MATTH.
26.26
.
This
is
my
body
.
THAT
this
then
is
the
body
of
our
Sauiour
,
it
is
without
all
question
:
Yea
,
not
onely
His
body
,
but
euen
Himselfe
(
a
part
beeing
put
for
the
whole
)
it
may
be
affirmed
:
but
whether
it
bee
His
body
indeed
,
and
substance
;
or
onely
by
way
of
Sacrament
;
that
is
the
terrible
and
vnappeaseable
question
at
this
day
.
The
strife
betwixt
the
Archangell
and
the
deuill
about
the
body
of
Moses
,
We
then
which
expound
This
,
to
be
His
Body
,
onely
by
way
of
Sacrament
,
and
as
water
in
Baptisme
is
His
blood
;
doe
take
the
intent
of
our
Sauiour
in
this
businesse
to
be
for
the
ordayning
and
fastning
a
second
seale
vnto
his
New
Testament
:
that
whereas
now
He
had
vndergone
the
condition
of
mans
nature
,
and
was
about
to
finish
the
price
of
our
redemption
;
Hee
thought
good
not
onely
to
haue
it
recorded
in
Scriptures
,
and
published
all
the
world
ouer
what
he
had
done
for
vs
(
though
that
might
haue
beene
thought
sufficient
for
beleeuers
,
)
but
also
to
ordaine
certain
visible
tokens
and
formes
of
remembring
His
such
performance
:
that
so
as
His
word
did
inwardly
,
these
seales
might
outwardly
,
seuerally
in
Baptisme
,
and
ioyntly
in
this
Communion
,
expresse
and
impart
vnto
men
the
benefit
of
His
incarnation
and
suffring
;
and
we
thereby
to
haue
both
His
hand
and
seales
to
our
redemption
.
Which
seales
also
that
they
might
the
more
inseparably
be
made
one
with
His
testament
,
and
withall
at
the
first
blush
more
liuely
represent
the
substance
thereof
;
He
thought
good
to
stampe
and
imprint
them
with
his
owne
image
and
superscription
:
and
therefore
here
in
the
text
calleth
the
bread
expressely
His
bodie
,
as
an
other
Scripture
likewise
calleth
the
other
seale
,
His
blood
:
(
the
spirit
,
water
,
and
blood
are
one
:
)
And
all
this
finally
the
rather
,
that
wheras
the
old
Testament
had
beside
the
same
word
inwardly
containing
it
,
also
a
couple
of
outward
seales
to
giue
a
sensibility
vnto
it
;
and
they
also
both
seuerally
,
as
in
the
circumcision
,
and
ioyntly
as
in
the
feast
of
Passeouer
,
in
like
manner
exhibiting
the
vse
and
benefit
of
it
;
and
finally
beeing
likewise
cloathed
and
stamped
with
the
names
of
the
things
signified
(
Circumcision
beeing
called
the
Couenant
,
whereof
it
was
but
a
seale
,
and
the
Feast
the
Passeouer
,
whereof
it
was
but
a
celebration
)
it
might
hereby
come
to
passe
,
that
the
new
Testament
should
most
perfitly
resemble
as
well
as
accomplish
the
old
;
and
the
olde
as
it
did
prefigure
and
fore-runne
,
so
also
might
it
imbrace
,
acknowledge
,
and
giue
place
to
the
newe
.
Now
as
touching
our
Sauiours
forme
of
speech
,
in
calling
that
His
bodie
,
which
we
expound
to
bee
but
a
Sacrament
thereof
;
wee
further
adde
,
that
such
:
concisenesse
of
speech
,
is
ordinary
with
the
Scipture
,
with
our
Sauiour
,
and
his
Apostles
,
and
finally
with
all
sorts
of
men
.
As
for
the
Scripture
;
that
euery
where
vseth
such
significant
figures
,
and
especially
when
it
poynteth
vnto
our
Sauiour
:
as
,
when
it
calls
Him
,
a
rocke
,
a
stone
,
a
lyon
,
a
lambe
,
a
starre
,
a
dore
,
a
vine
,
the
way
,
the
truth
,
the
life
,
the
resurrection
,
our
head
,
our
roote
,
our
garment
,
our
dwelling
,
our
shepheard
,
our
peace
,
&c.
But
aboue
all
,
our
Sauiour
Himselfe
so
abounding
in
this
kind
,
as
that
He
●orbare
not
in
His
publike
morals
(
when
He
meant
to
be
most
plaine
,
)
to
bid
men
out
off
the
offending
hand
,
and
plucke
out
the
offending
eye
;
as
if
He
expected
euen
from
the
vulgar
to
be
otherwise
vnderstood
then
the
letter
did
import
:
and
as
for
those
of
the
wiser
sort
,
He
often
grew
angry
with
them
for
taking
Him
at
the
letter
;
as
with
Nicodemus
for
so
plaine
vnderstanding
His
tearme
of
beeing
borne
againe
;
with
the
Disciples
for
their
no
better
vnderstanding
the
leauen
of
the
Pharises
;
and
with
the
Capernites
for
their
like
carnall
vnderstanding
the
eating
of
His
flesh
.
The
Apostles
also
,
as
they
followed
Him
in
the
steps
of
His
life
,
so
so
did
they
vsually
follow
Him
in
the
same
character
of
speech
:
in
so
much
as
Paul
was
not
nice
to
say
plainely
,
the
rocke
was
Christ
:
as
also
he
saith
to
all
beleeuers
,
now
are
yee
the
bodie
of
Christ
,
and
members
in
particular
:
we
are
the
members
of
His
body
,
of
His
flesh
,
and
of
His
bones
.
And
S.
Iohn
forbeares
not
to
say
,
the
spirit
,
water
,
and
blood
,
these
three
are
one
:
are
washed
in
his
blood
:
both
which
sayings
do
giue
as
great
and
greater
dignity
vnto
Baptisme
,
if
the
letter
should
be
pressed
,
then
the
calling
bread
His
bodie
,
can
giue
to
this
other
Sacrament
.
And
yet
should
not
he
be
thought
(
at
least
)
distempred
in
his
wittes
,
that
would
hereupon
inferre
a
substantiall
change
of
that
water
?
though
with
farre
lesse
dishonour
vnto
God
might
such
a
consequence
be
inferred
,
and
with
farre
better
colour
:
for
as
much
as
Baptisme
(
if
comparisons
may
be
made
in
holy
things
)
is
the
Sacrament
of
our
first
quickning
,
as
this
is
of
our
nourishing
;
and
more
noble
it
is
of
the
two
to
make
aliue
,
then
to
preserue
life
:
Baptisme
againe
beeing
but
once
administred
,
but
this
often
;
Baptisme
beeing
expressely
charged
vpon
the
Apostles
to
be
administred
vnto
all
nations
,
beeing
also
made
a
[
*
](A02396-e600-b)
*
Mat.
16.16
.
ioynt-condition
with
faith
vnto
saluation
,
whereas
this
other
in
neither
case
is
mentioned
:
and
finally
our
Sauiour
Himselfe
openly
partaking
Baptisme
,
and
gracing
it
with
miraculous
opening
the
heauens
;
whereas
this
,
if
He
did
at
all
partake
it
,
was
in
priuate
,
and
without
any
granted
miracle
.
Yea
last
of
all
,
the
Fathers
honouring
Baptisme
with
as
high
tearmes
as
might
be
;
one
saying
of
it
,
The
water
hath
the
Grace
of
Christ
,
in
it
is
the
presence
of
the
Trinity
.
And
an
other
thus
;
In
the
Sacrament
of
Baptisme
we
are
made
bone
of
His
bone
,
and
flesh
of
His
flesh
.
Without
doubt
euery
beleeuer
is
made
a
partaker
of
the
bodie
and
blood
of
Christ
,
when
in
Baptisme
hee
is
made
a
member
of
Christ
▪
yea
,
though
before
the
eating
thereof
hee
depart
the
world
.
Leo
,
calling
it
the
wonderfull
Sacrament
of
regeneration
,
saith
in
an
other
place
of
it
;
Christ
gaue
that
to
the
water
,
which
He
gaue
to
His
mother
.
In
which
sense
also
Paulinus
:
The
heauenly
water
(
saith
he
in
his
poeme
)
marrieth
with
elementall
water
;
and
so
(
concipit
vndi
Deum
)
the
water
conceiueth
God
our
Sauiour
.
So
likewise
the
Rocke
which
is
called
;
not
the
body
of
Christ
,
but
expressely
Christ
;
may
it
not
farre
aduance
it selfe
aboue
this
bread
,
if
the
letter
be
stood
vpon
?
especially
for
that
the
Rock
most
miraculously
,
and
Sauiour
like
,
did
gush
forth
water
to
the
refreshing
a
huge
multitude
in
the
wildernesse
;
whereas
this
Bread
which
our
Sauiour
speakes
of
,
made
not
the
least
shew
of
difference
from
common
bread
:
the
Rocke
also
being
but
one
and
the
same
in
particular
,
whereof
it
was
first
spoken
,
the
rocke
was
Christ
;
whereas
the
bread
which
at
this
day
is
administred
,
is
not
that
bread
in
particular
,
whereof
our
Sauiour
said
,
it
was
His
bodie
;
nor
can
attaine
to
that
name
and
honour
,
but
by
the
helpe
of
inference
and
figures
,
and
that
no
lesse
then
thirty
to
make
their
exposition
good
,
Paul
?
especially
considering
how
the
beleeuers
are
in
Scripture
vsually
said
to
be
changed
,
conuerted
,
renewed
,
new
created
,
&c.
but
neuer
was
it
so
said
of
this
bread
?
Or
why
shall
not
euery
beleeuer
expect
as
well
a
litterall
performance
of
that
promise
of
Christ
,
when
He
saith
,
Behold
,
I
stand
at
the
doore
and
knocke
,
and
willsup
with
him
that
openeth
?
it
beeing
of
the
two
,
more
conceiueable
(
how
thinke
you
)
that
He
should
personally
become
our
companion
at
supper
,
then
the
supper
it selfe
.
To
conclude
;
As
Christs
Apostles
,
and
the
Scriptures
,
so
finally
all
sorts
of
men
,
both
holy
and
common
,
doe
ordinarily
vse
words
,
both
beyond
and
beside
the
litterall
sense
:
partly
of
necessity
,
when
either
they
be
driuen
to
borrow
a
word
,
or
the
hearer
cannot
so
well
vnderstand
a
proper
word
;
and
partly
againe
for
breuity
sake
(
when
there
is
no
likelihood
to
be
mistaken
,
)
as
when
we
call
●hat
our
hand
,
which
is
but
our
hand-writing
;
that
the
Lyon
,
which
is
but
the
signe
or
picture
of
the
lyon
;
that
our
will
,
or
our
deed
,
which
is
but
a
notifica●ion
thereof
;
or
as
Ioseph
said
,
the
seauen
eares
are
seauen
yeares
,
when
●e
meant
they
did
signifie
seauen
●eares
;
and
Daniel
saying
likewise
,
the
tree
which
thou
sawest
it
is
by
selfe
,
O
King
;
meaning
it
was
●tended
to
decypher
the
Kings
partly
also
hyperbollically
,
when
we
affirme
more
then
can
be
,
to
bring
men
beleeue
as
much
as
may
be
;
fields
laugh
,
the
sea
roare
,
&c.
or
when
we
call
that
our
heart
,
our
ioy
,
our
glory
,
or
our
strength
,
which
wee
glory
,
delight
,
or
put
confidence
in
.
