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 to-
gether to the church communicated together, 417.
Alcuin declares that no man can have peace with
God but by Christ, 420.

the

at

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 re-
main, 426.
Altars, not tolerable among Christians, 229;
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 re-
demption 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 con-
demn 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 under-
stand, 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 significa-
tion and figure of the divine benefit we take the
mystical cup, ib.; calls the Lord's supper a spi-
ritual 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; dis-
tinguishes 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 advo-
cate 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 com-
municate 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.

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