Imatges de pàgina
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INDEX.

ACCITE: summon, 237.

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.

at

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

[BECON, III.]

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.

40

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.

Barnes, Dr, burned, 11.

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.

422, n. ; 425, n.; 444,

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.

Boaying: bawling, 233.

Body and blood of Christ, the faithful only eat and
drink, 378, 9.

Boemus, 123, n.

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.

Cato, 154.

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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