A christian sentence and true judgement of the most honourable Sacrament of Christ's body & blood declared both by the authority of the holy Scriptures and the ancient Doctores.  
Very necessary to be red in this time of all the faithful.   

Concerning the discord and variance that is sprung and daily increaseth of the sacrament of unity and understanding of the words of our saviour christ Jesus, that no man should be disquieted or troubled in conscience, me thought it necessary to write a short instruction wherein by gods grace I shall so pacify both the parties that without contention they shall admit each other into brotherly love according to Christ's exhortation, which would have us to love each other as he hath loved us and would have love to be the token of his very disciples and faithful followers. ✚   

The first Chapter proveth that it is none article of our faith necessary to salvation.  
first we must all acknowledge that it is none article of our faith which can save us neither which we are bound to believe under the pain of eternal damnation, for if I should believe that his very natural body both flesh & blood were materyally in the bread & wine, that should not save me saying many believe that, & receive it to their damnation. For it is not his presence in the bread that can save me, but his presence in my heart thorough faith in his blood, which hath washed out my sins and pacefied the Father's wrath towards me. And again if I do not believe that his bodily presence is in the bread and wine that shall not damn me. For it is not his absence out of the bread that can damn me, but the absence out of my heart thorough unbelief now if they would here object that though it be truth that the absence out of the bread of itself could not damn us yet are we bound to believe it because of gods word, which who believeth not as much as in him is, he maketh god a liar. And therefore of an obstinate mind not to believe his words may be an occasion of damnation. To this we may answer that we believe god's word and knowledge that it is true, but in this we dissent whether it be true in the sense that we take it in, or in the sense that ye take it in, And we say again that though ye have as it appeareth unto you the evident words of Christ, and therefore consist in the bark of the letter, yet are we compelled by conferring of the scriptures together to enter within the letter and to search out the mind of our saviour which spoke the words, and we say thirdly that we do it not of an obstinate mind for he that defendeth a thing obstinately whether it be true or false, is ever to be reprehended but we do it to satisfis our consciences which are compelled by other places of Scripture reasons and doctors so to judge of it And even so ought you to judge of your part and to defend your sentences/ not of an obstinacy for then ye offend) but for to satisfy your consciences as touching the Scriptures which cause you so to take it. And so ought neither part to despise the other, for each seeketh the glory of God, & the true understanding of the scripture.   

The second Chapter showeth the reason and scriptures which cause us otherwise to take it then the common multitude at this time do.  
Regard we therefore the precept of our master christ ever nourishing brotherly love in peace and unity, & if ye can not otherwise bear us, yet admit us as weak brethren. And as touching the causes which compel us so to judge, we know that Christ before his passion had a natural body, which he received of the virgin Mary thorough the power of the holy ghost. This body we say was natural and not fantastical, but had the qualities of an other body in all things save sin, neither was it more possible for that natural body so being mortal and not glorified to be in divers places at once, them for mine. So that when we hear these words spoken, this is my body, and see that they were spoken before his body was glorified, knowing also that a natural body ungloryfied can not be in many places at once, and that if these words were understanden as they sound he should have been at the lest in twelve or xiij places at once in his Disciples mouths, and sitting at the table with them, It causeth us to look better upon it, and so to search out the pure understanding Now if ye object that he might be in divers places at once, Then may we answer by the authority of saint Austen which saith. Corpus in quo resurrexit in uno loco esse oporteth. His body wherein he rose must be in one place, and after determineth that it continueth in heaven, and shall so do until the time that he shall come to judge both quick & dead. Now seeing saint Austen saith that his body (wherein he rose must be in one place which was his glorified body (then may we well say that his body not glorified can not be in many places at once. And so must it needs follow that he can not be there in flesh & blood. Besides that ye can show no reason why he should be in many places at once, and not in all, but in all places at once he can not be, wherefore we must conclude that he cannot be in many places at once. If ye say that he may be in all places at once because he is also God. We answer that the angel at the sepulchre said. Surrexit non est hic i He is risen, and is not here. Wherefore if ye say that he is in all places, them make ye the Angel a liar. Furthermore what time he ascended the scripture testifieth that a cloud took him out of their sight, & that two men stood by the Disciples and said ye men of Galiley why stand ye gazing up into heaven? This same jesus which is taken up from you into heaven shall so come even as you have seen him go into heaven, here we think verily that Christ meant good earnest. And that in deed he was taken up from them into heaven as the Angel testifieth, & that from thence he shall come to judge the quick and dead, as our Crede teacheth. Now if ye can persuade your own consciences and understand the Scriptures that he played boo pipe with his Disciples, and did but make himself invisible only. Than may ye take your pleasures, for Christ teacheth us not to be contentious.   

