c your eares to heare fables lyes fanities euil things c so now geue ouer your members to godlynes your touÌ„gs to speake your eares to heare your eyes to see your mouthes to last your hands to worke your feete to go about such thiuges as maye make to gods glory sobrieâ—y of life loue to your brethreÌ„ that daily more and more diligently for in a stay to stand you cannot either better or worse you are to day then you wer yesterday But better I trust you be wil be if you marke wel my theme that is Repent you The which thing that you would do as before I haue huÌ„bly besought yon eueÌ„ so now yet once more I do agayn besech you that for the tender mercies of God in Christ Iesus our Lord Repent you repent you for the kingdom of heauen that is a kingdom ful oâ—al ritches pleasures myrth beauty swetenes eternall felicitie is at hand The eye hath not sene the like the eare hath not heard the like the hart of man cannot conceiue the treasures pleasures of this kingdoÌ„ which now is at hand to such as repent that is to such as are sory for theyr sins beleue Gods mercy through Christ earnestly purpose to leade a new life The God of mercy through Christ his soÌ„ne graunt vs his holy spirit work in our hartes this sorow fayth new life which through his grace I haue spoken of both now for euer Amen ¶ An other Sermon made also by the sayd Maister Iohn Bradford vpon the Supper of the Lord. THere are two Sacramentes in Christes Church the one of initiation that is wherewith we be enraled as it were in to the houshold family of God which Sacrament we call Baptisme the other wherwith we be conserued fed kept nourished to continue in the same Familye which is called the Lords supper or the body and bloud of our Sauiour Iesus Christ broken for our syns and shed for our trausgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasioÌ„ and tyme serue not so therto Of the second therfore wyl I speake somthing by Gods grace if that first you remeÌ„ber this that Baptisme in Christs Church now sithen Christes death is come in place of CircumcisioÌ„ which was in the same church afore Christs comming Whereby we may see that Christian Parents seéme to bee no losse bound to offer theyr Infants and Sabes to be baptised that they may be takeÌ„ and accoÌ„pted of vs as meÌ„bers of Christes mistical body wherunto thei are receiued and sealed then wer the Hebrues their children to be taken as pertayning to the coue naunt league with God wherin they were enroled alonely the circumstance of the eight day not necessarye to be obserued being now abrogated But to come agayne of the Lords Supper I am purposed presently to speake through the helpe of God because we are assembled in Christ I hope to celebrate the same Now that the things which I shall speake may be better obserued and caryed away of you I wyl tell you how in what sort I wyll speake of it Three thynges would I haue marked as the principals and scopes wherto I wyl referre al that I shal at this time speake therof They be these Who what and wherefore That is to make it more plaine who dyd institute this thing which we are about to celebrate this is the first The second is what y thing is which is instituted And the last is wherfore and to what end it was instituted whereby we shall be taught how to vse it For the fyrst who did institute thys Sacrament and Supper you all do know that things are more esteemed sometyme for the dignity and authority of the person sometime for the wisedom of the person sometyme for the power and magnificence of the persou and sometime for the tender loue and kyndnes of the person If neede were I could by examples set forth euery one of these but I hope it is not necessarye Now then how can the thyng which we be about to celebrate but be estemed of euery one highlye in that the Auth or of it doth want no dignity no authority no wysedome no power no magnificence no holmes no tender loue and kindnes but hath al dignity authority wisdome power magnificence holynes tender lone mercy glory and all that can be wished absolutely He is God eteruall coequall and substantiall wyth the Father with the holy Ghost the image of the substance of God the wysedome of the Father the brightnes of hys glory by whom all things were made are ruled and gouerned He is the Kyng of all Kyngs and the Lord