So
as
if
our
Sauiour
in
the
text
did
either
necessarily
,
(
in
regard
of
our
weakenes
)
or
briefly
,
or
significantly
,
or
(
as
departers
vse
to
speake
)
pathetically
,
or
(
as
founders
take
leaue
to
speake
)
peculiarly
,
call
that
His
body
,
which
he
meant
for
a
pledge
;
or
earnest
seale
,
signe
,
token
,
commemoration
,
celebration
,
exhibition
conueyance
,
deed
and
sta●e
,
Ses●e
,
testament
;
or
to
vse
one
word
●orall
,
which
is
generally
vsed
of
●ll
;
a
Sacrament
of
His
bodie
yet
●ould
not
His
phrase
be
thought
●arsh
,
intricate
,
or
vnusuall
euen
〈◊〉
the
eares
of
ordinary
men
:
but
●nto
them
which
haue
their
●ares
neuer
so
little
touched
●ith
the
language
of
Canaan
,
how
●n
it
seeme
otherwise
then
most
●ire
,
sincere
,
and
sensible
;
yea
,
as
●itable
and
proper
vnto
the
●nse
we
plead
for
,
as
can
be
de●sed
.
Testimonies
out
of
the
Fathers
prooue
this
Sacramentall
Ex●sition
,
we
might
alleadge
store
●
as
Tertullian
,
saying
thus
:
cal●g
the
bread
His
bodie
,
to
the
ende
●
may
vnderstand
that
hee
hath
gi●
bread
to
be
a
figure
of
His
bodie
.
●mens
thus
:
The
wine
signifieth
the
●od
allegorically
.
Origen
thus
:
If
●
take
this
saying
[
Except
yee
eate
the
flesh
of
the
sonne
of
man
,
according
to
the
letter
,
the
letter
killeth
Ambrose
thus
:
In
the
Lawe
was
shadow
,
in
the
Gospell
an
image
,
i●
heauen
the
truth
.
What
is
it
to
vnderstand
carnally
simply
as
the
things
are
spoken
,
an●
to
seeke
no
further
.
Christ
left
bread
and
wine
,
as
he
th●
goes
a
voyage
leaues
a
gage
.
By
reason
of
the
resemblan●
betwixt
the
Sacraments
and
th●
things
,
the
Sacraments
often
take
th●
names
of
the
things
:
and
elsewher●
*
thus
,
This
is
a
perfect
way
to
discerne
whether
a
speach
be
proper
a●
figuratiue
;
that
whatsoeuer
in
Scripture
cannot
stand
with
integritie
●
manners
,
or
veritie
of
faith
,
that
r●solue
thy selfe
is
figuratiue
:
wher●
upon
hee
further
inferreth
,
th●
our
Sauiours
phrase
of
eating
h●
flesh
,
was
figuratiue
,
because
acc●ding
to
the
letter
to
〈◊〉
a
sinfull
●
calling
it
also
a
carnall
sense
,
to
take
figuratiue
speaches
properly
,
and
a
miserable
bondage
of
the
soule
.
But
this
kind
of
proofe
,
which
proceedes
vpon
testimonies
,
in
this
our
short
intended
Treatise
,
wee
purpose
to
be
sparing
in
both
because
out
of
the
mouth
of
two
or
three
,
as
well
as
ten
thousand
witnesses
,
a
truth
may
be
established
;
as
also
for
that
late
Writers
of
principall
reading
&
learning
,
haue
alreadie
published
,
and
still
doe
,
intire
Tractates
,
containing
the
full
consent
of
Antiquitie
in
this
point
:
the
corruption
also
of
editions
,
imperfection
of
translations
,
and
vnworthinesse
of
Authors
,
may
make
vs
the
lesse
to
set
by
this
Testimoniall
proofe
in
matter
of
faith
;
which
finally
when
it
was
at
the
best
,
was
neuer
esteemed
otherwise
then
a
forraine
proofe
,
and
such
at
the
Scripture
both
olde
and
newe
does
rather
repell
vs
from
,
then
inuite
vs
vnto
,
when
it
saith
;
Say
not
,
who
shall
goe
vp
to
heauen
,
or
beyond
the
seas
to
bring
His
word
vnto
vs
.
for
it
is
very
nigh●
,
●en
〈◊〉
mouth
,
and
in
thy
heart
:
which
holy
direction
wee
of
these
latter
times
may
take
more
especially
vnto
our selues
,
for
that
we
liue
neere
or
neerest
vnto
those
dayes
whereof
the
Lord
thus
speaketh
;
Behold
,
the
da●es
come
when
I
will
put
my
Law
in
their
inward
parts
—
and
they
shall
no
more
euery
man
teach
his
neighbour
:
for
they
shall
all
knowe
me
.
They
therefore
which
find
not
light
enough
neere
hand
;
and
a●
it
were
within
doores
;
let
them
,
if
they
so
thinke
good
,
goe
seeke
abroad
for
it
:
but
else
when
light
so
abounds
in
the
house
(
and
what
house
is
void
of
necessary
light
when
the
Sunneshines
)
then
to
goe
into
the
yard
for
it
,
is
but
a
gadding
disposition
,
and
which
loues
rather
to
gaze
about
then
to
take
paines
,
rather
slouthfull
to
behold
the
light
then
to
make
right
vse
of
it
:
the
best
light
also
for
man
to
worke
by
either
in
things
heauenly
or
terrene
,
beeing
the
temperate
and
shadowed
light
;
that
which
is
so
open
and
glaring
beeing
a
dazler
and
confounder
,
and
which
who
so
vseth
himselfe
vnto
,
may
happe
in
the
ende
to
be
depriued
of
the
light
he
hath
,
and
be
driuen
to
seeke
out
of
himselfe
to
bee
resolued
in
most
palpable
things
.
A
notable
example
whereof
our
Aduersaries
haue
made
them●elues
in
the
present
cause
.
For
whilest
they
would
not
be
con●ent
with
that
light
which
the
window
of
our
Sauiours
words
lets
in
[
Doe
this
in
remembrance
of
me
,
His
Bodie
,
an
other
manner
of
matter
then
a
remembrance
;
it
is
now
at
length
befallen
them
,
partly
beeing
confounded
in
their
imaginations
,
and
partly
beeing
peruerted
in
their
iudgements
(
thorough
a
skorne
to
bee
content
wit
a
home-growing
truth
after
so
great
trauells
)
that
now
they
cannot
perceiue
a
difference
betwixt
His
remembrance
,
and
His
very
reall
presence
;
betwixt
the
signe
,
and
the
thing
;
the
shell
,
and
the
kernell
;
the
shadow
,
and
the
substance
:
whereby
finally
by
the
iust
iudgement
of
God
,
who
suffreth
men
to
beleeue
lies
which
will
not
obey
the
truth
,
they
haue
not
onely
lost
the
substance
by
catching
at
the
shadowe
,
with
the
dogge
in
the
fable
;
not
onely
smothered
and
ouerwhelmed
the
Sacrament
,
by
houering
and
doting
vpon
the
outward
element
,
as
children
with
hugging
and
dandling
choake
their
birds
;
but
also
by
conferring
vpon
it
the
same
incompetible
respects
which
their
forefathers
did
vpon
the
brazen
serpent
,
they
haue
in
the
end
peruerted
it
vnto
the
like
abhomination
:
and
in
stead
of
a
faithfull
remembrancer
of
Gods
infinite
loue
vnto
man
,
erected
vnto
themselues
a
most
execrable
fore-staller
of
their
hearts
and
deuotions
vnto
God
,
and
so
set
vp
the
most
pernicious
Idoll
that
euer
was
.
Which
,
Christian
Reader
,
that
you
may
more
plainly
acknowledge
,
do
but
a
while
draw
neere
,
and
as
it
were
from
the
toppe
of
a
peere
with
me
,
behold
what
a
taile
of
most
fowle
,
stupendious
,
and
impious
,
or
rather
blasphemous
consequents
it
drawes
after
it
:
that
so
you
may
,
as
ex
vngue
leonem
,
so
also
ex
cauda
draconem
cognoscere
,
and
accordingly
abominari
.
For
vpon
their
expounding
This
,
in
the
text
,
to
become
His
bodie
and
person
indeed
;
both
body
,
soule
,
and
diuinity
,
(
as
the
Councell
of
Trent
decreeth
)
really
,
verily
,
and
substantially
(
for
els
they
agree
with
vs
;
)
iudge
whether
these
Conclusions
following
doe
not
spawne
and
issue
;
as
,
First
,
That
the
Mediator
beeing
for
euer
returned
vnto
the
state
of
glorification
;
does
notwithstanding
ordinarily
take
vpon
Him
a
forme
,
farre
inferiour
vnto
the
forme
of
His
humiliation
;
as
farre
as
the
forme
of
a
loafe
or
cake
of
bread
,
is
inferiour
vnto
the
forme
of
a
perfect
man
.
That
when
he
meanes
to
be
adored
,
and
bodily
bowed
down
vnto
;
then
especially
He
takes
vpon
him
this
breaden
forme
.
That
when
He
meanes
to
be
adored
in
a
breaden
forme
,
He
does
not
create
,
effigiat
,
or
contract
the
same
,
as
the
holy
Ghost
did
the
forme
of
a
doue
(
to
point
out
vnto
Iohn
Baptist
who
was
the
Christ
:
)
but
wil
take
the
forme
of
that
bread
which
a
little
before
the
baker
had
made
,
and
which
,
for
ought
can
be
perceiued
,
still
is
the
same
.
That
he
which
will
be
exalted
among
the
heathen
,
and
will
be
exalted
vpon
the
earth
:
(
Psal.
46.10
.
)
yet
will
in
the
Heathens
eyes
become
more
meane
then
the
meanest
worme
,
and
at
least
seeme
to
them
no
better
then
a
peice
of
bread
.
That
He
which
derideth
the
Idols
of
the
Heathen
,
for
that
they
can
neieher
speake
,
nor
stirre
,
nor
saue
themselues
out
of
captiuity
,
(
Isa.
42.2
.
)
does
notwithstanding
present
Himselfe
in
such
a
forme
to
be
worshipped
,
which
euery
liuing
thing
can
make
a
prey
of
.
That
the
breaden
forme
wherein
he
wil
be
adored
,
does
there
enter
,
where
(
Himselfe
hath
said
it
,
Matt.
15.17
.
)
whatsoeuer
entreth
is
cast
forth
into
the
draught
.
That
He
vnto
whome
it
was
an
infinite
abasement
,
but
once
to
passe
through
the
purest
wombe
;
does
notwithstanding
in
His
highest
glory
,
make
His
ordinary
passage
through
impure
mouthes
.
That
He
is
incomparably
more
present
in
the
mouthes
of
men
,
then
in
the
hearts
of
men
:
as
much
as
the
Sunne
is
more
present
in
his
sphere
,
then
in
the
eye
of
the
beholder
.
That
as
oft
as
this
Body
is
rightly
administred
,
so
oft
there
doe
concurre
many
miracles
;
as
amongst
others
these
following
:
1.
An
vtter
extinquishing
and
nullifying
,
or
new
informing
the
substance
of
the
elements
:
2.
a
retaining
the
accidents
after
such
substance
be
departed
,
or
new
informed
:
3.
An
inuesting
those
acccidents
or
breaden
substances
,
with
the
perfect
bodie
of
man
:
4.
The
so
qualifying
that
body
,
both
for
shape
,
quantitie
,
and
properties
,
as
that
it
cannot
bee
outwardly
discerned
from
a
morsell
of
bread
:
5.
That
body
to
be
subdued
vnto
the
iawes
and
digestions
of
the
receiuer
,
without
hauing
a
bone
broken
:
6.
That
the
humane
bodie
which
thus
is
eaten
,
is
alwayes
in
the
heauens
notwithstanding
:
7.
That
there
beeing
but
one
bodie
for
all
the
world
,
yet
shall
euery
true
beleeuer
,
wholly
eat
that
particular
bodie
substantially
:
8.
That
the
appearance
of
all
these
miracles
,
is
with-holden
from
sense
&
reason
:
9.
That
as
many
seuerall
administrations
,
so
many
seuerall
performances
there
are
of
all
these
miracles
:
10.
