The Concordance
 
 A.....................476
A Treatise upon the Passion 13, 1/ 1
Treatise upon the Passion A treatise upon the passion 13, 3/ 1
made this title following: A treatise historical, containing the 13, 3/ 4
We have not here a dwelling city, but we 13, 3/ 17
well wist he had a Maker infinitely far above 13, 5/ 8
missi sunt." (There was a great battle in heaven 13, 6/ 7
soon as he feeleth a high proud thought enter 13, 7/ 21
it be so sore a thing and so far 13, 7/ 25
in the person of a great estate that hath 13, 7/ 26
that peevish pride in a lewd, unthrifty javel that 13, 7/ 28
unthrifty javel that hath a purse as penniless as 13, 7/ 29
peddler and hath yet a heart as high as 13, 7/ 29
as high as many a mighty prince. And if 13, 7/ 30
sight of God that a woman beautiful indeed abuse 13, 7/ 31
And if it be a thing detestable for any 13, 8/ 5
much light as shall a poor halfpenny candle. How 13, 8/ 18
How proud is many a man over his neighbor 13, 8/ 19
fine as it is, a poor sheep wore it 13, 8/ 20
was she, pardie, but a sheep. And why should 13, 8/ 22
hound or hawk? What a bragging maketh a bearward 13, 8/ 27
What a bragging maketh a bearward with his silver-buttoned 13, 8/ 28
men may call him a fool that beareth himself 13, 8/ 31
he jetteth about in a borrowed gown, so may 13, 8/ 32
proud, we shall yield a full strait account and 13, 9/ 16
account and come to a heavy reckoning, and many 13, 9/ 16
heavy reckoning, and many a thousand, body and soul 13, 9/ 17
let us forthwith make a cross on our breast 13, 9/ 32
nostram magnificabimus, labia nostra a nobis sunt, quis noster 13, 10/ 7
as it were with a vain delight and pride 13, 10/ 9
seemeth little harm save a fond, foolish vanity if 13, 10/ 11
say farther: "Labia nostra a nobis sunt." (Our lips 13, 10/ 15
lo, beginning but with a vain pride of their 13, 10/ 25
of Christ's passion grew. A prayer. O glorious blessed 13, 11/ 8
envious enemies make such a diminishment in his glorious 13, 11/ 21
great goodness to create a new kind of creature 13, 11/ 22
and will -- in a certain manner of resemblance 13, 12/ 9
man created God of a marvelous convenience also with 13, 12/ 12
he made it have a being, as hath the 13, 12/ 13
hath the dead stone, a life, as hath the 13, 12/ 14
hath the insensible tree, a sensible feeling, as hath 13, 12/ 14
hath the unreasonable beast, a reasonable understanding, as hath 13, 12/ 15
behest the threat of a very sore pain, that 13, 13/ 1
in the possession of a right, wealthy state and 13, 13/ 8
the expectation of yet a far passing better, of 13, 13/ 9
obedient bodies, which for a season should have endured 13, 13/ 24
bodies changed suddenly into a glorious form, and without 13, 13/ 29
our first father stood, a state full of heavenly 13, 14/ 1
joy to come, and a state for the meanwhile 13, 14/ 2
to be talkative with a stranger and wax a 13, 15/ 17
a stranger and wax a proper entertainer (which property 13, 15/ 17
some gentlewomen ween were a goodly praise), mark well 13, 15/ 18
answer turned it into a doubt, saying: "Ne forte 13, 16/ 2
seeing that it seemed a good tree to eat 13, 16/ 10
God had told them a lie, in that he 13, 16/ 17
should have so high a thing as the knowledge 13, 16/ 20
knowledge to be like a goddess, and for that 13, 16/ 32
anon was there such a marvelous change spread through 13, 17/ 9
such as it was a great pleasure each of 13, 17/ 11
such pass and had a great game to behold 13, 17/ 22
fig leaves. O what a confusion was this unto 13, 17/ 24
confusion was overwhelmed with a greater. For suddenly, lo 13, 17/ 29
shame they fell in a fear and fled and 13, 17/ 30
in the mids of a tree. And our Lord 13, 17/ 31
not?" Then took Adam a way far awry from 13, 18/ 7
his wife and in a manner unto God, too 13, 18/ 9
that is to wit, a god as we be 13, 19/ 16
seduced and brought into a foolish hope to be 13, 19/ 24
and evil, made like a god. For God, speaking 13, 19/ 25