of all Lords He is the Messias of the world our most deare and louing brother Sauiour Mediatour Aduocate Intercessor Husbaud Priest So that the thyng which commeth from hym caÌ„not but be estemed loued and embraced if dignity authority wisdom power glory goodnes mercy lyke vs Yea if auy thing that can be wyshed lyke vs theu cannot thys whych our Lord dyd institute but like vs and that so much the more by how much it is oue of the last things which he did institute commaunde God open our eyes to see these thynges accordingly so shall we come with more reuerence to thys Table of the Lord which thing he graunt for hys mercies sake Amen And thus much for the fyrst who dyd institute thys Sacrament Now to the second what the Sacrament is If we shall aske our eies our nose our mouth our taste our handes and the reason of man they wyll all make a consonant answer that it is bread wyne And verelye herein they speake the truth and lye not as by many thyngs may be proued although the Papists prate their pleasure to the coutrary And here my dearely beloued I thynke I shal not be either tedious or vnprofitable vnto you if that I tary a litle in shewing this verity that the substance of bread and wine remaine in the Sacrament after the wordes of consecration as they call them be spoken Wherby we may learne how shameles beastes they be whych would enforce men to beleue traÌ„substaÌ„tiation which is an errour wherupon in a maner dependeth all popery For it is the stay of theyr Priesthood whych is neyther after the order of Aaron nor after the order of Melchisedech but after the order of Baal whych thing is somthyng seene by theyr number For the false prophets Priestes of Baal were alwayes many moe in number when the wycked were in authority then the true Priestes and Prophetes of the Lord as the holy histories of the Bible do teach Reade the third of the Kings the. 18 chap. That in the supper of the Lord or in the Sacrament of Christes body which the Papists call the sacrameÌ„t of the Aulter as though that were Christes Sacrament which thing they
knoweth he hath to much synne vnwyllingly in him so that thereto he wyl not adde willing offences This willing witting offending synning whosoeuer doth flatter him selfe therin doth euidently demoÌ„strate shew that he neuer yet in dede tasted of Christ truly He was neuer truly perswaded or beloued how soule a thing sin is how greuous a thing Gods anger is how ioyfull and precious a thyng Gods mercy in Christ is how exeeding broade wyde hye dâ—eepe Christes loue is Perchance he can write prate talke preach of this geare but yet he in part by faith neuer felt this geare For if he did once feele this geare in dede then would he be so far from continuing in syn willingly wittingly that wholy and hartely he would geue ouer himself to that which is contrary I mean to a new lyfe renuing his youth euen as the Egle doth For as we being in the seruitude of syn demoÌ„strate our seruice by geuing ouer our members to the obeying of syn from iniquitie to iniquity euen so we being made free from synne by faith in Iesus Christ endued with Gods spirite a spirit of liberty must nedes demonstrate this fredom liberty by geuing ouer our members to the obedience of the spir it by the which we are lead guided from vertue to vertue all kynde of holynes As the vnbeleuers declare their vnbeliefe by the working of the euil spirit in them out wardly the fruits of y â—â—esh euen so the beleuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the deuyll is not dead in those which are hys but worketh styll to their damnation so is not God dead in them which be his but worketh styl to their saluation The which working is not the cause of the one or the other being in any but onely a demonstration a signe a fruit of the same as the Apple is not the cause of the Appletree but a fruite of it Thus then you see briefly that newnes of lyfe is not in deede a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the hart of the peniteÌ„t as the old lyfe is a fruit of impenitencie a demonstration of a lip faith or vnbeliefe a signe of Sathans spirit possessing the hart of the impenitent which al those be that be not penitent For meane I know none He that is not penitent the same is impenitent he that is not gouerned by Gods spirit the same is