Answer unto a Crafy and Sophistical Cavillation, List
Matters wherein the Byshop of Winchester varyed from other Papistes.
OTher say, That the body of Christ is made of bread. He sayth, that the body of Christ is not made of bread, nor was neuer so taught, but is made present of bread, pag. 72. lin. 14. &. pag. 178. lin. 10.
He sayth that Christ made the demonstratiō of the bread, and called it his body, when he sayd: This is my body. pag, 257. lin. 27. And in the Deuils Sophistry. fol. 27. Other say contrary. And Smith, fol. 53.
He sayth, that This is my body, is asmuch to say, as this is made my body. And so he taketh (Est) for (fit) pag. 295. lin. 35.
Other say, that (Est) is taken there substantiue, that is to say, onelyonly for (is,) and not for (is made.) Marcus Antonius. fol. 171. facie. 2, consideratione 6.
He sayth, that Christ is present in the Sacrament after the same maner that hee is in heauen, pag. 141. lin. 6. Other say contrary, that hee is in heauen after the maner of quantitie, and that hee is not so in the Sacrament.
He sayth that where the body of Christ is, there is whole Christ God and man, and that when we speake of Christ is body, we must vnderstand a true body, which hath both forme and quantitie, pag. 71. lin. 37.
Smith sayth, that Christes body in the Sacrament hath not his proper forme and quantitie. fol. 106.
He sayth, we beleue simply, that Christes body is naturally and corporally in the Sacrament, wihout drawyng away his accidences or addyng, pag. 353. lin. 1.
Smith sayth, we say that Christes body is in the Sacrament agaynst nature withall his qualities and accidentes. fol. 105.
He sayth, that Gods workes be all seemelynes without confusion, although he cā not locally distinct Christes head frō his foote, nor his legges from his armes, pag. 70. lin. 27.
Other say, that Christes head and foote and other partes be not in deed loccally distinct in the Sacrament, but be so confounded, that where soeuer one is, there be all the rest. They teach that the body of Christ is made of bread, he sayth, it was neuer so taught, pag. 79. lin. 6. &c.
He sayth, that Christes body is the Sacrament sensibly, naturally, carnally and corporally, pag. 159. lin. 9. &c. Other say contrary Smith. fol. 39.
Other say, that Christes feete in the Sacrament be there, where his head is. He sayth, that who soeuer say so may be called mad, pag. 61. lin. 34.
He sayth that Christes body is in the Sacrament naturally and carnally, pag. 156. lin. 6.
Other say that corporally Christ goeth into the mouth or stomacke and no further. He sayth contrary, pag. 52. lin. 36.
He saith, that Christ dwelleth corporally in him that receiueth the Sacrament worthely, so long as hee remaineth a member of Christ, pag. 53. lin. 1. pag. 56. lin. 31. &c.
Other say contrary, but that Christ flyeth vp into heauen so soone as the bread is chawed in the mouth or chaunged in the stomacke, Smith, fol. 64. pag. 65. lin. 2. &. 25.
He sayth, that no creature can eate the body of Christ, but onelyonly man, pag. 66. lin. 30. Other say cleane contrary.
He saith, that an vnrepentaunt sinner receauyng the Sacrament hath not Christes body nor spirite within him. pag. 225. lin. 36.
Smith, saith that he hath Christes body and spirite within him. fol. 136.
He sayth, that of the figure it may not be said, Adore it, worship it, & that is not to be Adored, which the bodily eye seeth, pag. 178. lin. 40. pag. 239, lin, 32. Marcus Antonius. fol. 176. fa. 2.
Smith, sayth contrary. fol. 145. fa. 2.
He sayth, that reason will agree with the doctrine of Transubstantiation well inough, pag. 264. lin. 47.
Smith sayth, that Transubstantiation is agaynst reason and naturall operation. fol. 60.
Other say: that wormes in the Sacrament be gendred of accidences.
He sayth, that the be wrong borne in hand to say so, pag. 355. lin. 3.
He sayth, that the accidences of bread and wine, do mould sowre and waxe vineger, pag. 265. lin. 11. &. 355. lin. 8. And Marcus. fol. 168. fa. 1.
