CORPUS Christi: BY EDMUND GURNAY  
Printed by Cantrell Leg, Printer to the University of Cambridge. 1619.   

¶ To the very Worshipful, RICHARD STUBBE, Esquire. * ⁎ *  
SIR: I request you to be Godfather unto this Infant, as you have been sometime unto myself. It is thought an abruptness to imprint anything without a Dedication, which makes me thus bold with your name. I hope you will take it at my hands no otherwise then as a token of my thankfulness for your manifold and fatherly affection. In which respect I principally commend it unto you: as also unto your two Daughters, my cozen Yeluerton, and the Lady Strange: I must also commend the perusal of it unto Mr. Robert Rudde of St. Florence in South-Wales, and Mr. Henry Godly of Onehouse in Suffolk, my very good and learned Tutors, together with my singular friend Mr. Doctor Porter of Cambridge. Finally, the use and benefit of it I commmend, as unto my Christian Friends the Parishioners of Edgfield, so also unto as many as love the single, gentle, and powerful truth, especially in the Text following.   

MATTH. 26.26. This is my body.  
THAT this then is the body of our Saviour, it is without all question: Yea, not only His body, but even Himself (a part being put for the whole) it may be affirmed: but whether it be His body indeed, and substance; or only by way of Sacrament; that is the terrible and unappeasable question at this day. The strife betwixt the Archangel and the devil about the body of Moses, 
jud. 9  might well prefigure this strife, but exceed, it could not. And no marvel if ●he strife be so great, considering in the end that one of the two must be convinced, both of highest impiety against God, and also of extreme folly amongst men. For whether to deny Divine honour unto the Creator, or to impart Divine honour unto a creature, both are most impious: so again, to affirm that to be corruptible bread, which indeed is very God; or that to be very God, which indeed is corruptible bread; both are extremely foolish. You see then, Reader, ●ow nearly it concerns you to be thoroughly advised what part you take in so momental a cause: for if you choose neither, then are you condemnable of irreligion: and if you clean to the false, then are you culpable of impiety or idolatry, if not blaspheming. For the better directing therefore and stablishing your choice in so concerning a cause; and whereby you may happily find a thread of expedition unto the truth herein, we commend unto you the perusal of this Treatise. Wherein if you shall but so long endure us until we have, first laid down the equity, conveniency, and necessity of the one Exposition; and then the vanity, impiety, and deformity of the other; we make no question, but you will more lively embrace the truth, and more mortally abhor the falsehood in this point, than ever you did.  
We than which expound This, to be His Body, only by way of Sacrament, and as water in Baptism is His blood; do take the intent of our Saviour in this business to be for the ordaining and fastening a second seal unto his New Testament: that whereas now He had undergone the condition of man's nature, and was about to finish the price of our redemption; He thought good not only to have it recorded in Scriptures, and published all the world over what he had done for us (though that might have been thought sufficient for believers,) but also to ordain certain visible tokens and forms of remembering His such performance: that so as His word did inwardly, these seals might outwardly, severally in Baptism, and jointly in this Communion, express and impart unto men the benefit of His incarnation and suffering; and we thereby to have both His hand and seals to our redemption. Which seals also that they might the more inseparably be made one with His testament, and withal at the first blush more lively represent the substance thereof; He thought good to stamp and imprint them with his own image and superscription: and therefore here in the text calleth the bread expressly His body, as an other Scripture likewise calleth the other seal, His blood: (the spirit, 
1. joh. 5. ●.  water, and blood are one:) And all this finally the rather, that whereas the old Testament had beside the same word inwardly containing it, also a couple of outward seals to give a sensibility unto it; and they also both severally, as in the circumcision, and jointly as in the feast of Passeover, in like manner exhibiting the use and benefit of it; and finally being likewise clothed and stamped with the names of the things signified (Circumcision being called the Covenant, whereof it was but a seal, and the Feast the Passeover, whereof it was but a celebration) it might hereby come to pass, that the new Testament should most perfectly resemble as well as accomplish the old; and the old as it did prefigure and forerun, so also might it embrace, acknowledge, and give place to the new. Now as touching our saviours form of speech, in calling that His body, which we expound to be but a Sacrament thereof; we further add, that such: conciseness of speech, is ordinary with the Scripture, with our Saviour, and his Apostles, and finally with all sorts of men. As for the Scripture; that every where useth such significant figures, and especially when it pointeth unto our Saviour: as, when it calls Him, a rock, a stone, a lion, a lamb, a star, a door, a vine, the way, the truth, the life, the resurrection, our head, our root, our garment, our dwelling, our shepherd, our peace, etc. But above all, our Saviour Himself so abounding in this kind, as that He forbore not in His public morals (when He meant to be most plain,) to bid men out off the offending hand, and pluck out the offending eye; as if He expected even from the vulgar to be otherwise understood 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 plain understanding His term of being borne again; with the Disciples for their no better understanding the leaven of the pharisees; and with the Capernites for their like carnal understanding the eating of His flesh. The Apostles also, as they followed Him in the steps of His life, so so did they usually follow Him in the same character of speech: in so much as Paul was not nice to say plainly, 
1. Cor 10.4.  the rock was Christ: as also he saith to all believers, now are ye the body of Christ, 
1. Cor. 12.27.  and members in particular: 
Ephes. 5.30.  Yea, we are the members of His body, of His flesh, and of His bones. And S. john forbears not to say, 
1. joh. 5.8.  that the spirit, water, and blood, these three are one: 
Apoc. 1.5.  and that we are washed in his blood: both which sayings do give as great and greater dignity unto Baptism, if the letter should be pressed, than the calling bread His body, can give to this other Sacrament. And yet should not he be thought (at least) distempered in his wits, that would hereupon infer a substantial change of that water? though with far less dishonour unto God might such a consequence be inferred, and with far better colour: for as much as Baptism (if comparisons may be made in holy things) is the Sacrament of our first quickening, as this is of our nourishing; and more noble it is of the two to make alive, then to preserve life: Baptism again being but once administered, but this often; Baptism being expressly charged upon the Apostles to be administered unto all nations, being also made a 
* Mat. 16.16.  joint-condition with faith unto salvation, whereas this other in neither case is mentioned: and finally our Saviour Himself openly partaking Baptism, and gracing it with miraculous opening the heavens; whereas this, if He did at all partake it, was in private, and without any granted miracle. Yea last of all, the Father's honouring Baptism with as high terms as might be; one saying of it, 
Ambr. de. Sacr. 1.5.  The water hath the Grace of Christ, in it is the presence of the Trinity. And an other thus; In the Sacrament of Baptism we are made bone of His bone, 
Chrysost. in epist ad Eph. Hom. 20.  and flesh of His flesh. 
Aug. de util. per ●. c. 1.  And Austin thus: Without doubt every believer is made a partaker of the body and blood of Christ, when in Baptism he is made a member of Christ▪ yea, though before the eating thereof he depart the world. 
