Rabanus de instit. clericorum, 41 n., *21. Reason and natural operation, although they do not prevail against God's word, yet when they join with it are of great moment to confirm any truth, 250, 2; conclusions from, 251, 2, 3, 4; Christ appealed to them to prove his resurrection, 252; reason the handmaid of faith, 371. Reformers, early, quoted in support of the papists on some points, although accounted vile and filthy heretics by them, 21.

Resurrection, scripture declares that we shall have diversity of members, and a due proportion of men's natural bodies at the last day, 141, 150, 177; our bodies and souls not to be all spiritual thereat, 177.

Ridley, bishop, sent with Cranmer and Latimer to dispute at Oxford, 391.

Sabellius, his doctrine, 63, 7, 278.

Sacrament, meanings given to this word by Cranmer, 3; true doctrine of, never condemned by any council before the time of pope Nicholas II., 14; comparison of the words of the evangelists and St Paul thereon, 28; evil men eat it, but not the body of Christ, 29; things spoken and done by Christ, and written by the evangelists and St Paul, ought to suffice the faith of Christian people upon it, 30; was ordained to move all men to friendship, love, and concord; but, through the enemies of Christ, nothing raises so much contention, ibid., 42, 3, 4; God's miraculous working therein, not in the bread, but in them that duly eat it, and drink the drink, 34; the effect of eating it is the communication of Christ's body and blood only to the faithful receiver, and not to the dumb creatures of bread and wine; to the wicked eater the effect is damnation and woe, 36; the bread and wine an apt figure and similitude to admonish how we are fed invisibly and spiritually by the flesh and blood of Christ, 37; why ordained in bread and wine, 41; the spiritual eating is with the heart, not with the teeth, 43, 373; evil men do not spiritually eat Christ's flesh in the sacrament, but their own damnation, 47; what Augustine, Ambrose, Chrysostom, and others, say of eating the body of Christ, is to be taken figuratively, 55, 282; how long Christ tarries with the receiver of it, 59; what is to be wondered at in it, 66; true eating of it, 71; whether Christ be really eaten without it, ibid.; whether Christ's body has his proper form and quantity in it, 73; the bread and wine are similitudes, mysteries, and representations, significations, sacraments, figures, and signs of Christ's body and blood, 122; the priests ought not to receive it alone, 142, 3; the people received it with the priests in the old time, 147, 8; though the sacramental tokens be only tokens and significations and figures, yet doth Almighty God effectually work, in them that duly receive his sacraments, those divine and celestial operations which he has promised, and by the sacraments be signified, 148; why bread is called Christ's body and wine his blood, 150; the corporal receiving without the spiritual hurts much, as in Judas and Simon Magus, 173; the bread and wine must be received reverently with the mouth, because of the things thereby represented, 174; double use of the word 66 sacrament," by Gardiner, 203; Christ is present spiritually, and is spiritually eaten in the true ministration of it, 203; visible and invisible sacraments, 204; only good men eat and drink the body and blood of Christ spiritually, ibid.; only two manner of eatings of Christ, 205; St Paul spoke not of eating the body and blood of Christ, but only of the bread and wine, in 1 Cor. xi., ibid.; all men, good and evil, may with their mouths visibly and sensibly eat the sacrament, but the very body and blood themselves be not eaten but spiritually, 213; the bread and wine remain after

the consecration, 241, 2, 3, 80; they are sensible signs and sacraments, to teach us outwardly what feeds us inwardly, 247; the real presence of Christ therein not necessary for our salvation nor comfort, but his spiritual presence is essential for both, 283; the conversion of the bread and wine is spiritual, 304; Christ is no more in the bread and wine than the Holy Ghost is in the water of baptism, 306; the bread is changed in nature therein, not in shape nor substance, 308; the marvellous alteration to a higher estate is chiefly in the persons, and only in signification in the sacramental signs, 323; the true gospel doctrine of the first catholic christian faith therein, 328, 32; two parts therein, the earthly and the heavenly, 337; every man ought to receive it himself, and the priest or another man ought not to receive it for him, 350; the only difference between the priest and the layman is in the ministration, ibid. Christ.