Saint Paul commandeth that a woman shall not take 13, 20/ 10
take good. And such a devilish delight he took 13, 20/ 22
And this may be a warning to every man 13, 21/ 12
locutus fueris uti avertatur a via sua impia et 13, 21/ 26
thine hands.) This is a fearful word, lo, to 13, 21/ 31
over other folk and a necessity to take good 13, 21/ 33
consent either to do a deadly sin or to 13, 22/ 14
whole deadly sin. Howbeit a sudden surreptitious delight cast 13, 22/ 18
of God accounted for a consent and so for 13, 22/ 25
consent and so for a deadly sin. It is 13, 22/ 25
that he hath but a little time.) This woe 13, 23/ 15
well he had but a little time left, that 13, 23/ 18
shall pass and is a time in all together 13, 23/ 20
of Christ's bitter passion. A prayer. Almighty God, that 13, 24/ 31
this way, lo, was a wonderful thing, far passing 13, 26/ 3
was able, being but a creature, to satisfy for 13, 26/ 22
after his fall was a greater benefit unto him 13, 26/ 25
thought himself more in a manner beholden to angel 13, 26/ 31
occasion thereof had been a very foul disorder. Thus 13, 26/ 32
therefore, the device of a means convenient for man's 13, 27/ 1
or twain myself here a little to touch. A 13, 28/ 11
a little to touch. A question. First be they 13, 28/ 12
when they be of a curious bold presumption demanded 13, 28/ 17
wrought in man give a reckoning to man that 13, 28/ 25
demanded of frowardness, of a vain pride, nor of 13, 28/ 27
God but is also a good occupation of the 13, 28/ 29
the mind in that a man delighteth to think 13, 28/ 29
hell, although it were a child that died in 13, 29/ 10
the same in such a certain manner as all 13, 30/ 24
tree grew. And if a poor potter may, without 13, 30/ 26
quia sicut exsultantur caeli a terra, sic exsultatae sunt 13, 33/ 10
exsultatae sunt viae meae a viis vestris, et cogitationes 13, 33/ 10
vestris, et cogitationes meae, a cogitationibus vestris." (My thoughts 13, 33/ 11
content himself. For in a certain epistle which he 13, 34/ 14
to the devising of a very great perilous error 13, 34/ 19
day rested, they took a foundation for that error 13, 34/ 24
that God should create a new soul that never 13, 35/ 25
another, of special grace, a farther state of special 13, 36/ 12
angel neither, but by a special gift and prerogative 13, 36/ 20
he had yet had a good state far above 13, 36/ 24
all beasts, and yet a state far under the 13, 36/ 25
bliss of heaven) but a life good, quiet, and 13, 37/ 2
Which should have been a pleasure far above the 13, 37/ 4
made able to do a thing well enough himself 13, 37/ 30
man will herein take a contrary part and affirm 13, 38/ 1
whole entire man hath a very sore death in 13, 39/ 20
prince, which, giving to a poor man for him 13, 40/ 7
with the honor of a dukedom also to him 13, 40/ 11
Adam, as it were a great condemnation to leese 13, 41 14
great condemnation to leese a duchy with ten thousand 13, 41 14
pound and retain only a mean man's living of 13, 41 15
pain of feeling), as a man may be pained 13, 41 18
by the leesing of a thing that he hath 13, 41 20
by the leesing of a thing that should have 13, 41 21
for actual deadly sin, a greater grief than is 13, 42/ 1
implied that God hath a respect unto man's salvation 13, 43/ 24
man's salvation and provideth a means thereunto, and so 13, 43/ 24
he that there is a means of man's salvation 13, 43/ 25
innocent, sinless man and a good, but also being 13, 44/ 21
he it not without a great good cause. For 13, 45/ 7
blood pricked out with a pin, what doubt is 13, 45/ 23
that thereat then many a wretch would laugh? Now 13, 45/ 24
other person being but a creature, neither man in 13, 46/ 33
unreasonable and far overproud a request. Now man to 13, 47/ 2
root of all sin, a more base estate was 13, 47/ 8
having of both is a cause of double fear 13, 47/ 11
Augustine saith) have been a great occasion to make 13, 47/ 25