Smith sayth thus, I say that the consecrated wine turneth not into vineger, nor the consecrated bread mouleth nor engendreth wormes, nor is burned, nor receiueth into it any poyson, as long as Christes body & bloud are vnderunder the formes of them, which do abide there, so long as the naturall qualities & properties of bread & wine tary there in their naturall disposition and condition (that the bread and wine might be naturally there, if they had not bene chaunged into Christes body and bloud) and also as long as the hoste and consecrated wine are apt to be receiued of man, and no longer, but goe and depart thence by Gods power, as it pleaseth hym. And then a new substaunce is made of God, which turneth into vineger, engendreth wormes, mouleth, is burned, feedeth men and myse, receiueth poyson, &c. fol. 64. &. 105.
He sayth, eueryevery yea, conteineth a nay in it naturally, so as who soeuer sayth, This is bread, sayth it is no wine. For in the rule of common reason the graunt of one substaunce is the deniall of an other: And therfore reason hath these conclusions throughly, what soeuer is bread, is no wyne, what soeuer is wine, is no milke. &c. So Christ saying, This is my body, sayth it no bread, pag. 256. lin. 38. & pag. 265. lin. 5.
Smith sayth, a boye which hath onelyonly learned the Sophistry, will not dispute so fondly. fol. 77.
Other say, that the Masse is a sacrifice satisfactory by deuotion of the Priest, and not by the thyng that is offered.
He sayth otherwise, pag. 80. lin. 43.
He saith, that the onelyonly immolation of Christ in him selfe vponupon the aultar of the Crosse, is the very satisfactory sacrifice for the reconciliation of mankynd to the fauour of God, pag. 437. lin. 1.2. &. 31.
Smith sayth, what is it to offer Christes body and bloud at Masse, to purchase thereby euerlastyng lyfe, if it be not, the Masse to be a Sacrifice to pacifie Gods wrath for sinne, and to obtaine his mercy Smith. fol. 24. 148. and .164.
Priestes doe offer for our saluation to get Heauen & to auoyde Hell. fol. eodem.
¶ Matters wherein the Byshop varied from him selfe.
THe body of Christ in the Sacramēt is not made of bread, but is made present of bread, pag. 79. lin. 6. &c. and pag. 202. lin. 40. &c.
Of bread is made the body of Christ, pag. 344. lin. 8.
The Catholicke fayth hath frō the beginnyng confessed truely Christes intent to make bread his body, pag. 26. lin. 40. Christ gaue that he made of bread, pag. 257. lin. 50. And of many breads is made one body of Christ pag. 144. lin. 23. And fayth sheweth me that bread is the body of Christ, that is to say, made the body of Christ, pag. 295. lin. 30.
Christ spake playnly (This is my body) makyng demonstration of the bread when he sayd (This is my body) in the Deuils Sophistry. fol. 27. I will passe ouer the phantasies of them, who wrote the principall chief text (This is my body) from consecration of the Sacrament, to the demonstration of Christes body. &c, in the deuilish deuils Sophistry. fol. 70.
The demonstration (This) may be referred to the inuisible substaunce, pag. 106. lin. 42. The (Is) was of his body and bloud, and not of the bread and wine, pag. 251. lin. 8.
Illis verbis (hoc est Corpus meum) substantia corporis significatur, nec de pane quic quam intelligitur, quum corpus de substantia sua, nō aliena predicetur fol. 24. fa. 2. Mar Ant. Constant.
When Christ sayd (This is my body) the truth of the litterall sence hath an absurditie in carnall reason, pag. 138. lin. 19.
What can be more euidently spoken of the presence of Christes naturall body and bloud in the most blessed Sacrament of the aultar, than is in these wordes, This is my body, in the deuils Sophistry. fol. 5.
Where the body of Christ is, there is whole Christ, God and man. And when we speake of Christes body, we must vnderstand a true body which hath both forme and quātitie, pag. 71. lin. 47. And he is present in the Sacrament as he is in heauen, pag. 141. lin. 6. &c.