Finally
,
that
the
Apostles
,
and
their
successors
for
euer
,
were
indued
with
this
diuinitie
of
power
,
to
cause
all
these
foresaid
miracles
as
oft
as
they
shall
thinke
good
,
vnto
the
end
of
the
world
.
That
He
which
hath
so
done
His
maruelous
acts
,
as
that
they
ought
to
bee
had
in
remembrance
,
(
Psal.
111.
)
Hee
which
will
haue
His
works
considered
to
the
verie
sparkes
:
(
Eccl.
42.
)
And
He
whose
works
doe
not
hinder
one
another
:
(
Eccl.
16.26
.
)
is
not
with
standing
the
author
of
all
those
inglorious
,
obscure
,
and
selfe-confounding
miracles
.
That
all
these
so
strange
,
intricate
,
and
(
to
forbeare
the
qualitie
of
them
)
so
stupendious
,
operatious
,
and
conditions
,
the
Mediatour
does
ordinarily
vndergoe
and
performe
,
for
no
necessity
of
man
,
but
this
;
namely
,
to
assure
men
of
His
incarnation
,
and
suffering
for
them
.
That
the
meanes
of
Faith
are
more
hard
to
brooke
,
then
the
Faith
it selfe
:
as
much
as
it
is
more
hard
to
beleeue
,
that
the
Sonne
of
God
does
vsually
take
vpon
Him
the
forme
of
a
peice
of
bread
for
me
,
then
to
beleeue
,
that
once
He
took
the
forme
of
a
reasonable
man
for
me
.
That
miracles
are
ordinarily
afforded
to
confirme
that
faith
,
which
had
nothing
but
heating
to
beget
it
.
That
greater
miracles
are
ordinarily
afforded
to
confirme
faith
,
then
euer
were
afforded
vnto
the
first
conuersion
of
any
whomsoeuer
vnto
the
faith
.
That
whereas
such
as
will
not
beleeue
Moses
&
the
Prophets
,
(
Luk.
16.31
.
)
will
neither
beleeue
the
greatest
miracle
:
yet
not
withstanding
must
they
which
haue
Moses
,
and
the
Prophets
,
and
the
Gospel
continually
published
amongst
them
,
notwithstanding
expect
a
continual
course
of
the
greatest
miracles
,
toward
onely
the
confirming
their
beleefe
.
That
He
which
will
not
saue
them
that
goe
to
sea
,
but
by
means
,
because
He
will
not
haue
the
workes
of
His
wisedome
to
be
idle
:
(
Wis.
14.5
.
)
will
notwithstanding
vse
incredible
miracles
towards
the
producing
that
effect
(
the
strengthning
of
faith
,
)
which
both
,
doth
loose
the
grace
the
more
it
is
supported
by
miracles
,
and
also
hath
a
speciall
meanes
ordained
of
God
,
for
the
breeding
and
furthering
of
it
,
namely
,
publike
preaching
:
and
finally
,
the
al-sufficient
and
most
necessarie
operation
of
the
holy
Ghost
,
promised
and
assigned
thereunto
.
That
whereas
planting
and
watering
are
one
,
(
1.
Cor.
3.8
.
)
begetting
and
preseruing
(
as
generation
and
nutrition
)
proceeding
of
the
same
causes
:
yet
are
such
kind
of
miracles
to
bee
expected
,
for
the
confirming
and
strengthening
faith
,
which
are
not
able
in
the
least
measure
to
beget
faith
:
nothing
beeing
of
force
to
conuert
outwardly
an
vnbeleeuer
vnto
the
faith
,
but
that
which
the
light
of
nature
(
beyond
which
his
capacitie
cannot
reach
)
can
entertaine
;
whereunto
these
supposed
miracles
are
most
repugnant
.
That
planting
and
watering
beeing
one
;
and
of
the
two
,
planting
beeing
the
more
noble
:
yet
must
the
Redeemer
in
His
owne
person
water
,
whom
by
His
ministers
He
daily
planteth
.
That
the
Sunne
in
the
firmament
so
abundantly
inlightning
and
refreshing
all
creatures
here
below
,
by
meanes
of
ordinarie
beames
without
any
corporall
descending
;
yet
must
the
Sonne
of
Righteousnesse
,
so
infinitely
surpassing
that
creature
in
glorie
,
brightnesse
,
state
,
and
vertue
,
notwithstanding
corporally
and
personally
descend
(
were
it
no
more
)
for
the
onely
inlightening
and
refreshing
His
vineyard
and
plantation
.
That
whereas
Kings
and
Princes
vpon
earth
haue
this
prerogatiue
,
to
indow
and
possesse
whome
they
thinke
good
with
dignities
and
benefits
,
by
the
meanes
of
a
Patent
,
or
a
Seale
,
without
stirring
a
foote
further
:
yet
the
King
of
Kings
hauing
giuen
His
Patents
and
Seales
,
His
Couenants
and
Testaments
,
yea
Himselfe
once
,
&
Sacraments
ordinarily
,
with
His
grace
continually
,
must
notwithstanding
come
Himselfe
in
person
,
or
else
His
gift
must
be
of
no
force
.
That
farre
harder
burthens
are
laid
vpon
the
weakest
vnder
the
Gospel
,
then
.
vpon
the
strongest
vnder
the
Law
,
namely
,
to
beleeue
and
expect
those
performances
,
which
are
farre
lesse
expectable
at
the
hands
of
God
,
then
(
the
pitch
of
the
strongest
faith
)
the
remoouing
of
mountaines
.
That
Hee
which
will
not
bruise
a
broken
reed
,
(
Esa.
42.2
.
)
but
will
so
tenderly
handle
and
foster
it
,
as
shall
make
it
growe
together
againe
;
does
notwithstanding
deale
so
extreamely
with
His
littlest
ones
,
as
vnlesse
they
can
beleeue
that
to
bee
their
Sauiour
,
which
all
the
world
would
take
to
be
a
morsell
of
bread
,
they
must
looke
for
no
saluation
.
That
whereas
the
strong
beleeuer
Moses
,
did
doubt
whether
water
would
follow
vpon
his
striking
the
rocke
,
(
Numb.
20.10
.
)
though
God
had
expressely
promised
as
much
,
and
was
readie
to
effect
it
:
whereas
also
that
vertuous
Sarah
,
and
the
blessed
Marie
did
likewise
make
question
how
those
miraculous
conceptions
could
betide
them
,
which
Angels
from
heauen
did
sensibly
and
expresly
promise
them
:
yet
notwithstanding
must
it
be
expected
at
the
hands
of
the
weakest
beleeuers
,
(
when
they
shall
see
that
which
is
confessed
,
and
must
be
acknowledged
for
ordinarie
bread
)
that
they
presently
vpon
the
speaking
two
or
three
words
,
beleeue
vpon
paine
of
damnation
,
that
it
is
out-right
become
their
very
God
:
and
that
without
hauing
more
motiues
so
to
beleeue
,
then
they
haue
to
beleeue
,
a
rocke
,
a
lyon
,
a
lambe
,
or
&c.
(
by
which
names
He
is
as
expressely
called
,
as
euer
He
was
by
the
name
of
this
bread
)
to
be
their
God
.
That
He
which
appeared
so
glorious
,
and
so
wonderfull
,
when
He
shewed
but
a
little
of
Himselfe
vnto
some
of
his
seruants
(
Moses
and
Elias
)
and
that
but
seuerally
;
yet
when
He
meanes
to
make
His
personall
approach
vnto
His
Spouse
,
the
Church
,
He
then
on
the
contrary
puts
off
all
His
glorious
apparell
;
and
without
so
much
as
a
messenger
going
before
Him
,
without
any
noise
,
either
of
a
wind
,
as
at
the
descending
of
the
Holy
Ghost
,
or
of
a
voice
,
loud
,
or
soft
,
to
giue
notice
of
His
comming
,
Hee
alwaies
exhibites
Himselfe
vnto
her
,
thus
contrarie
to
Himselfe
,
in
the
common
,
senslesse
,
and
silly
forme
of
belly-bread
,
made
a
little
before
of
the
Baker
,
and
(
a
strong
motiue
vnto
the
Church
,
no
doubt
,
to
put
all
her
confidence
in
Him
)
which
euery
worme
can
ouer-master
.
That
He
which
in
Scripture
ordinarily
conuinceth
men
of
Idolatrie
,
onely
vpon
this
,
because
they
worship
that
,
which
their
common
sense
can
tell
them
is
a
sensles
creature
:
does
not
with
standing
ordinarily
present
Himselfe
to
bee
worshipped
in
that
forme
which
common
sense
does
generally
tell
vs
is
a
senslesse
creature
.
That
the
euidence
which
our
Sauiour
produceth
to
prooue
Himselfe
to
be
risen
from
the
dead
,
(
handle
me
,
and
see
me
,
&c.
Luk.
24.
)
is
not
sufficient
to
prooue
,
whether
that
which
men
handle
,
see
,
and
tast
,
bee
a
peice
of
bread
.
That
the
only
powers
wherby
mankind
is
able
to
discerne
a
man
from
a
beast
,
whereby
to
auoid
killing
;
a
wife
from
a
stranger
,
whereby
to
auoid
fornication
;
our
owne
from
an
others
,
whereby
to
auoid
stealing
;
the
hungry
from
the
full
,
wherby
to
practise
charity
,
&c.
are
notwithstanding
generally
,
either
so
weake
,
or
so
false
,
as
that
certainely
they
cannot
discerne
a
morsell
of
bread
from
the
body
of
a
man
,
a
common
creature
from
the
Creator
.
Finally
,
(
to
ransacke
this
denne
of
darkenes
no
further
)
That
wheras
the
Lord
thought
it
so
great
an
indulgence
vnto
His
most
faithfull
seruant
Iosuah
,
when
He
caused
the
Sunne
for
a
season
to
stand
still
at
his
prayer
,
as
that
He
decreed
neuer
so
againe
to
heare
the
voice
of
a
man
,
(
Iosuah
,
10.14
.
)
yet
notwithstanding
since
that
decree
,
He
hath
bound
Himselfe
that
at
the
voice
,
not
of
one
man
,
but
multitudes
of
men
continually
succeeding
,
should
bee
caused
,
not
a
creature
but
the
Creator
,
not
to
stay
awhile
in
the
heauens
as
that
planet
did
,
or
as
Himselfe
did
when
He
was
beheld
of
Steuen
at
his
Martyrdome
,
but
to
leaue
His
throane
,
(
His
glory
at
least
)
and
then
to
descend
in
such
manner
and
forme
,
as
(
did
not
the
necessity
of
our
confutation
driue
vs
vnto
it
)
were
not
once
to
be
named
.
These
consequents
,
Reader
,
how
truly
they
follow
vpon
the
exposition
in
question
,
for
breuity
sake
we
leaue
to
your selfe
:
onely
this
you
know
,
that
if
but
one
of
them
all
did
truly
follow
(
beeing
false
)
it
is
enough
to
conuince
the
principle
it selfe
to
be
according
.
But
if
they
all
,
or
most
of
them
,
doe
both
truely
follow
,
and
also
are
most
false
,
vile
,
monstrous
,
and
abominable
;
then
if
you
can
discerne
a
lyon
by
his
nayle
,
iudge
this
opinion
to
be
a
monster
by
his
tayle
of
abominations
trayling
after
it
:
yea
say
if
it
be
not
of
the
very
breed
of
that
Red
dragon
,
which
with
his
taile
drew
the
third
part
of
the
stars
,
&
cast
them
to
the
earth
:
for
surely
had
it
strength
to
his
length
,
what
would
it
else
but
reach
vp
to
the
heauens
,
and
wrestle
with
the
starres
,
yea
fasten
vpon
the
throne
of
the
highest
?
Or
say
if
that
Beast
could
haue
more
names
of
blasphemy
vpon
his
head
then
this
hath
?
[
*
](A02396-e2340-b)
*
Aquin.
2.2
.
q.
3.
a.
3.
c.
