The fyrste Chapter proueth that it is none article of our fayth necessarye to saluacion .

Fyrst we must all acknowleg that it is none article of our fayth whiche can saue vs neyther which we are bound to beleue vnder the payne of eternall dampnacion , for yf I shulde beleue that his verye naturall body both fleshe & bloude were materyally in the breade & wyne , that shulde not saue me seynge many beleue that , & receyue it to theyr dampnacion . For it is not his presence in the bread that can saue me , but his presence in my harte thorowe fayth in his bloud , which hath washed out my synnes and pacefied the Fathers wrathe towardes me . And agayne yf I do not beleue that his bodely presence is in the breade and wyne that shall not dampne me . For it is not his absence out of the breade that can dampne me , but the absence out of my hart thorowe vnbelefe now yf they wolde here obiecte that thoughe it be truth that the absence out of the bread of it selfe could not dampne vs yet are we bounde to beleue it because of godes worde , which who beleueth not as moche as in hym is , he maketh god a lyar . And therfore of an obstinate mynde not to beleue his wordes may be an occasion of dampnacion . To this we maye answere that we beleue goddes worde and knowledge that it is true , but in this we dissente whether it be true in the sence that we take it in , or in the sence that ye take it in , And we say agayne that though ye haue as it appeareth vnto you the euident wordes of Christ , and therfore consyst in the barke of the letter , yet are we compelled by conferryng of the scriptures togither to enter within the letter and to searche out the mynde of our sauiour whiche spake the wordes , and we saye thyrdly that we do it not of an obstinat mynde for he that defendeth a thynge obs●inately whether it be true or false , is euer to be reprehended but we do it to satisfis oure consciences whiche are compelled by other places of Scripture reasons and doctors so to iudge of it And euen so ought you to iudge of your parte and to defende your sentences / not of an obstinacy for then ye offende ) but for to satysfie your consciences as touching the Scriptures whiche cause you so to take it . And so ought nether parte to dispise the other , for eche seketh the glory of God , & the true vnderstandynge of the scripture .

The seconde Chapter sheweth the reason and scriptures whiche cause vs otherwyse to take it then the common multitud at this tyme do .

REgarde we therfore the precepte of our mayster christ euer norishyng brotherly loue in peace and vnitie , & yf ye can not otherwyse beare vs , yet admytte vs as weake brethern . And as touchynge the causes which compell vs so to iudge , we knowe that Christ before his passion had a naturall body , which he receyued of the vyrgyn Mary thorow the power of the holy ghost . This body we say was natural and not phantasticall , but had the qualyties of an other body in all thyngꝭ saue synne , nether was it more possible for that naturall body so beyng mortal and not gloryfied to be in dyuers places at once , them for myne . So that when we heare these wordes spoken , this is my body , and se that they were spoken before his body was gloryfied , knowyng also that a natural body vngloryfied can not be in many places at once , and that yf these wordes were vnderstanden as they sounde he shuld haue ben at the least in .xij. or .xiij. places at once in his Disciples mouthes , and syttynge at the table with them , It causeth vs to loke better vpon it , and so to search out the pure vnderstandyng Nowe yf ye obiect that he myght be in diuers places at once , Then may we answere by the auctorytie of saynt Austen whiche sayth . Corpus in quo resurrexit in vno loco esse oporteth . His body wherin he rose must be in one place , and after determyneth that it contynueth in heauen , and shall so do vntyll the tyme that he shall come to iudge both quycke & deade . Nowe seyng saynt Austen sayth that his body ( wherin he rose must be in one place which was his glorified body ( then may we wel say that his body not gloryfied can not be in many places at once . And so must it nedes folowe that he can not be there in fleshe & bloude . Besydes that ye can shewe no reason why he shulde be in many places at once , and not in all , but in all places at once he can not be , wherfore we must conclude that he cannot be in many places at once . If ye say that he maye be in all places at once because he is also God . We answere that the angel at the sepulchre sayd . Surrexit non est hic .i. He is rysen , and is not here . Wherfore yf ye say that he is in all places , them make ye the Angell a lyar . Furthermore what tyme he ascended the scripture testifieth that a cloude toke hym out of theyr syght , & that two men stode by the Disciples and sayd ye men of Galiley why stande ye gasynge vp into heauen ? This same Iesus whiche is taken vp from you into heauen shall so come euen as you haue sene hym go into heauen , here we thynke verily that Christ ment good earnest . And that in dede he was taken vp from them into heauen as the Angell testyfieth , & that from thense he shall come to iudge the quicke and dead , as our Crede teacheth . Nowe yf ye can perswade your owne consciences and vnderstande the Scriptures that he playde boo pype with his Disciples , and dyd but make hym selfe inuisible onely . Than may ye take your pleasures , for Christe teacheth vs not to be contentious .