We beleue simply the substaunce of Christes body to be in the Sacrament without drawyng away of accidentes or adding, pag. 353. lin. 1.
Christ is not present in the Sacrament after the maner of quantitie, but vnderunder the forme and quantitie of bread and wine, pag. 71. lin. 50. pag. 90. lin. 43.
In such as receiue the Sacrament worthely Christ dwelleth in them corporally, and naturally and carnally, pag. 166. lin. 19. and, pag. 173. lin. 54. and, pag. 191. lin. 47.
The maner of Christes beyng in the Sacrament is not corporall, not carnall, not naturall, not sensible, not perceptible, but onelyonly spirituall, pag. 159. lin. 17. and, pag. 197. lin. 32.
We receiue Christ in the Sacrament of his fleshe and bloud, if we receiue him worthely, pag. 167. lin. 9. and, pag. 174. lin. 1.
When an vnrepentaunt sinner receiueth the Sacrament hee hath not Christes body within him, pag. 225. lin. 43.
He that eateth verely the flesh of Christ, is by nature in Christ, & Christ is naturally in him, pag. 17. lin. 38. &c.
An euill man in the Sacrament receiueth indeede Christes very body, pag. eadem lin. 7.
Euill men eate verely the flesh of Christ, pag. 225. lin. 47.
Christ geueth vsus to be eaten the same flesh that hee tooke of the virgin, pag. 241. lin. 27.
We receiue not in the Sacrament Christes body that was Crucified, pag. 243. lin. 16.
Saint Augustines rule De doctrina Christiana pertaineth not to Christes Supper, pag. 117. lin. 21.
The sixt of Iohn speaketh not of any promise made to the eatyng of a token of Christes flesh, pag. 4. lin. 40.
S. Augustin meaneth of the sacrament, pag. 119. lin. 24.
The sixt of Iohn must needes be vnderstand of corporall and sacramē tall eatyng, pag. 17. lin. 48.
Reason in place of seruice (as beyng inferiour to fayth) will agree with the doctrine of Transubstantiation well enough, pag. 265. lin. 1. And as reason receiued into faithes seruice, doth not striue with Transubstantiation, but agreeth well with it: so mans sences be no such direct aduersaries to Transubstantiation, as a matter whereof they can no skill, for the sences can no skill of substaunces, pag. 271. lin. 24. &c.
Thine eyes say, there is but bread and wyne: Thy tast sayth the same. Thy feelyng and smellyng agree fully with them. Hereunto is added the carnall mans vnderstandyng, which bycause it taketh the begynning of the senses proceedeth in reasonyng sensually in the deuils sophistry. fol. 6. The Church hath not forborne to preache the truth, to the confusion of mans senses and vnderstandyng. fol. 15.
It is called bread bycause of the outward visible matter, pag.
When it is called bread, it is meant Christ the spirituall bread, pag. 284. lin. 25.
The fraction is in the outward signe, & not in the body of Christ, pag. 144. lin. 39. and, pag. 348. lin. 21. And in the deuils sophistry. fol. 17.
That which is broken is the body of Christ, pag. 348. lin. 18.
The inward nature of the bread is the substaunce, pag. 286. lin. 23.
Substaunce signifieth the outward nature, pag. 359. lin. 22.
The substaunces of bread and wine be visible creatures, pag. 285. lin. 48. and, pag. 286. lin. 44.
Accidents be the visible natures and visible elementes, pag. 363. lin. 39.
Christ is our satisfaction holy and fully, and hath payde our whole debt to God the Father, for ye appeasing of his wrath agaynst vsus, pag. 81. lin. 39.
The act of the Priest done accordyng to Gods commaundement must needes be propitiatory and ought to be trusted on, to hauehave a propitiatory effect, pag. 437. lin. 13.
Contrary in this deuils sophistry. 27. 70. Contrary in the deuils sophistry. 5.The demonstration (This) may be referred to the inuisible substaunce, pag. 106. lin. 44. The (Is) was of his body and bloud, and not of the bread and wyne, pag. 251. lin. 8.
