree, 423; Cranmer addresses him upon leaving in St Mary’s church, 392; his reply to Weston’s the interpretation of scripture to the church, and exhortation to unity, ibid.; the articles are read apologises for his rudeness in the Latin tongue, to him, and utterly denying their truth, he refuses ibid.; puts questions to Harpsfield, 424; comto subscribe to them, ibid.; has a copy of the plains of being answered with questions, ibid.; articles given to write his mind upon them, and Smith and Weston take up the argument, ibid.; is remanded to Bocardo, ibid.; the modesty of several of the doctors argue at once against Cran-his demeanour before the assembly 393; sends his mer; Ward interposes with Aristotle and Duns, answer the next day, ibid.; on the third day ibid.; Cranmer contends with him and several Cranmer is brought to answer the articles, closed others, 425; Weston commends Cranmer’s gentle in by the mayor and aldermen for security, ibid.; behaviour and modesty, upon which the doctors Dr Chedsey, the first opponent, begins, and is take off their caps, 427; the Declaration of Cran-followed by several others, whom Cranmer answers mer against the false report that he had again set amid much interruption and disorder, ibid.; he up the mass at Canterbury, 428. refuses the drink offered him, and at the conclu- Creed, christian, as it so expressly mentions Christ’s sion is taken back to Bocardo, ibid.; sketch of ascension, would also have noticed his tarrying the arguments, and Weston’s mistake at the with us still on earth, if it had been so, 93. beginning, ibid.; Cranmer’s answer to him on Cressey, Mr, of Waltham abbey, Drs Gardiner and the folly of disputing that which was determined Foxe confer with Cranmer, at his house, about before the truth was tried, 394; his argument Queen Catherine’s divorce, ix. with Chedsey upon the presence of Christ’s body Curtius, 194. in the sacrament, ibid.; his explication, in wri- Cuttle-fish, simile of, 24, 237, 84, 93. ting, upon the conclusions, 395; Chedsey con- Cyprian, says that our dwelling in Christ is the troverts his explication, ibid.; Cranmer replies to eating of him, 27; that Christ called such bread him, and puts in a further explication upon the as is made of many corns his body, and such ordinance of the Lord’s supper, 396; the dis- wine he named his blood, as is pressed out of putation resumed by Chedsey, 399; Cranmer many grapes, 33, 104, 54; that Christ offered denies that Christ’s organic body is in the sacra- the same thing which Melchisedech offered, bread ment, ibid.; grants that Christ said his body and wine, that is, his body and blood, 86, 158; should be given, but denies that it was contained speaks of bread by God’s omnipotency being in the bread, 400; Oglethorpe charges Cranmer made flesh (Gardiner) 106; says that Christ’s with evasion; Cranmer corrects Oglethorpe’s blood is shewn in the wine, and the people in the Latin, ibid.; Weston takes up the argument with water mixed with it, so that the mixture signifies a passage from Augustine, 401; Cranmer refutes the spiritual commixtion and joining of us unto him, ibid.; Weston cites St Chrysostom, 402; Christ, 121, 58; that Christ in the cross gave Cranmer answers him, 403; Weston quotes other his very body to be wounded with the hands of passages from Chrysostom, and Cranmer replies, the soldiers, that the apostles might declare to the ibid.; Cranmer is interrupted by clamour excited world how and in what manner bread and wine by Weston, 406; Chedsey interposes, 407; Cran- may be his flesh and blood, ibid.; his words mer denies his argument, ibid.; Chedsey quotes upon receiving the mysteries of the Lord’s supper, Tertullian and Photius, ibid.; Cranmer answers 208, 79; on the eating and drinking of Christ, him on Tertullian, 408; Weston interposes, ibid.; 209; writing against those that ministered the Cranmer replies to both, ibid. 3 Tresham starts sacrament with water only, says, forasmuch as another argument, 409; Cranmer answers him, Christ said, I am a true vine, therefore the blood 410; Tresham refers to Bucer, contra Abrincen- of Christ is not water, but wine; nor can it be sem, ibid.; Cranmer retorts upon his relying on thought that his blood is in the cup, when wine Bucer, ibid.; Tresham admonishes Cranmer, but is not in the cup, whereby the blood of Christ is Weston tells him to dispute, and not to pray, shewed,’ 267; and that, by the words of Christ 411; Cranmer refutes them by Cyril and Hilary, we perceive that the cup which the Lord offered 412; Chedsey again takes up the argument, and was not only water, but also wine, and that it charges Cranmer with falsifying Hilary, 413; was wine that Christ called his blood; whereby Weston calls on Smith to speak to the point, it is clear that Christ’s blood is not offered if but Smith keeps silence, 414; Yong demands there is no wine in the chalice,’ ibid.; says furwhether there is any body of Christ but his ther, how shall we drink with Christ new wine instrumental body, ibid.; Cranmer answers him, of the creature of the vine, if in the sacrifice we and he puts other sophistical questions, ibid.; do not offer wine?’ 267, 30; shews that sacraCranmer charges him with perverting the scrip- mentally the divinity is poured into the bread and tures, 415; Yong quotes from Ambrose, ibid.; wine, the same bread and wine still remaining, Cranmer replies to him, 417; argument upon the 308, 37; speaks of the eating and not of the Holy Ghost in the likeness of a dove, ibid.; keeping the bread in the previous citation, 311; Yong again cites Ambrose, ibid.; Chedsey quotes speaks of the wonderful nourishment in the bread Justin Martyr, 419; Cranmer asserts that the and wine as the ineffable work of God, 341. passage has been falsified by Marcus Constantius, Cyriland Nestorius, 22; agreed in the substance, but ibid.; Weston quotes Irenzus, 420; Cranmer differed as to the manner of the eating of Christ’s denies his argument, ibid.; Chedsey charges flesh, 25; Cyril and the Ephesine council, see Cranmer with a lie in translating Justin, 421; Council; comparison between Cyril and Nestorius, Cranmer replies he gave the meaning, not the 290, 5; quoted by Gardiner, as asserting Christ to words, ibid.; Weston charges him with corrupt- have given his very body in the last supper, 31; ing Emissenus, ibid.; Cranmer says it was as in cited again by him, 59; by Cranmer, 60; agrees the Decrees, ibid.; Weston charges him with with Augustine in saying, that although Christ other falsifications, from which he clears himself, took away from hence the presence of his body, ibid.; Weston reproaches him with bringing the yet in majesty of his Godhead he is ever here; and
’ that although Christ be absent from us, as con- outwardly nothing is changed, but all the altercerning his body, yet by his power he governeth ation is inwardly and spiritually, 254, 68; speaks us in all things, 96, 49; says, that if ἣν nature of looking upon Christ with our faith, of touching
[of the Godhead were a body, it must needs be in a him with our minds, and the hands of our hearts,]
[place, and have quantity, greatness, and circum- &c., 317.]
[scription, 97, 50; commenting upon St John, English papists speak more grossly upon transub-]
[says, Christ gave to his disciples pieces of bread, stantiation than the pope himself, 302.]
[saying, Take, eat, this is my body, 105, 54; Epiphanius says that Christ, speaking of a loaf]
[denies that we have no conjunction in our flesh which is round in fashion, and can neither see,]
[with Christ, 165, 6, 7, 71; says that those hear, nor feel, said of it, this is my body,” 33,]
[which did eat manna died, because they received 104, 54; did not reprove the Messalians, 173;]
[thereby no strength to live for ever, but they that says that the bread is meat, but the virtue that is]
[receive the bread of life shall be made immortal, in it is it that giveth life, 273, 31; speaking of]
[213 83; affirms that, forasmuch as the flesh of the bread in the Lord’s supper, and of the water]
[Christ doth naturally give life, therefore it maketh in baptism, says, that they have no power nor]
[them to live that be partakers of it, ibid.; con- strength of themselves, but by Christ, 273.]
