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
the tooting in Gods glas the tag therto wyl not burst open thy blockish hart yet I trow the tosâ—ing to and fro of these examples and specially of oue late Kyng and this troublesome time wyll tumble some teares our of thyne hart if thou styll pray for gods spirit accordingly For who art thou thinke alwayes wyth thy selfe that God should spare thee more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostels learned and come of holy stockes I deceiue my selfe think thou with thy selfe if I beleue that God being the same God y he was wyl spare me whose wickednes is no sesse but much more then some of theirs He hateth synne now as much as euer he did The longer he spareth the greater vengeance â—il fal the deper he draweth his dow the sorer wil the shaft pearce But if yet thy hart be so hardened that all this geare wyll not moue thee surely thou art in a very euil estate and remedy now know I none What said I none know I none Yes there is one which is suresby as they say to serue if any thyng wyl serue You looke to know what this is Forsoth the passion and death of Iesus Chriâ—â— You know the cause why Christ became man and suffered as he suffered was the sins of his people that he might saue them froÌ„ the same Consider the greatnes of the sore I mean syn by the greatnes of the Surgion and of the salue Who was the Surgion No Angel no Saint no Archangel no power no creature in heauen nor in earth but onely he by whom althings wer made all thinges are ruled also euen Gods own dearling onely beloued sonne becomming man. Oh what a great thing is thys that could not be done by the Angels ArchaÌ„gels Potestates powers or al the creatures of God without his own sonne who yet must needes be thrust out of heauen as a man would say to take our nature become man Here haue ye the Surgion great was the cure that thys mighty Lord tooke in hand Now what was the salue For soth deare geare of many compositions I cannot recite al but rather must leaue it to your harty conâ—idetations Three and thirty yeares was he curyng our sore He sought it earnestly by fasting watching praying c. The same night that he was betrayed I reade how busy he was about a plaster in the garden when he liing sâ—at on the ground praying with teares that of bloud not a few but so manye as dyd flow down on the ground againe criing on this sort Father saith he if it be possible let this cup depart frâ— me that is if it be possyble that els the syns of mankinde can be taken a way graunt that it may be so Thou heardest Moises criyng for the idolaters Thou hear dest Lot for the Zoarites Samuel Dauid and many other for the Israelites and deare father I onely am thine own soâ—ne as thou hast said in whom thou art well pleased wylt thou not heare me I haue by the space of three thirty yeres done alwayes thy wyl I haue so humbled my selfe that I would become an abiect a mongest men to obey thee Therfore deare father if it be possible graunt my request saue maÌ„kind now without any further labour salues or plasters But yet sayth he not as I wyll but as thou wylt But sir what herd he Though he swet bloud water in making his plaster for our sore of syn yet it framed not Twyse he cryed without comfort yea though to comfort him God sent an Angel we yet know y this plaster was not allowed for sufficient vntyll hereunto Christ Iesus was betrayed forsaken of all his Disciples for worne of his dearly beloued bound lyke a theefe belyed on buffered whipped scourged crowned with thornes derided crucified racked nayled hanged vp betwene two theeues cursed and rayled vpon mocked in misery and had geuen vp the ghost then bowed dowue the head of Christ that is God the Father which is the head of Christ then alowed he the plaster to be sufficient good for the healing of our sore which is syn Now would God abide our breth because the stinck that is damuation or giltynes was taken away by the sweete sauer of the breth of thys Lamâ—e thus offered once for al. So that here dearely beloued we as in a glasse may see to the broosyng of our blockyshe hard hartes Gods great iudgement and anger agaynst synne The Lord of Lords the King of Kings the brightnes of Gods glory the sonne of God the dearling of his Father in whom he is wel pleased haÌ„geth betwene two theues crying for thee me and for vs al My God my God why hast thou forsaken me Oh hard harts that we haue which make tuts for syn Looke on this toote in the very hart of Christ pâ—arced with a speare wherein thou maiest see and reade Gods horrible anger for synne Woe to thy hard hart that pearred it And thus much for the first part of repentaunce I meane for the meanes of working contricion First vse prayer then looke on Gods law thirdly see his curse fourthly set examples of his anger before thee and last of all set before thee the death of Christ From this and prayer cease not tyl thou fecle some harty sorrow for thy syn The which wheÌ„ thou feelest then labour for the other part that is fayth on this sort As first in contrition I wylled shee not to trust to thy free wyll for the assayning of it so doo I wyll thee in thys Fayth is so far from the reach of mans free wyl that to reason it is plaine foolishnes Therfore thou must first go to God whose gyft it is thou must I say get thee to the father of mercy whose worke it is that as he hath brought thee downe by contrition and humbled thee so he would geue thee fayth raise thee vp and exalt thee On this maner therefore with the Apostles and the pore man in the Gospell that cryed Lord encrease our fayth Lord helpe my vnbeliefe pray thou and say O mercyfull God and deare Father of our Lord and Sauiour Iesus Christ in whom as thou art wel pleased so hast thou commauÌ„ded vs to heare him for asmuch as he often byddeth vs to aske of thee and thereto promiseth that thou wylt heare vs and grauÌ„t vs that which in his name we shall aske of ther loe gracious Father I am bold to beg of thy mercy thorow thy sonne Iesus Christ one sparckle of true faith and certaine perswasioÌ„ of thy goodnes loue towardes me in Christ wherethrough I beyng assured of the pardon of al my syns by the mercies of Christ thy sonne may be thankfull to thee loue thee and serue thee in holynes and righteousnes al the daies of my lyte On this sort I say or otherwise as God shalmoue thee pray
