Dilucida explicatio sanae doctrinae de vera participatione carnis & sanguinis Christi in sacra coena, ad discutiendas Heshusii nebulas

and heavenly, namely bread and body: I do not see how it agrees with this fictitious identity, which, although he does not express it in word, he nevertheless foists upon us in reality: because unless it is said of the same thing, it cannot be said, "This is this," or "This is that." The reason for local inclusion is the same, which Heshusius pretends to repudiate: because Christ is not contained by place, and can be in many places at once. To purge himself of this suspicion, he says that the bread is the body not only properly, truly, and really, but also definitively. If I respond that I marvel what these portents, which are repugnant among themselves, mean for him—he will oppose the shield of Ajax, to which those good companions, the Luperci an ancient Roman priesthood, used here as a derogatory reference to his opponents, have already become accustomed: that "Reason is the enemy of faith." In which I easily agree, if he himself is a rational animal. But since there are three degrees of reason to be considered, he flies over them all in one leap with precipitous insanity. Reason is naturally innate in us, which cannot be condemned without injury to God: but it has its own boundaries, which, if it oversteps, it vanishes. A sad document of this is in the fall of Adam. A second reason is vicious, especially in corrupt nature: when mortal man wants to subject divine things, which he should have revered, to his own judgment. This reason is the drunkenness of the mind, or a sweet insanity, which has an eternal disagreement with the obedience of faith: when it is necessary for us to become foolish to ourselves, so that we may begin to be wise in God. Therefore, let this reason depart from celestial mysteries, which is nothing other than mere fatuity: but with arrogance as a companion, it transcends even to insanity. The third reason, however, is that which both the Spirit of God and Scripture dictate to us. But having thrown away all discernment, Heshusius, under the pretext of human reason, securely condemns whatever is contrary to the phrenetic dream of his own mind.

He reproaches me, etc.
What if there is none, which having been taken and existing in the heavens, to measure with profane mysteries, and with the judgment of the flesh to our senses, our... and not rather the reason which is innate in creation itself, but meager? This he brings, what is consistent, so that what physical from heaven, or alien from nature, or perishable itself, not more than the Philosophers, but according to what it is, in reality in us, and in the church common, and what is His flesh, is not what Heshusius, etc. But if it is eaten by men, if nothing by men, to be made from a short, etc.

Whoever, etc.
an.
Who suffers, etc.
an.
Therefore, etc.

And, etc.
...is done in me, etc.