Leo. Ep. 13.  And Leo, calling it the wonderful Sacrament of regeneration, saith in an other place of it; 
Serm. 4. de Nativ.  Christ gave that to the water, which He gave to His mother. In which sense also Paulinus: The heavenly water (saith he in his poem) marrieth with elemental water; and so (concipit undi Deum) the water conceiveth God our Saviour. So likewise the Rock which is called; not the body of Christ, but expressly Christ; may it not far advance itself above this bread, if the letter be stood upon? especially for that the Rock most miraculously, and Saviour like, did gush forth water to the refreshing a huge multitude in the wilderness; whereas this Bread which our Saviour speaks of, made not the least show of difference from common bread: the Rock also being but one and the same in particular, whereof it was first spoken, the rock was Christ; whereas the bread which at this day is administered, is not that bread in particular, whereof our Saviour said, it was His body; nor can attain to that name and honour, but by the help of inference and figures, and that no less than thirty to make their exposition good, 
jewel art. 12. diui●.  (as dainty as they are of figures) as a late Father of our Church hath observed. Again, if the letter must be of such force (though the letter is made to serve not to master our meanings) why may not every believer account himself a member of Christ indeed, and substantially according to those alleged sayings of Paul? especially considering how the believers are in Scripture usually said to be changed, converted, renewed, new created, etc. but never was it so said of this bread? Or why shall not every believer expect as well a literal performance of that promise of Christ, when He saith, 
Apoc. 3.20.  Behold, I stand at the door and knock, and willsup with him that openeth? it being of the two, more conceivable (how think you) that He should personally become our companion at supper, than the supper itself. To conclude; As Christ's Apostles, and the Scriptures, so finally all sorts of men, both holy and common, do ordinarily use words, both beyond and beside the literal sense: partly of necessity, when either they be driven to borrow a word, or the hearer cannot so well understand a proper word; and partly again for brevity sake (when there is no likelihood to be mistaken,) as when we call ●hat our hand, which is but our hand-writing; that the Lion, which is but the sign or picture of the lion; that our will, or our deed, which is but a notification thereof; or as joseph said, the seven ears are seven years, when ●e meant they did signify seven ●eares; and Daniel saying likewise, the tree which thou sawest it is by self, O King; meaning it was ●tended to decipher the Kings partly also hyperbolically, when we affirm more than can be, to bring men believe as much as may be; 
P●t 9.1. 1. King. 1. ●0.  which form of speech the Scripture also does not abhor: and partly finally to make our speech thereby the more piercing, significant, and emphatical; as when we say, the fields laugh, the sea roar, etc. or when we call that our heart, our joy, our glory, or our strength, which we glory, delight, or put confidence in. So as if our Saviour in the text did either necessarily, (in regard of our weakness) or briefly, or significantly, or (as departers use to speak) pathetically, or (as founders take leave to speak) peculiarly, call that His body, which he meant for a pledge; or earnest seal, sign, token, commemoration, celebration, exhibition conveyance, deed and sta●e, Ses●e, testament; or to use one word ●orall, which is generally used of ●ll; a Sacrament of His body yet ●ould not His phrase be thought ●arsh, intricate, or unusual even 〈◊〉 the ears of ordinary men: but ●nto them which have their ●ares never so little touched ●ith the language of Canaan, how ●n it seem otherwise then most ●ire, sincere, and sensible; yea, as citable and proper unto the ●nse we plead for, as can be deused.  
Testimonies out of the Fathers prove this Sacramental Ex●sition, we might allege store ● as Tertullian, saying thus: 
Tert. cont. Ma●. 3.19. — cal●g the bread His body, to the end ● may understand that he hath gi● bread to be a figure of His body. ●mens thus: The wine signifieth the ●od allegorically. Origen thus: 
Clem. pr● Alex. in Ped. 1. ●.  If ● take this saying [Except ye eat the flesh of the son of man, 
Orig. in Leu. hom. 7.  etc.] according to the letter, the letter killeth Ambrose thus: 
Ambr. de off. c. 48.  In the Law was shadow, in the Gospel an image, i● heaven the truth. 
Chrys. in joh. Hom. 46.  Chrysostome thus What is it to understand carnally simply as the things are spoken, an● to seek no further. 
Hieron. in 1. Cor. 11.  Hierome thus Christ left bread and wine, as he th● goes a voyage leaves a gage. 
Aug. epist. 23.  Austin● thus: By reason of the resemblant betwixt the Sacraments and th● things, the Sacraments often take th● names of the things: and elsewhere * thus, 
De doctrine. Christ. l. 3. c. 10.  This is a perfect way to discern whether a speech be proper a● figurative; that whatsoever in Scripture cannot stand with integrity ● manners, or verity of faith, that resolve thyself is figurative: wher● upon he further inferreth, th● our saviours phrase of eating h● flesh, was figurative, because acceding to the letter to 〈◊〉 a sinful ● calling it also a carnal sense, 
Ibid. cap. 5.  to take figurative speeches properly, and a miserable bondage of the soul. But this kind of proof, which proceeds upon testimonies, in this our short intended Treatise, we 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 principal reading & learning, have already published, and still do, entire Tractates, containing the full consent of Antiquity in this point: the corruption also of editions, imperfection of translations, and unworthiness of Authors, may make us the less to set by this Testimonial proof in matter of faith; which finally when it was at the best, was never esteemed otherwise then a foreign proof, and such at the Scripture both old and new does rather repel us from, then invite us unto, when it saith; Say not, 
Deu 30. 1●. Rom. ●. 5.  who shall go up to heaven, or beyond the seas to bring His word unto us. for it is very night, ●en 〈◊〉 mouth, and in thy heart: which holy direction we of these latter times may take more especially unto ourselves, for that we live near or nearest unto those days whereof the Lord thus speaketh; 
jer. 31.31.  Behold, the da●es come when I will put my Law in their inward parts— and they shall no more every man teach his neighbour: for they shall all know me. They therefore which find not light enough near hand; and a● it were within doors; let them, if they so think good, go seek abroad for it: but else when light so abounds in the house (and what house is void of necessary light when the Sunshines) then to go into the yard for it, is but a gadding disposition, and which loves rather to gaze about then to take pains, rather slothful to behold the light then to make right use of it: the best light also for man to work by either in things heavenly or terrene, being the temperate and shadowed light; that which is so open and glaring being a dazler and confounder, and which who so useth himself unto, may hap in the end to be deprived of the light he hath, and be driven to seek out of himself to be resolved in most palpable things. A notable example whereof our Adversaries have made themselves in the present cause. For whilst they would not be con●ent with that light which the window of our saviours words lets in [Do this in remembrance of me, 
Luk. 22.19. ] but must needs be roving and ranging abroad, passing and compassing seas and lands, tossing and ransacking all manner of writings whereby to find in this His Body, an other manner of matter then a remembrance; it is now at length befallen them, partly being confounded in their imaginations, and partly being perverted in their judgements (through a scorn to be content wit a home-growing truth after so great travels) that now they cannot perceive a difference betwixt His remembrance, and His very real presence; betwixt the sign, and the thing; the shell, and the kernel; the shadow, and the substance: whereby finally by the just judgement of God, who suffereth men to believe lies which will not obey the truth, they have not only lost the substance by catching at the shadow, with the dog in the fable; not only smothered and overwhelmed the Sacrament, by hovering and doting upon the outward element, as children with hugging and dandling choke their birds; but also by conferring upon it the same incompetible respects which their forefathers did upon the brazen serpent, they have in the end perverted it unto the like abomination: and in stead of a faithful remembrancer of God's infinite love unto man, erected unto themselves a most execrable fore-staller of their hearts and devotions unto God, and so set up the most pernicious Idol that ever was. Which, Christian Reader, that you may more plainly acknowledge, do but a while draw near, and as it were from the top of a peer with me, behold what a tail of most fowl, stupendious, and impious, or rather blasphemous consequents it draws after it: that so you may, as ex ungue leonem, so also ex cauda draconem cognoscere, and accordingly abominari. For upon their expounding This, in the text, to become His body and person indeed; both body, soul, and divinity, (as the Council of Trent decreeth) really, 
Concil. Trid. less. 2. Can. 3. & can. 1.  verily, and substantially (for else they agree with us;) judge whether these Conclusions following do not spawn and issue; as, First,  
That the Mediator being for ever returned unto the state of glorification; does notwithstanding ordinarily take upon Him a form, far inferior unto the form of His humiliation; as far as the form of a loaf or cake of bread, is inferior unto the form of a perfect man.  
That when he means to be adored, and bodily bowed down unto; then especially He takes upon him this breaden form.  
That when He means to be adored in a breaden form, He does not create, effigiat, or contract the same, as the holy Ghost did the form of a dove (to point out unto john Baptist who was the Christ:) but will take the form of that bread which a little before the baker had made, and which, for aught can be perceived, still is the same.  
That he which will be exalted among the heathen, and will be exalted upon the earth: (Psal. 46.10.) yet will in the Heathens eyes become more mean than the meanest worm, and at least seem to them no better than a piece of bread.  