The thyrde Chaptre declareth why Christe vseth suche maner of speache , and the pure vnderstandynge of Christes wordes .

IF ye wolde then axe vs why christ shulde so saye : & vse these playne wordes yf he wolde that it shulde be spiritually vnderstande . To this we answere that it is the maner both of christ and his scriptures so to speake for dyuers consyderacions : Christe calleth hymselfe a very vyne & his discyples vyne braunches wherwith he hath so perfectly set out his power , that a thousande wordes coulde not expresse hym so lyuely . For where he sayeth I am a very vyne there declareth he sensyble that as verely as the braunches of a naturall vyne can brynge forth no frute except they contynewe in the vyne , euen so can his discyples do nothyng except they abyde in hym Now where he sayth that he is a very vyne , he wolde not haue you bounde to beleue for an artycle of the fayth , that he were a naturall vyne . But had leuer that ye vnderstande it mistically that there is a certein propertie in this vine which doth solyuely expresse hym that he can put no difference ( for that poynte ) betwene a vine & hym selfe but calleth hym selfe euen a very vyne we vse it also in common speache . If a man se his neyghboures horse hauynge a certen properte which his horse hath , then wyll he say this is my horse vp and downe , not meanynge that the substaunce of his neyghbours is his own horse , but that there is a certaine propertie in his neyghbours , whiche is so lyke his that they coulde not decerne the one from the other . Lykewyse Christe calleth hym selfe a doore , not that he hym self is a material doore , but bycause the dore hath a certen propertie whiche doth well describe hym . For as no man can come within a stronge holde but by the doore , Euen so can no man come vnto the father but thorow Christ , and for this propertie doth he call hym selfe a doore . And this doth he to expresse euen to our outwarde senses what powre he hath and what profite commeth to vs thorowe hym and euen so in this Sacrament he calleth the breade his body and the wyne his bloude not that the breade and wyne are his naturall fleshe and bloude , but for certayne properties whiche are in them .

For he toke the bread and brake it and commaunded them to eate it , sayng this is my body which shall be gyuen for you . This do in remembraunce of me . As thoughe he shuld haue sayd these wordes . Nowe is the tyme come that I muste departe from you . Neuerthelesse I shall gyue you suche a perfyct token before I go , that ye shall not doubte but that I am yours . Loo I shall be put to death and my body broken euen as ye se this bread broken . Neuertheles by ye not dismayde . Take this bread , and eate it , and swalow it downe into your belyes for this breade shall be vnto you euen my very body which shall be gyuen for you . For as verely as year partakers of this bread which by youre senses ye knowe ye haue within you , euen as surely shall ye be partakers of my bodye whiche shall be crucyfied for you , thoughe it were done a thousande myle from you , wherfor ye nede not to doubt nor feare in myne absence , seynge that the frute of my death shall be as verelye youres , as this breade whiche ye haue within you , but yf ye shuld fal into any mystrust , then breke ye amonge youre selues this bread , & eate it in the remembraunce of me , that it maye certyfie euen your senses that you are partakers of my body thorowe fayth , as verely as ye are partakers of this bread thorowe eatynge of it .

The fourth Chapter noteth another maner of speache & proueth our exposytion by a proper simylytude of the brydgrome & bryde .

THis is the pure vnderstandyng of Christes wordes , whiche manye auctoryties cause vs to receyue , and also that it is the common phrase of the scripture no man can deny , whiche is but meanelye excercysed in it . We rede that Iacob buylded an alter , & called it God , the god of Israell , we rede also that Iacob wrastled with an angell & called the place Pem●ll .i. The face of God , we reade that the pasch lambe was called the passynge by of the Lorde with infynite other of such Phrases . Howe be it I thynke no man so innocent that he wolde contende and affyrme that the very alter was the god of Israell , or the place where he wrastled to be the verye face of God , or the naturall lambe to be the passynge by of the Lorde , but such names are gyuen that as soone as we heare them we myghte knowe what was ment by them . As by example he called alter the god of Israell , that euen the very name it selfe shulde testyfie that it was made to put vs in remembraunce of the very God of Israell . Lykewyse the place where he wrastled was called the face of God , that the very name it selfe myghte put vs in remembraunce that there Iacob had wrastled with God , & had sene hym face to face . Also the lambe was called pasouer or the passyng by of the lorde , that the very name it selfe myght put vs in remembraunce that the lorde passynge by had slayne all the fyrste begotten in Egept . And euen so to oure purpose the bread is called the bodye , that the very name it selfe , myght put vs in remembraunce that his very body was broken for vs And is as verely ours thorowe fayth as the bread is ours by eatyng of it . And therfore added he also these wordis This do in remembraunce of me , whiche thynge expoundeth all togyther yf we had wytte .