[cludes that as two waxes, molten together, do run Erasmus, cited by Gardiner as commending authors]
[every part into other, so he that receiveth Christ’s that assert the real presence, although he con-]
[flesh and blood must needs be so joined with him demned the abuses of the church, and was taken]
[that Christ must be in him and he in Christ, for no papist, 20; his observation upon the saying]
[ibid.; declares that Christ fulfilled his promise of that Christ prayed alone, although some of his]
[giving his flesh for the life of the world, upon the disciples were with him, 200; his application of]
[cross, and not in his supper, 307. St Paul’s words to be guilty of Christ’s body” to the Jews, 2i9; his interpretation of St Paul]
[Damascenus, varies from the ancient authors, 196, on Christ’s priesthood, Heb. vii., 363.]
[75 was the pope’s right hand to set up idolatry, Error, danger, in opposing one error, of being sus-]
[ibid.; loss and restitution of his hand, 197; sum pected of another contrary to it, 299.]
[of his doctrine, ibid.; the natural presence of Eucharistia, meaning of this word, 149, 151, 263, 4.]
[Christ’s body in the bread and wine not to be Eusebius Emissenus. See Emissenus.]
[gathered from his writings; nor the adoration of Euthemius, 24 x.]
[the visible sacrament, 198, 9; wrote of the faith Eutyches, his heresy, 277, 80; said Christ was very]
[of the sacrament as it was in his time (Gardiner), God, but not man, exactly contrary to Nestorius,]
[200 289, 93, &c.; says that Christ’s humanity is]
[Daring (frightening) of larks, 107. absorbed up by his divinity, 297, 338, 40.]
[Delaying hot wine, diluting it, 312. Evangelists, whether they told the history of the]
[Detection of the Devil’s Sophistry, Gardiner’s book Lord’s supper out of order, 248.]
[so called, 107, 8, 94, 241, 56, 307, 8, 71.]
[Diamond and sapphire, argument from their differ- Faith, not to be given without asking “how,” or]
[ence in substance, 257, 60. why,” 255; Gardiner denies, by the authority]
[Didymus proves that the Holy Ghost is very God, of faith, that there is substance in the matters of]
[because he is in many places at one time, 97, the sacrament because they nourish, 333; ought]
[96 to be grounded on God’s word, 368.]
[Dionysius, 42 w., 21, 255 »., 29; never said Fathers, ancient, their words about the eating of]
[that the flesh and blood of Christ were in the Christ’s body to be understood figuratively, 55;]
[bread and wine corporally, but calls them signs, whether by the word figure they meant a mystery,]
[&c. 151, 67; declares the high mystery to be in 116, 17, 18; taught, that both the sacrament and]
[the marvellous and secret working of God in his the thing represented thereby remain in their pro-]
[reasonable creatures, and not in the bread and per substance, 285; Gardiner appeals to their]
[- wine, 153; calls the bread holy bread, and the doings, independent of their words, to shew their]
[cup a holy cup, 177, 73. faith in the real presence, 337; their true mean-]
[Diriges and masses promised to Cranmer at his ing upon the eating of Christ’s flesh, 339; argued]
[execution, xxv. that the bread and wine were not extinguished,]
[Donatists, 58, 69. but continue with all their natural properties,]
[Dorbell, a sophist, 368. 340; Gardiner argues as to their faith from their]
[Duns Scotus, a chief pillar of the papists, 64; says expressions of wonder and marvelling, 340; the]
[that Christ is whole in every part of the bread wonderful working of God which they speak of]
[and wine, ibid.; that his quantity is in heaven is in the receivers, not in the outward signs, 341;]
[and not in the sacrament, 73; shews why the their declaration of figures, relied on by Gardiner,]
[school-authors took up the doctrine of transub- 342; and their writing upon the adoration of the]
[stantiation, 302, 34, 35; Cranmer refers Gar- sacrament, ibid.; teach that Christ is to be]
[diner to him upon satisfactory masses, 362. honoured of him that is baptized as well as of]
[Durandus acknowledged that but for the church of him that receives the holy communion, ibid.]
[- Rome he should not have believed in transub- Figure, how this word is used by the fathers, 116.]
[-Stantiation, 305. Figures, signs and figures have the names of the]
[f things they signify, 122, 5, 172, 3, 225; two in]
[Eating, signifies believing, 35. these words, this cup is a new testament in my]
[Ebion, a heretic, 301, blood,” 136; do not require the presence of the]
[Emissenus, Eusebius, cited by Gardiner, 83; does thing that is signified, 288; change their names,]
[not speak of a corporal conversion, nor taking, and why, 335.]
[but of a sacramental conversion of the bread and Figurative speeches, how discernible from plain]
[wine, and of a spiritual eating and drinking, 174, ones, 115; often reputed to be plain speeches,]
[72 shews how we are made new in baptism, 137; taken literally have often an absurdity in]
[175 6; speaks of looking on the body and blood reason, 137, 8; examples of, 181, 2.]
[of Christ and touching him; but these are spiri- Fisher, bishop of Rochester, his book against (Eco-]
[tual things, and require no corporal presence, lampadius, 46, 173, 90, 228, 344.]
[226 7, 8, 86; speaks of only receiving with Form, use of this word by the papists in their argu-]
[our hearts, 228; his calling the altar reverend ments for transubstantiation, 251, 3, 4.]
[does not prove the real presence of Christin it, Fulgentius, his words upon the distinction be-]
[228 says that the conversion of the bread and tween Christ’s Godhead and his humanity, 98,]
[wine is like our conyersion in baptism, where 51.]