gouerned by Sathans spirit For al that the Christes are gouerned with the spirit of Christ which spirite hath his fruites Al other y be not Christs are the deuils He that gathereth not â—â— Christ scattereth abroad Therfore dearly beloued I befech you to consider this grace deceiue not yourselues If you be not Christes then pertain you to the deuil of which thing the fruits of the fleshe doth assure you as whordom adultecy vncleannes wantoÌ„nes idolatry witchcraft enuy strife contention wrath sedition murther dronkeÌ„nes glut tony blasphemy slothfulnes idlenes baudy talking scâ—aÌ„dering c If these apples grow out of the appletrees of your haries surely surely the deuel is at Inne with you you are his birdes whom when hee hath well fed he wyll broth you eate you chaw you and champ you worlde wythout end in eternall wo and mysery But I am otherwyse perswaded of you al. I trust you be al Christ Iesus hys people and chyldren yea brethren by fayth As ye see your sins in Gods law and tremble sigh sorow and sob for the same euen so you see hys great mercies in his Gospell and free promises therfore ar glad mery ioyfull for that you are accepted into Gods fauour haue your sins pardoned are endued with the good spirit of God euen the seale signe manuell of your election in Christ before the beginuing of the world The which spirit for that he is the spirit of life geuen to you to worke in you with you by you here in thys life saÌ„ctification holynes wher unto you are called that ye might be holy euen as your heauenly father is holy I besech you all by admonition and warning of you that you would styr vp the giftes of God geuen to you generally particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to go on forwards that the which is holy might yet be more holy hee which is ryghteous myght be more righteous as the euil spirit moueth and stirreth vp the filthye to be yet more filthy the couetous to be more couetons the wicked to be more wycked Decclare you now your repentance by woorkes of repentance Bryng fouth frutis and worthy fruites Let your sorowing for your euyls demonstratine it selfe departing froÌ„ the euyls you haue vsed Let your certainty of pardon of your syns through Christ and your ioyin him be demoÌ„strated by pursuing of the good things which Gods word teacheth you You are nowe in Christ Jesus Gods workmanship to do good workes which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared teacheth vs that we should deny vngodlynes worldly lustes and that we should lyue soberly righteously godly in this present world looking for that blessed hope glorious appearing of the mighty God of our sauiour Iesus Christ whych gaue him selfe for vs to redeme vs from all vnrighteousnes to purge vs a peculiar people vnto himself feruently geueÌ„ vnto good works Againe Titus 3. for we our selues also wer in times past vnwise disobedient deceiued seruing iustes diuers pleasures liuing in maliciousnes and enuy full of hate hating one another But after that the kindnes and loue of God our Sauiour to manward appeared not by the deedes of righteousnes which we wrought but of his mercy he saued vs by the fouÌ„â—aine of the new birth with the renning of the holy Ghost which he shed on vs abnudantly thorow Iesus Christ our Sauiour that wee once iustified by his grace should be heires of eternall lyfe through hope This is a true saying But I wyll make an end for I am to tedious Dearely beloued repent your syns that is be sory for y which is past beleue in Gods mercy for pardon how deepely soeuer you haue sinued both purpuse ear nestly pernse a new life bringing forth worthy true fruites of repentance As you haue geueÌ„ ouer your members from syn so syn to serue the deuyll your tounges to sweare to lie to slaiter to scold to iest to scost to baudy talk to vain ianglyng to boasting c. your handes to picking groping ydlenes fighting c your feete to skipping going to euil to dauÌ„sing