That He which derideth the Idols of the Heathen, for that they can neieher speak, nor stir, nor save themselves out of captivity, (Isa. 42.2.) does notwithstanding present Himself in such a form to be worshipped, which every living thing can make a prey of.  
That the breaden form wherein he will be adored, does there enter, where (Himself hath said it, Matt. 15.17.) whatsoever entereth is cast forth into the draft.  
That He unto whom it was an infinite abasement, but once to pass through the purest womb; does notwithstanding in His highest glory, make His ordinary passage through impure mouths.  
That He is incomparably more present in the mouths of men, then in the hearts of men: as much as the Sun is more present in his sphere, then in the eye of the beholder.  
That as oft as this Body is rightly administered, so oft there do concur many miracles; as amongst others these following: 1. An utter 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 investing those accidents or breaden substances, with the perfect body of man: 4. The so qualifying that body, both for shape, quantity, and properties, as that it cannot be outwardly discerned from a morsel of bread: 5. That body to be subdued unto the jaws and digestions of the receiver, without having a bone broken: 6. That the human body which thus is eaten, is always in the heavens notwithstanding: 7. That there being but one body for all the world, yet shall every true believer, wholly eat that particular body substantially: 8. That the appearance of all these miracles, is withholden from sense & reason: 9 That as many several administrations, so many several performances there are of all these miracles: 10. Finally, that the Apostles, and their successors for ever, were endued with this divinity of power, to cause all these foresaid miracles as oft as they shall think good, unto the end of the world.  
That He which hath so done His marvelous acts, as that they ought to be had in remembrance, (Psal. 111.) He which will have His works considered to the very sparks: (Eccl. 42.) And He whose works do 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 forbear the quality of them) so stupendious, operatious, and conditions, the Mediator does ordinarily undergo and perform, for no necessity of man, but this; namely, to assure men of His incarnation, and suffering for them.  
That the means of Faith are more hard to brook, than the Faith itself: as much as it is more hard to believe, that the Son of God does usually take upon Him the form of a piece of bread for me, then to believe, that once He took the form of a reasonable man for me.  
That miracles are ordinarily afforded to confirm that faith, which had nothing but heating to beget it.  
That greater miracles are ordinarily afforded to confirm faith, then ever were afforded unto the first conversion of any whomsoever unto the faith.  
That whereas such as will not believe Moses & the Prophets, (Luk. 16.31.) will neither believe the greatest miracle: yet not withstanding must they which have Moses, and the Prophets, and the Gospel continually published amongst them, notwithstanding expect a continual course of the greatest miracles, toward only the confirming their belief.  
That He which will not save them that go to sea, but by means, because He will not have the works of His wisdom to be idle: (Wis. 14.5.) will notwithstanding use incredible miracles towards the producing that effect (the strengthening of faith,) which both, doth lose the grace the more it is supported by miracles, and also hath a special means ordained of God, for the breeding and furthering of it, namely, public preaching: and finally, the all-sufficient and most necessary operation of the holy Ghost, promised and assigned thereunto.  
That whereas planting and watering are one, (1. Cor. 3.8.) begetting and preserving (as generation and nutrition) proceeding of the same causes: yet are such kind of miracles to be expected, for the confirming and strengthening faith, which are not able in the least measure to beget faith: nothing being of force to convert outwardly an unbeliever unto the faith, but that which the light of nature (beyond which his capacity cannot reach) can entertain; whereunto these supposed miracles are most repugnant.  
That planting and watering being one; and of the two, planting being the more noble: yet must the Redeemer in His own person water, whom by His ministers He daily planteth.  
That the Sun in the firmament so abundantly enlightening and refreshing all creatures here below, by means of ordinary beams without any corporal descending; yet must the Son of Righteousness, so infinitely surpassing that creature in glory, brightness, state, and virtue, notwithstanding corporally and personally descend (were it no more) for the only enlightening and refreshing His vineyard and plantation.  
That whereas Kings and Princes upon earth have this prerogative, to endow and possess whom they think good with dignities and benefits, by the means of a Patent, or a Seal, without stirring a foot further: yet the King of Kings having given His Patents and Seals, His Covenants and Testaments, yea Himself once, & Sacraments ordinarily, with His grace continually, must notwithstanding come Himself in person, or else His gift must be of no force.  
That far harder burdens are laid upon the weakest under the Gospel, then. upon the strongest under the Law, namely, to believe and expect those performances, which are far less expectable at the hands of God, then (the pitch of the strongest faith) the removing of mountains.  
That He which will not bruise a broken reed, (Esa. 42.2.) but will so tenderly handle and foster it, as shall make it grow together again; does notwithstanding deal so extremely with His littlest ones, as unless they can believe that to be their Saviour, which all the world would take to be a morsel of bread, they must look for no salvation.  
That whereas the strong believer Moses, did doubt whether water would follow upon his striking the rock, (Numb. 20.10.) though God had expressly promised as much, and was ready to effect it: whereas also that virtuous Sarah, and the blessed Marie did likewise make question how those miraculous conceptions could betide them, which Angels from heaven did sensibly and expressly promise them: yet notwithstanding must it be expected at the hands of the weakest believers, (when they shall see that which is confessed, and must be acknowledged for ordinary bread) that they presently upon the speaking two or three words, believe upon pain of damnation, that it is outright become their very God: and that without having more motives so to believe, than they have to believe, a rock, a lion, a lamb, or etc. (by which names He is as expressly called, as ever He was by the name of this bread) to be their God.  
That He which appeared so glorious, and so wonderful, when He showed but a little of Himself unto some of his servants (Moses and Elias) and that but severally; yet when He means to make His personal approach unto His Spouse, the Church, He then on the contrary puts off all His glorious apparel; 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 give notice of His coming, He always exhibits Himself unto her, thus contrary to Himself, in the common, senseless, and silly form of belly-bread, made a little before of the Baker, and (a strong motive unto the Church, no doubt, to put all her confidence in Him) which every worm can overmaster.  
That He which in Scripture ordinarily convinceth men of Idolatry, only upon this, because they worship that, which their common sense can tell them is a senseless creature: does not with standing ordinarily present Himself to be worshipped in that form which common sense does generally tell us is a senseless creature.  
That the evidence which our Saviour produceth to prove Himself to be risen from the dead, (handle me, and see me, etc. Luk. 24.) is not sufficient to prove, whether that which men handle, see, and taste, be a piece of bread.  
That the only powers whereby mankind is able to discern a man from a beast, whereby to avoid killing; a wife from a stranger, whereby to avoid fornication; our own from an others, whereby to avoid stealing; the hungry from the full, whereby to practise charity, etc. are notwithstanding generally, either so weak, or so false, as that certainly they cannot discern a morsel of bread from the body of a man, a common creature from the Creator.  
Finally, (to ransack this den of darkness no further) That whereas the Lord thought it so great an indulgence unto His most faithful servant josuah, when He caused the Sun for a season to stand still at his prayer, as that He decreed never so again to hear the voice of a man, (josuah, 10.14.) yet notwithstanding since that decree, He hath bound Himself that at the voice, not of one man, but multitudes of men continually succeeding, should be caused, not a creature but the Creator, not to stay awhile in the heavens as that planet did, or as Himself did when He was beheld of Steven at his Martyrdom, but to leave His throne, (His glory at least) and then to descend in such manner and form, as (did not the necessity of our confutation drive us unto it) were not once to be named.  
These consequents, Reader, how truly they follow upon the exposition in question, for brevity sake we leave to yourself: only this you know, that if but one of them all did truly follow (being false) it is enough to convince the principle itself to be according. But if they all, or most of them, do both truly follow, and also are most false, vile, monstrous, and abominable; then if you can discern a lion by his nail, judge this opinion to be a monster by his tail of abominations trailing after it: yea say if it be not of the very breed of that Red dragon, 
Apoc. 12.4.  which with his tail 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 up to the heavens, and wrestle with the stars, yea fasten upon the throne of the highest? Or say if that Beast could have more names of blasphemy upon his head then this hath? 
