Acts of the Apostles, summary of the, and contents of each chapter, 577, &c. Adultery, what it is, 611.
Adversaries, of God's truth, prayer for, 38, &c.; they are many, 39; spiritual, how we are to fight against, 91.
Eneas Sylvius speaks of Cyrillus obtaining leave to do divine service in the Slavon tongue, 410. Agasse, we are taught by God's word not to trust in, 43.
Agatho, pope, his decree for the authority of the bishop of Rome's canons, 511, 3.
Agde, council of, 380.
Agnadello, battle of, 510, n.
Agreement in matters of christian religion, prayer for, 40, &c.
Albertus says that in times past all that came together to the church communicated together, 417. Alcuin declares that no man can have peace with God but by Christ, 420.
Alexander, bishop of Rome, prescribes the mixing of wine and water in the eucharist, 359. Alliaco, P. de (Cameracensis) allows it to be more agreeable to the truth of God's word to suppose that in the eucharist very bread and very wine remain, 426.
Altars, not tolerable among Christians, 229; the primitive church used none, but tables the Lord's supper, 258; Christ alone is our altar, ib.; when they were first brought into the church, 262, 365; when hallowing of them was introduced, 262; when censing of them was brought in, 264; not needed for the celebration of the communion, 364, 5; of the cross, 138, 9, 253. Altar-cloths, by whom they were appointed, 262. Although as though, 259.
Ambrose, history of his leaving a rich man's house who never tasted adversity, 103; calls faith the root of all virtues, 165; exclaims that faith is richer than all treasures, ib.; says that the redemption of Christ's blood would wax vile, if justification were due unto merits, 170; declares that, except Christ be our Intercessor, neither we nor all the saints can have any thing to do with God, 356; says that the sacraments do not require gold, 362; declares that the church has gold not to hoard but to bestow upon the poor, ib.; calls the sacrament of the Lord's supper a spiritual medicine, 389; declares that we lawfully condemn all new things which Christ has not taught, 391, 8, 404; says that, if an ignorant person hears that he does not understand, he does not answer Amen, 407; asserts that those things ought to be spoken which the hearers may understand, ib., 408; says that the unlearned when he understands perceives the truth of the christian
religion, 408; declares that the flesh of Christ is offered for the salvation of the body, and the blood for our soul, 413; speaks of the word of the Lord causing things to be that they were, and yet be turned into another thing, 424; says that in eating and drinking we signify the flesh and blood which were offered for us, 436; shews how in signification and figure of the divine benefit we take the mystical cup, ib.; calls the Lord's supper a spiritual medicine, and memorial of our redemption, ib.; terms the oblation the figure of Christ's body and blood, ib.; says that after the consecration the body and blood of Christ are signified, ib.; speaks of drinking the similitude of Christ's blood, ib.; says the sacrament is received for a similitude of the flesh and blood of Christ, ib.; contrasts the manna with the bread which God now gives, that is, the word which he has ordained, 440; distinguishes between the flesh which was crucified, and the sacrament of that flesh, 444, 5; says the sacrament is not corporal but spiritual food, 445; calls the body of Christ the body of the divine Spirit, ib., 446; warns against seeking Christ in the earth, or after the flesh, 451; says that Christ here in image is there in truth, where as an advocate he intercedes for us, ib.; declares that we offer unto the remembrance of Christ's death, 457 ; asserts that he who receives not remission of his sins here shall not have it in another life, 461; says that whosoever eats the living bread shall never die, 463; calls the bread the meat of saints, ib.; declares that he who eats this body shall not die for ever, ib.; says that to forgive sin and to give the Holy Ghost is only in the power of God, 468; argues that, if there be any grace in the water (of baptism), it is not of the nature of the water, but of the presence of the Holy Ghost, ib., 469; shews that in baptism the minister cleanses not, 469; says that, insomuch as he always sins, he ought always to have the medicine, i. e. the sacrament, 470; exhorts to receive the Lord's bread daily, 473; urges to receive the sacrament as the medicine of the wound of sin, ib.; calls him who is not present at the sacraments a forsaker of the Lord's tents, ib.; repelled Theodosius from the church, 478, &c.; extols the episcopal power, 508, n.
Ameled: enameled, 518. Amount: surmount, 606.
Anabaptists, and other heretics, the devil builds his chapel in, 401.
Anacletus, bishop of Rome, commands all to communicate that will not be excommunicated, 416, 74.