The third chapter declareth why Christ useth such manner of speech, and the pure understanding of Christ's words.  
IF ye would then axe us why christ should so say: & use these plain words if he would that it should be spiritually understand. To this we answer that it is the manner both of christ and his scriptures so to speak for divers considerations: Christ calleth himself a very vine & his disciples vine branches wherewith he hath so perfectly set out his power, that a thousand words could not express him so lively. For where he sayeth I am a very vine there declareth he sensible that as verily as the branches of a natural vine can bring forth no fruit except they continue in the vine, even so can his disciples do nothing except they abide in him Now where he saith that he is a very vine, he would not have you bound to believe for an article of the faith, that he were a natural vine. But had liefer that ye understand it mystically that there is a certain propertie in this vine which doth solyvely express him that he can put no difference (for that point) between a vine & himself but calleth himself even a very vine we use it also in common speech. If a man se his neighbours horse having a certain property which his horse hath, then will he say this is my horse up and down, not meaning that the substance of his neighbours is his own horse, but that there is a certain property in his neighbours, which is so like his that they could not decern the one from the other. Likewise Christ calleth himself a door, not that he himself is a material door, but because the door hath a certain property which doth well describe him. For as no man can come within a strong hold but by the door, Even so can no man come unto the father but thorough Christ, and for this property doth he call himself a door. And this doth he to express even to our outward senses what power he hath and what profit cometh to us thorough him and even so in this Sacrament he calleth the bread his body and the wine his blood not that the bread and wine are his natural flesh and blood, but for certain properties which are in them.  
For he took the bread and broke it and commanded them to eat it, saying this is my body which shall be given for you. This do in remembrance of me. As though he should have said these words. Now is the time come that I must depart from you. Nevertheless I shall give you such a perfyct token before I go, that ye shall not doubt but that I am yours. Loo I shall be put to death and my body broken even as ye see this bread broken. Nevertheless by ye not dismayed. Take this bread, and eat it, and swallow it down into your belies for this bread shall be unto you even my very body which shall be given for you. For as verily as year partakers of this bread which by your senses ye know ye have within you, even as surely shall ye be partakers of my body which shall be crucified for you, though it were done a thousand mile from you, wherefore ye need not to doubt nor fear in mine absence, saying that the fruit of my death shall be as verily yours, as this bread which ye have within you, but if ye should fall into any mistrust, then break ye among yourselves this bread, & eat it in the remembrance of me, that it may certify even your senses that you are partakers of my body thorough faith, as verily as ye are partakers of this bread thorough eating of it.   