Apoc. 13.  For if it be 
* Aquin. 2.2. q. 3. a. 3. c.  Blasphemy to attribute any thing unto God, which is not convenient; then what shall it be to attribute that unto Him which is as despiteful and reproachful as can be imagined? For what meant Moses when he took that golden calf, and beating it to powder, made the Idolaters drink of it? what was his meaning? was it to do a honour unto the Idol, or to ingraine the people in Idolatry? was it not in his utmost hate and detestation of the Idol, and to show the people how that which they had made their god, was not able to save itself 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 receiving Him? Or does their adoring Him, as they pretend, before they thus receive Him, help the matter? So did the soldiers first cry, hail King, before they spit on Him; so did judas first kiss Him, before he betrayed Him; and so their first (like) adoring Him, and (than with their good wills) eating and swallowing Him up; what ● it else but so much the more blasphemous mocking Him, ●hen it is accompanied with ●ch abominable entertainment? yea, what more abominable usage can be imagined? ●ore dishonourable to the per●n of God; more cross to His wisdom, providence, justice, ●nd government; more repugnant unto His goodness, gentleness, tenderness and ●ercie; more obscuring, con●unding, defacing, and begoa●ng His most divine, most ho●, most pure, and most glorious attributes, and properties? imagine who can? Imagine, O lucifer, if thou canst? and if ●ou canst not imagine more rebellious, 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 cauldron to boil thine own torment) ca● out unto thy imps and furies t●●plie their fireworks: for th● main engine wherewith o● late thou hast enclosed suc● multitudes of Idolaters vnt● thy kingdom begins to crac● call therefore upon thy hang men to devise new tortures, vp● on thy penmen to forge new ● author's, to bowel, mangle poison Fathers, and pervez Scriptures: let them face dow● all the world that all are blin● and must be blind in this mystery (of darkness thou meanest; yea let them turn themselves into Angels of light, and become zealous pleaders of God cause: let them tell us (among other stuff) that His body i● of a peculiar nature; for that It could walk upon 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) walk upon the water? as likewise Philip vanished out of sight; or as if glorification did take away the bodily nature; or that He spoke not of His body before it was glorified? But principally and with most fell violence let them cry, out upon all arguing and reasoning in this business. And withal let them allege, how, God sees not as man sees, nor is affectable as man is; that He often thinks that precious, which man thinks vile; He could pass through the womb of a woman without defilement, etc. but above all, let them never forget to tell us of God's Omnipotence, and that we infinitely rob 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 own Faith, for that, it is so strong (numbed, seared, and senseless indeed) as that with ease they can believe, that which their adversaries are afraid once to imagine. And then last of all, let them close up all with this pleasing conceit, that surely their opinion is invincible: for why? because (no doubt) it is builded upon a rock; yea the most high and mighty Rock, the omnipotence of God. But, a lass, poor, miserable, abominable fools! For if he be a fool that builds (though never so good stuff) upon a sandy foundation; then how abominably foolish is he, that builds most rotten and most vile stuff, upon the most precious foundation? As if cobwebs were any whit the stronger for being built in palaces? shall they not so much the sooner be swept away? so this their like planting such spider-like, abominable stuff thus at the right hand of God, so far shall it be from getting strength thereby, as that from thence it shall receive most terrible confusion. The power of God, who denies it, yea we glory in it that it is omnipotent: all things are possible unto Him; we know it: Scripture teacheth it: namely, so far forth as they carry an honour in the performance. For else, why says an other Scripture, it is impossible that God should lie? but to show us, that no kind of dishonourable actions (whereof lying is one) may be ascribed unto Him: All power also to disgrace, diminish, or destroy (finally) either itself or other, being impotence and unstaiednesse. Before therefore they had presumed to affirm that God can do so, or so; they should first with fear and reverence, have considered whether it might stand with His glory, so, or so, to work. For that His power does never work outwardly to the creature-ward, but as it is first beckoned unto, and cited by His glory: that being the ground and square of all power and possibility whatsoever: even the power of sin being grounded hereupon, because the glory of God is advanced by subduing sin: All sayings, finally, interpretations, and expositions whatsoever, being no further allowable, but so far forth as they make for, or at least may stand with, This divine Glory. The Church therefore interpreting those terms of Face, Eyes, Hands, Arms, Wings, Foot, etc. to be attributed unto God improperly, and by way of His gracious condescending unto, and sympathising with man's nature; because being literally taken, they are derogatory unto His eternal glory, whereunto simplicity and uniformity is of absolute necessity. Are then thy supposes dishonourable unto God? So far then is the Omnipotence from effecting them, or yielding unto them the least possibility of proceeding from Him, as that infinitely it bars, repels and abhors them. True indeed, time was, and we bless the time, when He took contempt upon Him; (so loved He the world, man's misery otherwise being endless;) but what of that? is therefore honour and dishonour unto Him all one? He passed through the womb of a woman without defilement; true: but was it without abasement? where then is the merit thereof? 
Psal. 123 5.  Or he that humbleth Himself, in that He does behold the things done in heaven and earth; did He not infinitely more humble Himself 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 unto Him, that so thou mayest crucify Him, yea drink His heart blood again and again? We grant also that as He is pure God, He is not only unpollutable, but also unaffectable with man's actions. But shall man therefore be careless of his actions? The blasphemies of wicked men do no way hurt, or come nigh Him; shall it therefore be lawful to blaspheme? If thou sinnest (saith job) what dost thou against Him: 
job 35.6.  or if thou be righteous, what givest thou unto Him? wilt thou therefore be indifferent whether thou sinnest or not, whether thou does well or not? He sees not as man sees; well: His Eternal and incomprehensible nature indeed, sees all things in a moment, and without observing time, place, or circumstance: But as He hath set Himself in reference and aspect unto his creature, especially that creature whose nature He hath assumed, He now hath determined to see, though not perversely as wicked men, nor shallowly as all men, yet by those courses and forms of conceiving, which he hath engrained His creature withal: And therefore now forbears not to say, 
Gen. 18.21.  I will go down, and see whether they have done according to their cry, and if not, I will know: yea, now He will be affected with his creature, will be angered and pleased with it, will accept honour and even outward respects from it: the holy Baptist therefore professing himself not worthy to untie the latchet of his shoes; and the good Centurion esteeming him too great to enter the roof of his house: yea now He calls for the bending of every knee, and the falling down before His footstool, with all possible praise, honour, and glory. Remember therefore, O presumptuous man, (worms meat, dust, and ashes,) remember, that His revealed Law, not his incomprehensible nature, must be thy square and governor. His law bids thee every where ascribe unto Him all glory, praise, power, and dominion; give Him therefore that He calls for: and seeing He calls for honour, see thou offerest nothing unto Him, but that which, at least, thou thinkest to be most excellent, and most honourable: and whatsoever thou wouldst esteem vile, inglorious, or contumelious, if it were offered unto thyself, so far must thou be from offering that unto Him, or supposing it by Him, as thou wouldst be from blaspheming. Thou reachest forth thy hand in love or favour unto some man; he biteth it, or puts it in his mouth; does he honour thee in so doing? or if thou takest such usage for a fowl indignity, wilt thou offer the like unto Him, unto whom thou owest all honour, fear, dread, and reverence unto? Or belike when He so calls for honour, glory, majesty, etc. He means some other matter, or retains some special notion under those words, which man never meant? As if God speaks unto us in any other language but our own? or when He forbids murder, adultery, stealing, etc. He means any thing else by such words, but as man (the maker of words, as God is the maker of all things) intended them to signify? Then know, O perverse man, that when he generally calls for honour, glory, majesty, wisdom, justice, etc. to be ascribed unto Him, He means nothing else but those respects and offices (save only in the highest degree) which man that made those words did first mean to understand by such words; unless thou meanest to make His word of no effect, yea a very snare and intanglement unto us, and to speak by contraries, and so to blaspheme it as thou dost 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 necessity be believed? because doom's day may be to morrow, must it needs therefore so befall? God can raise children out of stones, and human bodies out of morsels of bread; must it therefore so be expected? does possibility impose necessity? to what purpose then is there so great labour to prove a possibility of these things, which both they are infinitely shut from, and also were it granted them, they are never the nearer. As little does it help them, but more and more condemn them, when they challenge all argument, and renounce all kind of evidence which either sense or reason offereth in this cause. For are not Sense & Reason the very ordinance of God, imprinted in man's nature when it was most perfect? yea, in the estate we now are in, are they not the only means whereby we are both capable of His will, stand liable unto his laws, and tractable to His purposes? Does not every word of God presuppose at least a reasonable understanding, being otherwise as commendable unto the beast? yea, when the Lord means most palpably to convince men, does He not refer them to their senses? Are not not all His expostulations & messages whatsoever, directed unto the conscience, whose ground is Sense and Science? 