Blasphemy
to
attribute
any
thing
vnto
God
,
which
is
not
conuenient
;
then
what
shall
it
be
to
attribute
that
vnto
Him
which
is
as
despightfull
and
reproachfull
as
can
be
imagined
?
For
what
meant
Moses
when
he
tooke
that
golden
calfe
,
and
beating
it
to
powder
,
made
the
Idolaters
drinke
of
it
?
what
was
his
meaning
?
was
it
to
doe
a
honour
vnto
the
Idoll
,
or
to
ingraine
the
people
in
Idolatry
?
was
it
not
in
his
vtmost
hate
and
detestation
of
the
Idoll
,
and
to
shewe
the
people
how
that
which
they
had
made
their
god
,
was
not
able
to
saue
it selfe
out
of
the
filthy
gutter
?
Could
there
then
be
imagined
a
more
abominable
reproach
against
the
highest
,
then
once
to
imagine
the
like
manner
of
receiuing
Him
?
Or
does
their
adoring
Him
,
as
they
pretend
,
before
they
thus
receiue
Him
,
helpe
the
matter
?
So
did
the
souldiers
first
crie
,
haile
King
,
before
they
spit
on
Him
;
so
did
Iudas
first
kisse
Him
,
before
he
betraied
Him
;
and
so
their
first
(
like
)
adoring
Him
,
and
(
then
with
their
good
wills
)
eating
and
swallowing
Him
vp
;
what
●
it
else
but
so
much
the
more
●lasphemous
mocking
Him
,
●hen
it
is
accompanied
with
●ch
abhominable
entertainement
?
yea
,
what
more
abominable
vsage
can
be
imagined
?
●ore
dishonourable
to
the
per●n
of
God
;
more
crosse
to
His
●isedome
,
prouidence
,
iustice
,
●nd
gouernement
;
more
re●ugnant
vnto
His
goodnesse
,
●entlenesse
,
tendernesse
and
●ercie
;
more
obscuring
,
con●unding
,
defacing
,
and
begoa●ng
His
most
diuine
,
most
ho●
,
most
pure
,
and
most
glorious
attributes
,
and
properties
?
●magine
who
can
?
Imagine
,
O
●ucifer
,
if
thou
canst
?
and
if
●ou
canst
not
imagine
more
●bellious
,
more
treacherous
,
●ore
impious
,
more
hellish
●pposes
against
the
State
and
Person
of
thy
Creator
;
the●
(
since
thy
malice
is
incurable●
and
yet
an
excellent
caldron
to
boyle
thine
owne
torment
)
ca●
out
vnto
thy
imps
and
furies
t●●plie
their
fire-workes
:
for
th●
maine
engine
wherewith
o●
late
thou
hast
inclosed
suc●
multitudes
of
Idolaters
vnt●
thy
kingdome
begins
to
crac●
call
therefore
vpon
thy
hang
men
to
deuise
new
tortours
,
vp●
on
thy
pen-men
to
forge
new
●
authors
,
to
bowell
,
mangl●
poison
Fathers
,
and
perue●
Scriptures
:
let
them
face
dow●
all
the
world
that
all
are
blin●
and
must
be
blind
in
this
myst●ry
(
of
darknesse
thou
meanest
;
yea
let
them
turne
themselue●
into
Angells
of
light
,
and
become
zealous
pleaders
of
God
cause
:
let
them
tell
vs
(
among
other
stuffe
)
that
His
body
i●
of
a
peculiar
nature
;
for
that
It
could
walke
vpon
the
water
,
could
vanish
out
of
sight
,
and
is
a
glorified
body
:
as
if
also
the
body
of
Peter
did
not
(
by
the
like
miraculous
suspension
)
walke
vpon
the
water
?
as
likewise
Philip
vanished
out
of
sight
;
or
as
if
glorification
did
take
away
the
bodily
nature
;
or
that
He
spake
not
of
His
body
before
it
was
glorified
?
But
principally
and
with
most
fell
violence
let
them
crie
,
out
vpon
all
arguing
and
reasoning
in
this
busines
.
And
withall
let
them
alleadge
,
how
,
God
sees
not
as
man
sees
,
nor
is
affectable
as
man
is
;
that
He
often
thinkes
that
precious
,
which
man
thinkes
vile
;
He
could
passe
through
the
wombe
of
a
woman
without
defilement
,
&c.
but
aboue
all
,
let
them
neuer
forget
to
tell
vs
of
Gods
Omnipotence
,
and
that
we
infinitely
robbe
the
same
,
by
denying
these
their
monstrous
supposes
,
as
if
there
were
any
thing
impossible
with
Him
?
And
thereupon
finally
let
them
glory
in
the
strength
of
their
owne
Faith
,
for
that
,
it
is
so
strong
(
numbd
,
seared
,
and
senselesse
indeed
)
as
that
with
ease
they
can
beleeue
,
that
which
their
aduersaries
are
afraid
once
to
imagine
.
And
then
last
of
all
,
let
them
close
vp
all
with
this
pleasing
conceit
,
that
surely
their
opinion
is
inuincible
:
for
why
?
because
(
no
doubt
)
it
is
builded
vpon
a
rocke
;
yea
the
most
high
and
mighty
Rocke
,
the
omnipotence
of
God
.
But
,
a
lasse
,
poore
,
miserable
,
abominable
fooles
!
For
if
he
be
a
foole
that
builds
(
though
neuer
so
good
stuffe
)
vpon
a
sandy
foundation
;
then
how
abominably
foolish
is
he
,
that
builds
most
rotten
and
most
vile
stuffe
,
vpon
the
most
precious
foundation
?
As
if
cob-webs
were
any
whit
the
stronger
for
beeing
built
in
pallaces
?
shall
they
not
so
much
the
sooner
be
swept
away
?
so
this
their
like
planting
such
spider-like
,
abominable
stuffe
thus
at
the
right
hand
of
God
,
so
farre
shall
it
bee
from
getting
strength
thereby
,
as
that
from
thence
it
shall
receiue
most
terrible
confusion
.
The
power
of
God
,
who
denies
it
,
yea
wee
glory
in
it
that
it
is
omnipotent
:
all
things
are
possible
vnto
Him
;
we
know
it
:
Scripture
teacheth
it
:
namely
,
so
far
forth
as
they
carrie
an
honour
in
the
performance
.
For
else
,
why
saies
an
other
Scripture
,
it
is
impossible
that
God
should
lie
?
but
to
shew
vs
,
that
no
kind
of
dishonourable
actions
(
whereof
lying
is
one
)
may
bee
ascribed
vnto
Him
:
All
power
also
to
disgrace
,
diminish
,
or
destroy
(
finally
)
either
it selfe
or
other
,
beeing
impotence
and
vnstaiednesse
.
Before
therefore
they
had
presumed
to
affirme
that
God
can
doe
so
,
or
so
;
they
should
first
with
feare
and
reuerence
,
haue
considered
whether
it
might
stand
with
His
glorie
,
so
,
or
so
,
to
worke
.
For
that
His
power
does
neuer
worke
outwardly
to
the
creature-ward
,
but
as
it
is
first
beckned
vnto
,
and
cited
by
His
glory
:
that
beeing
the
ground
and
square
of
all
power
and
possibility
whatsoeuer
:
euen
the
power
of
sinne
beeing
grounded
hereupon
,
because
the
glory
of
God
is
aduanced
by
subduing
sinne
:
All
sayings
,
finally
,
interpretations
,
and
expositions
whatsoeuer
,
beeing
no
further
allowable
,
but
so
farre
forth
as
they
make
for
,
or
at
least
may
stand
with
,
This
diuine
Glory
.
The
Church
therefore
interpreting
those
tearmes
of
Face
,
Eyes
,
Hands
,
Armes
,
Wings
,
Foote
,
&c.
to
be
attributed
vnto
God
improperly
,
and
by
way
of
His
gracious
condiscending
vnto
,
and
sympathizing
with
mans
nature
;
because
beeing
litterally
taken
,
they
are
derogatory
vnto
His
eternall
glory
,
whereunto
simplicity
and
vniformitie
is
of
absolute
necessity
.
Are
then
thy
supposes
dishonourable
vnto
God
?
So
far
then
is
the
Omnipotence
from
effecting
them
,
or
yeelding
vnto
them
the
least
possibility
of
proceeding
from
Him
,
as
that
infinitely
it
barres
,
repells
and
abhorres
them
.
True
indeed
,
time
was
,
and
wee
blesse
the
time
,
when
He
tooke
contempt
vpon
Him
;
(
so
loued
He
the
world
,
mans
misery
otherwise
beeing
endlesse
;
)
but
what
of
that
?
is
therefore
honour
and
dishonour
vnto
Him
all
one
?
He
passed
through
the
wombe
of
a
woman
without
defilement
;
true
:
but
was
it
without
abasement
?
where
then
is
the
merit
thereof
?
that
humbleth
Himselfe
,
in
that
He
does
behold
the
things
done
in
heauen
and
earth
;
did
He
not
infinitely
more
humble
Himselfe
in
descending
into
the
heart
of
the
earth
?
Or
because
also
He
was
scourged
and
crucified
without
any
defilement
,
shall
that
also
be
counted
all
one
vnto
Him
,
that
so
thou
mayest
crucifie
Him
,
yea
drinke
His
heart
blood
againe
and
againe
?
We
grant
also
that
as
He
is
pure
God
,
He
is
not
onely
vnpollutable
,
but
also
vnaffectable
with
mans
actions
.
But
shall
man
therefore
be
carelesse
of
his
actions
?
The
blasphemies
of
wicked
men
do
no
way
hurt
,
or
come
nigh
Him
;
shall
it
therefore
be
lawfull
to
blaspheame
?
If
thou
sinnest
(
saith
Iob
)
what
doest
thou
against
Him
:
or
if
thou
be
righteous
,
what
giuest
thou
vnto
Him
?
wilt
thou
therefore
be
indifferent
whether
thou
sinnest
or
not
,
whether
thou
does
well
or
not
?
Hee
sees
not
as
man
sees
;
well
:
His
Eternall
and
incomprehensible
nature
indeed
,
sees
all
things
in
a
moment
,
and
without
obseruing
time
,
place
,
or
circumstance
:
But
as
He
hath
set
Himselfe
in
reference
and
aspect
vnto
his
creature
,
especially
that
creature
whose
nature
He
hath
assumed
,
He
now
hath
determined
to
see
,
though
not
peruersly
as
wicked
men
,
nor
shallowly
as
all
men
,
yet
by
those
courses
and
formes
of
conceiuing
,
which
he
hath
ingrained
His
creature
withall
:
And
therefore
now
forbeares
not
to
say
,
I
will
goe
downe
,
and
see
whether
they
haue
done
according
to
their
crie
,
and
if
not
,
I
will
knowe
:
yea
,
now
He
will
be
affected
with
his
creature
,
will
be
angred
and
pleased
with
it
,
will
accept
honour
and
euen
outward
respects
from
it
:
the
holy
Baptist
therfore
professing
himselfe
not
worthy
to
vntie
the
latchet
of
his
shooes
;
and
the
good
Centurion
esteeming
him
too
great
to
enter
the
roofe
of
his
house
:
yea
now
He
calls
for
the
bending
of
euery
knee
,
and
the
falling
downe
before
His
footestoole
,
with
all
possible
praise
,
honour
,
and
glorie
.
Remember
therefore
,
O
presumptuous
man
,
(
wormes
meate
,
dust
,
and
ashes
,
)
remember
,
that
His
reuealed
Law
,
not
his
incomprehensible
nature
,
must
bee
thy
square
and
gouernour
.