Bradford a Preacher and an example of that repentance which he dyd preach Ionas preached to Niniue repentance and al Niniue the King Princes people old and yong repented To England Bradford dyd peeache and yet doth preach repentaunce and surely England hath now much more cause to repent then it had when Bradford lyued preached repentance For all states sortes of parsons in England are now more corrupt shen they were then Let therefore now Bradfordes sermon his lyfe his death moue thée O England to repent al thy peryll I wish warne that as in Niniuie so in England al from the highest to the lowest do vnfainedly repent They which are of the Lourt they which are of the Church they whiâ—a are of the Citye they which are of the cuntrey Princes Prelates and people let all and euery one repent and depart from that euyll which he hath in hand and turne wholy to the Lorde And I do humbly beséech thy Maiesty oh glorious Lord Iesus which diddest come to blesse Israell turniug euery one of them from their synnes to worke now by thy spirite in our hartes the same sound repentance which the holynes dyd preache to men when thou saydest Repent for the kingdome of God is at hand This worke in vs O gracious God our Sauionr Amen And uow Reader I leaue thée to the reading and practising of that repentance which Bradford heare teacheth ¶ TO THE CHRIstian Reader Iohn Bradforde wysheth the true knowlsdge and peace of Iesus Christ our alone and omni sufficient Sauiour GReat and heauy is Gods anger against vs as the most greeuous plague of the death of our late King a Prince of all that euer was sitheÌ„ Christs ascension into heaueÌ„ in any Region peereles now fallen vpoÌ„ vs doth prognosticate For when Gods iudgement hath begun with his Childe this our deare dearlyng let other men thinke as they can I surely cannot be perswaded otherwise but that a greeuous and bitter cup of Gods vengeaneis ready to be poured out for ve English men to drinke of The whelpe God hath beaten to fray the bandeg Iudgement is begun at Gode house In Gods mercy to himwardes he is taken away that his eyes should not sée the miseries which we shall feele He was to good to tary with vs so wicked so froward so peruers so obstinate so malicious so hipocriticall fo couetous vncleane vntrue proude and carnall a generation I wyll not go about to paynt vs out in our colours All the world which neuer saw England by hearesay seeeth England God by his plagues and vengeaunce I feare me wyll paynt vs out and point vs out We haue so mocked with him and his Gospel that we shall féele it is no bourding with him ¶ Of long tyme we haue couered our couetousnes and carnalitie vnder the cloke of his Gospell so that all men shal see vs to our shame when he shall take his Gospel away geue it to a people y wil bring forth y fruites of it then shal we appeare as we be To let his Gospel tary with vs he cannot for we despise it contemne it are giuâ—ted with it We disdaine his Manna it is but a vile meate thinke we We would be againe in Egypt and sâ—t by the greasy steshpots to eute againe our Garlike Onions and Léekes â—ithens Gods Gospell came amongest vs we say now he had neuer plenty therefore againe let vs go and woyrship the Queene of heauen Chyldren begynne to gather stickes the Fathers kindle the fire and the women make the cakes to offer to the Quéene of heauen to prouoke the Lord to anger The earth cannot abide now the wordes Sermons of Anios the cause of all rebelliou is Amos his preaching It is Paule and his felowes that makes all out of order Sumnia the Gospel is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out cast eursse of the Realme so are the Preachers therefore out of the doores with them So that I say God cannot let his Gospell tary with vs but must néedes take it away to do vs some pleasure therein for so shall we thinke for a tyme as the Sodomitanes thought when Lot departed froÌ„ them as the olâ— world thought when Noe crept into his Arke as the Ierosolomitanes thought wheÌ„ the Apostels went thence to Pâ—â—tis Then wâ—r they mery then was at pastime When Moises was absent then went they to eating and drinking and rose againe â—â— play Then was all peace all was wel nothing amysse But alas sodainlye came the floud and drowned them Gods wrath wared hote against them Then was weale away mourning and woe then was crying out wringing of hands renting of clothes sobbing and fighyng for the miseries fallen out of the which they could not scape But oh ye mourners and cryers out ye renters of clothes why mourne ye What is the cause of your misery The Gospell is gone Gods word is little preached you were not disquieted with it Noe troubleth you