transubstatiation beside the manyfold absurdities it hath in it whych to rehearse I omyt it vtterly ouerthroweth the vse of the Sacrament and is cleane contrary to the end wherefore it was instituted and so is no longer a scrament but an Idole is the cause of much Idolatry conuerting the peoples harts from an heauenly conuersation to an earthly and turning the Communion into a priuate action and a matter of gasyng and piping of adoring worshipping the worke of mens handes for the liuing God which dwelleth not in â–ª Temples made with mens handes much lesse lyeth he in pixes and chests whose true worship is in spirit verity which God graunt vs all to render vnto him continually Amen The Sacrament of Baptisme doth also teach vs that as the substaunce of the water remayneth there so in the Lords supper remaineth the substaunce of bread after coÌ„secration For as by Baptisme we ar engraffed into Christ so by the Supper we ar fed with Christ These two sacramentes the Apostle gladly coupleth together 1. Corinth 10. and. 1. Corint 12. VVear baptsed into one body saith he and haue dronke all of one spirit meaning it by the Cup as Chrysostome and other great learned men do wel interprete it As therfore in Baptisme is geuen vnto vs the holy Ghost and pardon of our syns whych yet â—ye not lurking in the water so in the Lords supper is geuen vnto vs the communion of Christes body bloud that is grace forgeuenes of syns innocency lyfe immortality with out any transubstantiation or including of the same in the bread By Baptisme the old man is put of and the new man put on yea Christ is put on but without traÌ„substantiating the water And euen so it is in the Lords supper Wee vp sayth spirituallye in our soules do feede ou Christee body broken doo eate hys flesh and drynke hys bloud doo dwell in hym and he in vs but wythout trausubstantiation As for the tauill they make that wee are baptised into one â—ody meaning therby the mystical body not the natural body of Christ wherby they would enforce that we are fed with the natural body of Christ but we are not ingraffed into it but into the mysticall body and so put away the reason aforesayde as for thys cauill I say we may soone auoyde it if so he that we wyl consider how that Christ whych is the head of the mysticall body is not seperate froÌ„ the body and therefore to be engraffed to the mystical body is to be engraffed into the natural body of Christ to bee a member of his flesh and bone of his bones as Pope Leo ful wel doth witnes in saying that Corpus regenerati fit caro crucifixi The body sayth he of the regenerate is made the flesh of Christ crucified And here to I could adde some reasons for the excelleÌ„cy of Baptisme I trow it be more to be begotten then to be nourished As for the excellent myracle of the paâ—efaction of the Trinifie and the descendyng of the holy Ghost in Baptisme in a visible forme the lyke whereto was not seene in the Lordes supper I wyl omyt to speake of further then that I would you shuld know how it were no mastery to set forth the excellency of this sacrament as well as of the supper It is a playne sygne of Antichrist to denye the substaunce of bread wyne to be in the Lords supper after consecration For in so doing and graunting transubstantiation the propertye of the humane nature of Christ is denyed For it is not of the humane nature but of the deuine nature to be in many places at once As Didimus de spiritu saÌ„cto doth proue there by the diuinity of the holy Ghost Now graunt transubstantiation and then Christes natural body must needes be in many places which is nothyng els but to confound the two natures in Christ or to denye Christes humane nature whych is the selie same that saint Iohn saith to denye Christ to be come in the flesh And this who so doth by the testimony of saynt Iohn in an Antichrist in his so doing whatsoeuer otherwise he do prate Reade saynt Augustine in hys Epistle to Dardanus and his .l. and .xxx. treatise vpon S. Iohn and easely you shall see how that Christes body must needes be in one place Oportet in vno loco esse but hys truth is in all places If ther be no substance of bread in the Sacrament but transubstantiation then Christs body is receiued of the vngodly and eaten with their teeth which is not onely against saint Augustine calling this speech except you eate the flesh of the sonne of man c. a figuratiue spech but also against the playne scriptures which affirme them to dwell in Christ Christ in them and they to haue euerlasting lyfe that eate hym whych the wicked haue not although they eate the sacrament He that eateth of this bread saith Christ shal lyue for euermore Therefore they eate not Christes body but as Paule sayth they eate in iudgement and damnation whych I trow be an other maner of thyng then Christes bodye And thys doth saint Augustine affirme saying none do eate Christes body which is not in the body of Christ that is as he expoundeth it in whom Christ dwelleth not and hee in Christ Which thing the wicked do not because they want fayth and the holy spirite whych be the meanes whereby Christ is receyued To the thinges which I haue brought herefoorth to improue transubstantiation I could bring in the fathers to confyrme the same which succeded continuallye many hundreth yeares after Christ Also I could shewe that transubstantiation is but a new doctrine not established before Sathan whych was tyed for a thousand yeares was letten lose Also I could shew that euer hetherto synce it was established in all times it hath bene resisted and spoken against Yea before thys doctrine the church was nothing so endowed with goodes lands and possessions as it hath beene synce It hath brought no small gayne no small honour no small ease t the Cleargy and therefore no maruel though they striue and fyght for it It is their Maozim it is their Helena God destroy it with the breath of hys mouth as shortly he wylfor his names sake Amen If tyme would serue I could would here tell you of the absurdities whych come by thys doctrine but for tymes sake I must omyt it Onely for Gods sake see this that thys their doctrine of transubstantiation is an vntruth already I haue proued forget not that it is the whole stay of all Popery and the piller of their Priesthood whereby Christes Priesthood Sacrifice Ministery and truth is letted yea peruerted and vtterly ouerthrown God our Father in the bloud of hys sonne Christ open the eyes and myndes of all our Magistrates and all other that beare the name of Christ to see it in time to Gods glorye and their own
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.