to give so great a gift to every slothful 13, 48/ 6
not have merited us a rush. And this, I 13, 48/ 27
which I have as a preamble touched more at 13, 50/ 3
more at large before. A warning to the reader 13, 50/ 5
collection that himself with a note in the margin 13, 50/ 29
reader no furtherance but a hindrance to the clear 13, 51/ 3
end he loved them." A prayer. Good Lord, give 13, 52/ 26
ears in manner of a pastime, but that it 13, 52/ 28
these words was there a secret insinuation and (as 13, 54/ 26
as men might say) a watchword given of Christ 13, 54/ 26
are shot out of a little boy's bow. ") For 13, 55/ 9
coming of Christ, as a matter of his grief 13, 55/ 25
Deus tuus, ipsum audies." (A prophet of thine own 13, 56/ 16
that he should be a very man coming lineally 13, 56/ 20
that he should be a bringer of a new 13, 56/ 21
be a bringer of a new law to them 13, 56/ 21
Now to bring them a new law, as Moses 13, 56/ 25
things, which would make a long book alone, I 13, 57/ 20
remnant pass) only with a word or two show 13, 57/ 22
on both sides, leaving a great broad space of 13, 58/ 4
should take every household a lamb without spot, and 13, 59/ 23
lamb, himself would make a passage through Egypt and 13, 60/ 9
commanded them that, with a bundle of hyssop, they 13, 60/ 14
lamb without spot was a figure betokening our Savior 13, 62/ 20
nor the world, nor a man's own flesh do 13, 63/ 10
bawd brought and betrayed a good simple maid, whom 13, 63/ 16
We must also, with a bundle of the low-growing 13, 64/ 13
And likewise as with a bundle of hyssop, the 13, 64/ 17
suffered, we should with a bundle of humility (as 13, 64/ 19
as it were with a painter's pencil) dipped in 13, 64/ 20
the pleasure of possessing a great heap of round 13, 64/ 31
the prophet saith) as a poor man is in 13, 65/ 2
poor man is in a dream, which, when he 13, 65/ 3
he waketh, hath never a penny of all the 13, 65/ 4
sleep. And covetise is a very prisoner, for he 13, 65/ 5
of the Egyptians" danger. A prayer. Good Lord, which 13, 65/ 30
steal on us like a thief"; and "We wot 13, 67/ 30
every finger shall be a thumb and we shall 13, 68/ 17
more than half undone. A prayer. Good Lord, give 13, 68/ 20
the Pharisees gathered together a council and said: "What 13, 70/ 10
under the pretext of a great zeal unto the 13, 70/ 16
be so much as a judge or an arbitror 13, 70/ 27
or an arbitror in a temporal matter concerning the 13, 70/ 27
concerning the dividing of a private inheritance between two 13, 70/ 28
bishop, yet he was a bishop, so, though he 13, 71/ 3
himself they should be a very true profitable prophecy 13, 71/ 5
Christ. For which, for a while, our Savior forbore 13, 71/ 10
the Pharisees had given a commandment that if any 13, 71/ 13
into cowardice and take a foul, shameful fall -- 13, 71/ 20
Velum templi scissum est a summo usque deorsum, et 13, 72/ 19
as you see now, a solemn great assembly, but 13, 73/ 16
council is not always a good council, but as 13, 73/ 20
two or three be a good council that come 13, 73/ 20
all his psalter for a principal blessedness: "Beatus vir 13, 74/ 5
and after sent such a vengeance upon them all 13, 75/ 4
Lord shall make them a mow.) For soon after 13, 75/ 14
thing that was done a few days before. As 13, 76/ 11
Martha, and she took a pound-weight of ointment of 13, 76/ 19
have been sold for a great deal, yea, more 13, 76/ 28
saith, because he was a thief and bore the 13, 76/ 31
manner, have stolen out a part. Our Savior mildly 13, 77/ 2
that he might steal a piece of the price 13, 77/ 23
matters about much more, a great deal, than they 13, 78/ 5
they. There was once a young man fallen in 13, 78/ 5
young man fallen in a lewd mind toward a 13, 78/ 6
a lewd mind toward a woman, and she was 13, 78/ 6
therefore was falling to a good point in his 13, 78/ 8
Christ, and were at a point to defer the 13, 78/ 17
none be so false a traitor to betray his 13, 78/ 28