Gabriel Biel says, that the doctrine of transubstan- meeter to express how dogs devour paunches, tiation was received because it is written, de «- 111; declares that to understand Christ’s words reticis, ad abolendam, that all men must hold as spiritually, is to understand them as the Spirit the holy church of Rome does, 302, 34. of God. hath taught the church, although the Gardiner, Stephen, bishop of Winchester, his at- manner exceedeth our capacities, 156; stole all tempts against Cranmer opposed by Henry VIII. his autborities from copies furnished him by vii.; his six articles opposed by Crahmer, xii.; Smith, 163; was fated to light upon false books, urges the king to commit Cranmer to the Tower ibid.; affirms that only six learned men have, for heresy, xvii.; answers Cranmer’s book upon since the time of Christ, maintained Cranmer’s the holy sacrament, xx.; was bishop of Win- doctrine— Bertram, Berengarius, Wickliff, (Eco-chester then, but not when Cranmer answered lampadius, Zuinglius, and Joachimus Vadianus, him, 3; how his doctrine varies from that of 195; charges Cranmer with being a mere translaother papists, and from the principles of philoso tor of Peter Martyr, ibid.; his doctrine of the phy, 4; his Explication misnamed, and has eating and drinking of Christ’s body and blood, little learning in it, 9; his book was written be- 201; insinuates that Cranmer was prompted by fore he was summoned to appear before the some man or friend,” 222, 3; charges him with Commissioners, 10; his sermon on St Peter’s wittingly corrupting the words of Justin, 264; day, ibid.; only suppressed Cranmer’s name in his doctrine makes for the heresies of Eutyches his “Explication,” that he might revile him the and Nestorius, 294; describes Cranmer’s docmore freely, ibid.; his account of Cranmer’s book, trines as a new catholic faith, 309; said by Cran- 11; denies that any of the fathers have Cranmer’s mer to fancy himself, and brag of his being still doctrine in plain terms, 13; objects that Cran- bishop of Winchester, after his deprivation, 324; mer’s doctrines have been maintained before by list of his inconsistencies upon various points, others who have recanted, and that Cranmer him- 381; list of matters wherein he varies from the self is condemned by his former writings, 13; truth and from the old authors of the church, asserts that there is no text in scripture to alter 385; assumed the name of Marcus Constantius the popish sense of Christ’s words, this is my in his Confutatio Cavillationum, 419 n. body,” 15; that there is no miracle at all in the Gelasius, says that the nature and substance of Lord’s supper by Cranmer’s understanding of it, bread and wine cease not to be in the sacrament, ibid.; his doctrine of tokens, 16; says that if the 261, 289, 93, 33; proves, against Eutyches and very body of Christ be not delivered in the Lord’s Nestorius, that Christ is both God and man, supper, the eating has no special promise, but 289, 93, 4, 5; was bishop of Rome a.p. 492, only a commandment for remembrance, ibid.; de- ibid.; Gardiner disputes his meaning, 289, 90, rides the reformed doctrines as new tenets, 17; 1, 2, 3; says, that by the sacrament of Christ’s argues by the judgment of Solomon that the truth body and blood we be associate unto the divine will be discovered upon the side that is free from nature, and yet ceases not the substance, or nature, craft and sleight, 18; denies that the faith of the of bread and wine to be, 296; declares that the real and substantial presence is the mere doctrine image and similitude of the body and blood of of the papists; for that Luther, and many others Christ is celebrate in the action of the mystery; who abhorred everything popish, maintained the and that, by the sacrament, we be made partakers same opinion, 19; asserts that we receive the real of the godly nature, ibid. body and blood of Christ in the Lord’s supper, to Generation and nutrition, spiritual, knowledge of continue and preserve life, as we receive his spirit obscure, and to be attained only by faith, 41. in baptism to renew life, 22; quotes the evange- God, his will, not his power, a subject of dispute, lists and St Paul against Cranmer, on the real 15; his will and pleasure as set forth in the presence, 30; says that neither St Paul nor the scripture to be submitted to in all matters of evangelists add anything to shew that Christ did christian faith, we believing him to be omniponot give his very body and blood to be eaten tent, 34; his promises under condition, 206. and drunken in the last supper, 32; varies from Gold and certain precious stones asserted by Gardiner Smith upon the sacrament, ibid.; teaches that to be known to give nurture to another substance, the catholic faith is, that Christ feeds such as without diminution of their own substance, 333; be regenerate in him, not only by his body and virtues of, ibid. blood, but also with his body and blood deliver- Greek church has only one common mass in a day, ed by him in deed to us, 37; variation between 354. his printed book and the written copies, 48; says Gregory, says that Christ is not here by the presence that Cranmer is contrary to himself in his Cate- of his flesh, yet he is absent nowhere by the chism, in which he wills that children be taught presence of his majesty, 96, 50; that he shewed that they receive with their bodily mouth the body his glorified body to St Thomas palpable, to dean blood of Christ, which is the most true catho- clare that it was of the same nature that it was of lic doctrine of the substance of the sacrament, 55; before his resurrection, 262; that the lack of faith his absurdity in talking of a body’s going into a in Thomas profited more to our faith than did the soul, 57; says we must understand the words of faith of the disciples that believed, ibid. Christ in the institution of his sacraments without Gregory Nazianzen, says although Christ shall come figure in the substance, 59; that the catholic in the last day to judge, so as he shall be seen, church denies all that reason without faith devises yet there is in him no grossness, 139; meant that in the mystery of the sacrament, and that all Christ should not come in a corruptible and christian men believe simply Christ’s words, and mortal flesh, such as he had before his resurrectrouble not their heads with such consequences as tion, but yet absolute and perfect in all parts and seem to strive with reason, 62; denies that a dog members of a man’s body, 141. or a cat may eat the body of Christ, and asserts that man alone may eat it, 67; affirms that there Heath and Skippe, bishops, desert Cranmer on the are three ways of eating Christ’s body and blood, articles, xvii. spiritually, spiritually and sacramentally, and Henry VIII. supports Cranmer against Gardiner, sacramentally only, 70; says that the fathers and vii.; sends for him about queen Catherine’s diprophets of the old testament ate Christ spiritually, vorce, ix.; makes him one of his ambassadors to but not sacramentally and spiritually, as we do, Rome, and afterwards to the emperor, x. xi.; is 14; his doctrine of the presence of Christ’s body urged to commit Cranmer to the Tower for heresy, in the sacraments, 89, 155; his book of the De- but gives him privately his signet that he may tection of the Devil’s Sophistry,” 107, 8, 94, 241, appeal to him, xviii; rebukes the council for 56, 307, 8; charges Cranmer with using terms ill-treating Cranmer, xix.
Heretics, some who said that Christ was no man, thereby his vay body and blood, 122, 59; although he appeared in the form of man, 256, whether the word represent in the last passage 715; some who denied his being God, 278; some means real exhibition, 123; his comparison of who confessed him both God and man, but not the panes propositionis and the body of Christ, both at one time, ibid.; Eutyches and Nestorius, 192, 342, 75; S all that love pleasure more an account of their heresies, 289, 93, &c. than God eat not the flesh of Jesu, nor drink his Hesychius cited by Gardiner, 59; says that none of blood, 210, 80; declares that heretics do not eat the sacramental materials ought to be reserved, and drink the body and blood of the Lord, and but that the remains should be burned, 60. that heretics eat not the flesh of Jesu, whose flesh Hilary, his words upon the question, if the is the meat of faithful men, ibid., 225; says, if Word were made very flesh, and we verily receive the sacraments be violated, then is he violated the Word being flesh, in our Lord’s meat, how shall whose sacraments they be, 228; his words on not Christ be thought to dwell naturally in us?” the two ways of understanding the flesh and 160, 1, 68; concludes against Arius, that Christ blood of Christ, 232, 3. is one with his Father, not in purpose and will Joan of Kent, her heresy, 74, 8. only, but also in very nature, 161; says that in John vi., interpretation thereof, 24, 5, 6, 7; speaks the true ministration of the sacrament is both a of spiritual bread, 307, 72. figure and a truth; the figure outwardly, and the Jonas, Justus, his catechism, 19; teaches that truth inwardly, 247, 72, 31; Cranmer charged Christ’s calling bread his body means making, with falsifying him, 413. 106. Hippinus, sce Apinus. Judas, whether he received the body and blood of Holy Ghost is God, because in many places at one the Lord, 221, 2, 3, 4, 5.
[time, 97, 102; is not made a dove because of the Judgment of Solomon used as a lesson, 18, 92.]
[words of St John, 306, Juniper-berries sold for pepper, 262.]