Anastasius, bishop of Rome, commanded that, while the gospels were read, the people should stand and diligently hear the Lord's word, 409.
Ancient father, a saying of one, 104. Angels, prayer to God for their help, 84; a good angel what, 605; an evil what, ib. Annesse, we are taught by God's word not to trust in, 43.
Anthony, his vision, 280, 390.
Antichrist, the miserable condition of those who wallow in his decrees, 353; his life as contrasted with that of Christ, 504, &c.; he cannot abide the marriage of priests, 505, 23, 33; his swarm of hypocrites, 506; he will do every thing for money, 507, 9, 31, 5; his haughtiness, pride, and tyranny, 507, 8, 15, 8, 9, 38; how his chap- lains are known, 509; he exempts those belong- ing to him from toll and tribute, 514; he cannot abide reformation, 516; his doctrine as contrasted with that of Christ, 520, &c.; he teaches to honour images and reliques, 521, 2; he sets forth saints as mediators, 522, 3; he has set up the sa- crifice of the mass, 523; he devised purgatory, ib.; he has added five more to the two sacraments so as to make seven, 524; his abuses of the eucharist, 524, &c.; his cruelty, 527, 8; he as- sumes power to make laws, 527; he requires his chaplains to be reverenced, 530; he wrests texts of scripture against the certainty of salvation, 531; he will not suffer such divorces as that mar- riage may follow, 532; he requires not the con- sent of parents to marriage, ib.; he forbids the marriage of christian gossips, ib., 533; he would have prayers made at the shrines of saints, 533; he imposes long prayers, 534; he dispenses with pluralities of benefices, ib., 505; he commits the cure of souls to boys, 535; he is the author of impropriations of benefices, 536, 7; he brings his captives to destruction, 539; what he is, 607. Antioch, council of, 416, 74. Apelles, a heretic, 401.
Apolline, we are taught by God's word not to trust in, 43.
Apollonius admonished his brethren to communi- cate every day, 474.
Apostles, the, were married men, 235; and preachers, what their office is, 616.
Apostolical canons, the, 359, n.; they command all that enter the church and do not communicate to be excommunicate, 416; they censure the clergy who do not communicate, 417. Aquinas, Thomas, 232; he speaks of the sacrament
of the altar as a sacrifice and gift to pacify God, 377; says that, though whole Christ be under both kinds, yet is he not given in vain under both kinds, 413.
Arnobius calls the sacrament of the Lord's supper divine, 388, 9.
Arnold, 271, n.; 388, n. ; 424, n. ; 432, n. ; 437, n.; 462, n.; 468, n.; 475, n.
Arius, a heretic, 401.
Arow in a row, successively, 11.
Articles, antichristian, were procured from queen Mary, 234; of christian religion, list of, 399. Ascension of Christ, why it was, 139, &c. Asleep, what it is to be, 610. Assyrians, their monarchy fallen, 9, 10. Athanasius, his life of St Anthony referred to, 280, n.; calls the sacrament of the Lord's supper the conservatory to the immortality of everlasting life,
388; explains the distinction between the flesh and the Spirit, and speaks of Christ's flesh as called celestial meat and spiritual food, 431. Augustine prayed for tribulation in this world, that he might be spared hereafter, 104; says the bodies of the dead, specially of the faithful, are not to be despised or cast away, 125; cautions against the supposition that sumptuous burials are profitable, ib., 462; says faith is the beginning of man's salvation, 165; shews that salvation is the free gift of God, 170; says that all men's merits must be still, and the grace of God reign, ib.; de- clares that his merit is the mercy of the Lord, 171; reposes all his hope in the precious blood of Christ, ib.; invites to behold Christ that we may be healed from sin, 172, 422; says a sacra- ment is a visible word, 255; shews that the admonition to the people to lift up their hearts at the communion was in use in the primitive church, 266, 360; says Christ did not stick to say,This is my body,' when he gave the sign of his body, 271, 369, 435, 42; proves that as concerning Christ's flesh he is not here, 272, 3, 4, 427, 8, 52; asserts that Christ is in every place in that he is God, but in heaven in that he is man, 273, 451; declares that we must believe that Christ's body is only in heaven, 273, 452; asserts that as soon as the soul is departed from the body it is placed in paradise, or thrown down to hell, 277; says that there are but two places after this life, ib.; declares that the church offers sacrifice not to martyrs, but to God alone, 356; says that the prayer which is not made by Christ is very sin, ib.; asserts that Christ in the supper delivered the figure of his body and blood, 369, 435; speaks of the frequency of communicating in his time, 381; calls the sacrament of the Lord's supper the partaking of the body and blood of the Lord, 389; says custom must give place when the truth is once