not Lot is departed the Apostels are gone What uow is the cause of these your miseries Wyl you at the length confesse it is your syunes Nay now it is to late God called vpon you and you would not heare him therfore yell and cry out nowe for he wyll not heare you You bowed your eares from hearing of Gods law therefore your praier is execrable But to come againe to vs Englishmen I feare me I say for our vnthaukfulues sake for our impietie and wyeednes as God hath taken away our King so wyll he take away his Gospel yea so we would haue it then should all be well thinke many Well if he take that away for a tyme perchaunce we shall be qutel but at length we shall féele the want to our wee at length he wyll haue at vs as at Sodeme at Ierusalem and other places And now he beginneth to brue such a bruing wherin one of vs is lyke to destroy an other and so make an open gappe for forren enemies to deuour vs and destroy vs The father is agaynst the sonne the brother against the brother and Lord with what conscience Oh be thou mercyfull vnto vs and in thine anger remember thy mercy suffer thy selfe to be intreated be reconciled vnto vs nay reconcile vs vnto thée Oh thou God of iustice iudge iustly oh thou Sonne of God which camest to destroy the works of Satan destroy hys furours nowe smoking and almost set on fyre in this Realme We haue syuned we haue synned and therefore art thou angry O be not angry for euer Geue vs peace peace peace in the Lord set vs to wâ—â— against synne against Satan against our carnall desires and geue vs the victory this way Thys victorye we obtayne by faith This faith is not without repentaunce as her Gentlemau Ussher before her Before her I say in disceruing true fayth from false faith â—yp faith Englishmens faith for els if
speech If Ministers did their duties in Catechisyng preaching then doubtles to call the Sacrament Christes body to esteme it accordingly cold not geue occasion to idolatry and coÌ„tirme it Therfore wo vnto them that preach not There be two euyls about the Sacraments which to auoid the holy Ghost hath taught vs For lest we should wyth the Papists thinke Christes bodye present in or with the bread really naturally and corporally to bee receyued with out bodelye mouth where ther is no other presence of Christes body then spirituall and to the fayth in many places he keepeth styll the name of bread as in the epistle to the Corinthians the tenth and eleuenth chapters And lest we should make to lyght of it making it but a bare sygne no better then common bread the holy Ghost calleth it Christes body whose speech I wish we wold follow and that not onely as wel to auoyd the euyl which is now a daies most to be feared coÌ„cerning the Sacrament I meane of contemnyng it as also for that no faythfull man coÌ„meth to the Sacrament to receyue bread simply but rather yea altogether to communicate with Christs body and bloud For els to eate and drinke as Paule sayth they haue houses of their own The contempt of the Sacrament in the dayes of Kyng Edward hath caused these plagues vpon vs presentlye the Lord be mercyful vnto vs Amen And thus much for the obiection of easlyng the Sacrament by the name of Christes body Why sayth one to call the Sacrament Christes bodye and to make none other presence then by grace or spiritualy to faith which is of things hoped for of things which to the bodely senses do not appeare is to make no presence at all or to make hym none otherwyse present then he is in hys woord when it is preached and therefore what neede wee to receiue the Sacrament in as much as by thys doctrine a man may receiue hym dayly in the fiâ—â—d as wel as much as in the church in the celebration and vse of the Sacrament To this obiection I first aunswer that in deede neyther the scripture nor Christian faith wyl geue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christes naturall body in the Sacrament For it is in heauen and the heauens must haue it as sayth Peter tyll Christes commyng to iudgement except we would deny the humanity of Christ the veritye of mans nature in hym The presence therfore which we beleue and confesse is such a presence as reason knoweth not the world cannot learne nor any that looketh in this matter with our eyes or heareth with other eares then wyththe eares and eyes of the