The fourth Chapter noteth another manner of speech & proveth our exposition by a proper similitude of the bridegroom & bride.  
THis is the pure understanding of Christ's words, which many authorities cause us to receive, and also that it is the common phrase of the scripture no man can deny, which is but meanly excercised in it. We read that jacob builded an altar, & called it God, the god of Israel, we read also that jacob wrestled with an angel & called the place Pem●ll i The face of God, we read that the pasch lamb was called the passing by of the Lord with infinite other of such Phrases. How be it I think no man so innocent that he would contend and affirm that the very altar was the god of Israel, or the place where he wrestled to be the very face of God, or the natural lamb to be the passing by of the Lord, but such names are given that as soon as we hear them we might know what was meant by them. As by example he called alter the god of Israel, that even the very name itself should testify that it was made to put us in remembrance of the very God of Israel. Likewise the place where he wrestled was called the face of God, that the very name itself might put us in remembrance that there jacob had wrestled with God, & had seen him face to face. Also the lamb was called passover or the passing by of the lord, that the very name itself might put us in remembrance that the lord passing by had slain all the first begotten in Egept. And even so to our purpose the bread is called the body, that the very name itself, might put us in remembrance that his very body was broken for us And is as verily ours thorough faith as the bread is ours by eating of it. And therefore added he also these words This do in remembrance of me, which thing expoundeth all together if we had wit.  
If a bridegroom which had promised faith & troth to his bride should departed into a far country for necessary business that he hath then to comfort his bride's heart he would say on this manner. I must depart into a far country for urgent matters. Nevertheless I shall leave you such a token that ye shall be as sure of me, as though I were here present with you. Take this ring & put it on your finger for it is my faith & my troth which I have promised to keep with you And therefore keep it in remembrance of me. And as surely as you have this ring on your finger, so sure may you be of me that I shall not dyceyve you. So that if ye should any thing mistrust me. Then behold the ring which is my faith and troth, & it shall certify even your outward senses that I am yours. And much more is this true in the Sacrament, for a man may repent him of his promise, & dyceyve his bride, but Christ can not repent him of his gracious favour, where with he loveth us, he can be no liar, neither can deceive us. And therefore we need not to doubt of his promise.   

¶ The fifth Chapter showeth the manner how it ought to be received.  
HEre also must we touch some what as concerning the receiving of it for therein are many vexed some be so fearful to break Christ's institution, which gave it in both the kinds that they wholly abstain & dare not come at it. Except the priest would give it conserrat in both kinds, and some there are that never stick at it, but receive they wot not what having no respect unto Christ's institution And both are deceived, albeit the first are more to be allowed, because they most sorrow to break Gods ordinas; ice. But I will show you a means how ye shall ever receive it according to God's institution, although the priest would withdraw it from you. first ye need to have no respect unto the priests words which ministereth it. For if ye remembrs for what intent Christ did institute the sacrament and know that it was to put us in remembrance of his body breaking and bloodshedding & that it was done for our wealth, & we as sure of it thorough believing it (according to his promise) as we are sure of the bread by eating of it. If as I say ye remember this thing (for which intent only the priest speaketh these words than if the Priest leave out these words or part thereof he cannot hurt you, for ye have already the effect and final purpose for which he should speak them. And again if he should wholly alter them yet can he not deceive you, For then are ye sure that he is a liar. And therefore when he bringeth the Sacrament unto me, I will consider Christ's mind & institution & nor the priests words. And will thanks my heavenly father, saying on this manner. blessed be thou most dear and merciful father which of thy tender favour and benignity (notwithstanding our grievous enormities committed against thee (vouchsavedest to send thine own dear and only son to suffer most vile death for my redemption. Blessed be thou Christ jesus my lord and saviour, which of thine abundant pity considering our miserable estate willingly tookest upon the to have thy most innocent body broken and bloudshede to purge and wash me which am laden with iniquity. And to certify us thereof haste left us not only thy word, which may instruct our hearts but also a visible token to certify even our outward senses of this great beneficte that we should not doubt but that thy body and fruit of thy passion are ours as surely as the bread which by our senses we know that we have within us. Blessed be also that spirit of verity. which is sent from God our father thorough our saviour christ jesus to lighten our dark ignorances and led us thorough faith into the knowledge of him which is all verity, strength we beseech the our frail nature & increase our faith that we may praise God our most merciful Father, and Christ his son our saviour and redeemer, & thee (with them) which art our comforter to whom be all honour and praise Amen.  
Thus shalt thou receive it according to Christ's institution & though choose that the priest bringeth wine unconsecrate, yet never stick at that, for as surely shall it certify thy conscience & outward senses though he consecrate it not (so that thou know what is meant thereby) as though he made a thousand blessings over it, and look what we have spoken of the bread and even the same mayst thou verify on the wine. So that wenede to be no longer.  
But commit you to God desiring him to open his light more abundantly unto us all that we may walk therein praising him eternally. Amen. ☜ ✚ ☞  Contra Pacisienses, de contemptu mundi. 
God save the King.   

¶ Imprinted by me richard wire.  
¶ Cum privilegio Ad imprimendum solum.