opened, 390; commands to follow the truth rather than the custom, 390; acknow- ledges that there are many things in his works which may justly be reproved, 391; warns against regarding the disputations of any men as the ca- nonical scriptures, ib.; expresses his belief in the infallible authority of the writers of the scriptures, which is not to be attributed to other authors, 403; asserts that, whereas no man may doubt of holy scriptures, later writings may be reproved by better authority, ib., 404; says that God is to be sought and prayed unto in the secret places of a reasonable soul, 407; declares that in the sacra- ments it is said that we should lift up our hearts, to which the people respond, ib.; says that the faithful know when it is said, Let us give thanks to the Lord our God, ib.; quoted by Eckius, 410, n.; a testimony from him that the sacrament was anciently delivered into the hands of the com- municants, 411; speaks (Lib. Sent. Prosp.) of the blood being poured out of the cup into the mouths of the faithful, 413; addresses (ib.) the com- municants as receiving the cup of Christ together, ib.; says that they who eat and drink Christ eat and drink life, 414, 33, 65; asserts that, though we receive only original sin of Adam, yet in Christ we obtan remission of all sins, 418; declares that Christ's body died without sin, that the obligations
of all faults might be put out, ib.; expounding Rom. v. 18, says that the grace of Christ has loosened not only the fault of infants, but many afterwards added, ib., 419; explains how the Christian, though all his sins are put away, yet says, 'Forgive us our debts,' 419; asserts that no man takes away the sins of the world but Christ alone, ib.; says that Christ by his death, that one true sacrifice, has put away whatsoever sins there were, ib.; declares that the Lord sent his Son, who giving to all remission of sins might offer them being justified to God, ib.; calls (Prosp.) the blood of Christ the ransom of the whole world, ib., 422; denies that the blood of any martyr was shed for the remission of sins, 419; says that which we see (in the sacrament) is the bread and the cup, 424; exclaims, Come boldly, it is bread, and not poison, ib.; says that to lay hand on Christ, who has carried his body into heaven, we must send up our faith, 428, 52; declares that Christ has left the world by his bodily departure, but not with the governance of his divine presence, 428, 52; asserts that the Son of God as concern- ing his divinity is incircumscriptible, but as concerning his humanity he is contained in a certain place, 428, 53; says that Christ's body occupies a certain place in heaven, 430; explains how to distinguish literal from figurative ex- pressions of scripture, 431; says if we believe we have eaten Christ, 432; speaks of eating the bread inwardly and not outwardly, ib.; shews that the visible meat must be understood spi- ritually, since the sacrament is one thing and the virtue of it another, ib., 433; advises not to eat the flesh and drink the blood of Christ only in the sacrament, which many evil men do, 433; declares (Lib. Sent. Prosp.) that he that agrees not with Christ neither eats his flesh, nor drinks his blood, ib., 434, 63, 4; declares that he that believes in Christ eats him, 434; distinguishes between sacramentally and truly eating the body of Christ, which is to dwell in him, ib., 463, 4; declares that Christ cannot be devoured with teeth, 434; says it is a miserable servitude to take the signs for the things signified, 435; affirms (Lib. Sent. Prosp.) that the heavenly bread is called the body of Christ, when it is indeed the sacrament or holy sign, 437, 58; explains how the bread is Christ's body and the cup his blood, one thing being seen and another understood, 440; instances how, the sacraments having the name of the things whereof they are sacraments, the sacrament of Christ's body is Christ's body, ib., 441; shews how the thing which signifies is wont to be called by the name of that thing which it signifies, 441; says that sacraments are signs of things, being one thing and signifying another, ib.; teaches that the sacraments must be venerated not with a carnal bondage, but with a spiritual freedom, ib.; shews how the flesh and blood of Christ's sacrifice was promised, performed, and celebrated, ib., 457; draws a comparison between the sacri- fices of beasts in the old dispensation, and the sacrifice of bread and wine in the new, 441, 2, 56, 7; shews how the eating of Christ's flesh in the sacrament must be spiritually understood, 442, 3; explains what it is that we call the body