own hand. Thou hast a monopoly thereof. And while 13, 78/ 29
see Judas wax now a great rich man with 13, 78/ 34
and that to such a needy merchant a little 13, 79/ 3
such a needy merchant a little money would be 13, 79/ 4
fool? To show himself a substantial merchant and not 13, 79/ 10
some men call argenteus a coin of one valure 13, 79/ 14
another. And some put a difference between argenteus and 13, 79/ 15
if it were but a coin (as some take 13, 80/ 3
And then was Judas a figure of two false 13, 80/ 17
needy people. It is a world also to mark 13, 80/ 24
that he had been a great winner if he 13, 81/ 9
inch of pleasure without a whole ell of pain 13, 81/ 18
declareth, this Judas was a figure also of many 13, 81/ 26
been with Christ many a fair day, and hath 13, 81/ 29
the truth is betrayed. A prayer. O my sweet 13, 82/ 3
loved), declareth here what a manner of faithful lover 13, 82/ 21
many do, love for a while and then, upon 13, 83/ 6
while and then, upon a light occasion, leave off 13, 83/ 6
off and turn from a friend to an enemy 13, 83/ 7
quis pro amicis suis." (A greater love no man 13, 83/ 31
yet had our Savior a greater. For he gave 13, 84/ 3
and foe. But what a difference is there now 13, 84/ 5
and wait thee with a shrewd word. Who can 13, 84/ 11
thee? If thou were a king, will not all 13, 84/ 15
company. But if such a lover of thine happen 13, 84/ 20
of you shall be a hot faggot of fire 13, 84/ 23
of God it is a very vain and an 13, 84/ 27
less, that love is a loathsome love and hindereth 13, 84/ 29
-- and that is a love deadly and damnable 13, 85/ 3
be not found unkind. A prayer. O my sweet 13, 85/ 6
into the city to a certain man. Lo, as 13, 85/ 22
there shall meet you a man bearing a pot 13, 85/ 24
you a man bearing a pot of water. Follow 13, 85/ 24
he shall show you a great supping place paved 13, 86/ 4
of that lamb was a figure of the offering 13, 86/ 14
was killed), used such a manner of speaking as 13, 88/ 9
of this point (as a thing wherein some shall 13, 88/ 13
I thought it not a time all lost to 13, 88/ 14
of the Latins in a point or twain. For 13, 88/ 16
to the evening following: A vespere ad vesperum servabitis 13, 89/ 4
prevent the time by a day, and did eat 13, 89/ 21
had made his Maundy a day before the time 13, 91/ 5
For though it be a good proof that, since 13, 91/ 8
was eaten, Quod abstinebant a praetorio ut mundi manducarent 13, 91/ 18
construing the Scripture after a few folks" fantasies, those 13, 92/ 6
into the city to a certain man. Lo, as 13, 93/ 2
the city, there shall a man meet you bearing 13, 93/ 3
man meet you bearing a pot of water; follow 13, 93/ 3
he shall show you a great supping place on 13, 93/ 7
he sent them to a man not named in 13, 93/ 14
after that to seek a time fit therefore where 13, 93/ 21
errand in so strange a fashion that neither themselves 13, 94/ 11
when me list, such a token shall I tell 13, 94/ 15
by them, we too, a proof of his glorious 13, 94/ 22
Master must occupy them. A much like manner of 13, 95/ 1
they should meet with a strange man and, so 13, 95/ 2
that they should, at a place which neither of 13, 95/ 13
falsehead, in betraying such a Master with whom he 13, 96/ 27
that the vice of a vicious person vitiateth not 13, 96/ 30
an holy company as a company, though one companion 13, 96/ 32
of the company was a very false, traitorous wretch 13, 96/ 33
me sore that with a great part of Christian 13, 97/ 13
Christ is worse kept a great deal than was 13, 97/ 14
is content to lack a house shall not be 13, 99/ 17
he is here but a pilgrim, yet is it 13, 99/ 30
it hard for many a man to let it 13, 99/ 31
slightly spoken once in a year) useth to rejoice 13, 99/ 32
boast many times in a day, by the space 13, 100/ 1
pater in manus, quia a deo exiit, et ad 13, 100/ 21
ad deum vadit.Surgit a cena et ponit vestimenta 13, 100/ 22
his clothes and took a linen cloth and did 13, 101/ 17
did put water into a basin and began to 13, 101/ 19
