And it is a singular miracle of Christ understanded as the plain words signify in their

proper sense, ibid.

The sacrifice of our Saviour Christ was never reiterate, p. 368. 1. 46. [vol. iii. p. 529.]

Priests do sacrifice Christ, p. 381. 1. 42. [vol. iii. p. 533.] And the catholic doctrine teacheth the daily sacrifice to be the same in essence that was offered on the cross, p. 436. 1. 11. [vol. iii. p. 541.]

The Nestorians granted both the Godhead and manhood always to be in Christ continually, p. 309. l. 18. [vol. iii. p. 447.]

The Nestorians denied Christ conceived God or born God, but that he was afterward God, as a man that is not born a bishop is after made a bishop, so the Nestorians said that the Godhead was an accession after by merit, and that he was conceived only man, p. 309. 1. 12. [vol. iii. p. 449.]

Christ useth us as familiarly as he did his Apostles, p. 83. 1. 54. [vol. iii. p. 152.]

Christ is not to be said conversant in earth, p. 101. 1. 16. [vol. iii. p. 173.]

Concessa.

On what part thou, reader, seest craft, slight, shift, obliquity, or in any one point an open manifest lie, there thou mayest consider, whatsoever pretence be made of truth, yet the victory of truth not to be there intended, p. 12. l. 19. [vol. iii. p. 52.]

When Christ had taught of the eating of himself being the bread descended from heaven, declaring that eating to signify believing, then he entered to speak of the giving of his flesh to be eaten, p. 27. 1. 7. [vol. iii. p. 72.]

Christ must be spiritually in a man before he receive the sacrament, or he cannot receive the sacrament worthily,

p. 48.1. 46. p. 140. 1. ult. p. 172. 1. 28. p. 181. 1. 28. [vol. iii. p. 94.]

How Christ is present, p. 61. 1. 10. p. 71. l. 41. p. 90. 1. 44. p. 57. l. 17. p. 197. 1. 30. [vol. iii. p. 114.]

By faith we know only the being present of Christ's most precious body, not the manner thereof, p. 61. 1. 43. [vol. iii. p. 114.]

What we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 71. 1. 34. [vol. iii. p. 132.]

Although Christ's body have all those truths of form and quantity, yet it is not present after the manner of quantity, p. 71. 1. 37. [vol iii. p. 132.]

For the worthy receiving of Christ we must come endued with Christ, and clothed with him seemly in that garment, p. 92. 1. 31. [vol. iii. p. 169.]

Really, that is to say, verily, truly, and in deed, not in phantasy or imagination, p. 140. 1. 21. [vol. iii. p. 212.]

All the old prayers and ceremonies sound as the people did communicate with the priest, p. 145. 1. 90. [vol. iii. p. 219.]

Really and sensibly the old authors in syllables used not, for so much as I have read, but corporally and naturally they used, speaking of this sacrament, p. 155. l. 13. [vol. iii. p. 235.]

Christ may be called sensibly present, p. 155. 1. 26. p. 159. 1. 10. [vol. iii. p. 240.]

By faith Christ dwelleth in us spiritually, p. 158. 1. 16. [vol. iii. p. 239.]

Our perfect unity with Christ is to have his flesh in us, and to have Christ bodily and naturally dwelling in us by his manhood, p. 166. l. 30. p. 17. 1. 34. [vol. iii. p. 251.] Evil men eat the body of Christ, but sacramentally, and not spiritually, p. 222. l. 47. [vol. iii. p. 323.]

Christ's flesh in the sacrament is given us to eat spiritually, and therefore there may be no such imaginations to eat Christ's body carnally after the manner he walked here, nor drink his blood as it was shed upon the cross, but spi

Falsum.

Falsum.

Falsum.

ritually understanded it giveth life, p. 241. 1. 18. [vol. iii. p. 347.]

To eat only in faith, is specially to remember Christ's flesh as it was visibly crucified, p. 243. 1. 28. [vol. iii. p. 351.]

We eat not Christ as he sitteth in heaven reigning, p. 243. 1. 32. [vol. iii. p. 351.]

The word transubstantiation was first spoken of by public authority in a General Council where the Bishop of Rome was present, p. 250. 1. 28. [vol. iii. p. 363.]

The word "nature" signifieth both the substance and also property of the nature, p. 291. 1. 27. [vol. iii. p. 421.] The sensible thing after the capacity of common understanding is called substance, but the inward nature in learning is properly called substance, p. 338. l. 31. [vol. iii. p. 493.]