and blood of Christ, 442; shews how Christ bare himself (sacramentally) in his own hands, ib.; warns against believing that the nature of God may be changed, since sometimes the thing which signifies takes the name of the thing which it signifies, ib., 443; says (Fulgentius) that a faith- ful man is partaker of the body and blood of Christ in baptism, 443; asserts that the godly fathers of the old testament did eat the same spiritual meat which we eat, ib.; proves that after the form of Christ's human nature we may not think that he is every where, 451; says that Christ's body must be in one place, 452; ex- plaining John xii. 8, shews how we at present have Christ, ib.; speaks of Christ being absent in his manhood, ib. ; warns against listening to those who deny that Christ sits at the right hand of God, ib. 453; asserts that bodies must be in some certain places, and cannot be separated from their qualities, 454; referred to for a treatise ascribed to him, 455, n.; says the bread is spent in re- ceiving the sacrament, 456; speaks of Christians celebrating a memory of the sacrifice that was done, ib.; affirms (Lib. Sent. Prosp.) that Christ was once offered in himself, and yet is daily offered in the sacrament, 458; speaks of Christ ordaining a similitude or representation of his sacrifice, 458, 9; declares that the souls of saints go straightway to heaven, and of sinners to hell, 460; says that in what state every man shall be found the last day of his life, so shall he be taken the last day of the world, ib. ; asserts that every one sleeps with his own cause, and with his own cause shall rise again, ib.; says the catholic believes there are but two places after this life, and knows no third, 461; asserts that there are two dwelling-places, the one in fire, the other in the eternal kingdom, ib.; declares that there is no other place to correct our manners but only in this life, ib., 462; says the souls of the godly are in rest, while those of the ungodly suffer punish- ment, 462; calls Christ the bread of which he that eats lives for ever, 463; declares that Judas did eat the bread of the Lord, and not the bread that was the Lord, ib., 466; says that he that dwells not in Christ neither eats spiritually his flesh nor drinks his blood, 463; declares that the thing of the sacrament is taken of all men to life, ib.; says that he who is in the unity of the body of Christ truly eats his body and drinks his blood, ib., 464; affirms the judgment of those who say that he eats not the body of Christ, who is not in the body of Christ, 464; says that heretics may have the sacrament, but the matter of it they cannot have, ib.; asserts that to believe in Christ is to eat the bread of life, for through the par- ticipation of the Spirit the man that eats lives, 465; declares that without the sanctifying of the invisible grace the visible sacraments do not profit, 466,7; asserts that good and bad baptize visibly, but God baptizes invisibly by them, 469; de- clares that God has retained to himself alone the power in baptism to forgive sins, ib.; says that to minister the word and sacrament the minister is somewhat, but to make clean and justify he is nothing, ib.; argues that, if any grace be given in the sacraments, it is God's alway, ib.; exhorts to
communicate at least every Sunday, 470; speaks of the frequency of communicating in his time, ib.; shews that those only who are cleansed may receive the meat of the body of Christ, 475; admonishes that he that comes to the holy ban- quet must come full of holiness, 476; prescribes a rule of discipline in reproving inferiors, 508, n. Aventinus speaks of the priests of Liburnia using the Slavon tongue, 410.
Averroes, 278, n.
Awake, what it is to be, 610.
Baalites, none but those who were, promoted in
queen Mary's time, 244. Babylon, prayed against, 22.
Backsliders, intercession for, 248.
Baptism, a token of God's favour, 173; blessings received in it, ib. ; ceremonies added to it by the papists, 231, 524; what it is, 612, 6, 7; why infants are baptized, 617; whether if they die before receiving baptism the omission is fatal, 617.
Barbary: barbarity, barbarism, 42.
Barlow, bishop, dedication to, 501; account of him, ib., n.
Basil, 366, n.; calls the sacrament of the Lord's supper divine, undefiled, heavenly, 388; describes the customs used in worship in all christian con- gregations, 408; says that the Holy Ghost is at one time in different persons, which angels cannot be, 454; rebukes covetous rich men, who while alive will give nothing, but at their death be- queath largely to the poor, 460; says that he that comes to the body and blood of Christ must be pure from filthiness, 476; reference to the liturgy ascribed to him, 483. Basil, council of, 415. Basilides, a heretic, 401.
Beatus Rhenanus refers to canons respecting the re- servation of the sacrament, 373; says that pope Leo was wont to communicate seven or eight times in one day, 381, 474; declares it evident that the eucharist was in times past touched with the hands of the lay-people, 412; says that laymen in times past used with a reed to draw the Lord's blood from the chalice, 415.
Becon predicts the removal of the gospel from Eng- land, 12; his exile, 204.