[Honorius III. ordained that the people should be Justin Martyr, says nothing of a reservation of]
[taught to worship the host when it was lifted up the host for sick persons, as Gardiner reports,]
[by the priest, and carried unto sick folks, 238. 146; says that the bread, water, and wine, are]
[Host, leavings of to be consumed reverently by the meats ordained purposely to give thanks to God,]
[clerks, who are to fast thereafter, lest they should and are therefore called eucharistia, and are]
[mix with the common meats digested by the called also the body and blood of Christ; and yet]
[belly, 141, 2, 3, 6; each piece is Christ’s whole the same meat and drink is changed into our flesh]
[body (Gardiner) 143, 6; was hanged up in and blood, and nourishes our bodies, 263, 30;]
[England by the priests, contrary to the usage of dispute about the real words of this passage,]
[other countries, 143, 6; idolatrous worship of, 263, 4, 5.]
[229 Smith’s doctrine on the corruption thereof,]
[381 Lactantius teaches, with other old writers, that]
[Hugo de S. Vict. 41 », 42 n, 56 ». figures be vain and serve to no purpose, when the]
[Hunger and thirst of the soul, 38; not easily per- things by them signified be present, 288, 97.]
[ceived in the carnal man; his mind is in the Lambeth, audience of Gardiner at, 182.]
[kitchen and buttery, 39. Last Supper, what figurative speeches were used at it, 136.]
[Idolatry at the elevation of the host, 229. Latimer, Hugh, sent with Cranmer and Ridley from]
[Ignatius takes eucharistia to be the flesh of our the Tower to dispute at Oxford, 391.]
[Saviour, the same that suffered and that rose Latin English, the using of, 309, 10.]
[again (Gardiner), 149; means that eucharistia leo, 94 n., 48, 195, 75.]
[is the sacrament or mystery of Christ’s flesh, 151. Lies and adverbs in ly,”” Cranmer’s play upon,]
[Impanation of Christ’s body, 251, 3, 80; as Christ’s 157.]
[body is joined only sacramentally to the bread Linehood, or Lindwood, his provincial constitutions,]
[there is no impanation, 305. 143.]
[Inaquation and invination, 305, 6. Lirinensis, Vincentius, teaches that the bible is suf-]
[Incarnation, what it means, 288; Gardiner m:kes ficient for the truth of the catholic faith, and that]
[the sacramental bread incarnate, 306. the church cannot make one article of it, 379.]
[Individuum vagum, or individuum in genere, what Livy, his account of a supper of many dishes all]
[some say Christ meant when he said this is my made of hog’s flesh, cited by Gardiner, 257.]
[body, 106, 8. Lombardus, Petrus, much quoted by the school-]
[Infundo, dispute about the English word for, 309, 10. authors, 351, 94; says that that which is of-]
[Innocent IlÍ. (pope) says, as well as Hugo, that fered and consecrated of the priest is called a]
[the body of Christ remains no longer than the sacrifice and oblation because it is a memory and]
[sacrament is in the eating, and may be felt, seen, representation of the true sacrifice and holy oblation]
[and tasted in the mouth, 56, 24; taught ihat made in the altar of the cross, ibid.; cited at]
[Christ’s body was made of bread, 194; ordained length by Gardiner, upon the same point, 357;]
[that the host should be diligently kept under lock confirms Cranmer’s doctrine, 358, 9. See Master]
[and key, 238; was the father of transubstantia- of the Sentences.]
[tion, 240, 88. Lord’s table, we ought not to approach it unrever-]
[Irenzus says Christ confessed bread to be his body ently and unadvisedly, 142, 6, 7, 373; Christ is]
[and the cup his blood, 33, 104, 54; his argu- present thereat with Spirit and grace, 219; what]
[ment against those heretics who denied the resur- is to be considered by those who come worthily]
[rection of our bodies, 150; his words on the to it, ibid.; to those who eat unworthily it is the]
[eucharistia, 265, 6, 30; says that St Paul meant devil’s table, 220, 373; is to be considered as a]
[not a spiritual body, when he said, we be mem- mystical table, 373.]
[bers of Christ’s body, and of his flesh, and his Luther, Martin, cited by Gardiner as condemning]
[bones,” 285; proved the resurrection of our bodies the reformed doctrines in Germany, 13; asserted]
[to eternal life, because they are nourished with by Gardiner to have defended the presence of]
[the everlasting food of Christ’s body, 338. Christ’s body in the sacrament, 19; Gardiner]
[Jacob worshipped Christ before he was born, 235. insinuates that Cranmer’s second book was writ-]
[Jerome, his interpretation of Christ’s words in the ten to maintain Luther’s opinion against transub-]
[sacrament, 24; Rays (writing ad Heditiam) that stantiation only, 281, 5.]
[Christ called the b which he brake his y.:]
[33 104, 54; says that Christ took bread which Manes, his heresy, 277.]
[comforteth man’s heart, that he might represent Manichees, their heresy, 277, 09.]
Manna eaten by the good and bad; none eat Christ Nature, operation of, arguments upon transubstanbut they have everlasting life, 207, 220. tiation from, 250, 1, 2, 3, 4. Marcellus, his heresy, 278. Negatives by comparison, examples of, 313, 14, H Marcion, his heresy, 177, 215, 262; said that Simon 15. Cyrenzus was crucified instead of Christ, 256; Nestorius, 22; imagined a carnal eating of Christ’s that Christ was very God, but not very man, flesh, like the papists, and that Christ was a pure though he appeared to be so, 277, 85; says that man, and not God by nature, 25, 278, 80, 9, 93, only the appearance of Christ’s humanity remains &c.; divided Christ’s flesh from the deity (Gar-in accidents, and not the substance itself, 297. diner), 172, 338. Marcus Constantius says that heathen, perhaps, Nicholas II. (pope) forced Berengarius to recant, eat only the same as brutes in the sacrament, 14, 46; was the first to condemn the true doctrine 68 n. of the sacrament, 14; taught that Christ’s body Martyr, Peter, cited by Gardiner as shewing that was torn with the teeth of the faithful, 113, 203. the doctrine of the real presence was maintained Nicodemus, he and the Capernaites understand not by others as well as the papists, 20; vindicated Christ, nor any spiritual act, 185. from Gardiner’s charge of his want of learning, Nicolaites, their heresy that all things ought to be 195, 6; Gardiner intimates that he did not wish common, including wives, 145. his writings to appear in English, 222, 4; refers Not,” Cranmer charged with omitting it, 299; to his translation of Chrysostom, 287; is de- denied, 301. fended by Cranmer against Smith’s charge of mercenary motives, 374; lodged with Cranmer (Ecolampadius, Melancthon’s epistle to him, 20; before he went to Oxford, ibid.; abandoned a defended against the charge of corrupting the great income in his own country, and went into text of Cyril, 171, 2; his doctrine on the sacrifice strange countries to promote the truth and glory of Christ set forth by Gardiner, 355. of God, ibid. (Ecumenius, 202, 206. Mass, whether it is a sacrifice satisfactory for sin Oglethorpe’s disputation with Cranmer, 400. by the devotion of the priest, 81, ef seq.; popish Origen, his interpretation of Christ’s words in the priests make it a sacrifice propitiatory to remit sacrament, 24; his argument upon Christ’s prethe sins as well of themselves as others, both quick sence in this world, 94, 47; says that if we follow and dead, 345; the offering of the priest cannot the letter of the words, except ye eat my flesh, deserve the remission of sins, and it is an abomi- and drink my blood,” the letter kills us, 113, nable blasphemy to give that dignity to a priest 56; is noted for drawing his text to allegory that pertains only to Christ, 348; to put the ob- (Gardiner), ibid. Although he says that manna lation of the priest instead of the.oblation of signified Christ to come, who is now come indeed, Christ, is detestable idolatry, 349, 50; St Paul and is manifested to us in the sacrament of his saying that every high priest is ordained to offer word, in