Firste we muste all aknowlege that it is no artycle of our fayth whiche can saue vs nor whiche we are bounde to beleue under the payne of eternall dampnacyon. For yf I shulde beleue that hys verye naturall bodye bothe fleshe and bloode were naturally in the breade and wyne, that shulde not save me, seynge many beleue that, and receyue it to their dampnacyon, for it is not hys presēce in the breade that cā saue me, but hys presence in my harte through fayth in hys bloode, which hathe washed out my synnes and pacyfyed the Fathers wrathe towarde me. [Sidenote: Obiection.] And a gayne yf I do not beleue hys bodelye presence in the breade and wyne, that shall not dampne me, but the absence out of my harte through vnbeleue. Now yf they wolde here obiecte that thoughe yt be true that the absence out of the breade coulde not dampne vs: yet are we bounde to beleue it because of Goddes worde, whiche who beleueth not, as moche as in hym lyeth, maketh God a lyer. And therfore of an obstynate mynde not to beleue hys worde, maye be an occasyon of dampnacyon. [Sidenote: Soluciō] To this we may answere, that we beleue Goddes worde and knowlege 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 saye agayne, that though ye haue (as yt apereth vnto yow) the evidēt wordes of Christe, and therfor consiste in the barke of the letter: yet are we compelled by conferrynge of the scryptures together, within the letter to serche out the mynde of our sauiour whiche spake the worde. And we saye thyrdly, that we do it not of an obstinate mynde. For he that defendeth a cause obstinatly (whether yt be true or false) is euer to be reprehended. But we do yt to satysfye our consciences whiche are compelled by other places of scripture, reasons, and doctours, so to Iudge of yt.