Bede says that Christ was taken up in his humanity, but concerning his divinity he abides still on the earth, 429; declares that Christ forsook those corporally, whom concerning his divine majesty he never left, ib., 455; speaks of Christ institut- ing the sacrament of his flesh and blood in the figure of bread and wine, 436.
Believe, what it is to, 177.
Bellon., P., speaks of priests using the Armenian tongue in divine service, 411.
Bells, they are better preachers than the massers, 256.
Benefices, pluralities of, antichrist dispenses with, 534, 5; impropriations of, evils of, 536, 7. Benefits, thanksgiving for all God's, 68, 85. Berengarius, his doctrine condemned, 361. Berillus, a heretic, 401.
Bernard asks what is of so mighty force to heal
the wounds of the conscience as the remembrance of Christ's wounds, 172, 423; says that when troubled he hides himself in the wounds of Christ, 172; calls the passion of Christ the last refuge and singular reinedy, 423; declares that what he lacks he is bold to take out of the bowels which abound with mercy, ib.; asks what it is to eat the flesh of Christ and drink his blood, but to be par- taker of his passions and follow his conversation, 433; says a sacrament is called a holy sign, the invisible grace being given with a visible sign, 449; declares that the flesh of Christ is given to us spiritually, not carnally, ib.
Bernard, or Berno, Abbas Augiens., a work untruly attributed to him. See Micrologus.
Bertram says that, when we shall come to the sight of Christ, we shall have no need of instruments to put us in remembrance of his kindness, 370, 1, 448; argues that, if the mystery (of the sa- crament) be done under no figure, it is not then rightly called a mystery, 425; says that after the substance of the creatures they remain after conse- cration what they were before, ib.; argues that, if the wine when consecrated be turned into the blood of Christ, the water must be turned into the blood of the people, 426, 47; calls the body and blood of Christ a spiritual meat and a spiritual drink, 434; expounds the distinction made by St Am- brose between the flesh that was crucified and the sacrament of that flesh, 444, 5; argues from Ambrose that the sacrament is not corporal but spiritual food, 445; insists that the body of Christ in the sacrament is not visible nor palpable, ib., 446; maintains on the authority of St Ambrose the difference between the body of Christ which suffered, and that which is received of the faithful in the sacrament, 446; argues from St Jerome that the flesh and blood of Christ are understood two ways, ib.; says that the body and blood of Christ used in the church differs from that known to be glorified in his body through his resurrection, 447, 8; calls the bread and cup a figure, 448, 9; character of him by Trithemius, 449; declares that without the spiritual working the mysteries of the body and blood of Christ profit nothing, 469. Bib: to drink, 282.
Bible, the, condemned and burned, 65. Bibliander, T., 381.
Bibliotheca, Max. Vet. Patr., 415, n. Mag.
n.; 456, n.; 481, n.
Vet. Patr. Galland., 454, n. Biel, Gabriel, declares it, after the council of Con- stance, heresy to say that the communion of both kinds is of the necessity of salvation, 415; says that how the body of Christ is under the kinds of bread and wine is not found expressed in the bible, 426; Paschasius cited in, 456, n. Bilney burned, 11.
Bingham, 278, n. Bishops and ministers, prayer for, 21, &c.; peti- tions for, 36, 7; those of the primitive church were married, 236; how godly they were under the reformation, ib. See Pastors, Preachers. Romish, see Pope.
Blessing (in the consecration of the eucharist) sig- nifies thanksgiving, 269.
Blindness, of the papists, 354; of the world, whence it comes, 488.
Body and blood of Christ, the faithful only eat and drink, 378, 9.
Bonaventure says that by the alone faith of the passion of Christ all sin is forgiven, 421; ex- plains how eating, properly found in corporal things, is translated from them to spiritual things, 434, 5; says that grace is not contained in the sacraments essentially as water in a vessel, 469. Boniface, his decree that the pope is to be judged by no one, 527, 8, n.
Bounds: bonds, engagements, 618. Brand, 126, n.
Bread and wine are figures of Christ's body and blood, 54, 274; why they are called Christ's body and blood, 67; they remain in the sacra ment after the words of consecration, 232, 617, 8; by whom leavened bread at the eucharist was in- troduced, 262; to handle it is forbidden by the papists, 268; it was not put into the people's mouths in the primitive church, ib., 269; proba- tions from the old fathers that the substance thereof is not changed into the natural body of Christ, 423, &c.