man have than that a man give his life 13, 102/ 20
to wit, not for a while and then cast 13, 102/ 26
of this world (by a death so painful that 13, 102/ 28
thinking thereof would make a man forget all his 13, 102/ 29
them was not such a kind of love as 13, 103/ 11
to wit, Iscariotes, "of a place named Iscariot." "Jesus 13, 104/ 30
his garments, and took a linen cloth and gird 13, 105/ 1
gave him all (if a man may call it 13, 105/ 24
him therein, nor do a piece himself for a 13, 106/ 12
a piece himself for a countenance and let another 13, 106/ 13
nothing for naught) know a great cause necessary and 13, 106/ 28
stand in stead without a humble obedience, but that 13, 107/ 12
not to ask thee a reckoning, thou hast so 13, 107/ 23
us in these words a good occasion to perceive 13, 109/ 8
where our Savior healed a man in his body 13, 109/ 16
was not in such a special manner, his deed 13, 109/ 31
in their remembrance for a foundation, thereupon he built 13, 110/ 10
thereupon he built them a marvelous fruitful lesson with 13, 110/ 10
and his example with a strong mighty reason, saying 13, 110/ 22
than his lord, nor a messenger more than he 13, 110/ 25
the whole matter with a very short substantial lesson 13, 111/ 4
also causeth increase of a man's punishment, in respect 13, 111/ 18
may boldly frame himself a conscience with a gloze 13, 112/ 12
himself a conscience with a gloze of his own 13, 112/ 12
ad infernum." (There is a way that unto men 13, 112/ 18
in like wise, if a man doubt of the 13, 112/ 33
for him that hath a good thing taught him 13, 114/ 3
himself fareth even like a foolish weaver that would 13, 114/ 9
folks" feet as for a rite or a ceremony 13, 114/ 15
for a rite or a ceremony or a sacrament 13, 114/ 15
or a ceremony or a sacrament of the Church 13, 114/ 15
of the feet were a sacrament unto which our 13, 114/ 27
as Saint Augustine saith) a thing of the more 13, 114/ 30
his twelve apostles, as a congregation and a company 13, 115/ 4
as a congregation and a company, was a clean 13, 115/ 5
and a company, was a clean company, though Judas 13, 115/ 5
not clean. For many a right honest company is 13, 115/ 6
and believe.) For if a man that believeth not 13, 115/ 34
which thing done by a faithful man in faith 13, 116/ 2
of knowledge or for a foolish vainglory to show 13, 116/ 11
shall yet see many a poor simple soul with 13, 116/ 14
poor simple soul with a gross plain faith (with 13, 116/ 14
say to such): "Discedite a me operarii iniquitatis." (Walk 13, 116/ 21
he hopeth to find a gate open to enter 13, 116/ 32
Saint Luke, and in a convenient order, linked and 13, 118/ 15
whereof the old was a figure, that is to 13, 119/ 2
the Hebrews, to express a thing vehemently, use oftentimes 13, 119/ 14
of Scripture, to double a word, sometimes by the 13, 119/ 15
the morrow, he, like a most tender lover, longed 13, 119/ 27
list to make them a supper at that time 13, 120/ 2
the paschal lamb, being a figure, was the offering 13, 121/ 4
English), when it limiteth a time before which it 13, 121/ 17
before which it denieth a certain thing to be 13, 121/ 18
Father unto Christ, "Sede a dextris meis, donec ponam 13, 121/ 25
put thine enemies for a footstool under thy feet 13, 121/ 27
since it was but a figure, and he said 13, 121/ 34
all. For, being but a figure, it had no 13, 122/ 2
his apostles, as for a final end thereof, after 13, 122/ 23
cum illo postquam resurrexit a mortuis." (We have eaten 13, 123/ 13
peradventure take it for a far less thing than 13, 124/ 16
they should have had a great cause to do 13, 124/ 17
the lamb, which was a living, sensible creature, been 13, 124/ 19
sure knowledge how great a gift it was that 13, 124/ 22
passion, I give you a thing of more base 13, 124/ 33
sacrifice was celebrated in a living creature, a fair 13, 125/ 3
in a living creature, a fair, unspotted lamb. But 13, 125/ 4
to eat is of a nature above all measure 13, 125/ 6