When Christ sayd, (This is my body) the truth of ye literal sense hath an absurditie in carnall reason, pag. 138. lin. 19. And it is a singular miracle of Christ vnderstanded as the playne wordes signifie in their propre sense. ibidem. lin. 21.
The sacrifice of our sauiour Christ was neuer reiterate, pag. 368. lin. 46.
Priestes do sacrifice Christ, pag. 381. lin. 42. &c. And the Catholicke doctrine teacheth the dayly sacrifice to bee the same in essence that was offered on the Crosse, pag. 436. lin. 11.
The Nestorians graunted both the Godhead manhode alwayes to be in Christ continually, pag. 309. lin. 18.
The Nestorians denyed Christ conceyued God or borne God, but that he was afterward God as a mā that is not borne a Byshop is after made a Byshop. So the Nestorians sayd that the Godhead was an accession after by merite, and that he was conceiued onelyonly man, pag. 309. lin. 12.
Christ vseth vsus as familiarly as he did his Apostles. pag. 83. lin. 54.
Christ is not to be sayd conuersaunt in earth, pag. 101. lin. 16.
¶Concessa.
ON what part thou Reader, seest craft, slyght, shift, obliquitie, or in any one poynt an open manifestly, there thou mayst consider what soeuer pretence be made of truth, yet the victory of truth, not to be there intended, pag. 12. lin. 19.
When Christ had taught of the eatyng of him selfe being the bread descended from heauen declaryng that eatyng to signifie beleuyng then hee entred to speake of the geuyng of his flesh to be eaten, pag. 27. lin. 7.
Christ must be spiritually in a man before he receiue the sacrament, or he can not receiue the sacrament worthely, pag. 48. lin. 46. and, pag. 140. lin. vltima, and, pag. 172. lin. 28. and, 181. lin. 28.
How Christ is present, pag. 61. lin. 10. and, pag. 71. lin. 41. and, pag. 90. lin. 44. pag. 57. lin. 17. and, pag. 197. lin. 30.
By fayth we know onelyonly the beyng present of Christes most precious body, not the maner therof, pag. 61. lin. 43.
What we speake of Christes body, we must vnderstand a true body, which hath both forme and quantitie, pag. 71. lin. 34.
Although Christes body hauehave all those truth of forme and quantitie, yet it is not present after the maner of quantitie, pag. 71. lin. 37.
For the worthy receiuing of Christ we must come endued with Christ, and clothed with him seemely in that garment, pag. 92. lin. 31.
Really, that is to say, verely, truly and in deede, not in phantasie or imagination, pag. 140. lin. 21.
All the old prayers and ceremonies sounde as the people did communicate with the Priest, pag. 145. lin. 9.
Really and sensibly the old Authors in syllables vsed not, for somuch as I hauehave read, but corporally & naturally they vsed speakyng of this sacrament, pag. 155. lin. 13.
Christ may be called sensibly present, pag. 155. lin. 26. &, pag. 159. lin. 10.
By fayth Christ dwelleth in vsus spiritually, pag. 158. lin. 16.
Our perfect vnitie with Christ is to hauehave his fleshe in vsus and to hauehave Christ bodily and naturally dwellyng in vsus by his manhode,Falsa. pag. 166. lin. 30. &c. and, pag. 17. lin. 34.
Euill men eate the body of Christ, but sacramentally and not spiritually, pag. 222. lin. 47.
Christes flesh in the sacrament is geuen vsus to eate spiritually, and therfore there may be no such imaginations to eate Christes body carnally after the maner hee walked here, nor drinke his bloud as it was shed vponupon the Crosse, but spiritually vnderstanded it giueth lyfe, pag. 241. lin. 18.
To eate onelyonly in faith is specially to remember Christes flesh as it was visibly Crucified, pag. 243. lin. 28.
Falsum.We eate not Christ as he sitteth in heauen reignyng, pag. 243. lin. 32.
The word Transubstantiation was first spoken of by publique authoritie in a generall Counsell, where the Byshop of Rome was present, pag. 250. lin. 28.
The word (Nature) signifieth both the substaunce and also propertie of the nature, pag. 291. lin. 27.