spirite and of fayth Whych fayth though it bee of thinges hoped for so of things absent to the corporall senses yet this absence is not an absence in deede but to reason and the old man the nature of fayth being a possession of thynges hoped for Therfore to graunt a presence to fayth is not to make no presence at all but to such as knowe not fayth And thys the Fathers taught affirmyng Chryst to bee present by grace and therefore not onely a signification but also an exhibition and geuyng of the grace of Christes body that is of lyfe and of the seede of immortalitie as Cypriane wryteth We eate lyfe and drinke lyfe sayth S. Augustine â—efecle a presence of the Lord by grace or in grace sayth Chrysostome We receiue the celestial foode that commeth from aboue sayth Athanasius We receyue the property of the natural coÌ„iunction and knitting together sayth Hylerius We perceyue the nature of flesh the blessyng that geuethlyfe in bread and wyne sayth Cyrillus And els where he sayth that wyth the bread and wyne we eate the vertue of Christes proper flesh lyfe grace and the property of the body of the onely begotten Sonne of God which thyng behimselfe expoundeth to be life Basilius saith that we by the Sacrament receiue the mystical Aduent of Christ grace and the very vertue of his very nature Ambrose sayth that we receiue the Sacrament of the true body Epiphanius sayth wee receiue the body or grace And Hierome sayth that wee receiue spirituall flesh which he calleth other flesh then that which was crucified Chrysostome sayth that we receiue inâ—uence of grace the grace of the holy Ghost Saynt Augustine sayth that we receyue grare and veritye the innisible grace and holynes of the members of Christes body All the which layings of the Fathers do confirme this our fayth and doctrine of the Sacrament we grauÌ„ting in all thynges herein vnto them and they in lyke maner vnto vs And therefore the lying lyps which both be lye the Doctours as though they graunted a carnall a reâ—â— presence of Christes holy naturally and corporally after the Papistes declaration and meaning and which belye vs also as though we dâ—yed all presence of Christ and so made it but a bare signe These lying lips the Lord wyll destroy if they repent not and with vs beleue and teach the truth that the Sacrament is a food of the soule a matter of fayth and therfore spiritually and by sayth to bee talked of and vederstanded whych fayth they want and therfore they erre so grossely in that they woulde haue such a presence of Christ as is contrary to all the scriptures to our Christian religion wherby commeth no such commoditie to the receiuer as by the spiritual presence which we teach and according to Gods word do affirm For we teach these benefites to be had by the worthy receiuing of this Sacrament namely that we abyde in Christ and Christ in vs Agayne that we attayne by it a celestiall lyfe or a lyfe wyth God more ouer that by fayth and in spirite wee receiue not onelye Christes body and vioud but also whole Christ God and man Besydes these we graunt that by the worthy receiuing of this Sacrament we receiue remission of our syns and confirmation of the newe Testament Last of all by worthy receiuing we get an increase of incorporation with Christ and amongest our selues whych bee hys members then whych thinges what more can be desired Alas that men consider nothing at all how that the couplyng of Christes body and bloud to the Sacrament is a spirituall thing and therfore there needes no such carnall presence as the Papistes imagine Who wyll deuye a mans wyfe to bee with her husband one body and flesh although he be at London and she at Yorke But the Papistes are carnall men guided by carnall reason onely or els would they know how that the holye Ghost because of our infirmitye vseth metaphorically the wordes of abiding dwelling eating drinking of Christ that the vnspeakeable coniunction of Christ wyth vs might somthing be knowen God open their eyes to see it And thus much for this Now to that part