His
law
bids
thee
euery
where
ascribe
vnto
Him
all
glorie
,
praise
,
power
,
and
dominion
;
giue
Him
therefore
that
He
cals
for
:
and
seeing
He
calls
for
honour
,
see
thou
offerest
nothing
vnto
Him
,
but
that
which
,
at
least
,
thou
thinkest
to
be
most
excellent
,
and
most
honourable
:
and
whatsoeuer
thou
wouldest
esteeme
vile
,
inglorious
,
or
contumelious
,
if
it
were
offered
vnto
thy selfe
,
so
farre
must
thou
be
from
offring
that
vnto
Him
,
or
supposing
it
by
Him
,
as
thou
wouldest
be
from
blaspheming
.
Thou
reachest
foorth
thy
hand
in
loue
or
fauour
vnto
some
man
;
he
biteth
it
,
or
puts
it
in
his
mouth
;
does
hee
honour
thee
in
so
doing
?
or
if
thou
takest
such
vsage
for
a
fowle
indignitie
,
wilt
thou
offer
the
like
vnto
Him
,
vnto
whome
thou
owest
all
honour
,
feare
,
dread
,
and
reuerence
vnto
?
Or
belike
when
Hee
so
calls
for
honour
,
glorie
,
maiestie
,
&c.
Hee
meanes
some
other
matter
,
or
retaines
some
speciall
notion
vnder
those
words
,
which
man
neuer
meant
?
As
if
God
speakes
vnto
vs
in
any
other
language
but
our
owne
?
or
when
He
forbids
murther
,
adulterie
,
stealing
,
&c.
He
meanes
any
thing
else
by
such
words
,
but
as
man
(
the
maker
of
words
,
as
God
is
the
maker
of
all
things
)
intended
them
to
signifie
?
Then
know
,
O
peruerse
man
,
that
when
he
generally
calls
for
honour
,
glorie
,
maiestie
,
wisedome
,
iustice
,
&c.
to
be
ascribed
vnto
Him
,
Hee
meanes
nothing
else
but
those
respects
and
offices
(
saue
onely
in
the
highest
degree
)
which
man
that
made
those
words
did
first
meane
to
vnderstand
by
such
words
;
vnlesse
thou
meanest
to
make
His
word
of
no
effect
,
yea
a
very
snare
and
intanglement
vnto
vs
,
and
to
speake
by
contraries
,
and
so
to
blaspheme
it
as
thou
doest
his
Omnipotence
.
But
finally
,
were
it
so
that
these
supposes
did
not
indeed
dishonour
God
,
and
so
consequently
might
be
allowed
amongst
things
not
impossible
;
must
they
therefore
of
necessitie
be
beleeued
?
because
dooms
day
may
be
to
morrowe
,
must
it
needs
therefore
so
befal
?
God
can
raise
children
out
of
stones
,
and
humane
bodies
out
of
morsells
of
bread
;
must
it
therefore
so
be
expected
?
does
possibility
impose
necessitie
?
to
what
purpose
then
is
there
so
great
labour
to
prooue
a
possibilitie
of
these
things
,
which
both
they
are
infinitely
shut
from
,
and
also
were
it
graunted
them
,
they
are
neuer
the
nearer
.
As
little
does
it
helpe
them
,
but
more
and
more
condemne
them
,
when
they
challenge
all
argument
,
and
renounce
all
kind
of
euidence
which
either
sense
or
reason
offreth
in
this
cause
.
For
are
not
Sense
&
Reason
the
very
ordinance
of
God
,
imprinted
in
mans
nature
when
it
was
most
perfect
?
yea
,
in
the
estate
we
now
are
in
,
are
they
not
the
onely
meanes
whereby
wee
are
both
capable
of
His
will
,
stand
liable
vnto
his
lawes
,
and
tractable
to
His
purposes
?
Does
not
euery
word
of
God
presuppose
at
least
a
reasonable
vnderstanding
,
being
otherwise
as
commendable
vnto
the
beast
?
yea
,
when
the
Lord
meanes
most
palpably
to
conuince
men
,
does
He
not
referre
them
to
their
senses
?
Are
not
not
all
His
expostulations
&
messages
whatsoeuer
,
directed
vnto
the
conscience
,
whose
ground
is
Sense
and
Science
?
a
tree
,
and
making
a
fire
to
warme
himselfe
with
one
part
,
does
make
a
god
of
the
other
:
as
wel
as
they
which
of
the
same
dough
fill
their
bellies
with
one
part
,
and
then
fall
downe
in
adoration
before
the
other
.
So
as
this
renouncing
of
common
Sense
,
what
is
it
but
to
cut
in
sunder
the
strings
of
Gods
prouidence
(
wherewith
hee
leads
men
in
and
out
before
Him
,
like
a
flocke
of
sheep
,
)
and
flatly
to
peruert
the
rule
,
and
blaspheme
the
proceedings
of
His
Iustice
?
True
indeed
,
the
Scripture
often
tells
vs
,
that
humane
wisedome
and
vnderstanding
is
vanitie
,
foolishnes
,
yea
,
enmity
with
God
;
partly
because
the
wisedome
of
most
men
is
foolishnesse
indeed
,
and
partly
because
in
comparison
with
Gods
wisedome
,
the
best
is
but
foolishnesse
:
but
principally
,
because
vnder
the
dominion
of
vnbeleefe
,
malice
,
and
concupiscence
,
it
is
abused
,
peruerted
,
and
made
enmity
with
God
,
as
a
weapon
in
the
hand
of
a
rebell
becomes
enmity
against
his
Prince
:
But
shall
we
therefore
from
these-like
respectiue
,
comparatiue
,
and
abusiue
speeches
,
proceed
absolutely
to
frustrate
and
disanull
the
faculties
themselues
?
Because
the
corruption
of
nature
must
be
wrought
out
,
must
therefore
nature
it selfe
be
destroyed
?
Or
because
the
light
of
nature
must
be
subiect
vnto
the
Faith
(
and
so
is
a
Prince
to
his
Physitian
,
or
Pilot
,
in
their
elements
)
shall
therefore
the
faith
cleane
put
out
the
light
of
nature
?
does
ruling
ouer
subiects
consist
in
destroying
subiects
?
cannot
my
beast
be
subiect
vnto
me
,
vnlesse
it
falls
downe
vnder
me
?
or
because
the
Eye
cannot
heare
,
shall
therefore
the
Eare
put
out
the
eye
?
So
because
sense
and
reason
cannot
lay
hold
of
future
things
,
shall
therefore
the
Faith
deny
their
iudgement
in
present
things
?
yea
take
away
these
reasonable
powers
,
and
what
shall
become
of
the
Faith
?
can
it
be
ingrafted
into
the
beast
?
For
as
the
naturall
man
is
the
wild
oliue
,
vntill
he
shoots
into
the
true
vine
;
so
is
the
faith
without
effect
,
and
must
rerurne
to
Him
that
gaue
it
,
vnlesse
it
finds
a
reasonable
(
though
a
wild
)
stocke
to
receiue
it
,
and
finde
materialls
vnto
it
,
Or
againe
,
how
shall
an
infidell
be
conuerted
(
though
in
the
act
of
conuersion
these
naturall
faculties
most
of
all
must
be
restrained
)
if
Sense
and
reason
be
thus
wholly
laid
aside
?
For
the
onely
meanes
which
Grace
vseth
vnto
mans
conuersion
,
being
preaching
and
miracles
:
take
away
Sense
,
and
what
shall
become
of
preaching
?
how
shall
we
heare
,
or
how
shall
we
read
?
So
againe
take
away
reason
,
and
what
shall
become
of
miracles
?
how
shal
they
mooue
admiration
and
astonishment
,
or
get
acknowledgement
?
In
so
much
as
it
might
bee
a
short
decision
of
this
whole
cause
,
to
retort
their
argument
,
and
say
;
Common
Sense
does
acknowledge
no
substantiall
change
in
this
bread
,
nor
any
manner
of
miracle
whatsoeuer
;
therefore
no
such
matter
in
this
businesse
may
bee
supposed
.
For
all
the
miracles
that
euer
we
read
of
,
not
onely
were
acknowledged
by
these
naturall
faculties
,
but
also
were
immediately
directed
vnto
them
,
whereby
to
be
conuaied
vnto
the
heart
of
the
natural
man
,
toward
his
conuiction
or
conuersion
.
For
the
first
intent
of
all
miracles
beeing
to
conuince
vnbeleefe
;
either
in
whole
,
as
in
the
vnbeleeuer
,
or
in
part
,
as
in
the
weake
beleeuer
:
As
for
the
vnbeleeuer
;
nothing
can
possibly
come
at
him
but
that
which
this
naturall
light
(
beyond
which
he
hath
no
capacity
)
can
entertaine
:
and
as
for
the
weake
beleeuer
;
considering
that
weakenesse
of
faith
is
(
in
degree
)
a
want
of
faith
,
neither
againe
can
he
be
outwardly
wrought
vpon
toward
the
remoouing
that
his
weakenes
,
but
by
those
manner
of
meanes
which
can
in
some
measure
worke
vpon
vnbeleefe
it selfe
.
So
as
those
manner
of
miracles
which
this
outward
light
of
nature
cannot
acknowledge
,
must
needs
be
as
vaine
(
and
therefore
not
of
Gods
working
,
)
as
to
point
out
the
way
to
a
traueller
,
and
then
to
put
out
his
eyes
:
the
proper
intent
of
all
miracles
beeing
this
;
outwardly
to
point
vnto
that
supernaturall
power
,
which
inwardly
Grace
onely
does
reueale
.
True
indeed
if
the
light
of
Grace
does
affirme
or
reueale
any
thing
which
this
light
of
nature
cannot
conceiue
,
or
does
contrary
,
there
must
it
be
suspended
and
renounced
:
but
no
such
matter
is
there
in
the
present
businesse
.
For
neither
does
the
Scripture
,
nor
(
Scriptures
expositour
)
the
Church
(
the
onely
windowes
of
the
light
of
Grace
)
affirme
any
substantiall
change
,
any
miracle
,
any
con-or
transubstantiation
whatsoeuer
to
be
wrought
at
this
time
.
For
first
concerning
Scripture
;
where
does
that
affirme
or
import
any
such
matters
?
That
He
tooke
,
brake
,
blessed
,
and
gaue
bread
,
&c.
all
the
reports
of
the
first
institution
doe
auouch
:
but
that
this
bread
was
conuerted
,
changed
,
or
any
way
in
the
nature
thereof
altred
,
but
as
all
other
bread
is
by
the
force
of
naturall
digestion
,
no
Scripture
makes
any
the
least
mention
.
It
saith
,
This
is
my
body
;
true
:
and
who
saies
otherwise
?
but
what
meant
He
?
when
He
called
Peter
a
stone
did
he
meane
to
turne
him
into
a
stone
,
as
He
did
the
vnbeleeuer
into
a
pillar
of
salt
?
He
called
also
Herode
a
fox
,
Iudas
a
deuill
,
and
the
Pharisies
vipers
;
Himselfe
also
is
vsually
called
a
●yon
,
lamb
,
stone
,
rocke
,
&c.
●s
we
haue
noted
;
cannot
these
sayings
bee
true
,
vnlesse
they
prooue
so
indeed
?
If
then
the
words
may
haue
an
other
mea●ing
,
and
that
by
the
law
both
of
common
and
diuine
formes
of
●peech
;
must
we
needs
suppose
●ese
most
incredible
,
mon●rous
and
impious
operations
,
●nely
for
this
ende
to
help
the
words
to
a
meaning
?
yea
had
it
●ot
beene
farre
better
to
haue
●rofessed
ignorance
of
their
meaning
,
then
thus
to
con●ound
and
offer
violence
vnto
God
,
and
all
his
courses
to●ard
the
filling
vp
of
dead
let●rs
with
a
meaning
?
Or
belike
●annot
the
intent
of
our
Saui●ur
in
this
His
Ordinance
take
●ffect
,
vnles
these
miracles
,
and
especially
His
reall
presence
a●waies
concurre
?
So
indeed
they
must
say
,
or
else
nothing
i●
left
them
.
But
say
then
;
wha●
was
the
intent
of
this
our
Sau●ours
Ordinance
?