the sacrament of regeneration, and of gifts and sacrifices for sins, spoke not of priests bread and wine, yet he meant not that Christ is of the new testaments, but of the old, which corporally either in his word, in the water of bapoffered calves and goats, and could not take away tism, or in the bread and wine, &c., 154, 68; sins, 351; the prophet Malachi spoke nothing says that to understand the words of Christ spiof any offering propitiatory to be made by the ritually, is to understand them otherwise than the priests when he said that everywhere should be words sound; for he that understands them after offered unto God a pure sacrifice and oblation, the letter understands them carnally, and that ibid.; is neither a sacrifice propitiatory nor of understanding hurts and destroys, 158; writes laud and praise, 352; there were no papistical that the word was made flesh and very meat, masses in the primitive church, ibid.; private which whoso eateth shall surely live for ever, masses chiefly sprang from lucre and gain, 353; which no evil man can eat, 208, 80; says that how they entered into the church, ibid.; the abuses the matter of bread availeth nothing; but as reof them by the papists, ibid., 354; satisfactory garding the material part thereof, it goeth down masses, their absurdity, 362; devised by the into the belly, and is avoided downward, 261; devil, 422..the word of God spoken upon the bread is it that Master of the Sentences, 67, 279, 80, 328, 51. See availeth, 266, 30. Lombardus. Melancthon cited by Gardiner, as professing the Panes propositionis, 193, 4, 342. belief of the real presence, and proving it to have Papists, the state of religion brought in by them, 5; been the old faith by the early fathers, 20; upon were the cause of the failure of former attempts figurative speeches, 137; says St Ambrose would at reform, 14; their doctrines no older than the never have travailed to accumulate so many mira- bishop of Rome’s usurped supremacy, 18; were cles as he did, had he not thought the nature of the first authors and inventors of the faith of the bread to be changed in the mystery of the Lord’s real presence, 21, 173; their four principal errors, supper, 178; meant a sacramental change in the 44, 5, 6, 7, 8; they vary among themselves about last passage, 179. the presence of Christ in the sacrament, 46; say Menander, a heretic, 262, 77. that evil and ungodly men, in the sacrament, reMessalians, or Euchites, their heresy, 172, 3. ceive the very body and blood of Christ, 47; Miracle, of the Lord’s supper, consists in the eating have set up a new faith within these four or five of Christ’s flesh and drinking his blood, and how hundred years, that Christ did not go up into by flesh and blood we have everlasting life, 186; heaven, but remains still in this world, and in a papists make the excellency of the sacrament to bundred thousand places at one time, 52; say, depend upon a multitude of miracles, 255; mira- that when any man eateth the bread and drinketh cles not to be assumed without necessity, ibid. the cup, Christ goeth into his mouth or stomach, Momus’ quarrelling with Venus’ slipper when he but no further, 55, 6, 60; some of them say the could find no fault with her, 294. body of Christ remains so long as the form and Mowes and mowing, mouths and mouthing, or fashion of bread remains, although it be in a dog, mocking, 226, 7. mouse, or in the jakes, 56; make the devil and Mysteries, of God, Gardiner deprecates search and Christ both enter Judas at once, 58; say, that inquiry into, 334. Christ.is in the sacramental bread a whole year, or so long as the form of bread remains; but after Names, change of, makes no alteration in the sub- the receiving thereof he flies up into heaven, as stance, or transubstantiation, 249; does not de- soon as it is chewed, or changed in the stomach, liver from the old name, 275. 58, 61; that in every part of the bread and wine,
all the corporal members of Christ’s body are that substance is nourished without substance, mixed together, without distinction, 62, 4, 5, 6; by accidents only, if by chance any cat, dog, or their doctrine not the doctrine of the church, 65, mouse, eat the sacramental bread, 332; bring 354; say, that a dog or a cat may eat the body christian people from the true honouring of Christ of Christ, 67, 8; teach that the oblation of the to idolatry, 333; after vainly and arrogantly prypriest is satisfactory by devotion of the priest, ing into the secrets of God’s majesty and wisdom, 84; craftily inculcate that Christ’s passion was command others to keep silence about his mystenot the only and sufficient sacrifice for remission ries, 335; take those for heretics who teach ac- 0f our sins, 85; invented a new faith, that Christ cording to God’s word, ibid.; teach us to honour is here still on earth, shut up in a box, 93; make and reverence the forms and accidents of the bread Christ’s body to be God, by affirming that it is and wine, if they be vomited up, after the body in many places at one time, and so confound the and blood of Christ be gone away, and say, that two natures of Christ, 97; have made another the ashes into which they are to be burned must new faith, that Christ’s natural body is here in be kept with great reverence, 343; their priests, earth, and at the right hand of God in heaven, under the pretence of holiness, take upon them- 100; their argument for transubstantiation, 103; selves to be Christ’s successors, 345; say they talk of eating Christ’s body, as dogs do paunches, - make no new sacrifice, but the self-same sacrifice 112; teach that Christ’s body is torn with the which Christ himself made, which is to slay teeth of the faithful, 113; make and unmake new Christ and shed his blood every day, 348; the articles of faith, from time to time, at their plea- abuses and superstitions promoted by their masssure, without any scripture, 132, 369; and enforce es, 353, 4; inconsistencies of their doctrine, 366; them with fire and fagot, ibid.; their authorities pretend that they are the church, and would be and arguments answered, 138; their manner of believed without God’s word, 368. administering the sacrament, 143; their doctrines Parkhurst, his Latin verses on Cranmer’s answer to have increased in errors and corruptions, more Gardiner, 8. and more, from time to time, 144; the terms Paschal Lamb, a token and figure of the shedding really,” and sensibly,” which they use in of Christ’s blood then to come, 135, 6. speaking of the body of Christ, are not found in Paul, St, his words in the eleventh of Corinthians any old author, 152, 4; delight in darkness, 185; discussed, 205, 17, 18, 19, 20; means unworthy subvert the natural order of things to conceal the eating of the bread, and not of the body of falsehood of their arguments, 185, 6; live by in- Christ, 220; always uses the words bread and dulgences, pardons, and other remissions of sin wine,” and never sacrament,’ 373. coming from the pope, 194; teach that Christ’s Penance, relief by, 360. body is made of the matter of bread, ibid.; their Peryn, Dr, master of the Blackfriars in Smithfield, gross error is the carnal eating and drinking of 68. Christ’s flesh and blood with our mouths, 207; Petitio principii, 333, 71. affirm that the substance of the sacrament is all Phenomena, natural, arguments from divers examone, by God’s ordinance, and that, therefore, evil ples of, 259. men receive the same therein that good men do, Philosophers, some have made themselves laughing- 214, 19; make God and the devil dwell together stocks, 254. in one man, 217; delude people to worship Philosophy, Gardiner argues it should not move the things visible, and made with their own hands, as faith of a Christian, 252; of Aristotle, Plato, and their Creator, 228, 9; are the false prophets and Pliny, referred to by Cranmer, 331; conclusions seducers of the people of whom we are warned from, 333; teaches that