Luk. 24 39  does He not send the unbeliever to his touch, 
1. Cor. 11.14.  to feel the truth of his resurrection? the Ruffian to the light of nature, to see the deformity of long hair? and the hypocrite to the common opinion, to see the madness of speaking in an unknown tongue? 
1. Cor. 14 23.  yea, does He not every where convince men of the greatest sin, even of Idolatry, only by this; because they worship that which their common Sense could tell them was a senseless creature? whereas if the power of common sense be so blind, or so weak, or so false, as that it cannot certainly say, whether the thing it sees, handle, and tasteth be a morsel of bread or not; how shall it be able to say, whether that which it worshippeth be a stone or not, yea and that so infallibly, as that the worshipper thereof shall be condemned, by the sentence of the most upright judge, to be an Idolater thereupon? For may not the Idolater justly plead, that howsoever his common Sense told him it was a stock, or a stone, yet might it indeed be very God, as well as that which common sense affirmeth to be a morsel of bread, is notwithstanding very God? And if it be replied upon him, that he might have found Scripture to warrant the person of God in the appearance of bread; may he not readily answer again, that there is as much Scripture to warrant the person of God in the appearance of a stone, for that the same Scripture calleth as expressly the same God by the name of a stone, and a rock, whereof for aught he knows, his God may be a piece? And thus by the disabling the judgement of common sense, shall the Idolater be furnished with a fair excuse; and may in the end be justified for taking a tree, 
Isa. 8.17.  and making a fire to warm himself with one part, does make a god of the other: as well as they which of the same dough fill their bellies with one part, and then fall down in adoration before the other. So as this renouncing of common Sense, what is it but to cut in sunder the strings of God's providence (wherewith he leads men in and out before Him, like a flock of sheep,) and flatly to pervert the rule, and blaspheme the proceedings of His justice? True indeed, the Scripture often tells us, that human wisdom and understanding is vanity, foolishness, yea, enmity with God; partly because the wisdom of most men is foolishness indeed, and partly because in comparison with God's wisdom, the best is but foolishness: but principally, because under the dominion of unbelief, malice, and concupiscence, it is abused, perverted, and made enmity with God, as a weapon in the hand of a rebel becomes enmity against his Prince: But shall we therefore from these-like respective, comparative, and abusive speeches, proceed absolutely to frustrate and disannul the faculties themselves? Because the corruption of nature must be wrought out, must therefore nature itself be destroyed? Or because the light of nature must be subject unto the Faith (and so is a Prince to his Physician, or Pilot, in their elements) shall therefore the faith clean put out the light of nature? does ruling over subjects consist in destroying subjects? cannot my beast be subject unto me, unless it falls down under me? or because the Eye cannot hear, shall therefore the Ear put out the eye? So because sense and reason cannot lay hold of future things, shall therefore the Faith deny their judgement in present things? yea take away these reasonable powers, and what shall become of the Faith? can it be engrafted into the beast? For as the natural man is the wild olive, until he shoots into the true vine; so is the faith without effect, and must rerurne to Him that gave it, unless it finds a reasonable (though a wild) stock to receive it, and find materials unto it, Or again, how shall an infidel be converted (though in the act of conversion these natural faculties most of all must be restrained) if Sense and reason be thus wholly laid aside? For the only means which Grace useth unto man's conversion, being preaching and miracles: take away Sense, and what shall become of preaching? how shall we hear, or how shall we read? So again take away reason, and what shall become of miracles? how shall they move admiration and astonishment, or get acknowledgement? In so much as it might be a short decision of this whole cause, to retort their argument, and say; Common Sense does acknowledge no substantial change in this bread, nor any manner of miracle whatsoever; therefore no such matter in this business may be supposed. For all the miracles that ever we read of, not only were acknowledged by these natural faculties, but also were immediately directed unto them, whereby to be conveyed unto the heart of the natural man, toward his conviction or conversion. For the first intent of all miracles being to convince unbelief; either in whole, as in the unbeliever, or in part, as in the weak believer: As for the unbeliever; nothing can possibly come at him but that which this natural light (beyond which he hath no capacity) can entertain: and as for the weak believer; considering that weakness of faith is (in degree) a want of faith, neither again can he be outwardly wrought upon toward the removing that his weakness, but by those manner of means which can in some measure work upon unbelief itself. So as those manner of miracles which this outward light of nature cannot acknowledge, must needs be as vain (and therefore not of Gods working,) as to point out the way to a traveler, and then to put out his eyes: the proper intent of all miracles being this; outwardly to point unto that supernatural power, which inwardly Grace only does reveal. True indeed if the light of Grace does affirm or reveal any thing which this light of nature cannot conceive, or does contrary, there must it be suspended and renounced: but no such matter is there in the present business. For neither does the Scripture, nor (Scriptures expositor) the Church (the only windows of the light of Grace) affirm any substantial change, any miracle, any conor transubstantiation whatsoever to be wrought at this time. For first concerning Scripture; where does that affirm or import any such matters? That He took, broke, blessed, and gave bread, etc. all the reports of the first institution do avouch: but that this bread was converted, changed, or any way in the nature thereof altered, but as all other bread is by the force of natural digestion, no Scripture makes any the least mention. It saith, This is my body; true: and who says otherwise? but what meant He? when He called Peter a stone did he mean to turn him into a stone, as He did the unbeliever into a pillar of salt? He called also Herode a fox, judas a devil, and the pharisees vipers; Himself also is usually called a ●yon, lamb, stone, rock, etc. ●s we have noted; cannot these sayings be true, unless they prove so indeed? If then the words may have an other mea●ing, and that by the law both of common and divine forms of speech; must we needs suppose ●ese most incredible, mon●rous and impious operations, only for this end to help the words to a meaning? yea had it ●ot been far better to have professed ignorance of their meaning, then thus to con●ound and offer violence unto God, and all his courses toward the filling up of dead let●rs with a meaning? Or belike cannot the intent of our Saviour in this His Ordinance take ●ffect, unless these miracles, and especially His real presence always concur? So indeed they must say, or else nothing i● left them. But say then; wha● was the intent of this our saviour's Ordinance? If it was fo● His remembrance; we know that the remembrance of a thing is not only possibl● without the presence of it, bu● also does necessarily imply th● absence of it, and no way possibly can be one and the sam● with it. So far 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 firm and constant remembrance shall be cause● thereby. Secondly, if our saviours intent in this His ordinance was not only for His remembrance, (though to say more, what is it but to add unto His own words,) but also to give the receivers a full and real possession of Him and all His benefits: yet also may such a purpose be effected, not only without any compounding or changing of natures, or this real presence, but also without these elements or Sacraments at all; namely, by the publication of the Gospel, wherein these benefits and all manner of promises, are most immediately tendered unto the faith of the hearer. 
