And as Reason receiued into Faythes seruice doth not striue with transubstantiation, but agreeth wel with it: so mans senses be no such direct aduersaries to transubstantiation, as a matter whereof they can no skyl: for the senses can no skyl of substances. pag. 307. lin. 11. &c.  

Thyne eyes say ther is but bread and wine, thy taste sayeth the same, thy feelyng & smellyng agree fullye with them. Hereunto is added the carnall mans vnderstandyng, whyche because it taketh the beginnyng of the senses, procedeth in reasonyng sensuallye. In the deuils Sophistrye 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, because of the outwarde visible matter. pag. 327. lin.  

When it is called breade, it is ment Christe the spiritual bread. pag. 320. lin. 41.  

And the catholike fayth teacheth that þ^e fraction is in the outward signe, and not in the bodye of Christ. pag. 165. lin. 9. &. pag. 392. lin. 42.  

And in the diuels Sophistry. fol. 17.

That which is broken is the body of Christ pag. 392. lin. 49.  

The inwarde nature of the bread is the substaunce. pag. 323. lin. 14.  

Substance signifieth in Theodoret (he saith) the outward nature. pag. 404 lin 40.  

The substances of bread and wine be visible creatures. pag. 322. lin. 30. et. 323. lin 32.  

Accidentes be the visible natures and visible Elements. pag. 406. lin. 16. et. 25 &c.  

Christ is oure Satisfaction wholy and fully, and hath payed oure whole debt to God the Father, for the appeysing of his wrath against vs. pag. 92. lin. 6. & 7  

The acte of the priest done according to gods commaundement must nedes be propiciatorie and ought to be trusted on, to haue a propitiatorie effect. pag. 437. lin. 13.  

The Sacrifice of oure Sauiour Christ was neuer reiterate. pag. 416. lin. 8.  

Priests doo sacrifice Christ.
pag. 431. lin. 16. &c.

And the catholike doctrine teacheth the dailye Sacrifice to be the same in essence that was offered on the Crosse. pag. 439. lin 11  

The Nestorians graunted bothe the Godhed and manhed alwayes to be in Christ continually. pag. 348. lin. 11. 12  

The Nestorians denied Christe conceyued God, or borne god, but that he was afterward God, as a man that is not borne a Byshop, is after made Byshop. So the Nestorians saide that the Godhead was an accession after by merite, & that he was conceyued onelye man. pag. 347. lin 47. 50. 51. et pag. 48. lin. 47.  

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Christ vseth vs as familiarly as he did his Apostels, pag. 93. lin. 21.  

Christ is not to be saide conuersant in earth pag. 114. lin. 11. &c.  

CHrist declared eating of him selfe to signyfy beleuing. pag. 29. lin. antepenultima.  

Christ must be spiritually in a man, before he receaue the sacrament, or he cannot receaue the sacrament worthily. pag. 54. Lin. 44. & pag. 160 lin. vltima, pag. 196. lin. 3. and pag. 205, Lin. 32.  

How Christ is present. pag. 69 lin. 29. &c. pag. 81 lin. 12. & pag. 181. lin. 26. &. pag. 65. lin. 15.  

By fayth we know only the being presence of Christes most preciouse body, not the maner thereof. pag 70. Lin. 15.  

When we speake of Christes body, we muste vnderstand a true body which hath both fourm and quantitie pag. 81. lin. 5. &. lin. 35.  

Although christes body haue al those truthes of fourme and quantite: yet it is not present after the maner of quantity. ibidem. lin 8. 9  

The demonstratiue (this) maye be referred to the inuisible substance. pag. 120. lin. 42.  

Al the old prayers and ceremonies sound, as the pople did communicate with the priest. pag. 165. lin. 46.  

The maner of Christes being in the Sacrament is not corporal, not carnall, not naturall, not sensible, not perceptible, but only spiritual pag. 181. lin. 18. &c. &. Lin. 25. & pag 223. Lin. 21.  

When an vnrepentant synner receyueth the sacrament, he hath not Christes body within him. pag. 256. lin. 18.  

We eate not Christ as he sitteth in heauen reigning. pag. 276 lin. 18.  

The word (Transubstantiacion) was firste spoken of in a generall counsell where the bysshop of Rome was present. pag. 284. lin. 11.  

In the Sacrifice of the church Christes death is not iterated, but a memory dayly renewed of that death: So as Christes offering on the Crosse once done and consumate, is newe only remembred. pag. 440. Lin. 40. &c.  

NExt after the death, and constant matirdome of the two most worthy Champions of Christes army D. Nicholas Ridley, and mayster Hugh Latimer (of whom ye haue hearde at large) followed these three stoute and bold Soldiours, that is to say, Iohn Web gentleman, George Roper, & Gregory Park.

Thys Ihon Webbe, was brought before the byshop of Douer, and Nicolas Harpesfield, or some other deputed in their roume,  

lōg before the other two, videlicet, the xvi. day of September, and there had propounded vnto him such ordinary articles (as it semeth) as were commonly ministred by Boner, to those of his iurisdiction. And being willed for that present to departe, and to deliberate with him selfe vpon the matter, against the nexte time of his appearaunce, made answere, that hee would no otherwise saye, (by Gods grace) thē as he had alredy sayd, which was this. As touching the sacrament of Christes body, I do beleue (quod he) it to be left vnto hys churche (with thankes geuing) in commemoration of

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