Falsum.The sensible thyng after the capacitie of common vnderstandyng is called substaunce but the inward nature in learnyng is properly called substaunce, pag. 338. lin. 31.
Falsum.In common bread the substaunce is not broken at all. pag. 257. lin. 32.
The Catholicke doctrine teacheth not the dayly sacrifice of Christes most precious body and bloud, to be an iteration of the once perfected sacrifice on the crosse, but a sacrifice that representeth the sacrifice and sheweth it also before the faythfull eyes. pag. 386. lin. 20.
The effect of the offeryng on the Crosse is geuen and dispensed in the Sacrament of Baptisme. pag. 386. lin. 30.
By vertue of the same offeryng on the Crosse such as fall be releued in the sacrament of penaunce. pag. ead. lin. 16.
The dayly sacrifice of the Churche is also propitiatory but not in that degree of propitiation, as for redēption, regeneration or remission of deadly sinne (which was once purchased and by force thereof is in the Sacramentes ministred) but for the increase of Gods fauour, the mitigation of Gods displeasure prouoked by our infirmities, the subduyng of temptations and the perfection of vertue in vsus. pag. 387. lin. 15. &c.
All good workes, good thoughtes and good meditations may be called sacrifices, & sacrifices propitiatory also, for asmuch as in their degree, God accepteth and taketh them through the effect and strength of the very sacrifice of Christes death. pag. ead. lin. 19. &c.
To call the dayly offeryng a sacrifice satisfactory must hauehave an vnderstandyng that signifieth not the action of the Priest, but the presence of Christs most precious body and bloud, the very sacrifice of the world once perfectly offered beyng propitiatory and satisfactory, for all the worlde. pag. eadem. lin. 43. &c.
Or els the word satisfactory must hauehave a signification and meanyng that declareth the acception of the thyng done, and not the propre counteruaile of the action. For otherwise the dayly sacrifice in respect of the action of the Priest can not be called satisfactory, and it is a worde in deede that soundeth not well so placed although it might be saued by a signification. pag. eadem. lin. 46. &c.
I thinke this speach to be frequēted that the onelyonly immolatiō of Christ in him selfe vponupon the aultar of the Crosse, is the very satisfactory, sacrifice for the reconciliation of mankynd to the fauour of God. pag. ead. lin. 50.
I hauehave not read the dayly sacrifice of Christes most precious body to be called a sacrifice satisfactory. pag, eadem. lin. 52.
But this speach hath in deede bene vsed, that the Priest should sing satisfactory, which they vnderstode of the satisfaction of the Priestes duety to attend the prayer he was required to make. Ibid. lin. 53.
In the sacrifice of the Church Christes death is not iterated but a memory dayly renewed of that death, so as Christes offeryng on the Crosse once done and consumate is now onelyonly remembred. pag. 391. lin. 5.
The same body is offered dayly on the aultar that was once offered vponupon the Crosse, but the same maner of offeryng is not dayly that was on the aultar of the Crosse. For the dayly offeryng is without bloudshedyng and is termed so, to signifie that bloudshedyng once done to be sufficient. pag. eadem. lin. 8. &c.
¶Matters wherein the Byshop varyeth from the truth and from the old Authours of the Church.
IF we eate not the fleshe of the sonne of man we hauehave not lyfe in vsus, bycause Christ hath ordered the Sacrament. &c. pag. 17. lin. 12.
When Christ sayd, Take eate this is my body, he fulfilled that which he promised in the vj. of Iohn that he would geue his flesh, for the lyfe of the world. pag. 27. lin. 28. Mar. Ant. fol. 168.Nota.
When Christ sayd the flesh profiteth nothyng, he spake not of his fleshe as it is vnited vntounto his diuinitie. pag. 27. lin. 53. and. pag. 329. lin. 24.
God in Baptisme giueth onelyonly the spirite of Christ, and in the Sacrament of the aultar the very body and bloud of Christ. pag. 34. lin. 44.
Unworthy receiuers of the sacrament receiue Christes body wt mouth onelyonly,Concessum. the worthy receiuers both with mouth and hart. pag. 54. lin. 47. &c.