Hierom. in Psal. 147.  In which respect one of the Fathers forbears not to say, I take the Gospel to be the Body of Christ, and that more truly than the Sacrament: as also an other; 
Greg. Niss. in vit. Mos.  Who so hath abundantly drunk of the Apostles springs, hath already received whole Christ: and a third, 
Tertul. de resur.  The word made flesh, must be devoured with hearing, chewed with understanding, and digested by believing. Thirdly, if our saviours intent was not only to refresh His remembrance unto us, or to give us a full possession of Him, but also to give us State and Sesne of such possession; yet neither hereunto is either His Real presence, or these miraculous supposes any way requisite: no more than they be requisite unto the same intent in the other Sacrament of Baptism. Fourthly, if the intent of this our saviours ordinance be, not so much for our spiritual partaking Him (which is the work of faith alone,) nor again only for our visible partaking Him, (which is the intent of every Sacrament,) but further that we may mutually and jointly so partake Him, which is the most proper in●ent thereof) yet as we be seue●lly made His visible members, by the sensible partaking baptism, where no such presence nor wonders are suppo●d: so may we be jointly and mutually made His visible bo●e, by the sensible partaking ●is communion, though still ●e elements remain simple, ●nd the same. Fiftly, were it to ●e supposed, that the intent of ●is His ordinance, were to ●ue grace and faith unto the ●ceiuer; yet as the brazen ser●ent was never more then (as ●zechias called it) a piece of ●asse, 
2 King 18 4.  though all that looked upon did live thereby: so might these ●mple elements never exceed ●eir naked and simple natures, ●ough as many as did eat ●ereof should get grace thereby. Or finally, shall we suppo● the intent of this Ordinance ● be (as some of the Adversary would have it,) for the exerci● and trial of our faith, whereby to learn to believe His omnipotence, in first believing H● bodily presence in so unlike appearance? and is this a fit e●ercise for to learn a weak fai● to believe, by putting upon such manner of supposes? h● that shall complain of a wea● stomach, shall he be prescribe to go eat the strongest mea● or he that can hardly stand o● his legs, shall he for his re●uery be advised to run race● then indeed may he that complains of a weak faith, be w●shed unto the exercises of th● strongest faith; and he th● would fain believe that th● Son of God was once made man for him, let him be taught for a preparative to believe, that he thus daily takes the form of a piece of bread for him; and so not only the means shall prove incomparably more hard to brook, than the end, most preposterously, but also that which was intended to comfort, or (suppose) to exercise the weak faith, shall overwhelm and break the back of the strongest faith: though (who knows 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 plain evidence; not by increasing the burden, and further perplexing the Senses. Last of all, what intent or benefit can there be imagined for the behoof of man, which our Saviour cannot effect unto us without his bodily presence? yea, the least miracle that ever 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, etc. would it not far more move and work upon the hearts of men, (were miracles now to be expected,) then this all-surpassing Reall-presence, and most stupendious concurring operations? We conclude then, that no possible or imaginable intent of this our saviours Ordinance, does take any the least furtherance by these manner of supposes, but rather is utterly oppressed and confounded thereby. For whereas the principal intent thereof, is to put us in mind, that He took the form of a man for us: what do these supposes, but teach the flat contrary, namely, that He hath left the form of a man, and hath betaken unto Him the form of common bread; yea, not only the intent of this Sacrament, but even the foundation of the Christian faith is distempered; and (as much as in man lies) overturned hereby. For if He that is a perfect man, seems to be a morsel of bread; if He seems to be bodily eaten, and seems to be chewed with the teeth, when indeed He is neither so eaten, chewed, or any way touched: shall not men hereby learn to imagine, that likewise when He was here upon earth, He might seem 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 Salvation to come to nothing? If then neither the words of our Saviour, nor any imaginable meaning of them do enforce this Reall-presence, where is the Scripture that must make us put out our eyes, and renounce all our wits for gainsaying it? or that Scripture which tells us that we must eat His flesh, etc. does it of necessity bind us to believe, that here it is in the form of bread? as if the true eating of this flesh indeed, did not consist in our only believing on Him, and that before ever we taste of this Sacrament? Or must we suppose, that though no Scriptures expressly affirm these things, yet by inference or circumstance they may imply as much? yea rather the clean contrary: For had our Saviour intended, that this His Ordinance should be accompanied with these so uncouth and incredible operations, together with such deformity of His presence, would he not have given most express intelligence and warning thereof at the first institution? would He have given them no expectation of such wonders toward? no caveat to hear with the right ear, and see with a single eye, as always in matters of more importance than appearance, He used to quicken His hearers withal? yea, had the Disciples supposed any such wonders, would they have been so silent, without so much as ask, how can these things be? or they which were so apt to make questions, and difficulties, and to wonder at his ordinary miracles; 
Luk. 5.9.  yea, to be so astonished at a strange draft of fishes, could they let pass this mass of miracles unregarded? Or if they so easily swallowed all these things, how was it that by and by after, when our Saviour did but say, 
joh. 16. 1●.  Yet a little while, and ye shall not see me; and a little while and ye shall see me, etc. they were so troubled, as that they professed they knew not what He said? could they conceive immediately before, how He could be here and there, and every where, in all the corners of the earth bodily present, and at the same time, and yet now could not understand, 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 we suppose that the Disciples were so fully resolved of our saviours deity, as that therefore at this supper they made no marvel at any thing which He said or did. But had it been so, they would never so have forsaken Him presently after supper, and run away from Him, neither would they so slenderly have believed His resurrection, as to think it an idle tale, 
Luk 24 11.  when it was first reported; especially being a thing far more credible, and far more becoming the Almighty (than the most tolerable amongst these supposes,) and whereof He had often forewarned them, and showed many experiments of his power therein. But be it so, that the Apostles were so past all marveling at our saviours works: yet could they be so unmindful of the weak belief, which future times are more and more subject unto, as in their Epistles and Gospels to leave no mention of these wonders, concurring at every Sacrament, and being of such necessity to be believed? which also had they with many repetitions and inculcations put posterity in mind of, yea even inserted into their Creed, yet all would have been little enough to have procured unto it the meanest degree of unfeigned belief. Or again, how is it that they so often rehearse in the Gospels the other miracles, and yet will not vouchsafe any of these once the naming? was His turning water into wine so memorable, and yet His turning a morsel 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 loaves be more wonderful, than this multiplying human bodies? or was his transfiguration on the mount more marvelous, than this His transformation, or, transubstantiation, if it were not counterfeit? Or was the Apostles power over Scorpions and serpents more worthy to be recorded, than this incomparably exceeding (supposed) power over the Mediator, to cause Him corporally to descend, when they and their successors should think good? To conclude then, as no Scripture affirms or implies, so all circumstances are most contrary to this Real presence, and the rest of those intolerable supposes, which the light of nature is so shent for gainsaying. What then, in the second place, saith the Church? For the Church having 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 needs be silent. 