every corporal thing has by Christ beforehand, 238; were the authors of two substances, the matter and the form, 337. transubstantiation, 240; their variations from each Photinus, a heretic, 278. other as to the conversion of the bread and wine Photius, 408, 9. by consecration, 249; make Christ to have two Physicians, surgeons, and alchemists use strange bodies, or else that the self-same body was languages to hide their sciences from others, 311. made of two divers matters, and at divers times, Pighius, Albertus, followed by Gardiner, 127. ibid.; ground their doctrine of transubstantiation Plato, his philosophy referred to, 331. upon Christ’s words, “this is my body,” 302; Plautus, his Amphitryo cited, 262. make every day a new Christ, not born of the vir- Pliny, his philosophy, 331. gin Mary, nor that was crucified by the Jews, Poison, divers popes have been poisoned with the 303; would bring the worship of Christian people sacramental wine, and have poisoned others with from Christ, born of the virgin Mary, to that of it, 250, 5. a new Christ, made of bread and wine, through Ponet, bishop, author of a Catechism set forth by the consecration of popish priests, 303; make Cranmer, 422. bread to be joined to Christ’s body in greater unity Pope, has no authority to dispense with the word of than his humanity is to his godhead, 306; wrest God, x. the meaning of authors from the truth to support Popish priests take upon themselves to make both their doctrines, 308; the three principal authorities God and man, 303. upon which they rely for transubstantiation an- Presence of Christ, God, or the Holy Ghost, in swered, ibid.; say, nothing is broken, eaten, scripture, always means spiritually, 3; present drunken, &c. in the sacrament, but the acci- spiritually,’ and after a spiritual manner,’ dents,” 324, 6, 7; bind people, under peril of discussion upon, 91, 2; wherever Christ is in his damnation, to believe things that they cannot un- divine nature by power or grace, he is there derstand, 327; seek nothing but the advancement really, whether we speak of heaven or earth (Gar-of their pope, with whom they say no one can find diner), 139. fault, ibid.; say that the accidents of bread and Priest, can apply the benefit of Christ’s passion to wine hang alone in the air, 328; that the sub- no man, 353. stance of Christ’s body is in the sacrament really, Prophets and fathers of the old testament, whether corporally, and naturally, without any accident they ate Christ’s flesh, and drank his blood, 75; of the same, 329; make accidents to be without ate and drank them before he was born, 76. substances, and substances without accidents, Purgatory, trusting to have remission of our sins hy ibid.; that the place where the accidents of bread the sacrifice of the priest in the mass, and thereby ν and wine be, hath no substance to fill it, and so also to obtain release from the pains in purgathey must grant a vacuum, 330; that substance tory, is doing injury to Christ, and committing is made of accidents, as when the bread moulds, detestable idolatry, 349; a device of the papists, or is turned into worms, or the wine sours, ibid.; 353.
Rabanus de instit. clericorum, Al n., 321. the consecration, 241, 2, 3, 80; they are sensible Reason and natural operation, although they do not signs and sacraments, to teach us outwardly what prevail against God’s word, yet when they join feeds us inwardly, 247; the real presence of with it are of great moment to confirm any truth, Christ therein not necessary for our salvation nor 250, 2; conclusions from, 251,2,3, 4; Christ ap- comfort, but his spiritual presence is essential for pealed to them to prove his resurrection, 252; both, 283; the conversion of the bread and wine is reason the handmaid of faith, 371. spiritual, 304; Christ is no more in the bread and Reformers, early, quoted in support of the papists wine than the Holy Ghost is in the water of bapon some points, although accounted vile and filthy tism, 306; the bread is changed in nature therein, heretics by them, 21. notin shape nor substance, 308; the marvellous Resurrection, scripture declares that we shall have alteration to a higher estate is chiefly in the perdiversity of members, and a due proportion of sons, and only in signification in the sacramental men’s natural bodies at the last day, 141, 150, signs, 323; the true gospel doctrine of the first 177; our bodies and souls not to be all spiritual catholic christian faith therein, 328, 32; two parts thereat, 177. therein, the earthly and the heavenly, 337; every Ridley, bishop, sent with Cranmer and Latimer to man ought to receive it himself, and the priest or dispute at Oxford, 391. another man ought not to receive it for him, 350; the only difference between the priest and Sabellius, his doctrine, 63, 7, 278. the layman is in the ministration, ibid. See Sacrament, meanings given to this word by Cranmer, Christ. 3; true doctrine of, never condemned by any Sacraments, Christ is present in them, 11; were council before the time of pope Nicholas I1., 14; ordained to confirm our faith, and to enable us to comparison of the words of the evangelists and St perceive Christ with all our senses, 4l; of the Paul thereon, 28; evil men eat it, but not the old and new testament, their diversity, 75; do body of Christ, 29; things spoken and done by most assuredly certify us that we be partakers of Christ, and written by the evangelists and St Christ’s godly nature, having given unto us by Paul, ought to suffice the faith of Christian peo- him immortality and life everlasting, 161; bapple upon it, 30; was ordained to move all men tism and the Lord’s supper compared, 221; why to friendship, love, and concord; but, through their signs change their names, 335; how to be the enemies of Christ, nothing raises so much contemplated, 366. contention, ibid., 42, 3, 4; God’s miraculous Sacrifices, all the works that christian people do to working therein, not in the bread, but in them the glory of God, are sacrifices of the church, 88, that duly eat it, and drink the drink, 34; the 346; Gardiner agrees that the sacrifice of Christ effect of eating it is the communication of Christ’s was full and perfect, and needed not to be done body and blood only to the faithful receiver, and more than once, but to be often remembered, 344; not to the dumb creatures of bread and wine; to alleges that the body and blood of Christ is the only the wicked eater the effect is damnation and woe, sacrifice propitiatory for all the sins of the world, 36; the bread and wine an apt figure and simili- ibid., 945; the doctrine is untrue and feigned by tude to admonish how we are fed invisibly and the papists as concerning the real presence in the spiritually by the flesh and blood of Christ, 37; bread and wine, ibid.; the death of Christ upon why ordained in bread and wine, 41; the spiritual the cross was the true sacrifice propitiatory that eating is with the heart, not with the teeth, 43, purchased the remission of sin, 345, 6; was of 373; evil men do not spiritually eat Christ’s flesh such force that there was no need to renew it in the sacrament, but their own damnation, 47; every year, 346; there are two kinds of sacrifices, what Augustine, Ambrose, Chrysostom, and the sacrifice of Christ, and the sacrifice of the others, say of eating the body of Christ, is to be church, ibid.; of the old law could not take away taken figuratively, 55, 282; how long Christ our sins, but signified beforehand the sacrifice of tarries with the receiver of it, 59; what is to be Christ to come, 347; were partly used as cerewondered at in it, 66; true eating of it, 71; monies whereby those who had offended against whether Christ be really eaten without it, ibid.; the law were declared to be absolved, ibid.; we whether Christ’s body has his proper form and must under the new law offer spiritual oblations in quantity in it, 73; the bread and wine are