If
it
was
fo●
His
remembrance
;
we
know
that
the
remembrance
of
a
thing
is
not
onely
possibl●
without
the
presence
of
it
,
bu●
also
does
necessarily
imply
th●
absence
of
it
,
and
no
way
po●sibly
can
bee
one
and
the
sam●
with
it
.
So
farre
also
is
the
remembrance
of
a
thing
from
requiring
any
substantial
change
as
that
the
more
stable
the
elements
and
tokens
are
,
so
much
the
more
firme
and
constan●
remembrance
shall
bee
cause●
thereby
.
Secondly
,
if
our
Sauiours
intent
in
this
His
ordinance
was
not
onely
for
His
remembrance
,
(
though
to
say
more
,
what
is
it
but
to
adde
vnto
His
owne
words
,
)
but
also
to
giue
the
receiuers
a
full
and
reall
possession
of
Him
and
all
His
benefits
:
yet
also
may
such
a
purpose
be
effected
,
not
onely
without
any
compounding
or
changing
of
natures
,
or
this
reall
presence
,
but
also
without
these
elements
or
Sacraments
at
al
;
namely
,
by
the
publication
of
the
Gospell
,
wherein
these
benefits
and
all
manner
of
promises
,
are
most
immediately
tendred
vnto
the
faith
of
the
hearer
.
I
take
the
Gospell
to
be
the
Body
of
Christ
,
and
that
more
truely
then
the
Sacrament
:
as
also
an
other
;
Who
so
hath
abundantly
drunke
of
the
Apostles
springs
,
hath
alreadie
receiued
whole
Christ
:
and
a
third
,
The
word
made
flesh
,
must
be
deuoured
with
hearing
,
chewed
with
vnderstanding
,
and
digested
by
beleeuing
.
Thirdly
,
if
our
Sauiours
intent
was
not
onely
to
refresh
His
remembrance
vnto
vs
,
or
to
giue
vs
a
full
possession
of
Him
,
but
also
to
giue
vs
State
and
Sesne
of
such
possession
;
yet
neither
hereunto
is
either
His
Reall
presence
,
or
these
miraculous
supposes
any
way
requisite
:
no
more
then
they
bee
requisite
vnto
the
same
intent
in
the
other
Sacrament
of
Baptisme
.
Fourthly
,
if
the
intent
of
this
our
Sauiours
ordinance
be
,
not
so
much
for
our
spirituall
partaking
Him
(
which
is
the
worke
of
faith
alone
,
)
nor
againe
onely
for
our
visible
partaking
Him
,
(
which
is
the
intent
of
euery
Sacrament
,
)
but
further
that
we
may
mutually
and
ioyntly
so
partake
Him
,
which
is
the
most
proper
in●ent
thereof
)
yet
as
we
be
seue●lly
made
His
visible
mem●ers
,
by
the
sensible
partaking
●aptisme
,
where
no
such
pre●nce
nor
wonders
are
suppo●d
:
so
may
we
be
ioyntly
and
●utually
made
His
visible
bo●e
,
by
the
sensible
partaking
●is
communion
,
though
still
●e
elements
remaine
simple
,
●nd
the
same
.
Fiftly
,
were
it
to
●e
supposed
,
that
the
intent
of
●is
His
ordinance
,
were
to
●ue
grace
and
faith
vnto
the
●ceiuer
;
yet
as
the
brazen
ser●ent
was
neuer
more
then
(
as
●zechias
called
it
)
a
peice
of
●asse
,
though
all
that
looked
vpon
did
liue
thereby
:
so
might
these
●mple
elements
neuer
exceede
●eir
naked
and
simple
natures
,
●ough
as
many
as
did
eate
●ereof
should
get
grace
thereby
.
Or
finally
,
shall
we
suppo●
the
intent
of
this
Ordinance
●
be
(
as
some
of
the
Aduersari●
would
haue
it
,
)
for
the
exerci●
and
triall
of
our
faith
,
whereb●
to
learne
to
beleeue
His
omn●potence
,
in
first
beleeuing
H●
bodily
presence
in
so
vnlike
appearance
?
and
is
this
a
fit
e●ercise
for
to
learne
a
weak
fai●
to
beleeue
,
by
putting
vpon
such
manner
of
supposes
?
h●
that
shall
complaine
of
a
wea●
stomacke
,
shall
he
be
prescribe
to
go
eate
the
strongest
mea●
or
he
that
can
hardly
stand
o●
his
legges
,
shall
he
for
his
re●uery
be
aduised
to
runne
race●
then
indeed
may
he
that
complaines
of
a
weake
faith
,
be
w●shed
vnto
the
exercises
of
th●
strongest
faith
;
and
hee
th●
would
faine
beleeue
that
th●
Sonne
of
God
was
once
made
man
for
him
,
let
him
be
taught
for
a
preparatiue
to
beleeue
,
that
hee
thus
daily
takes
the
forme
of
a
peice
of
bread
for
him
;
and
so
not
only
the
means
shall
prooue
incomparably
more
hard
to
brooke
,
then
the
end
,
most
preposterously
,
but
also
that
which
was
intended
to
comfort
,
or
(
suppose
)
to
exercise
the
weake
faith
,
shall
ouerwhelme
and
breake
the
backe
of
the
strongest
faith
:
though
(
who
knowes
not
)
the
intent
of
this
Sacrament
is
to
refresh
and
nourish
,
not
to
exercise
the
faith
;
and
that
the
way
thereunto
should
be
by
supplying
new
strength
,
and
producing
more
plaine
euidence
;
not
by
increasing
the
burthen
,
and
further
perplexing
the
Senses
.
Last
of
all
,
what
intent
or
benefit
can
there
be
imagined
for
the
behoofe
of
man
,
which
our
Sauiour
cannot
effect
vnto
vs
without
his
bodily
presence
?
yea
,
the
least
miracle
that
euer
we
read
of
,
and
whereunto
the
Omnipotence
of
God
did
least
of
all
descend
,
were
it
but
the
softest
voice
,
or
the
reaching
forth
of
a
hand
,
&c.
would
it
not
far
more
mooue
and
worke
vpon
the
hearts
of
men
,
(
were
miracles
now
to
be
expected
,
)
then
this
all-surpassing
Reall-presence
,
and
most
stupendious
concurring
operations
?
Wee
conclude
then
,
that
no
possible
or
imaginable
intent
of
this
our
Sauiours
Ordinance
,
does
take
any
the
least
furtherance
by
these
manner
of
supposes
,
but
rather
is
vtterly
oppressed
and
confounded
thereby
.
For
whereas
the
principall
intent
thereof
,
is
to
put
vs
in
minde
,
that
He
tooke
the
forme
of
a
man
for
vs
:
what
doe
these
supposes
,
but
teach
the
flat
contrarie
,
namely
,
that
Hee
hath
left
the
forme
of
a
man
,
and
hath
betaken
vnto
Him
the
forme
of
common
bread
;
yea
,
not
onely
the
intent
of
this
Sacrament
,
but
euen
the
foundation
of
the
Christian
faith
is
distempered
;
and
(
as
much
as
in
man
lyes
)
ouerturned
hereby
.
For
if
Hee
that
is
a
perfect
man
,
seemes
to
be
a
morsell
of
bread
;
if
Hee
seemes
to
be
bodily
eaten
,
and
seemes
to
be
chewed
with
the
teeth
,
when
indeed
Hee
is
neither
so
eaten
,
chewed
,
or
any
way
touched
:
shall
not
men
hereby
learne
to
imagine
,
that
likewise
when
He
was
here
vpon
earth
,
He
might
seeme
to
be
a
man
,
and
yet
was
not
;
seemed
to
bleed
,
suffer
,
and
die
,
and
yet
indeed
did
not
;
and
so
the
life
and
power
of
our
Saluation
to
come
to
nothing
?
If
then
neither
the
words
of
our
Sauiour
,
nor
any
imaginable
meaning
of
them
doe
inforce
this
Reall-presence
,
where
is
the
Scripture
that
must
make
vs
put
out
our
eyes
,
and
renounce
all
our
wits
for
gain-saying
it
?
or
that
Scripture
which
tells
vs
that
wee
must
eate
His
flesh
,
&c.
does
it
of
necessitie
bind
vs
to
beleeue
,
that
here
it
is
in
the
forme
of
bread
?
as
if
the
true
eating
of
this
flesh
indeed
,
did
not
consist
in
our
onely
beleeuing
on
Him
,
and
that
before
euer
we
tast
of
this
Sacrament
?
Or
must
we
suppose
,
that
though
no
Scriptures
expresly
affirme
these
things
,
yet
by
inference
or
circumstance
they
may
imply
as
much
?
yea
rather
the
cleane
contrary
:
For
had
our
Sauiour
intended
,
that
this
His
Ordinance
should
bee
accompanied
with
these
so
vncouth
and
incredible
operations
,
together
with
such
deformitie
of
His
presence
,
would
he
not
haue
giuen
most
expresse
intelligence
and
warning
thereof
at
the
first
institution
?
would
He
haue
giuen
them
no
expectation
of
such
wonders
toward
?
no
caueat
to
heare
with
the
right
eare
,
and
see
with
a
single
eie
,
as
alwaies
in
matters
of
more
importance
then
appearance
,
He
vsed
to
quicken
His
hearers
withall
?
yea
,
had
the
Disciples
supposed
any
such
wonders
,
would
they
haue
bin
so
silent
,
without
so
much
as
asking
,
how
can
these
things
be
?
or
they
which
were
so
apt
to
make
questions
,
and
difficulties
,
and
to
wonder
at
his
ordinary
miracles
;
Yet
a
little
while
,
and
ye
shall
not
see
me
;
and
a
little
while
and
ye
shall
see
me
,
&c.
they
were
so
troubled
,
as
that
they
professed
they
knewe
not
what
Hee
said
?
could
they
conceiue
immediately
before
,
how
Hee
could
be
here
and
there
,
and
euery
where
,
in
all
the
corners
of
the
earth
bodily
present
,
and
at
the
same
time
,
and
yet
now
could
not
vnderstand
,
how
a
little
while
they
should
see
Him
,
and
a
little
while
not
see
Him
:
and
that
when
he
told
them
that
He
went
to
the
Father
?
Or
must
wee
suppose
that
the
Disciples
were
so
fully
resolued
of
our
Sauiours
deity
,
as
that
therfore
at
this
supper
they
made
no
maruell
at
any
thing
which
He
said
or
did
.
But
had
it
been
so
,
they
would
neuer
so
haue
forsaken
Him
presently
after
supper
,
and
runne
away
from
Him
,
neither
would
they
so
slenderly
haue
beleeued
His
resurrection
,
as
to
thinke
it
an
idle
tale
,
morsell
of
bread
into
the
perfect
body
of
a
man
,
or
making
them
both
one
(
which
is
worse
)
not
worth
the
speaking
of
?
Could
His
multiplying
loaues
be
more
wonderfull
,
then
this
multiplying
humane
bodies
?
or
was
his
transfiguration
on
the
mount
more
meruailous
,
then
this
His
transformation
,
or
,
transubstantiation
,
if
it
were
not
counterfeit
?
Or
was
the
Apostles
power
ouer
Scorpions
and
serpents
more
worthy
to
be
recorded
,
then
this
incomparably
exceeding
(
supposed
)
power
ouer
the
Mediatour
,
to
cause
Him
corporally
to
descend
,
when
they
and
their
successors
should
thinke
good
?
To
conclude
then
,
as
no
Scripture
affirmes
or
implies
,
so
all
circumstances
are
most
contrary
to
this
Reall
presence
,
and
the
rest
of
those
intollerable
supposes
,
which
the
light
of
nature
is
so
shent
for
gain-saying
.
What
then
,
in
the
second
place
,
saith
the
Church
?