If a brydegrome whiche had promysed fayth & trouth to his bryde shulde depart into a farre countree for necessary busynes that he hath then to confort his brydes harte he wolde saye on this maner . I must departe into a farre countree for vrgent maters . Neuerthelesse I shal leaue you such a token that ye shall be as sure of me , as though I were here present with you . Take this rynge & put it on youre fynger for it is my fayth & my trouth whiche I haue promised to kepe with you And therfore kepe it in remembraunce of me . And as surely as you haue this rynge on youre fynger , so sure may you be of me that I shall not dyceyue you . So that yf ye shulde any thyng mystrust me . Then beholde the ryng which is my fayth and trouth , & it shall certyfye euen your outwarde senses that I am youres . And moche more is this trew in the Sacrament , for a man may repent hym of his promes , & dyceyue his bryde , but Christe can not repent hym of his gracious fauour , wher with he loueth vs , he can be no lyar , nether can deceyue vs . And therfore we nede not to doubt of his promes .

¶ The fyfth Chapter sheweth the maner how it ought to be receued .

HEre also muste we touche some what as concernyng the receyuyng of it for therin are many vexed some be so fearfull to breake Christes institution , whiche gaue it in both the kyndes that they wholly abstayne & dare not come at it . Excepte the priest wold gyue it cōserrat in both kyndes , and some there are that neuer stycke at it , but receyue they wote not what hauyng no respecte vnto Christes institution And both are deceyued , albeit the fyrst are more to be alowed , bycause they most sorow to breake Goddes ordinas ; ice . But I wyll shewe you a meanes howe ye shall euer receyue it accordyng to Gods institution , although the priest wold withdraw it from you . Fyrste ye nede to haue no respect vnto the priestes wordes which mynistreth it . For yf ye remembrs for what entent Christ dyd institute the sacrament and knowe that it was to put vs in remembraunce of his body breakynge and bloudshedyng & that it was done for oure wealthe , & we as sure of it thorow beleuynge it ( accordyng to his promesse ) as we are sure of the breade by eatynge of it . If as I say ye remembre this thing ( for which entent onely the priest speaketh these wordes than yf the Priest leaue out these wordis or parte therof he cannot hurte you , for ye haue already the effecte and fynall purpose for which he shulde speake them . And agayne yf he shuld wholy alter them yet can he not deceyue you , For then are ye sure that he is a lyar . And therfore when he bryngeth the Sacrament vnto me , I wyll consyder christes mynde & institution & nor the priestes wordes . And wyll thanks my heuenly father , saying on this maner . Blyssed be thou most dere and mercyfull father which of thy tender fauour and benignitie ( notwithstandyng our greuous enormyties commytted against the ( vouchsauedest to send thyne owne dere and onely sone to suffre most vyle death for my redemption . Blessed be thou Christe Iesu my lorde and sauyour , which of thyne abundaunt pytie consyderynge oure myserable estate wyllyngly tokest vpon the to haue thy moste innocent body broken and bloudshede to purge and washe me whiche am laden with iniquite . And to certyfie vs therof haste lefte vs not onely thy worde , whiche may instructe oure hartes but also a visible token to certyfie euen our outwarde senses of this great beneficte that we shuld not doubt but that thy body and frute of thy passion are oures as surely as the bread whiche by our senses we know that we haue within vs . Blessed be also that spirit of veritie . whiche is sent from God oure father thorowe our sauyour christ Iesu to lyghten our darke ignoraunces and led vs thorowe fayth into the knowledg of hym which is all veritie , strenght we besech the our fraile nature & encrease oure fayth that we may prayse God our most mercyfull Father , and Christe his sone our sauyoure and redemer , & the ( with them ) which arte our conforter to whom be all honour and prayse Amen .

Thus shalte thou receyue it accordynge to Christes institution & though chouse that the priest bringeth wyne vnconsecrate , yet neuer stycke at that , for as surely shall it certyfie thy consyence & outward senses though he consecrate it not ( so that thou knowe what is ment therby ) as though he made a thousande blessynges ouer it , and loke what we haue spoken of the bread and euen the same mayst thou verify on the wyne . So that wenede to be no longer .

But commytte you to God desyrynge hym to open his lyght more abundauntly vnto vs all that we may walke therin praysynge hym eternally . Amen . ☜ ✚ ☞

Contra Pacisienses , de contemptu mundi . God saue the Kynge .