simili- place of calves, sheep, goats, and doves, 349; the tudes, mysteries, and representations, significa- lay people make a sacrifice as well as the priest, tions, sacraments, figures, and signs of Christ’s by thanksgiving and humble submission to the body and blood, 122; the priests ought not to re- will of God, 352; so meant the ancient fathers ceive it alone, 142, 3; the people received it with when they called the mass a sacrifice, 353; Gar-the priests in the old time, 147,8; though the diner denies that the daily sacrifice of Christ’s sacramental tokens be only tokens and significa- body and blood is an iteration of the sacrifice on tions and figures, yet doth Almighty God effectu- the cross, 360; the effect of the offering on the ally work, in them that duly receive his sacra- cross is dispensed in baptism, ibid.; Gardiner ments, those divine and celestial operations which asserts that the mass, as well as all good works, he has promised, and by the sacraments be signi- is propitiatory, ibid.; distinction between sacrified, 148; why bread is called Christ’s body and fices propitiatory and gratificatory, 361; the wine his blood, 150; the corporal receiving without effect of Christ’s sacrifice is both to give and the spiritual hurts much, as in Judas and Simon to continue life, 364; what the daily offering of Magus, 173; the bread and wine must be received the priest without blood-shedding may mean, not reverently with the mouth, because of the things explained, ibid. thereby represented, 174; double use of the word Sacring, lifting up the consecrated bread by the “sacrament,” by Gardiner, 203; Christ is pre- papists for the people to worship, 229. sent spiritually, and is spiritually eaten in the true Samosatenus, Paulus, a heretic, 278. ministration of it, 203; visible and invisible sa- Savours, nourishment from, 333. craments, 204; only good men eat and drink the School.authors, study of, discountenanced by Cran-body and blood of Christ spiritually, ibid.; only mer, viii.; what made them take up the doctrine two manner of eatings of Christ, 205; St Paul of transubstantiation, 302; had no devotion but spoke not of eating the body and blood of Christ, to the pope, the god that made them, 327. but only of the bread and wine, in 1 Cor. xi., ibid.; Scory, bishop of Rochester, disseminates Cranmer’s all men, good and evil, may with. their mouths Declaration against the mass, xx. visibly and sensibly eat the sacrament, but the Scriptures, knowledge of, encouraged by Cranmer very body and blood themselves be not eaten but in opposition to the study of school-authors, viii.; spiritually, 213; the bread and wine remain after Cranmer maintains that the pope cannot dispense
with them, x.; their proper sense restored under Terminus a quo and terminus ad quem, 331. Henry VIII. and Edward VI., 6. Tertullian says, in many places, Christ called bread Sedulius, 195. his body, 33, 104, 54; cited by Gardiner as Senses, papistical doctrines contrary to our, 245, 6, saying, that Christ made “bread his body, 106, 62, 3; articles of faith may be above, but not 154; what he meant by a figure of Christ’s body, contrary to our senses, ibid.; if we may not trust 119, 120, 1, 58; says that bread and wine were en ve sensible sacrament is but an illusion and figures in the old testament, and so taken in a piece of jugglery, 256. the prophets, and now be figures again in the Shalm: shawm, a sort of musical pipe, or hautboy, new testament, and so used of Christ himself in 259. his last supper, 120; is alleged to affirm that in Shew-bread of the law but a dark shadow of Christ the sacrament of the altar we eat the body and to come, but the sacrament of Christ’s body a drink the blood of our Saviour Jesus Christ, 153, clear testimony that he is already come, 193. 4, 67; proves that Christ had a very body on Signs are called by the names of the things signified, earth, 194. 125, 335; the visible signs of the sacraments are Theodorete says, that when Christ gave the holy not to be worshipped, 134; difference between sa- mysteries, he called the bread his body, and the cramental signs and vain outward shews, 322; cup mixed with wine and water he called his may change their names, and why, 335; may blood, 33, 105, 54; holds that the bread and be called by their real names without offence, wine are sacraments of Christ’s body and blood, 336. and not of his divinity, 72; shews how the names Similitudes, whether God’s mysteries can be of things are changed in scripture, 127; his dia- ” thoroughly expressed by them, 89; argument logues on the changing of names in scripture, upon the use of, 124, 7; Christ himself often 128, 225, 61; his dialogue upon Christ’s coming used them, but chiefly when he spoke of the sa- again in the same form as that in which his discicraments, 135; not to be pressed in all points, ples saw him go to heaven, 129; papists falsely to purposes for which they are not used, 283, 4. say he was infected with the error of Nestorius, Simon, his heresy, said that Christ was very God, 130; the five things principally to be noted in his but not very man, although he appeared so, 277. writings on the sacrament, ibid.; dispute about Sin, whether the devotion of the priest offering the the translation of his words upon the sacramental mass be a satisfaction for it, or whether the only signs, 132, 3, 4; says, with Chrysostom, that the host and satisfaction for all the sins of the world, bread remains after consecration, although we call is the death of Christ and the oblation of his body it by a more excellent name of dignity, that is to upon the cross, 81, ef seq. say, by the name of Christ’s body, 249, 74; Smith, Dr, his “ΚΞ Confutation,” answered by Cran- asserts that Christ called bread and wine his body mer, 9, 45; varies from Gardiner upon the sacra- and blood, and yet changed not their natures, 261; ment, 32; his absurdities, 33, 71; denies the that after consecration they lose not their proper charge made against the papists about the body nature, but keep their former substance, form, and of Christ being in the sacrament as it was born of figure, 261; says, he that called his natural body - the virgin, and being torn in pieces with our teeth, wheat and bread, and also called himself a vine, 47, 56 n.; more candid than Gardiner, 53, 73, the self-same called bread and wine his body and 8, 101; his distinction between Christ’s presence blood, and yet changed not their natures, 299, 34; visibly, naturally, and by circumscription, and confirms this in another passage, ibid.; shews that above nature, invisibly, and without circumscrip- when Christ called the bread his body, it was to tion, 101; says that Christ called his body bread, cause the receivers to lift their minds from earth 108, 9; jests of Cranmer’s taking the sacramental to heaven, 336. tokens, as baker’s bread, and wine drunk in a Theodorus, a heretic, held that Christ was very man, tavern, 150; condemns Gardiner for saying that and not God, 278. Christ’s body is in the sacrament naturally, or “Theophilus Alexandrinus, a saying of Theophylact carnally, 153; furnished Gardiner with his autho- falsely attributed to him by the papists, to give rities, 163; both he and Gardiner wrote against it greater antiquity, 187, 90. Cranmer, but agreed very ill together, 173; refer- Theophylact, although he speaks of the eating of the ence to his preface, 307; he and Gardiner differ very body of Christ, and the drinking of his very from other papists about Christ’s body in the blood, means a celestial and spiritual eating, and sacrament, 329; says that, when the host moulds a sacramental conversion of the bread and wine, and engenders worms, another substance succeeds 187, 75; (Ecolampadius translated his works it of which such things are made, 331; Cranmer into Latin { Gardiner), 188; his words on the refers Gardiner to his book on the sacrifice of the eating of Christ’s flesh, cited by Gardiner, 188; mass, 362; his preface answered by Cranmer, mistranslated by Gardiner, 192. 