For
the
Church
hauing
nothing
but
either
from
nature
,
as
they
are
men
;
or
from
Scripture
,
as
they
are
holy
men
;
it
must
follow
,
that
where
nature
and
Scripture
are
silent
,
the
Church
must
needes
be
silent
.
because
they
are
knowne
vnto
men
,
and
by
men
are
wrought
,
they
may
haue
honour
as
things
appointed
vnto
religion
,
but
wonder
as
things
meruailous
they
cannot
haue
.
Euen
thus
much
alone
might
it
not
bee
sufficient
to
conclude
the
Church
to
be
negatiue
concerning
these
supposes
?
or
must
we
rather
goe
search
from
age
to
age
,
the
particular
determination
of
the
Fathers
and
writers
in
their
times
about
these
matters
?
So
indeed
would
the
Aduersaries
haue
it
:
not
because
they
thinke
to
help
their
cause
thereby
,
but
,
partly
because
they
haue
no
succour
left
,
where-vnder
to
shelter
themselues
,
but
this
pretence
;
and
partly
for
that
by
this
kind
of
search
,
they
hope
to
gaine
time
,
and
neuer
come
to
an
end
.
And
yet
notwithstanding
euen
in
this
kind
hath
the
facility
of
our
writers
followed
them
,
and
discouered
vnto
the
world
how
the
ancient
Fathers
neuer
dreamed
of
these
their
monstrous
supposes
.
And
for
a
tast
thereof
,
my selfe
was
purposed
,
Christian
Reader
,
to
haue
noted
from
the
first
(
in
time
)
of
note
,
Clemens
Romanus
,
and
so
through
Ignatius
,
Iustine
Martyr
,
Ireneus
,
Tertullian
,
Clemens
Presb
.
Alexandrinus
,
Origen
,
Cyprian
,
Eusebius
Emissenus
,
Eusebius
Caesariensis
,
Concilium
Nicenum
,
Athanasius
,
Cyril
,
Epiphanius
,
Ambrose
,
Greg
Nissen
:
Chrysostome
,
Greg.
Nazien
.
Hierome
,
Austine
,
Fulgentius
,
Vigilius
Concil.
Con●nt
.
Beda
,
Theodoret
▪
Bernard
,
●rtram
Pascha●us
,
R●banus
M.
Dru
h●u
Lumbard
Bonauen●ure
,
Ius
canonicum
,
vntill
the
●imes
of
the
first
protestation
,
●he
elements
in
this
Sacrament
were
neuer
esteemed
to
depart
with
their
nature
,
nor
were
e●er
counted
more
then
as
●gnes
,
seales
,
tokens
,
figures
,
●acraments
,
&c.
of
this
His
bo●y
.
But
,
partly
for
the
reasons
●leadged
in
the
beginning
,
I
●orbeare
that
labour
;
and
partly
●ecause
this
kinde
of
proofe
,
●ough
the
Authors
were
ne●er
so
worthy
,
must
be
answe●ed
in
the
end
as
that
woman
of
●maria
was
by
her
country●en
;
now
beleeue
we
not
for
thy
●ying
,
for
wee
haue
heard
Him
our selues
:
there
beeing
a
nearer
and
more
contenting
euidence
,
which
the
prouidence
of
God
hath
ordained
,
to
stablish
the
heart
of
man
,
then
the
authority
of
any
(
especially
farre
set
)
whatsoeuer
.
But
as
touching
the
testimonies
which
they
alleadge
,
we
thus
shortly
answer
:
First
,
the
Authors
which
they
vouch
,
so
far
forth
as
that
notorious
Expurgatoriu●
Index
hath
had
the
trimming
,
or
rather
the
bowelling
of
them
,
so
farre
wee
might
well
returne
them
,
as
authors
and
sayings
of
their
owne
framing
▪
Secondly
,
as
holy
and
excellent
tearmes
and
respects
as
any
of
them
euer
gaue
to
this
Bread
;
they
gaue
euery
way
as
holy
and
as
great
vnto
the
other
Sacrament
of
Baptisme
.
Thirdly
,
were
it
so
that
neuer
so
many
made
for
them
,
yea
should
Angels
from
heauen
teach
vs
to
worship
God
in
the
shape
or
shew
of
bread
,
or
in
the
likenes
of
any
thing
either
in
heauen
or
earth
,
we
must
abhor
them
.
Fourthly
,
were
it
so
that
some
●ate
Writers
amongst
their
o●her
workes
haue
infolded
●
or
rather
rehearsed
)
this
●heir
opinion
;
yet
as
holy
Aaron
was
ouer-borne
by
the
multi●de
,
to
set
vp
that
golden
●alfe
,
which
the
people
was
so
had
vpon
:
so
may
it
be
ima●ined
that
men
,
well
otherwise
●ffected
,
might
in
the
like
dread
●f
a
more
fearce
beast
,
then
the
multitude
,
be
carried
with
the
●reame
of
the
times
,
and
yet
●etest
it
as
Aaron
did
,
though
●o
more
excusable
then
Aaron
●as
.
Last
of
all
;
those
testimo●es
which
they
truely
alleadge
out
of
the
auncient
Fathers
,
for
many
hundred
yeares
together
,
immediately
succeeding
the
first
institution
,
are
vrged
and
pressed
of
them
beyond
and
contrary
to
the
intent
of
the
writer
:
namely
,
by
taking
those
sayings
according
to
the
fulnesse
and
propriety
of
the
letter
,
which
they
by
way
o●
figure
only
,
hyperbollically
,
o●
comparatiuely
,
vsed
to
amplifi●
and
exaggerate
the
worthine●
of
this
Sacrament
vnto
the
receiuer
.
As
one
saying
of
it
thus
Thinke
not
that
thou
receiue
bread
,
or
wine
,
when
thou
come
to
these
mysteries
,
&c.
euen
a
neighbours
will
say
when
the●
inuite
one
another
,
looke
for
●
good
cheere
&c.
meaning
tha●
good
cheere
is
not
the
inten●
of
their
inuiting
:
yea
some
peraduenture
not
forbearing
to
sa●
flatly
,
that
the
bread
and
the
wine
are
conuerted
into
His
bodie
and
blood
,
euen
as
monie
may
be
said
to
be
conuerted
into
land
,
a
penny
into
a
penny
loafe
,
&c.
An
other
againe
saying
;
the
same
thing
which
is
beleeued
with
our
faith
,
is
receiued
with
our
mouth
:
euen
as
the
seale
and
the
instrument
,
or
the
instrument
and
our
act
is
all
one
.
And
some
finally
saying
,
in
the
bread
,
is
receiued
that
which
did
hang
vpon
the
crosse
;
meaning
,
that
nothing
else
is
intended
in
the
receiuing
that
bread
,
but
the
benefit
of
Him
that
so
died
.
These
manner
of
phrases
,
and
patheticall
amplifications
,
the
Fathers
are
not
scrupulous
sometime
to
bestow
vpon
this
Bread
:
yet
so
as
withall
it
may
easily
be
discerned
,
how
they
neuer
had
therein
any
further
intent
,
but
partly
to
weane
the
conceit
of
the
receiuer
from
regarding
the
belly-elements
;
and
partly
by
so
attributing
vnto
the
signe
,
the
vertue
and
power
of
the
thing
,
the
spirit
of
the
receiuer
might
the
more
kindly
glide
out
of
earthly
shadowes
and
resemblances
,
into
heauenly
apprehensions
and
fruitions
:
so
as
from
such
kind
of
comparatiue
,
ardent
,
and
hyperbolicall
speeches
,
for
any
to
gather
positiue
and
absolute
conclusions
,
beside
the
impiety
of
it
,
what
is
it
else
but
extreame
rudenesse
and
violence
?
And
as
well
may
they
conclude
,
the
Anachims
had
cities
fenced
vp
to
heauen
;
that
the
earth
did
rend
with
the
sound
of
musicke
;
because
so
saith
the
letter
of
certaine
Scriptures
:
or
that
Dauid
was
no
man
,
because
so
●e
saith
,
I
am
a
worme
and
no
●an
:
or
,
that
Paul
was
nothing
,
●ecause
he
that
planteth
,
&c.
is
●othing
,
but
God
,
&c.
or
,
that
we
●ust
not
bid
a
freind
to
din●er
,
because
our
Sauiour
saith
,
●d
not
thy
freinds
,
but
the
poore
,
〈◊〉
:
.
euen
all
these
may
they
●nclude
,
as
well
as
conclude
●at
there
is
no
bread
in
the
Sa●ament
,
because
a
Father
●th
,
looke
not
for
bread
when
●ou
commest
thereunto
:
yea
and
〈◊〉
well
may
they
conclude
●m
the
same
Father
,
that
we
●ust
not
thinke
to
receiue
His
●die
at
this
Sacrament
,
be●use
also
these
be
his
words
in
●
other
place
;
Thinke
not
that
●n
receiuest
by
the
hand
of
man
,
●e
Bodie
of
God
,
but
that
with
●gs
thou
receiuest
fire
from
hea●
,
&c.
Yet
these
manner
of
●ings
they
are
which
the
Aduersarie
culls
forth
;
and
stretc●ing
them
vpon
his
monstro●
opinion
,
according
to
the
v●
most
and
hyperbolicall
exte●
of
the
letter
,
does
thereupo●
boast
,
that
the
Church
and
F●thers
are
wholly
of
his
side
:
a●
so
as
one
of
the
Fathers
saith
●
the
Pharisies
,
This
is
my
bodie
,
]
when
it
perceiued
them
to
carrie
more
breadth
and
compasse
then
the
meaning
intended
did
require
;
what
does
it
but
crowd
it selfe
within
them
,
and
filling
them
according
(
indeed
)
to
the
latitude
of
the
letter
,
hath
gotten
it selfe
to
be
preferred
(
of
the
blind
)
before
the
meaning
intended
;
namely
,
because
by
it
the
letter
is
more
fully
replenished
:
euen
as
the
theife
,
which
therefore
challenged
the
garment
,
because
his
backe
did
better
fit
it
.
And
this
hath
alwaies
beene
the
practise
of
this
subtile
serpent
,
to
worke
both
backward
and
forward
:
as
yet
more
specially
we
may
note
in
this
businesse
of
the
Sacrament
.
For
whereas
at
first
it
perswaded
men
to
make
no
reckoning
of
it
,
but
to
resort
vnto
it
as
to
an
ordinarie
feast
,
as
if
they
had
no
other
houses
where
to
eate
and
to
drinke
;
rather
to
fill
their
bellies
,
then
for
the
mysterie
:
now
at
last
,
after
they
were
beaten
from
such
grosse
prophanenes
,
principally
by
the
Apostles
admonition
,
to
discerne
the
Lords
bodie
(
from
the
vse
,
not
from
the
substance
of
bread
;
)
and
partly
by
the
diligence
of
succeeding
Pastors
,
continually
beating
their
conceit
from
minding
the
outward
element
,
(
thinking
it
needles
to
put
men
in
mind
that
still
the
outward
element
remained
,
)
what
does
this
cunning
serpent
,
but
according
to
his
old
rule
,
assaile
them
with
a
most
contrarie
perswasion
;
that
when
they
would
no
longer
esteeme
it
(
grossely
)
as
ordinary
bread
,
he
might
make
them
now
beleeue
that
it
was
no
bread
at
all
;
and
so
consequently
(
for
some
thing
it
must
be
,
)
His
verie
bodie
indeed
.
Euen
as
those
Barbarians
did
by
Paul
,
bread
:
first
,
not
discerning
the
spirituall
ende
of
it
;
now
will
not
discerne
the
elementall
beginnings
of
it
:
first
resorting
vnto
it
to
fill
their
bellies
with
it
;
now
wil
resort
vnto
it
,
as
if
they
had
no
other
God
,
to
worship
&
adore
it
.