Aug in 3. libris. Nazian. in Poem.  Those Fathers also which took upon them to write the meruells of both the Testaments, for as much as they made no mention of these which are pretended, may it not be a fair argument, that the Church never knew them? would they have omitted those wonders, which in regard of obscureness more needed, in regard of strangeness more challenged, and in regard of (supposed) necessity more required, notice and Faith at the hands of men than any of the rest? Yea, 
Aug Tom 3. l. 3. de trin. cap. 10.  he which writ them at the full (as all things else) lest he might be thought of forgetfulness to have left out this biggest miracle, thus saith of the Sacraments in an other place, that because they are known unto men, and by men are wrought, they may have honour as things appointed unto religion, but wonder as things marvelous they cannot have. Even thus much alone might it not be sufficient to conclude the Church to be negative concerning these supposes? or must we rather go search from age to age, the particular determination of the Fathers and writers in their times about these matters? So indeed would the Adversaries have it: not because they think to help their cause thereby, but, partly because they have no succour left, where-under to shelter themselves, but this pretence; and partly for that by this kind of search, they hope to gain time, and never come to an end. And yet notwithstanding even in this kind hath the facility of our writers followed them, and discovered unto the world how the ancient Fathers never dreamt of these their monstrous supposes. And for a taste thereof, myself was purposed, Christian Reader, to have noted from the first (in time) of note, Clemens Romanus, and so through Ignatius, justine Martyr, Ireneus, Tertullian, Clemens Presb. Alexandrinus, Origen, Cyprian, Eusebius Emissenus, Eusebius Caesariensis, Concilium Nicenum, Athanasius, Cyril, Epiphanius, Ambrose, Greg Nissen: Chrysostome, Greg. Nazien. Hierome, Austin, Fulgentius, Vigilius Concil. Con●nt. Beda, Theodoret▪ Bernard, ●rtram Pascha●us, R●banus M. Dru h●u Lombard Bonauen●ure, Ius canonicum, until the ●imes of the first protestation, ●he elements in this Sacrament were never esteemed to depart with their nature, nor were e●er counted more than as agnes, seals, tokens, figures, sacraments, etc. of this His bo●y. But, partly for the reasons ●leadged in the beginning, I forbear that labour; and partly because this kind of proof, ●ough the Authors were ne●er so worthy, must be answered in the end as that woman of ●maria was by her countrymen; 
Ioh 4.42.  now believe we not for thy ●ying, for we have heard Him ourselves: there being a nearer and more contenting evidence, which the providence of God hath ordained, to 'stablish the heart of man, than the authority of any (especially far set) whatsoever. But as touching the testimonies which they allege, 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 far we might well return them, as authors and sayings of their own framing▪ Secondly, as holy and excellent terms and respects as any of them ever gave to this Bread; they gave every way as holy and as great unto the other Sacrament of Baptism. Thirdly, were it so that never so many made for them, yea should Angels from heaven teach us to worship God in the shape or show of bread, or in the likeness of any thing either in heaven or earth, we must abhor them. Fourthly, were it so that some ●ate Writers amongst their o●her works have enfolded ● or rather rehearsed) this ●heir opinion; yet as holy Aaron was overbeared by the multitude, to set up that golden ●alfe, which the people was so had upon: so may it be imagined that men, well otherwise ●ffected, might in the like dread ●f a more fierce beast, than the multitude, be carried with the breame of the times, and yet detest it as Aaron did, though ●o more excusable than Aaron ●as. Last of all; those testimonies which they truly allege out of the ancient Fathers, for many hundred years together, immediately succeeding the first institution, are urged and pressed of them beyond and contrary to the intent of the writer: namely, by taking those sayings according to the fullness and propriety of the letter, which they by way o● figure only, hyperbolically, o● comparatively, used to amplify and exaggerate the worthiness of this Sacrament unto the receiver. As one saying of it thus Think not that thou receive bread, or wine, when thou come to these mysteries, etc. even a neighbours will say when the● invite one another, look for ● good cheer etc. meaning tha● good cheer is not the inten● of their inviting: yea some peradventure not forbearing to sa● flatly, that the bread and the wine are converted into His body and blood, even as money may be said to be converted into land, a penny into a penny loaf, etc. An other again saying; the same thing which is believed with our faith, is received with our mouth: even as the seal and the instrument, or the instrument and our act is all one. And some finally saying, in the bread, is received that which did hang upon the cross; meaning, that nothing else is intended in the receiving that bread, but the benefit of Him that so died. These manner of phrases, and pathetical amplifications, the Fathers are not scrupulous sometime to bestow upon this Bread: yet so as withal it may easily be discerned, how they never had therein any further intent, but partly to wean the conceit of the receiver from regarding the belly-elements; and partly by so attributing unto the sign, the virtue and power of the thing, the spirit of the receiver might the more kindly glide out of earthly shadows and resemblances, into heavenly apprehensions and fruitions: so as from such kind of comparative, ardent, and hyperbolical speeches, for any to gather positive and absolute conclusions, beside the impiety of it, what is it else but extreme rudeness and violence? And as well may they conclude, 
Deut. 9.1.  that the Anachim's had cities fenced up to heaven; 
1. King. 1.40.  or that the earth did rend with the sound of music; because so saith the letter of certain Scriptures: or that David was no man, because so ●e saith, I am a worm and no ●an: or, that Paul was nothing, because he that planteth, etc. is ●othing, but God, etc. or, that we ●ust not bid a friend to din●er, because our Saviour saith, ●d not thy friends, but the poor, 〈◊〉:. even all these may they ●nclude, as well as conclude ●at there is no bread in the Sa●ament, because a Father ●th, look not for bread when ●ou comest thereunto: yea and 〈◊〉 well may they conclude ●m the same Father, that we ●ust not think to receive His ●die at this Sacrament, bemuse also these be his words in ● other place; Think not that ●n receivest by the hand of man, 
Chrysostom serm de E●char. 12.  ●e Body of God, but that with eggs thou receivest fire from hea●, etc. Yet these manner of ●ings they are which the Adversary culls forth; and stretching them upon his monstro● opinion, according to the v● most and hyperbolical exter of the letter, does thereupon boast, that the Church and Father's are wholly of his side: a● so as one of the Fathers saith ● the pharisees, 
Hieron. in Matth lib. 3. cap. 16.  that simplicem ● quendo literam occidunt fil● Dei, may it most truly be sa● of them, that by their sticki● in the naked letter, they bo● (as much as in them lies) kill t● Son of God, and also poison the good meaning of the Father's, and all for the supporti● and maintaining their most ab●hominable Idol. But, bless be God, the Church was always waking, and quick ●nough to discover, and cry o● against such abomination and as she never failed to restore the truth and Sacraments unto their integrity, as at any time they grew tainted with unwholesome compounds, or ●estered with traditions: so especially hath She in her elder ●eares, purged and redeemed ●hem even with her blood, frō●asses of encumbrances and ●orruptions. In which business, ●f Her zeal to restore this Sacrament to the first simplicity, made Her pair it to the quick, ●nd withal peradventure to bereave it of some allowable respects, yet did She therein no otherwise then as necessity required: considering how prone ●ans nature is to go a hooing after every fancy, and to ●ne the glory of the invisible God, not only into the simili●de of a beast that eateth hay, ●ut also into the similitude of that which beasts and worm do consume and eat. For such is the property of deceitful error, when it cannot put the head forward, even (serpent like) to put the tail forward when it cannot get in by mo● likely courses, to fetch about b● courses most unlikely: when 〈◊〉 sees us strongly provided o● the left side, to trip us up (assails at least) on the right side: whe● it cannot entice us from the lou● of good things, to make us do● upon the colours and shadow of such good things: when 〈◊〉 cannot draw us from the lou● of Scriptures, to make us familiarly draw so near, as to pinch press, and tread upon Scripture: when it cannot perswad● us that there is no such fruit i● them, then to persuade us t● take the very leaves and lette● for the fruit of them: under which oftentimes if they carry any breadth, itself will privily lurk, and make them swell so fairly, and show so goodly, as not only the fruit shall be shadowed and soured thereby, but also itself in the stead thereof most greedily gathered and entertained. As (for a fair example) these words of our Saviour [This is my body,] when it perceived them to carry more breadth and compass then the meaning intended did require; what does it but crowd itself within them, and filling them according (indeed) to the latitude of the letter, hath gotten itself to be preferred (of the blind) before the meaning intended; namely, because by it the letter is more fully replenished: even as the thief, which therefore challenged the garment, because his back did better fit it. And this hath always been the practice of this subtle serpent, to work both backward and forward: as yet more specially we may note in this business of the Sacrament. For whereas at first it persuaded men to make no reckoning of it, but to resort unto it as to an ordinary feast, as if they had no other houses where to eat and to drink; 