Sce

Sacraments, Christ is present in them, 11; weTE ordained to confirm our faith, and to enable us to perceive Christ with all our senses, 41; of the old and new testament, their diversity, 75; do most assuredly certify us that we be partakers of Christ's godly nature, having given unto us by him immortality and life everlasting, 161; baptism and the Lord's supper compared, 221; why their signs change their names, 335; how to be contemplated, 366.

Sacrifices, all the works that christian people do to the glory of God, are sacrifices of the church, 88, 346; Gardiner agrees that the sacrifice of Christ was full and perfect, and needed not to be done more than once, but to be often remeinbered, 344; alleges that the body and blood of Christ is the only sacrifice propitiatory for all the sins of the world, ibid., 345; the doctrine is untrue and feigned by the papists as concerning the real presence in the bread and wine, ibid.; the death of Christ upon the cross was the true sacrifice propitiatory that purchased the remission of sin, 345, 6; was of such force that there was no need to renew it every year, 346; there are two kinds of sacrifices, the sacrifice of Christ, and the sacrifice of the church, ibid.; of the old law could not take away our sins, but signified beforehand the sacrifice of Christ to come, 347; were partly used as ceremonies whereby those who had offended against the law were declared to be absolved, ibid.; we must under the new law offer spiritual oblations in place of calves, sheep, goats, and doves, 349; the lay people make a sacrifice as well as the priest, by thanksgiving and humble submission to the will of God, 352; so meant the ancient fathers when they called the mass a sacrifice, 353; Gardiner denies that the daily sacrifice of Christ's body and blood is an iteration of the sacrifice on the cross, 360; the effect of the offering on the cross is dispensed in baptism, ibid.; Gardiner asserts that the mass, as well as all good works, is propitiatory, ibid.; distinction between sacrifices propitiatory and gratificatory, 361; the effect of Christ's sacrifice is both to give and to continue life, 364; what the daily offering of the priest without blood-shedding may mean, not explained, ibid.

Sacring, lifting up the consecrated bread by the papists for the people to worship, 229. Samosatenus, Paulus, a heretic, 278. Savours, nourishment from, 333. School-authors, study of, discountenanced by Cranmer, viii.; what made them take up the doctrine of transubstantiation, 302; had no devotion but to the pope, the god that made them, 327. Scory, bishop of Rochester, disseminates Cranmer's Declaration against the mass, xx. Scriptures, knowledge of, encouraged by Cranmer in opposition to the study of school-authors, viii.; Cranmer maintains that the pope cannot dispense

with them, x.; their proper sense restored under
Henry VIII. and Edward VI., 6.
Sedulius, 195.

Senses, papistical doctrines contrary to our, 245, 6,
62, 3; articles of faith may be above, but not
contrary to our senses, ibid.; if we may not trust
them, the sensible sacrament is but an illusion and
a piece of jugglery, 256.

Shalm: shawm, a sort of musical pipe, or hautboy,
259.

Shew-bread of the law but a dark shadow of Christ

to come, but the sacrament of Christ's body a
clear testimony that he is already come, 193.
Signs are called by the names of the things signified,
125, 335; the visible signs of the sacraments are
not to be worshipped, 134; difference between sa-
cramental signs and vain outward shews, 322;
may change their names, and why, 335; may
be called by their real names without offence,
336.

Similitudes, whether God's mysteries can be
thoroughly expressed by them, 89; argument
upon the use of, 124, 7; Christ himself often
used them, but chiefly when he spoke of the sa-
craments, 135; not to be pressed in all points,
to purposes for which they are not used, 283, 4.
Simon, his heresy, said that Christ was very God,