368: he exhorts men to leave disputing and rea- Thomas, St, arguments from his incredulity, 255, 8, soning, and to give credit to the church, 368; 61, 2. argues for Christ’s real presence from his resur- Tokens, scriptural, their nature, 16; bread in the rection and re-appearance on earth, 375; is ap- Lord’s supper, not a vain and bare token, ibid.; pealed to by Weston in the disputation at Oxford, are not the more holy in themselves, notwith- 414; disputes against Cranmer there, 424. standing any holiness or godliness wrought in Stercoranists, a sect so called, 55. the receivers of them, 153. Substance, Gardiner’s disquisition on, 256, 7, 324; ‘Translation, ought to be literal where the sense is answered by Cranmer, 259, 60, 98; many ex- ambiguous, 190. amples alleged from scripture of miraculous Transubstantiation, the real root of the corruption of changes where the substances remained the same, Christianity, 6; maintained by no scripture, 12; 319, 22; cannot be without accidents, 326. not contained in scripture, nor any ancient author, Sun, used as a similitude in the sacrament, 89, 13; to be deemed a popish faith, unless proved to 90, 1. have been received and believed universally before Supper of the Lord, abuse of, 23. the bishops of Rome defined it, 22; not to be beSwink: sweat, labour, 293. lieved on account of God’s omnipotency, unless it Synagogue of the devil, the church of Rome, 302; can be proved from scripture, 34; subverts our of antichrist, 332. faith in Christ, 43; defined, 45; was first spoken of by public authority at the fourth general Temple of God, whether one man can be both the council of Lateran, at which Innocent III. was temple of God and the temple of the devil, 216, present, 239, 40; the articles supporting it were 17, 18. passed in England while popish darkness and
ignorance still remained, 240; not proved by real Vacuum, nature’s abhorrence of, argument against presence, 241; is contrary to God’s word, ibid., transubstantiation from, 250, 1, 2, 330.: 95, 304; the papists teach to play with syllables Variations between Gardiner and other papists, list in a high mystery, by teaching that the conversion of, 380. does not take place till the last syllable of ^oc est Vadianus, Joachimus, 195. corpus meum is pronounced, 246; St Paul’s Valentines, (Valentinians,) heretics who denied the words prove that the bread remains bread after resurrection, 150, 7, 177, 215, 258, 262; said that. the sanctification, 250; argument against it from Christ was not crucified, but that Simon Cyrenzus nature’s abhorrence of a vacuum, 250, 1, 2; from was for him, 256; that Christ was very God, but the operation of natural causes upon the sacra- not very man, 277, 85, 339. mental meats, ibid.; papistical doctrine of it Vere and vero confounded, 414. passes the fondness of all the philosophers, 254; Vigilius, concerning the nature of Christ’s manhood, is contrary to the evidence of our senses, 255, 73; his argument upon both the natures of Christ, 304; is contrary to the faith of the old authors of his humanity and his divinity, 98, 9, 100, 51; Christ’s church, 263; if the nature and substance Gardiner quotes his account of the heresies of of bread and wine remain in the sacrament after Eutyches and Nestorius, 289. consecration, the doctrine must be given up, or Vincentius. See Lirinensis. else the error of the Nestorians must be followed, 299, 301; what moved the school-authors to take Warham, archbishop of Canterbury, succeeded by up the doctrine against all reason, 302; Christ Cranmer, vii., xi. is every day made anew by it, 303; is plainly a Weston, Dr, prolocutor of the commissioners appapistical doctrine, 305; simple and plain people pointed to examine Cranmer at Oxford, 391. cannot understand, nor the papists defend it, 328; Whet-stone, simile of, which sharpens and has no scripture constrains no man to believe in it, al- sharpness in it, 179. though Christ were really present in the sacra- Wicked steward, parable of, not to be used to jusment, 329; answers to six of the principal absur- tify fraud in servants, 283. dities therein, 332; encourages the heresies of the Wickliff, cited by Gardiner, 13; set forth the truth Valentinians, Arians, and others, 339, 40. of the gospel, 14; condemned for a heretic, Trinity, various similitudes have been used to ex- 195, 6. press it, yet it cannot be thoroughly set forth Wolsey, Cardinal, offers a fellowship to Cranmer, (Gardiner), 89. viii. Truth is not afraid of the light, 368.
Zuinglius, 195, 225, 73; cited by Gardiner as Ulpian, argument from, upon the change of wine supporting transubstantiation, 239, 41, 4, 5, 279, into vinegar, 251, 4, 330, 2. 335. The Editor thinks it desirable to add, that his notice of Dr Jenkyns’s valuable work in the prefatory remarks (page iv.) is meant to express that he has taken nothing from it upon trust, but, as he there stated, he has examined the early editions and references for himself. Direct references to Dr Jenkyns’s edition are also made, where it has facilitated his own labours.
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ce Doctrine de Sacra- —— ^ mento corporis et sanguinis Christi Ser- — — - vatoris nostri, et quorundam in hae causa errorum confutatio, verbo sanctissimo Domini ~~ nixa atque fundata, et consensu antiquissi- ” morum Ecclesie scriptorum firmata, a Reverendiss. in Christo Patre ac
Domino Thoma Cran-
mero Archiepiscopo Cantuariensi, Primate totius Anglie et Metropolitano, scripta. - ” 2
Jesus Christus. o Joannis 6. B Spiritus est qui vivificat, caro Ἢ non prodest quiequam. E MDLHL om
[[This translation is supposed to have been made by Sir John Cheke, tutor to Edward VI. and -]
[the first Greek Professor in the University of Cambridge. It is attributed however by Strype (Mem. -]
[Cran. Vol. I. p. 365) to John Yong, who afterwards complied with the old religion in the reign of -]
[queen Mary.] rg A Μ
[τὰ aai “eee “ἡ]
DEFENSIO
ET CATHOLICA de Sacramento corporis & sanguinis Seruatoris nostri, & quorundam causa errorum confutatio, verbo sanctissiniza atque fundata, & consensu Ecclesie scriptorum firmata, in Christo Patre ac Domino THOMA CRANMERO Martyre, Archiepiscopo Can-tuariensi, Primate totius
Anglie, Me-tropolitano, scripta, autore in vinculis recognita aucta. Iesvs Chrittvs loannis. 6
Spiritus est quà eiuificat, caro
non prodest quicquam
Domine, qui es sanctus & iudieas, ae vindieas sanguinem nostrum his, qui habitant in terra? Apoc. Embdew, apud Gellium Ctematium.
LVII
SA TN Neb RS α Zire EM Eater e VES MEA dg em UN Pa ASS FT vet Le A ERNEUT So a TE CRE το hy Se ri e p ee SER. Te το at ITE QU M EE LER Ay Ne TARR Hs τὰς HG ber RW C EE Ye EA GM. Ai REOR PREACH NM E SA UA Ἂν 7 E D 201 We NL MEA hr RET VN BR, f M m No den: MN uS NT. ’ Sp il SS REPRE, WY T. Se: OCA us SC SE MP: XE OS ae rts eed dM ki “A m “ON. VE CERE PM MER cr AR ON M d SUA. ENS Ta EE I o M B c A an TE ( Cs 1 MEORUM et « cM et RON. Ur i i i i ΕἾ 5 BR a! 3 ‘ - τ τς n ” be i ον. HN i a C MS MN hv red n S er Pg MAT Wi aM i ὃ ΩΝ L - I QN 1 4 Ww Qv V f SA H “T 4 ^ E 4 A A “nd FEN rs eL HE XR Τὴ Ὁ NN LiB. L d 0 s ios cap iy Primus, de Vera et Catholica Doctrina et usu Sacramenti Corporis et Senguinis,. ba s ”. Mrs Welpen it Domini tractat. ERN M TT, oo. LE J: Sa HT TRE RAS TR F SAN Mee ONE 2 \ 4. i OMS… ν M: Alter, de Transubstantiationis Errore. CCo
-UDAM TH { 1 5 ER [^ LIB. III a
e Δ Teri odo Christus sanctissima C er
ertius, quomodo us iun Sanc a Leena praesens sit. EMEN h F 3 LN 1 Aus - ” S. ^ n ’ ’ s B DEA. 30 5 PN P. ἂρ LAM. h late E^ Quartus, de Perceptione Corporis et Sanguinis Christi, ^ LE ” STR E - mM. T A DL 4 » ν᾿ NUR À ΔΝΗΝΝ έν MEALS ν H: 4. h + ge 4 la e i Quintus, de Oblatione et Sacrificio Servatoris Christi. — ὃ: τ YN = Mos MS T irr AEN B Plat ας ice eh t 1 ’ Ns re. Ps Ἢ,
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