Brewis or brose: a kind of pottage, 208.
Brigit, St, a legend of, 390, n.
Britons, Gildas warned them to repentance and amendment of life, 10, 1.
Brother, who is our, 610; weak, who, ib. Bucer, M., his death, 205.
Burchard, referred to, 373, n.; recites a decree for burning the sacrament when it is mouldy, 374, n. Burial, superstitions not to be allowed at it, 124, 5. Burnet, 205, n.
Cæsarius, 411, n.; 277, n.
Calling or vocation, what it is, 608, 16. Cameracensis. See Alliaco. Care and thought, what, 607. Carpocrates, a heretic, 401.
Cassander, Vigilius in, 273, n.; 429, n.; 430, n. ; 453, n.; Aventinus in, 410, n.; B. Pal. in, ib., n.; P. Bell. in, 411, n.; Gregory in, 482, n.; Armen. Lit. in, ib., n.
Cassiodorus says we must not only sing the psalms but understand them, 409.
Catalogus Testium, 392, n.; 398, n.; 439, n.; 459, n.
Catechism, a godly, taught the children under the reformation, 234; it was afterwards condemned for heresy, ib.
Caterine, idolatrous altars builded to her, 240. Catholics, men are not to be counted as such who are not partakers of the Lord's supper thrice in the year, 380.
Cerdon, a heretic, 401.
Ceremonies, petitions against popish, 247. Cerinthus, a heretic, 401.
Certainty of God's favour toward us, it is allowable to have, 174, &c. ; examples of those who have had it, 177, 8.
Chalcedon, council of, 455.
Chalices, by whom introduced, 262; the papists forbid the people to touch them, 269. Charity, christian, how good a thing, 42; prayer for, 46, 7, 81; the badge of Christ's disciples, 81; what it is, 602, 16.
Charles the Bald, Bertram's book written for him, 449.
Chastelings: those who have kept themselves chaste, eunuchs, 568.
Chastisement, God's is loving, 94, &c.
Children, prayer for, 29, 30; petition for, 37; prayer to be said by them, 77; the sick man's exhortation to his, 131, 2; examples of bringing them up, 234; what a child is, 607. Chrismatories: vessels in which the chrism was kept, 247.
Christ, a confession of sins to, 16, &c. ; his blood the only purgatory, 66, 228; prayer to, 76; what the name means, and why he is so called, 136, 615; why he is called Lord, 137; of his humanity, ib.; he, by his death, is the only sacri- fice for sin, 138, 9, 265; his death, 139; his going down to hell, ib.; his resurrection and ascension, ib., 140; he is a sufficient Mediator and Advocate, 140; his coming to judgment, 141; his congregation always persecuted by the syna- gogue of Satan, 194, 5; comparison between his church and Satan's synagogue in respect of doc- trine, ceremonies, &c., 195, &c.; what he did when he ordained his holy supper, 254; he preached before it, ib., 356; his one and alone sacrifice suffices for ever, 258; he ministered his supper at a table, 259, 356; and without cope or vestment, 259; his doctrine is perfect and suffi- cient for our salvation, 260; he is not less present at baptism than at the supper, 261; comparison between him and the massmongers, 267; objec- tions made by the papists concerning his corporal presence in the sacrament, 271, &c.; his natural body cannot be in more places than one at once, 272, &c.; his promises concerning his presence, 273; what it is to rest in him after this life, 277; his ordinance that the congregation should receive the sacrament together, 279; he is the alone author of salvation, with probations out of scripture, 305, &c.; the alone head of the catholic and apostolic church, with ditto, 307, 8; the alone Mediator and Intercessor of the faithful, with ditto, 308, 9; by his blood he cleanses not from original sin only, but from all sins, and from both pain and fault, with ditto, 309, &c.; he is the only pro- pitiatory sacrifice for all the sins of the world, with ditto, 311, 2; he is the alone teacher of truth, with ditto, 312, &c.; as concerning his human nature he is not in every place but only in heaven, with ditto, 314, &c.; he called devoutly upon God his Father at his supper, 356; his words in ministering the supper, 357; what he commanded to be done in the administration of it, 358; after the supper he prepared for death, ib.; he used common bread and wine, 359; he delivered bread and wine to his disciples, ib.; he used his daily apparel, 361; and ministered without gorgeous furniture, 362; he pronounced the words plainly, ib.; he delivered the bread into the disciples' hands, 363; he gave also the mystery of his blood, 364; he ministered to his disciples sitting,
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