but not very man, although he appeared so, 277.
Sin, whether the devotion of the priest offering the
mass be a satisfaction for it, or whether the only
host and satisfaction for all the sins of the world,
is the death of Christ and the oblation of his body
upon the cross, 81, et seq.
Smith, Dr, his "Confutation," answered by Cran-
mer, 9, 45; varies from Gardiner upon the sacra-
ment, 32; his absurdities, 33, 71; denies the
charge made against the papists about the body
of Christ being in the sacrament as it was born of
the virgin, and being torn in pieces with our teeth,
47, 56 n.; more candid than Gardiner, 53, 73,
8, 101; his distinction between Christ's presence
visibly, naturally, and by circumscription, and
above nature, invisibly, and without circumscrip-
tion, 101; says that Christ called his body bread,
108, 9; jests of Cranmer's taking the sacramental
tokens, as baker's bread, and wine drunk in a
tavern, 150; condemns Gardiner for saying that
Christ's body is in the sacrament naturally, or
carnally, 153; furnished Gardiner with his autho-
rities, 163; both he and Gardiner wrote against
Cranmer, but agreed very ill together, 173; refer-
ence to his preface, 307; he and Gardiner differ
from other papists about Christ's body in the
sacrament, 329; says that, when the host moulds
and engenders worms, another substance succeeds
it of which such things are made, 331; Cranmer
refers Gardiner to his book on the sacrifice of the
mass, 362; his preface answered by Cranmer,
368: he exhorts men to leave disputing and rea-
soning, and to give credit to the church, 368;
argues for Christ's real presence from his resur-
rection and re-appearance on earth, 375; is ap-
pealed to by Weston in the disputation at Oxford,
414; disputes against Cranmer there, 424.
Stercoranists, a sect so called, 55.
Substance, Gardiner's disquisition on, 256, 7, 324;
answered by Cranmer, 259, 60, 98; many ex-
amples alleged from scripture of miraculous
changes where the substances remained the same,
319, 22; cannot be without accidents, 326.
Sun, used as a similitude in the sacrament, 89,
90, 1.

Supper of the Lord, abuse of, 23.

Swink: sweat, labour, 293.

Synagogue of the devil, the church of Rome, 302;
of antichrist, 332.

Temple of God, whether one man can be both the
temple of God and the temple of the devil, 216,
17, 18.

Terminus a quo and terminus ad quem, 331.
Tertullian says, in many places, Christ called bread
his body, 33, 104, 54; cited by Gardiner as
saying, that Christ "made "bread his body, 106,
154; what he meant by a figure of Christ's body,
119, 120, 1, 58; says that bread and wine were
figures in the old testament, and so taken in
the prophets, and now be figures again in the
new testament, and so used of Christ himself in
his last supper, 120; is alleged to affirm that in
the sacrament of the altar we eat the body and
drink the blood of our Saviour Jesus Christ, 153,
4, *67; proves that Christ had a very body on
earth, 194.

Theodorete says, that when Christ gave the holy
mysteries, he called the bread his body, and the
cup mixed with wine and water he called his
blood, 33, 105, 54; holds that the bread and
wine are sacraments of Christ's body and blood,
and not of his divinity, 72; shews how the names
of things are changed in scripture, 127; his dia-
logues on the changing of names in scripture,
128, 225, *61; his dialogue upon Christ's coming
again in the same form as that in which his disci-
ples saw him go to heaven, 129; papists falsely
say he was infected with the error of Nestorius,
130; the five things principally to be noted in his
writings on the sacrament, ibid.; dispute about
the translation of his words upon the sacramental
signs, 132, 3, 4; says, with Chrysostom, that the
bread remains after consecration, although we call
it by a more excellent name of dignity, that is to
say, by the name of Christ's body, 249, 74;
asserts that Christ called bread and wine his body
and blood, and yet changed not their natures, 261;
that after consecration they lose not their proper
nature, but keep their former substance, form, and
figure, 261; says, he that called his natural body
wheat and bread, and also called himself a vine,
the self-same called bread and wine his body and
blood, and yet changed not their natures, 299, *34;
confirms this in another passage, ibid.; shews that
when Christ called the bread his body, it was to
cause the receivers to lift their minds from earth
to heaven, 336.

Theodorus, a heretic, held that Christ was very man,
and not God, 278.

Theophilus Alexandrinus, a saying of Theophylact
falsely attributed to him by the papists, to give
it greater antiquity, 187, 90.