Which
monstrous
extremitie
,
beeing
at
first
not
perfectly
discerned
;
partly
because
it
was
so
incredible
,
&
partly
because
the
first
broachers
of
it
were
construed
according
to
the
Fathers
phrase
,
and
as
hauing
no
other
intent
in
bestowing
such
superlatiue
tearmes
vpon
it
,
but
●hereby
to
gaine
reuerence
●nto
it
,
and
to
preuent
a
relaps
●nto
that
Corinthian
grossenes
,
was
therefore
accordingly
the
●esse
gainesayed
:
but
when
the
corruption
plainely
appeared
,
●nd
beganne
to
be
authorised
;
●hen
did
the
Church
double
her
most
vehement
asseuerations
,
and
protestations
against
●t
:
yea
,
they
heaped
vp
their
●…ues
for
the
ramming
vp
this
gappe
,
which
this
monstrous
opinion
began
to
make
,
vntill
the
people
of
God
might
bet●er
awake
:
which
when
they
did
;
and
withall
more
perfectly
espying
what
a
monster
made
toward
them
,
cried
out
vnto
the
Lord
of
His
goodnesse
to
succour
them
.
Then
Hee
also
awaked
as
one
out
of
sleepe
,
and
li●
a
gyant
refreshed
with
wine
,
d●
smite
our
enemies
in
the
hinder
parts
,
driue
them
home
to
their
dennes
,
put
them
to
a
perpetua●
shame
:
And
finally
,
wringing
the
sword
out
of
the
Beasts
hand
,
which
while
the
keepers
slept
,
had
made
such
hauocke
withal
;
restored
it
in
good
time
vnto
the
true
protectors
&
defendors
of
the
Faith
.
Blessed
be
His
Soueraigne
goodnesse
and
Almighty
mercy
therefore
.
Notwithstanding
as
hee
which
is
conuerted
,
oweth
this
office
of
thankfulnes
to
strengthen
others
;
and
who
so
is
deliuered
out
of
thrall
,
cannot
performe
a
more
acceptable
sacrifice
vnto
his
Redeemer
,
then
by
furthering
others
vnto
the
like
freedome
:
so
does
it
concerne
vs
,
not
to
take
our
finall
●est
vnder
our
arbours
,
or
inioy
●
full
fruition
of
this
sweet
li●erty
,
so
long
as
we
know
any
●f
the
people
of
God
elswhere
●ill
to
groane
vnder
the
like
●aptiuity
.
For
this
cause
,
as
they
●home
God
hath
possessed
with
temporall
power
,
cannot
●ore
commendably
extend
it
,
●hen
toward
the
rescuing
of
●hose
which
so
groane
and
●ffer
(
the
persecuting
our
bre●ren
for
the
truth
sake
,
beeing
farre
more
iust
cause
of
hosti●y
,
then
the
vexing
our
con●derats
for
trafficke
sake
:
)
so
●e
which
rather
inioy
the
be●efite
,
then
haue
the
command
●
such
outward
power
,
and
are
●iuiledged
to
sleep
(
as
it
were
)
●
the
day
,
in
respect
of
bodily
faires
,
whereby
the
better
to
●tch
in
the
night
vnto
inuisible
busines
;
what
should
we
d●
else
but
lift
vp
our
voices
,
a●
aduance
our
pens
,
at
least
,
bo●
for
the
incouraging
the
goo●
hearted
vnto
perseuerance
,
a●
also
to
keep
the
drowsie
mi●ded
from
falling
into
the
li●pit
of
darkenesse
any
mo●
And
the
rather
,
let
vs
prouo●
and
stirre
vp
one
another
so●
doe
;
considering
the
doub●
diligence
of
the
Aduersary
(
a●cording
to
the
children
of
th●
generation
,
)
and
how
vncessa●
they
are
(
hoping
belike
wh●
they
cannot
preuaile
by
arg●ment
,
to
tyre
by
importunit●
in
all
kind
of
writings
,
paine
and
trauells
,
choosing
,
rath●
then
faile
,
with
those
Ephesia●
to
support
this
their
Dia●
though
it
be
with
nothing
b●
hourely
out-cries
:
and
shall
●
then
thinke
it
modesty
or
po●cy
to
be
silent
?
For
what
though
the
cause
happily
did
not
need
our
helpe
,
or
that
the
truth
were
plaine
enough
?
what
then
?
Does
God
call
for
thy
seruice
,
because
He
needs
it
?
Is
it
any
thing
to
the
Almighty
that
thou
art
righteous
?
Is
it
not
for
thy
exercise
and
benefite
,
that
He
puts
duties
and
seruices
vpon
thee
,
that
thou
thereby
mayst
sweat
out
thy
corruption
,
gather
vp
thy
scattered
soule
,
make
it
capable
of
blisse
,
and
so
waxe
able
to
rellish
heauenly
things
?
Speake
then
the
truth
,
O
man
,
whether
the
truth
needs
it
or
not
:
speake
it
for
thine
owne
good
:
for
it
is
sweet
:
speake
it
,
because
thou
hast
a
tongue
:
I
beleeued
(
saith
the
sweet
Psalmist
)
and
therefore
I
spake
:
we
also
beleeue
(
saith
the
most
feruent
Apostle
)
and
therefore
speake
:
Then
if
we
all
beleeue
,
magnifie
His
name
together
:
let
vs
drowne
the
noyse
of
iniquity
with
the
voice
of
truth
and
righteousnes
.
And
if
the
Aduersary
thinkes
with
outcries
to
make
great
their
Diana
of
the
Ephesians
;
let
vs
on
the
contrary
be
more
loud
,
and
more
constant
to
cry
,
Abominable
is
Diana
of
the
Ephesians
.
As
for
faire
and
soft
courses
of
argument
,
it
is
but
lost
vpon
selfe-condemned
heretikes
;
as
we
haue
more
then
probability
to
take
these
men
to
be
,
and
that
indeed
they
beleeue
not
themselues
,
that
,
which
with
extreame
terrours
and
tortours
they
force
vpon
the
faith
of
others
:
whether
it
be
their
pollicie
(
most
damnable
though
foolish
)
that
by
making
men
swallow
this
monstrous
opinion
,
they
may
then
readily
bring
them
to
bibbe
●n
all
other
creeping
vncleane
errours
whatsoeuer
:
or
whether
it
be
their
pride
,
as
disdaining
to
be
thought
euer
once
to
haue
erred
,
but
in
sharpenes
of
wit
to
goe
beyond
all
the
world
,
beyond
all
sense
and
reason
,
yea
beyond
God
Himselfe
:
or
whether
it
bee
their
foolish
dotage
vpon
a
few
late
forefathers
(
aboue
a
thousand
yeares
since
the
first
institution
)
whose
blind
children
they
choose
rather
to
be
,
then
the
right-sighted
children
of
God
:
though
therein
also
they
contrary
their
best
forefathers
,
which
preferred
the
first
rising
of
the
Gospel
,
before
the
old
Idolls
of
their
heathen
parents
:
or
whether
finally
,
the
cause
be
in
their
siluer-smithes
,
and
shrine-makers
,
those
chalicers
,
iuglers
,
and
wire-drawers
,
which
finding
daily
as
much
foyson
and
fa●
from
this
breaden
,
as
those
Preists
of
Bell
euer
found
from
that
bourd
,
or
those
Ephesia●
crafts-men
from
their
Idoll
;
doe
set
the
people
in
the
like
foaming
rage
against
all
that
go●
about
to
vnmaske
this
thei●
belly-god
:
whatsoeuer
be
the
cause
of
this
their
wilfull
besottednesse
,
there
is
no
hope
to
preuaile
with
them
by
argument
:
all
such
courses
are
bu●
lost
labours
,
and
whereby
partly
they
gaine
time
,
as
he
tha●
vndertooke
to
make
an
asse
to
speake
,
and
partly
wind
them selues
from
the
point
:
choosin●
with
pleaders
of
fowle
cause●
to
be
any
where
rather
then
i●
the
matter
,
wherein
they
kno●
they
shall
be
grauiled
and
confounded
.
To
such
therefore
,
Reader
,
be
thou
as
farre
from
offering
argument
,
as
they
will
be
farre
from
imbracing
the
truth
,
which
howsoeuer
in
other
matters
they
sufficiently
can
discerne
,
and
with
much
perspicacitie
afford
;
yet
in
this
businesse
,
they
are
resolued
they
must
be
blind
,
and
will
be
blind
:
and
therefore
to
offer
them
light
herein
,
what
is
it
els
but
to
shew
them
their
deadly
foe
to
shoot
at
?
the
strength
of
this
their
hold
beeing
affected
and
wilfull
darkenesse
.
But
as
for
such
as
haue
not
yet
cast
themselues
into
the
nurture
of
these
leaders
,
and
yet
do
retaine
a
better
opinion
of
(
falsly
so
called
)
Catholikes
;
though
knowledge
,
wisedome
,
temperance
,
iustice
,
grauity
,
and
courage
(
if
these
be
the
onely
motiues
of
their
affection
)
haue
abounded
euen
in
Pagans
,
heathens
,
Philosophers
,
and
naturall
men
,
(
yea
,
and
a
scorne
of
equiuocation
or
treacherie
against
their
enemies
:
)
yet
if
they
haue
not
so
vtterly
renounced
their
owne
light
,
as
not
to
bee
able
to
discerne
betwixt
the
most
distant
things
that
are
,
(
the
Creator
,
and
the
most
common
creature
)
such
we
make
no
question
,
will
soone
be
brought
to
abandon
the
wilfull
maintainers
of
this
monstrous
opinion
.
And
as
wee
hope
,
a
little
the
sooner
,
if
they
shall
direct
their
consideration
along
,
by
the
thred
and
byasse
of
this
present
Treatise
.
The
principal
intent
wherof
,
though
it
was
for
the
protesting
and
exercising
our
due
and
necessary
indignation
against
this
Idoll
,
which
so
aduanceth
it selfe
in
the
Church
of
God
,
and
in
that
very
roabe
which
was
ordained
for
the
Body
of
our
Lord
;
yet
,
as
we
hope
,
we
haue
not
so
giuen
way
to
our
zeale
,
but
that
sufficient
matter
hath
gone
together
withall
,
as
well
for
the
inlightning
and
resoluing
others
,
as
for
the
inflaming
of
our selues
.
Notwithstanding
,
for
as
much
as
that
Spirit
which
requireth
feruencie
,
does
also
commend
vnto
vs
the
loue
of
our
enemies
,
(
and
who
are
a
Christians
enemies
,
but
Gods
enemies
,
)
therefore
,
Christian
Reader
,
according
to
the
example
of
that
blessed
Steuen
,
who
at
his
last
gaspe
,
prai●d
for
those
which
immediately
before
he
had
charged
with
al●aies
resisting
the
holy
Ghost
;
Saul
,
was
tempted
into
the
humble
professor
Paul
:
yea
,
Lord
;
they
that
are
content
to
part
with
preferment
,
liberty
,
loue
of
friends
,
and
life
(
it
seemes
)
rather
then
with
that
(
falshood
)
which
they
are
perswaded
is
the
truth
:
would
no●
they
doe
much
more
for
the
truth
it selfe
?
That
Truth
the●
which
many
contemne
,
(
a●
least
which
so
runne
ouer
,
)
le●
them
be
vouchsafed
:
were
no●
their
eares
bung'd
vp
,
the●
might
prooue
vessells
farre
be●
●er
retentiue
,
then
many
which
yet
are
not
refused
.
But
●ll
things
shall
be
done
in
His
●e
time
;
to
whome
be
ascri●ed
,
all
honour
,
and
glory
,
and
●raise
;
all
might
,
maiestie
,
and
●ominion
;
all
feare
,
respect
,
●d
subiection
;
all
grace
,
good●esse
,
and
long
suffering
;
all
●art
,
good
will
,
and
good
●eaning
;
all
thanksgiuing
,
lo●ing
kindnes
,
and
deuotion
,
in
●e
loue
,
grace
,
and
fellowship
●f
the
Almighty
,
Three-in-●ne
,
for
euer
,
and
euer
,
Amen
.
FINIS
.