In common bread the substance is not broken at all, p. 257. 1. 32. [vol. iii. p. 371.]

The catholic doctrine teacheth not the daily sacrifice of Christ's most precious body and blood to be an iteration of the once perfected sacrifice on the cross; but a sacrifice that representeth the sacrifice, and showeth it also before the faithful eyes, p. 386. 1. 20. [vol. iii. p. 540.]

The effect of the offering on the cross is given and dispensed in the sacrament of baptism, p. 386. l. 30. [vol. iii. p. 541.]

By virtue of the same offering on the cross, such as fall be relieved in the sacrament of penance, ibid.

The daily sacrifice of the Church is also propitiatory, but not in that degree of propitiation, as for redemption, regeneration, or remission of deadly sin (which was once purchased, and by force thereof is in the sacraments ministered) but for the increase of God's favour, the mitigation of God's displeasure provoked by our infirmities, the subduing of temptations, and the perfection of virtue in us, p. 387. 1. 15. [vol. iii. p. 542.]

All good works, good thoughts, and good meditations may be called sacrifices, and sacrifices propitiatory also; for

asmuch as in their degree God accepteth and taketh them through the effect and strength of the very sacrifice of Christ's death, p. 387. l. 15. [vol. iii. p. 542.]

To call the daily offering a sacrifice satisfactory, must have an understanding that signifieth not the action of the priest, but the presence of Christ's most precious body and blood, the very sacrifice of the world once perfectly offered being propitiatory and satisfactory for all the world, ibid. [vol. iii. p. 543.]

Or else the word satisfactory must have a signification and meaning that declareth the acception of the thing done, and not the proper countervail of the action. For otherwise the daily sacrifice in respect of the action of the priest cannot be called satisfactory, and it is a word indeed that soundeth not well so placed, although it might be saved by a signification, ibid.

I think this speech to be frequented, that the only immolation of Christ in himself upon the altar of the cross, is the very satisfactory sacrifice for the reconciliation of mankind to the favour of God, ibid.

I have not read the daily sacrifice of Christ's most precious body to be called a sacrifice satisfactory, ibid.

But this speech hath in deed been used, that the priest should sing satisfactory, which they understood of the satisfaction of the priest's duty to attend the prayer he was required to make, ibid.

In the sacrifice of the Church Christ's death is not iterated, but a memory daily renewed of that death, so as Christ's offering on the cross once done and consummate is now only remembered, p. 391. 1. 5. [vol. iii. p. 549.]

The same body is offered daily on the altar that was once offered upon the cross, but the same manner of offering is not daily that was on the altar of the cross. For the daily offering is without bloodshedding, and is termed so, to signify that bloodshedding once done to be sufficient, ibid.

Matters wherein the Bishop varieth from the truth and from the old authors of the Church.

If we eat not the flesh of the Son of man we have not life in us, because Christ hath ordered the sacrament, p. 17. 1. 12. [vol. iii. p. 61.]

When Christ said, Take eat, this is my body, he fulfilled that which he promised in the sixth of John, that he would give his flesh for the life of the world, p. 27. 1. 28. [vol. iii. p. 72.] Marc. Ant. fol. 168.

When Christ said the flesh profiteth nothing, he spake not of his flesh as it is united into his divinity, p. 27. 1. 53. p. 329. 1. 24. [vol. iii. p. 72.]

God in baptism giveth only the spirit of Christ, and in the sacrament of the altar the very body and blood of Christ, p. 34. 1. 44. [vol. iii. p. 85.]

Unworthy receivers of the sacrament receive Christ's body in mouth only, the worthy receivers both with mouth and heart, p. 54. 1. 47. [vol. iii. p. 103.]

We must believe Christ's works to be most perfectly true according to the truth of the letter, where no absurdity in Scripture drive thus from it, howsoever it seem repugnant to reason, p. 62. 1. 20. [vol. iii. p. 116.]

The Fathers did eat Christ's body, and drink his blood in truth of promise, not in truth of presence, p. 74. 1. 23. [vol. iii. p. 137.]

The Fathers did eat Christ spiritually, but they did not eat his body present spiritually and sacramentally, ibid. Their sacraments were figures of the things, but ours contain the very things, ibid.

Albeit in a sense to the learned men it may be verified, that the Fathers did eat the body of Christ and drink his blood, yet there is no such form of words in Scripture. And it is more agreeable to the simplicity of Scripture to say, the Fathers before Christ's nativity did not eat the body and drink the blood of Christ, ibid.

And although St. Paul in the tenth to the Corinthians be