Theophylact, although he speaks of the eating of the
very body of Christ, and the drinking of his very
blood, means a celestial and spiritual eating, and
a sacramental conversion of the bread and wine,
187, *75; Ecolampadius translated his works
into Latin (Gardiner), 188; his words on the
eating of Christ's flesh, cited by Gardiner, 188;
mistranslated by Gardiner, 192.

Thomas, St, arguments from his incredulity, 255, 8,
61, 2.

Tokens, scriptural, their nature, 16; bread in the

Lord's supper, not a vain and bare token, ibid.;
are not the more holy in themselves, notwith-
standing any holiness or godliness wrought in
the receivers of them, 153.
Translation, ought to be literal where the sense is
ambiguous, 190.

Transubstantiation, the real root of the corruption of
Christianity, 6; maintained by no scripture, 12;
not contained in scripture, nor any ancient author,
13; to be deemed a popish faith, unless proved to
have been received and believed universally before
the bishops of Rome defined it, 22; not to be be-
lieved on account of God's omnipotency, unless it
can be proved from scripture, 34; subverts our
faith in Christ, 43; defined, 45; was first spoken
of by public authority at the fourth general
council of Lateran, at which Innocent III. was
present, 239, 40; the articles supporting it were
passed in England while popish darkness and

ignorance still remained, 240; not proved by real presence, 241; is contrary to God's word, ibid., 95, 304; the papists teach to play with syllables in a high mystery, by teaching that the conversion does not take place till the last syllable of hoc est corpus meum is pronounced, 246; St Paul's words prove that the bread remains bread after the sanctification, 250; argument against it from nature's abhorrence of a vacuum, 250, 1, 2; from the operation of natural causes upon the sacramental meats, ibid.; papistical doctrine of it passes the fondness of all the philosophers, 254; is contrary to the evidence of our senses, 255, 304; is contrary to the faith of the old authors of Christ's church, 263; if the nature and substance of bread and wine remain in the sacrament after consecration, the doctrine must be given up, or else the error of the Nestorians must be followed, 299, 301; what moved the school-authors to take up the doctrine against all reason, 302; Christ is every day made anew by it, 303; is plainly a papistical doctrine, 305; simple and plain people cannot understand, nor the papists defend it, 328; scripture constrains no man to believe in it, although Christ were really present in the sacrament, 329; answers to six of the principal absurdities therein, 332; encourages the heresies of the Valentinians, Arians, and others, 339, 40. Trinity, various similitudes have been used to express it, yet it cannot be thoroughly set forth (Gardiner), 89.

Truth is not afraid of the light, 368.

Ulpian, argument from, upon the change of wine into vinegar, 251, 4, 330, 2.

Vacuum, nature's abhorrence of, argument against transubstantiation from, 250, 1, 2, 330. Variations between Gardiner and other papists, list of, 380.

Vadianus, Joachimus, 195.

Valentines, (Valentinians,) heretics who denied the resurrection, 150, 7, 177, 215, 258, 262; said that Christ was not crucified, but that Simon Cyrenæus was for him, 256; that Christ was very God, but not very man, 277, 85, 339.

Vere and vero confounded, 414. Vigilius, concerning the nature of Christ's manhood, 73; his argument upon both the natures of Christ, his humanity and his divinity, 98, 9, 100, 51; Gardiner quotes his account of the heresies of Eutyches and Nestorius, 289.

Vincentius. See Lirinensis.

Warham, archbishop of Canterbury, succeeded by Cranmer, vii., xi.

Weston, Dr, prolocutor of the commissioners appointed to examine Cranmer at Oxford, 391. Whet-stone, simile of, which sharpens and has no sharpness in it, 179.

Wicked steward, parable of, not to be used to justify fraud in servants, 283.

Wickliff, cited by Gardiner, 13; set forth the truth of the gospel, 14; condemned for a heretic, 195, 6.

Wolsey, Cardinal, offers a fellowship to Cranmer,

vill.

Zuinglius, 195, 225, 73; cited by Gardiner as supporting transubstantiation, 239, 41, 4, 5, 279, 335.