We must beleue Christes workes to be most perfectly true accordyng to the truth of the letter,Concessum. where no absurditie in Scripture driueth vsus from it how soeuer it seeme repugnaunt to reason. pag. 62. lin. 20.
The Fathers did eate Christes body, and drinke his bloud in truth of promise,Concessum. not in truth of presence. pag. 74. lin. 23. &c.
The Fathers did eate Christ spiritually,Sacramenta in signis fuerunt diuersa, si in re paria. but they did not eate his body present spiritually and sacramentally, pag. eadem. lin. 26.
Their Sacramentes were figures of the thynges, but ours contayne the very thynges. ibid. lin. 27.
Albeit in a sence to the learned men it may be verified that the Fathers did eate the body of Christ and drinke his bloud, yet there is no such forme of wordes in scripture: And it is more agreable to the simplicitie of scripture to say, the Fathers before Christes Natiuitie did not eate the body and drinke the bloud of Christ. pag. 78. lin. 28.
And although S. Paule in the truth to the Corinthes be so vnderstanded of some, that the Fathers should eate and drinke the spirituall meate, and drinke that we doe, yet to that vnderstandyng all doe not agree. Ibidem. lin. 34. &c.
Their Sacramentes contayned the promise of that which in our sacramentes is geuen. Ibidem. lin. 36.
And although that willyng obedience was ended and perfected vponupon the Crosse (to the whiche it continued from the begynnyng) yet as in the sacrifice of Abraham the earnest will and offeryng was accoumpted for the offeryng in deede, so the declaration of Christes will in his last supper was an offeryng of him selfe to God the Father. pag. 82. lin. 2. &c.
In that mystery he declared his body and bloud to be the very sacrifice of the world by the same will that he sayd his body should bee betrayed for vsus. Ibidem. lin. 12.
As Christ offered him selfe vponupon the Crosse in the execution of his will, so hee offered him selfe in his Supper in declaration of his will. pag. 82. lin. 13. &c.
Christes body in the supper or communion is represented vntounto vsus as a sacrifice propitiatory for all the sinnes of the world, and it is the onelyonly sacrifice of the Churche, and the pure and cleane sacrifice wherof Malachie spake. pag. 84. lin. 4. pag. 88. lin. vltima. &c.
As Christ declareth in the supper him selfe an offeryng and sacrifice for our sinne, offeryng him selfe to his Father as our Mediatour, so the Church at the same supper, in their offeryng of laudes and thankes, ioyne them selues with their head Christ representyng and offeryng him. pag. 89. lin. 10.
The sunne beames bee of the same substaunce with the sunne. pag. 92. lin. 5.
We hauehave in earth the substantiall presence of the sunne. Ibidem. lin. 7.
When Christ sayd, This is my body, this word (This) may be referred to the inuisible substaunce. pag. 106. lin. 44.
To eate Christes flesh and drinke his bloud is of it selfe a propre speach. pag. 112. lin. 35. Carnally. Ibidem. lin. 50. with teeth and mouth. pag. 112. lin. 8. and, pag. 34. lin 38.
To eate Christes body carnally may hauehave a good signification. pag. 113. lin. 4.
Origene doth not meane to destroy the truth of the letter in these words of Christ. Except you eate the flesh of the sonne of man. &c. pag. 114. lin. 40.
S. Augustin taketh the same for a figuratiue speache bycause it seemeth to commaunde in the letter carnally vnderstanded an haynous and wicked thyng to eate the flesh of a man. pag. 116. lin. 40.
The sayd woordes of Christ. Except you eate &c. is to the vnfaythfull a figure, but to the faythfull they be no figure, but spirite and life. Ibidem. lin. 48.
The Fathers called it a figure by the name of a figure reuerently to couer so great a secrecie apt onelyonly to bee vnderstand of men beleuyng. pag. 117. lin. 3.
That is spirituall vnderstandyng to do as is commaunded. Ibid. lin. 13.
This word (Represent) in S. Hierome and Tertullian signifieth a true reall exhibition. pag. 120. lin. 27. and, pag. 128. lin. 11.
Nota.The word (Eucharistia) can not be well Englished. pag. 161.