with the Church all the good that euer it or any member of it had hath or shall haue This is the coÌ„munion of Sainctus which we beleue in our Creede which hath wayting on it remission of synnes resurrection of the flesh and lyfe enerlasting To the end that we should be most assured and certayne of all these Christ our Sauiour did institute this his Supper therfore would haue vs to vse it So that there is no man I trow which seeth not great cause of geuing thankes to God for this holy Sacrament of the Lord wherby if we worthely receine it we ought to be certayne that all our syns what soeuer they be are pardoned clearly that we are regenerate and borne agayne into a liuely hope into an inheritaunce immortall vnderiled and which can neuer wither away that bee are in the fellow shyp of God the Father the Sonne and the holy Ghost that we are Gods Tenples at one with God and God at one with vs that we are meÌ„bers of Christes Church and felowes with the Sainctes in all felicity that we are certayne of immortalitie in soule and body so of eternall lyfe then whych thyng what can be more demaunded Christ is ours and we are Christes he dwelleth in vs and we in him Oh happy eyes that see these things and most happy hartes that feele them My deare brethren let vs pray vnto the Lord to open our eyes to see these woÌ„derfull thinges to geue vs fayth to feele them Surely we ought no lesse to bee assured of them now in the worthy receiuyng of this Sacrament then we are assured of the exteriour symboles and Sacramentes If an Angell from heauen should come and tell you these things then would you reioyce be glad And my deare hartes in the Lord I euen now though most vnwyrthy am sent of the Lord to tel you no lesse but that you worthely receiuing this Sacrament shall receiue remission of all your syns or rather certainety that they are remitted and that you are euen now Gods darlinges Temples and fellow inheritours of al the good that euer he hath Wherefore see that you geue thankes vnto the Lorde for this his great goodnes prayse hys name for euer Oh sayth one I cold be glad in very deede and geue thankes from my very hart if that I dyd worthely receiue thys sacrament But alas I am a very greuous synner I feele in my selfe very little repentance and fayth and therefore I am a frayde that I am vnworthy To the answering of thys obiection I thinke it necessarye to speake somthing of the worthy receiuing in this Sacrament in as great breuity and playnes as I can The Apostle wylleth al men to proue and examine themselues before they eate of the bread and drinke of the cup for they that eate and drinke vnworthely eate and drinke damnation Therefore this probacion and examination is necessary If men wyll try their golde and syluer whether they be coper or no is it not more necessaryâ— that men should trye their consciences Nowe howe this should be the Papists teach amysse in sendyng vs to their auriculer confession which is impos sible The true probacion and tryall of a Christian conâ—cience consisteth altogether in faith and repentance Faith hath respect to the doctrine and articles of our beliefe repentance hath respect to maners conuersation Concerning the former I meane of faith we may see the Apostle teacheth vs. 2. Corint 11. Concerning the latter for our conuersation those syns which are called commonly mortall or deadly are to be remoued These syns are discerned from other syns by the Apostle Rom. 6. in saying Let not syn raygne and beare aswynge in your mortall bodies For truly then wee synne deadly when we geue ouer to synne and let it haue the bridle at his liberty when we striue not agaynstie but allow it and consent to it How be it if we striue against it if it displease vs then trulye though synne be in vs for we ought to obey God without all resistaunce or vnwillyngnes yet our syns be not of those syns which seperate vs from God but for Christes sake shall not be imputed vnto vs beleuing Therfore my dearely beloued if that your synnes doo now displease you if you purpose vnfaynedly to be enemies to iyn in your selues and in others as you may during your whole lyfe if you hope in Christ for pardon if you beleue according to the holy scriptures and articles of the ChristiaÌ„ fayth set forth in your Creede if I say you nowe trust in Gods mercy through Christes merites if you repent and earnestly purpose vefore God to amende your lyfe and to geue ouer yourselues to serue the Lord in holynes and righteousnes al the daies of your life although before this present you haue most greuously synned I publish vnto you that