tale included, and many a long, holy process more 13, 125/ 17
body, he would seek a gloze against mine own 13, 125/ 28
body," I meant but a sign or a figure 13, 125/ 29
but a sign or a figure or a token 13, 125/ 30
or a figure or a token of my body 13, 125/ 30
that only time, as a special show of kindness 13, 126/ 2
to begin and institute a new sacrament, instead of 13, 126/ 4
have hitherto used for a figure of my passion 13, 126/ 9
of the sacrifice into a cup, and the other 13, 127/ 16
with the blood of a brute beast, the New 13, 127/ 27
with the blood of a reasonable man, and of 13, 127/ 27
wine with them in a new manner, that is 13, 130/ 3
by the name of a rod or a yard 13, 131/ 24
of a rod or a yard, while it was 13, 131/ 24
while it was not a rod but a serpent 13, 131/ 24
not a rod but a serpent: "Virga Aaron devoravit 13, 131/ 24
is to wit, in a new manner), because our 13, 133/ 29
do, but yet in a new manner (that is 13, 133/ 32
an adverb, but is a noun adjective, and therefore 13, 134/ 3
drinking, as done for a new cause, but no 13, 134/ 6
is to wit, of a new condition, other than 13, 134/ 18
before his passion such a secret wonderful glory of 13, 134/ 29
body for the time a visible, open glory at 13, 134/ 31
James, and Saint John) a sight and show of 13, 135/ 29
body and blood for a memorial of thy bitter 13, 136/ 27
up in his heart a dunghill of their devilish 13, 137/ 30
is none other but a bare sacrament only, that 13, 138/ 14
that is to wit, a token, a figure, a 13, 138/ 14
to wit, a token, a figure, a sign or 13, 138/ 14
a token, a figure, a sign or memorial of 13, 138/ 14
to prove the sacrament a figure. And upon that 13, 138/ 19
by the name of a sacrament, a sign, a 13, 138/ 27
name of a sacrament, a sign, a memorial, and 13, 138/ 27
a sacrament, a sign, a memorial, and a figure 13, 138/ 27
sign, a memorial, and a figure. By which words 13, 138/ 27
that they called it a sign, a token, or 13, 138/ 30
called it a sign, a token, or a figure 13, 138/ 30
sign, a token, or a figure, did well declare 13, 138/ 30
say) by no mean a figure of itself. These 13, 138/ 32
that point to call a thing, not as it 13, 139/ 9
that thing would require a whole volume alone (the 13, 139/ 27
excellent high sacrament, under a form and likeness so 13, 140/ 5
covertly containeth in it a wonderful secret treasure, and 13, 140/ 6
contained: one that is a very bodily substance and 13, 140/ 22
nor the mind of a living man cannot well 13, 141/ 2
can be but in a bodily substance whereunto it 13, 141/ 3
other more -- wherewith a proud curious mind hath 13, 141/ 8
mind hath carried many a man out of faith 13, 141/ 8
that an accident, by a general manner of speaking 13, 141/ 11
manner of speaking, is a thing (since it is 13, 141/ 12
mean by this word "a thing" when I say 13, 141/ 13
of "sacrament" properly signifieth a sign or token, which 13, 141/ 15
thing, the "thing" of a sacrament is properly called 13, 141/ 16
cor hominis" (Bread strengtheneth a man's heart) -- and 13, 142/ 28
the soul is in a certain manner of a 13, 143/ 1
a certain manner of a heavenly drunkenness. In proof 13, 143/ 1
sacrament of so worthy a think unto his own 13, 144/ 26
consecrate and celebrate as a monument and a memorial 13, 145/ 17
as a monument and a memorial representing to us 13, 145/ 17
sacramental thing, and not a sacramental sign, neither sensible 13, 146/ 18
the Blessed Sacrament is a memorial) the blood was 13, 147/ 12
body invisible therewith. In a crucifix stricken, God may 13, 148/ 1
both, not only by a general manner of being 13, 148/ 15
by concomitance, though not a concomitance following of like 13, 148/ 20
like necessity (yet by a certain concomitance following of 13, 148/ 21
about this Blessed Sacrament a glorious heavenly company of 13, 148/ 23
through Christendom fell in a custom uniform all in 13, 149/ 14
up of new, being a thing of neither pleasure 13, 149/ 23