In Gods word, and in Baptisme, we be made participant of Christes Passion by his spirite, but in the Lordes Supper we be made participant of his Godhead by his humanitie exhibite to vsus for foode: So as in this mystery we receiue him as man and God, and in the other by meane of his Godhead we be participant of the effect of his Passion suffered in his manhode. In this Sacrament, we receiue a pledge of the regeneration of our flesh to be in the generall resurrection spirituall with our soule: In Baptisme we hauehave bene made spirituall by regeneration of the soule. pag. 158. lin. 45. &c.
Concessum etiā.In Baptisme Christes humanitie is not really present, though ye vertue and effect of his most precious bloud be there, pag. 159. lin. 4.
The maner of Christes beyng in the sacrament is onelyonly spirituall. Ibidem. lin. 16.
To vnderstand Christes wordes spiritually is to vnderstand them as the spirite of God hath taught the Church. Ibidem. lin. 34.
Our perfect vnitie with Christ is to hauehave his fleshe in vsus, and to hauehave Christ bodily & naturally dwellyng in vsus by his manhode. pag. 166. lin. 32.
By Christes flesh in the sacrament we be naturally in him and he is naturally in vsus.Concessum. Ibidem. lin. 45. &c.
Christ dwelleth naturally in vsus and we bee corporally in him.Concessum. Ibidem. lin. 35.
Christes flesh is very spirituall and in a spirituall maner deliuered vntounto vsus. pag. 167. lin. 12. and, pag. 243. lin. 11. and, pag. 243. lin 28. and, pag. 295. lin. 33.Concessū etiam
Christ dwelleth in vsus naturally for the naturall communication of our body and his. pag. 167. lin. 19.Concessum.
When Christ vnited him selfe vntounto vsus as man (which he doth geuyng his body in the sacrament to such as worthely receiue it) then he dwelleth in them corporally. pag. 172. lin. 27.
In Baptisme mans soule is regenerate in the vertue and effect of Christes Passion and bloud Christes Godhead present there without the reall presence of his humanitie. pag. 181. lin. 16. &c.
In Baptisme our vnitie with Christ is wrought without the reall presence of Christes humanitie onelyonly in the vertue & effect of Christes bloud. pag. 181. lin. 2. and. 16.
In Baptisme our soule is regenerate and made spirituall, but not our body in deede, but in hope onelyonly. pag. 181. lin. 6.
In Baptisme we be vnited to Christes manhode by his diuinitie, but in the Lordes Supper we be in nature vnited to Christ as man, and by his glorified flesh made partakers also of his diuinitie. pag. 181. lin. 8.
Christes body and fleshe,Concessum. is a spirituall body and flesh and is present in the Sacrament after a spirituall maner, and is spiritually receiued. pag. eadem. lin. 26. 351. lin. 19.
In this Sacrament Christes humanitie and Godhead is really present, and in Baptisme his Godhead with the effectuall vertue of his bloud (in whiche we be washed) not requiryng any reall presence therof. pag. 191. lin. 35.
Spirite and lyfe may fall vponupon naughtie men, although for their malice it taryeth not. pag. 211. lin. 17.
Christes woordes were not figuratiue but true and proper when he sayd this is my body. pag. 9. lin. 1. pag. 257. lin. 1. and. 14. Marcus Antonius. fol. 24. fa. 1.
All the namyng of bread by Christ and S. Paule and all other, must be vnderstand before sanctification and not after. pag. 258. lin. 15.
When S. Paule sayd we be partakers of one bread, he speaketh not of materiall bread. pag. 258. lin. 7.
No mā knoweth the difference betwene the substaūce of bread, cheese, and ale, pag. 271. lin. 39. pag. 272. lin. 23. pag. 339. lin. 33.
The accidentes of bread may be called the visible part of bread, the outward kynde and forme of bread, the appearaunce of bread, a true sensible part of bread, bread, the nature of bread, the matter of bread, the visible matter of bread, not that it is property bread, but after the common speach and capacitie of men, pag. 272. lin. 16. and, pag. 273. lin. 25. pag. 283. lin. 11. and, pag. 289. lin. 31. and. 290. lin. 7. and. 292. lin. 16. and, pag. 396. lin. 43. &c. and. 305. lin. 44. &c. and, pag .243. lin. 45. pag. 359. lin. 22.