you are worthy gestes for this table you shall be welcome to Christ your syns shall be pardoned you shall be endned with hys spirit and so with communion with hym and the Father the whole Church of God Christ wyll dwell in you you shall dwell in hym for euermore Wherefore behaue your selues accordinglye wyth ioyfulnes and thankes geuing Do you nowe appeare before the Lord make cleane your houses open the dores of your hartes by repentance and faith that the Lord of hostes the kyng of glory may enter in and for euer hereafter beware of all suche thynges as myght displease the eyes of hys Maiesty Flie from syn as from a Toade come away from popery and all Antichristian religion be diligent in your vocations be diligent earnest in prayer harken to the voyce of God in hys word with reuerence lyue worthys your profession Let your lyght in your lyfe so shine that men may see your good workes and glorify your father which is in heauen As you haue beene darkenes followed the works of darknes so now henceforth be light in the Lord haue society with the workes of light Now hath God renueâ— hys couenaunt with you in Gods sight now are you as cleane and healed froÌ„ all your sores of synnes Go your wayes syn no more lest a worse thing happen vnto you See that your house beyng new swept be furnished with godlines and vertue and beware of idlenes lest the deuil come with seuen spirits worse then himselfe and so take his lodging and then your latter end wyll be worse then the first God our Father for the tender mercy and merites of hys soune be mercyful vnto vs forgeue vs al our syns and geue vs his holy spirit to purge cleanse sanetify vs that we may bee holye in hys sight through Christ that we now may be made ready worthy to receiue thys holy Sacrament with the fruits of the same to the full reioyning strengthening of our harts in the lord To whom be all honour glory world without ende Amen To God be all praise for euer â—il 3. 17. Luke 7. Hebr. 11. Iere. 44. Iere. 7. Amos. 7. Acte 17. Gene. 19. Gene. 6. Exod 2 Math. 4. Deut 6. 2 Math. 22 Mark. 20 Lâ—ke 10. Iohn 3. Math. 6. Lâ—ke 17. Aoc. 22. Deu. 4. 1. Esay 45. 1. Iohn 2. Hebr. 2. Rom. 1. Iames. 1. 1. Reg. 2. Iere. 31. Lamen 5 Acte 11. 2. Tim. 2. Iame. 2. Roma 7. Rom. 7. Iob. 15. Apoâ— â— 2. Tim. 2. Gene. 6. Genes 19. Genes 9 Iosua Caleb Num. 14. Leuit. 24 Num. 15. 1. Reg. 5. 3. Regu 21. 22. 4. Reg. 21. 4. Reg. 10. Gene. 6. Genes 19. Genes 19 Iosua Caleb Num. 14. Leuit. 24 Num. 15. Tim. 2. 1. Reg. â— 3. Regâ— 21. 2â— 4. Reg. â—â— 4. Reg. 10. Gene 9 Genes â–ª â—9 Genes â—9 Iosua Caleb Num. 14. Leuit. 24 Num. 15. Tim. 2. 1. Reg. â— 3. Regâ— 21 22. 4. Reg. 21 â–ª 4. Râ—g â—â— Esay 3â— Math. 7. Hebr. 10. Gene. 9 Genes 19 Genes 19 Leuit. 24 Tâ—â— â— Reg. â— Esay 3u Math. 7. Hebr. 10. Num â–ª 14 Two Sacramentes in christes church Baptisme is in place of circumcision Christian mens chudreÌ„ ought to be baprised Galat 4. who dyd institute this Sacrament 2 what the SacrameÌ„t is Upon traÌ„substantiation all popery almost is buylded The Sacrament of the popysh Masse is not the crament of christes body The first reason against traÌ„substantiation An aunswer to the Papistes cauill for the foresayd reason Math. 26 Exod. 7. The â—â—coÌ„d reason against traÌ„substan Math. 19 Mark. 14 Luke 22. 1. Cori. 11. The third reason against traÌ„substantiacion 1. Cor. 10. The iiij reason against trâ—substantiation The fyft reason Ireneus Augustinus Chrysostomus The syxt reason against traÌ„substantiation â—ipriax in Sermone de Chrysmat Augustinus ad Bonifacium The vij 〈…〉 Calat 3. An aunswer to the Papistes cauill for y foresayd reason The .viij. reason The nidth reason Christes presence in the supper An obiection â—n answer An other obiection of Christs presence in the Sacrament Athanasius Hylarius Cyrillus Basilius Ambrosius Epiphanius Hieronimus Chrysostomus Augustinus Christes presence in the supper wherfore the Sacrament was instituted ☞ Note though I apply thys thus yet I woulde not that any men shuld think that coÌ„munioneÌ„ saÌ„ctorum in the Creede is not set foorth there for the better explication of that which preceedeth it namelye what the holy catholike Church iâ— An obiection of â—nworthy receiuyng The aunswar Imprinted at London by Iohn Awdeley and Iohn Wyght The .xxx. of September Anno Domini 1574.