to suffer them as a thing leeful to them 13, 149/ 30
apostles" days) not only a sacrament but also a 13, 150/ 22
a sacrament but also a sacrifice that by the 13, 150/ 22
wine, before the consecration, a little water always, whereof 13, 151/ 1
you that in Scripture a man is called "earth 13, 153/ 26
yard was called still a yard when it was 13, 153/ 28
it was turned from a dead yard into a 13, 153/ 29
a dead yard into a quick serpent that devoured 13, 153/ 29
that this communion is a gathering together of all 13, 154/ 23
yet imply and under a reverent devout silence signify 13, 156/ 21
devoutly reverence, as many a good, poor, simple, unlearned 13, 156/ 28
cannot yet tell such a tale of God as 13, 156/ 30
that is to wit, a figure, a token, or 13, 157/ 7
to wit, a figure, a token, or a representation 13, 157/ 7
figure, a token, or a representation of his body 13, 157/ 7
what wise it is a sacrament and doth betoken 13, 157/ 10
that nothing can be a figure or token of 13, 157/ 15
were but even in a play or an interlude 13, 157/ 16
under the form of a player, represent his own 13, 157/ 20
Emmaus in form of a wayfaring man, betokened and 13, 157/ 23
man, betokened and was a figure of himself in 13, 157/ 24
in the form of a gardener, was a figure 13, 157/ 28
of a gardener, was a figure of himself in 13, 157/ 28
matter is) but in a manner utterly trifle in 13, 157/ 32
if it were but a bare word spoken, it 13, 158/ 15
For that were both a very long work and 13, 159/ 11
long work and also a digression somewhat too long 13, 159/ 12
diiudicans corpus domini." (Let a man examine and judge 13, 160/ 5
have not told you a tale of mine own 13, 160/ 16
non percipere vitam, quae a corpore, domini et sanguine 13, 161/ 33
made the world? and a little after he saith 13, 162/ 1
Tertullian also writeth in a book concerning the resurrection 13, 162/ 6
writeth thus. "Significata olim a tempore Melchizedek prodeunt sacramenta13, 162/ 27
subsidium ministrabat. Sed postquam a domino dictum est: hoc 13, 162/ 32
whole man, being both a medicine to heal infirmities 13, 163/ 15
to heal infirmities, and a sacrifice to purge iniquities 13, 163/ 15
at this day by a unity of nature, or 13, 164/ 6
nature, or only by a concord and agreement of 13, 164/ 6
we all one: And a little after: If Christ 13, 164/ 14
also verily receive under a Sacrament the flesh of 13, 164/ 17
we may not by a violent and shameless exposition 13, 164/ 23
heavenly things wring out a wicked and a false 13, 164/ 24
out a wicked and a false understanding wrested away 13, 164/ 24
is my blood. And a little after he saith 13, 165/ 29
thing already made into a better?) Saint Basil in 13, 166/ 13
Sanctificationem mystici sacrificii, et a sensibilibus ad intelligibilia translationem13, 166/ 31
kingdom of heaven, after a certain manner, do judge 13, 168/ 13
coniungeretur." (Like as if a man should mingle one 13, 168/ 21
in his own hands? A man may be borne 13, 169/ 3
est universe ecclesiae, quod a ieiunis semper accipitur? Ex 13, 169/ 13
of that so high a sacrament, the body of 13, 169/ 22
into the mouth of a Christian man before any 13, 169/ 23
is thought upon with a mindful and attent mind 13, 170/ 5
our Lord, and not a figure answering to it 13, 170/ 24
ways -- flowered for a little while. Howbeit, our 13, 172/ 25
straited into so narrow a corner, that, in respect 13, 173/ 26
in conclusion to take a very foul fall, as 13, 174/ 16
with holy saints as a lively member of Christ's 13, 175/ 15
man, he doth in a certain manner incorporate all 13, 175/ 17
so receiving is in a certain manner a member 13, 175/ 35
in a certain manner a member of his mystical 13, 175/ 36
soul. And in such a receiver of Christ's flesh 13, 176/ 6
Christ's body incorporate as a member (in a certain 13, 176/ 27
as a member (in a certain manner) in the 13, 176/ 28
and quickened and made a lively member in the 13, 176/ 32