The accidentes of bread do corrupt putrifie and nourish, pag. 273. lin. 30. pag. 290. lin. 7. and, pag. 296. lin. 48. and pag. 358. lin. 28.
The glorified body of Christ is of the owne nature neither visible nor palpable. pag. 273. lin. 40.
In Baptisme the whole man is not regenerated, but the soule, pag. 286. lin. 10.
The soule onelyonly of man is the substaunce of man, Ibidem.
The soule onelyonly is made the sonne of God. pag. 286. lin. 23.
It is called meate bycause of the outward visible matter. pag. 290. lin. 9.
As really and as truly as the soule of man is present in the body, so really and so truly is the body of Christ present in the sacrament. pag. 296. lin. 5. and, pag. 396. lin. 15.
The sacrifice of the Churche is perfected before the perception. pag. 396. lin. 32.
In the Sacrament beyng a mystery ordered to feede vsus is the truth of the presence of the natures earthly and celestiall: The visible matter of the earthly creature in his propertie and nature for the vse of signification is necessaryly required, pag. 310. lin. 44.48.
This saying of Gelasius: The substaunce or nature of bread and wyne cease not to be there still, may be verified in the last, and nature he taketh for the proprietie, pag. 310. lin. 50.
Theodorets saying, that the substaunce of bread remayneth seemeth to speak of substaunce after the common capacitie, and not as it is truely in learnyng vnderstanded an inward inuisible and not palpable nature. pag. 321. lin. 2.
Christ in his Supper fulfilled this promise, Panis quem ego dabo. &c. pag. 329. lin. 25.
Accidentes in common vnderstandyng bee called substaunces, pag. 339. lin. 31.
In common bread the substaunce is not broken at all. Ibidem. lin. 39.
Accidentes be broken without substaunce. pag. 339. lin. 6. &c.
All alteration is in accidentes and the corruption of accidentes in the generation of new accidentes, pag. 355. lin. 4.
Substaunce in Theodorete signifieth the outward visible nature, that is to say accidentes, pag. 359. lin. 20.
One thyng is but one substaunce, sauyng onelyonly in the person of Christ. pag. 359. lin. 41.
Baptisme is not wondred at, how the holy Ghost is there, but the wonder in this Sacrament is specially directed to the worke of God in the visible creatures how they bee chaunged into the body and bloud of Christ, whiche is wrought before we receiue the Sacrament, pag. 366. lin. 45.
Priestes do offer dayly Christes flesh and bloud. pag. 384. lin. 26.
Christ offered him selfe in his Supper, pag. eadem. lin. 27.
Otherwise then Christ did can not be now done. pag. 384. lin. 28.
The dayly offeryng by the Priest is dayly offered for sinne, bycause we dayly fall. pag. eadem. lin. 30.
That is done in the aultar is a sacrifice and the same that is offered once, and dayly to be the same.
Uisible Priestes Ministers to our inuisible Priest offer the dayly sacrifice in Christes Church. pag. 392. lin. 46.
The body and bloud of Christ is properly sacrificed by the Priestes and is there offered for the effect of increase of lyfe in vsus, as it was offered vponupon the Crosse to atcheue lyfe vntounto vsus. pag. 390. lin. 46. &c.
The same body is offered dayly vponupon on the aultar that was once offered vponupon the Crosse, but the same maner of offeryng is not dayly that was on the aultar of the Crosse, for the dayly offeryng is without bloudshedyng, and is termed so to signifie that bloudshedyng once done to be sufficient. pag. 391. lin. 7. &c.
The sacrifice of the Church is propitiatory. pag. 391. lin. 8.
The sacrifice of the Church is a sacrifice geuyng lyfe. Ibidem. lin. 8.
Our sacrifice of laude and thankes geuyng can not be sayd a pure and cleane sacrifice to fulfill the Prophecie of Malachie. Ibidem. lin. 10.