1. Cor. 11.  
Hieron in 1. Cor. 11.  and, (as a Father saith) rather to fill their bellies, then for the mystery: now at last, after they were beaten from such gross profaneness, principally by the Apostles admonition, to discern the Lords body (from the use, 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, assail them with a most contrary persuasion; that when they would no longer esteem it (grossly) as ordinary bread, he might make them now believe that it was no bread at all; and so consequently (for some thing it must be,) His very body indeed. Even as those Barbarians did by Paul, 
Act. 18.  when first they judged him to be some murderer, and after, upon occasion of a little miracle, would needs make him no ●esse than a god; so this sallying perverseness of man (always ebbing or flowing in extremities for want of foundation to settle upon) through the instigation of this crooked serpent, dealing by this Sacrament; whereas at first it esteemed it little, or no whit better than common bread, now, upon occasion of those wholesome caveats of the Fathers, will uphold it to be no less than very God: first, not discerning the body of the Lord; now will not discern the body of the bread: first, not discerning the spiritual end of it; now will not discern the elemental beginnings of it: first resorting unto it to fill their bellies with it; now will resort unto it, as if they had no other God, to worship & adore it. Which monstrous extremity, being at first not perfectly discerned; partly because it was so incredible, & partly because the first broachers of it were construed according to the Father's phrase, and as having no other intent in bestowing such superlative terms upon it, but ●hereby to gain reverence ●nto it, and to prevent a relapse ●nto that Corinthian grossness, was therefore accordingly the ●esse gainesayed: but when the corruption plainly appeared, ●nd began to be authorized; ●hen did the Church double her most vehement asseverations, and protestations against ●t: yea, they heaped up their ●…ues for the ramming up this gap, which this monstrous opinion began to make, until the people of God might bet●er awake: which when they did; and withal more perfectly espying what a monster made toward them, cried out unto the Lord of His goodness to succour them. Then He also awaked as one out of sleep, and li● a giant refreshed with wine, d● smite our enemies in the hinder parts, drive them home to their dens, put them to a perpetual shame: And finally, wring the sword out of the Beasts hand, which while the keepers slept, had made such havoc withal; restored it in good time unto the true protectors & defenders of the Faith. Blessed be His Sovereign goodness and Almighty mercy therefore.  
Notwithstanding as he which is converted, oweth this office of thankfulness to strengthen others; and who so is delivered out of thrall, cannot perform a more acceptable sacrifice unto his Redeemer, then by furthering others unto the like freedom: so does it concern us, not to take our final ●est under our arbours, or enjoy ● full fruition of this sweet liberty, so long as we know any ●f the people of God elsewhere ●ill to groan under the like captivity. For this cause, as they ●home God hath possessed with temporal power, cannot ●ore commendably extend it, ●hen toward the rescuing of ●hose which so groan and ●ffer (the persecuting our bre●ren for the truth sake, being far more just cause of hosti●y, than the vexing our con●derats for traffic sake:) so ●e which rather enjoy the benefit, then have the command ● such outward power, and are ●iuiledged to sleep (as it were) ● the day, in respect of bodily fairs, whereby the better to ●tch in the night unto invisible business; what should we d● else but lift up our voices, a● advance our pens, at least, bo● for the encouraging the goo● hearted unto perseverance, a● also to keep the drowsy minded from falling into the li●pit of darkness any mo● And the rather, let us provow and stir up one another so● do; considering the doubt diligence of the Adversary (according to the children of th● generation,) and how vncessa● they are (hoping belike wh● they cannot prevail by argument, to tire by importunity in all kind of writings, pain and travels, choosing, rath● then fail, with those Ephesian to support this their Dia● though it be with nothing b● hourly outcries: and shall ● then think it modesty or po●cy to be silent? For what though the cause happily did not need our help, or that the truth were plain enough? what then? Does God call for thy service, because He needs it? Is it any thing to the Almighty that thou art righteous? Is it not for thy exercise and benefit, that He puts duties and services upon thee, that thou thereby mayst sweat out thy corruption, gather up thy scattered soul, make it capable of bliss, and so wax able to relish heavenly things? Speak then the truth, O man, whether the truth needs it or not: speak it for thine own good: for it is sweet: speak it, because thou hast a tongue: 
Psal. 116.10.  I believed (saith the sweet Psalmist) and therefore I spoke: 
2. Cor. 4.3.  we also believe (saith the most fervent Apostle) and therefore speak: Then if we all believe, 
Psal. 34.3.  let us all speak, and magnify His name together: let us drown the noise of iniquity with the voice of truth and righteousness. And if the Adversary thinks with outcries to make great their Diana of the Ephesians; let us on the contrary be more loud, and more constant to cry, Abominable is Diana of the Ephesians. As for fair and soft courses of argument, it is but lost upon selfe-condemned heretics; as we have more than probability to take these men to be, and that indeed they believe not themselves, that, which with extreme terrors and tortures they force upon the faith of others: whether it be their policy (most damnable though foolish) that by making men swallow this monstrous opinion, they may then readily bring them to bib ●n all other creeping unclean errors whatsoever: or whether it be their pride, as disdaining to be thought ever once to have erred, but in sharpness of wit to go beyond all the world, beyond all sense and reason, yea beyond God Himself: or whether it be their foolish dotage upon a few late forefathers (above a thousand years since the first institution) whose blind children they choose rather to be, than 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 Idols of their heathen parents: or whether finally, the cause be in their silversmithes, and shrine-makers, those chalicers, jugglers, and wire-drawers, which finding daily as much foison and fa● from this breaden, as those Priests of Bell ever found from that board, or those Ephesian craftsmen from their Idol; do set the people in the like foaming rage against all that go● about to unmask this thei● belly-god: whatsoever be the cause of this their wilful besottednesse, there is no hope to prevail with them by argument: all such courses are bu● lost labours, and whereby partly they gain time, as he tha● undertook to make an ass to speak, and partly wind themselves from the point: choosing with pleaders of fowl cause● to be any where rather than i● the matter, wherein they kno● they shall be graviled and confounded. To such therefore, Reader, be thou as far from offering argument, as they will be far from embracing the truth, which howsoever in other matters they sufficiently can discern, and with much perspicacity afford; yet in this business, they are resolved they must be blind, and will be blind: and therefore to offer them light herein, what is it else but to show them their deadly foe to shoot at? the strength of this their hold being affected and wilful darkness. But as for such as have not yet cast themselves into the nurture of these leaders, and yet do retain a better opinion of (falsely so called) Catholics; though knowledge, wisdom, temperance, justice, gravity, and courage (if these be the only motives of their affection) have abounded even in Pagans, heathens, Philosophers, and natural men, (yea, and a scorn of equivocation or treachery against their enemies:) yet if they have not so utterly renounced their own light, as not to be able to discern betwixt the most distant things that are, (the Creator, and the most common creature) such we make no question, will soon be brought to abandon the wilful maintainers of this monstrous opinion. And as we hope, a little the sooner, if they shall direct their consideration along, by the thread and bias of this present Treatise. The principal intent whereof, though it was for the protesting and exercising our due and necessary indignation against this Idol, which so advanceth itself in the Church of God, and in that very robe which was ordained for the Body of our Lord; yet, as we hope, we have not so given way to our zeal, but that sufficient matter hath gone together withal, as well for the enlightening and resolving others, as for the inflaming of ourselves. Notwithstanding, for as much as that Spirit which requireth fervency, does also commend unto us the love of our enemies, (and who are a Christians enemies, but God's enemies,) therefore, Christian Reader, according to the example of that blessed Steven, who at his last gasp, prai●d for those which immediately before he had charged with always resisting the holy Ghost; 
Act. 7.  let us also thus far pray for our Adversaries: that so far forth as they do not maliciously renounce the light, nor wittingly make Inquisition for the blood of those that love the light; they may find at the mercy of God some degree of that Grace, wherewith that raging persecutor Saul, was tempted into the humble professor Paul: yea, Lord; they that are content to part with preferment, liberty, love of friends, and life (it seems) rather then with that (falsehood) which they are persuaded is the truth: would no● they do much more for the truth itself? That Truth the● which many contemn, (a● lest which so run over,) le● them be vouchsafed: were no● their ears bunged up, the● might prove vessels far be● ●er retentive, than many which yet are not refused. But ●ll things shall be done in His ●e time; to whom be ascribed, all honour, and glory, and ●raise; all might, majesty, and dominion; all fear, respect, ●d subjection; all grace, good●esse, and long suffering; all ●art, good will, and good ●eaning; all thanksgiving, lo●ing kindness, and devotion, in ●e love, grace, and fellowship ●f the Almighty, Three-in-●ne, for ever, and ever, Amen.  
FINIS.