TWO Treatises.  
1. The holy exercise of a true Fast, described out of God's word, Written by T. C.  Joel. 2.12.13. 
Turn you unto me (saith the Lord) with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart and not your clothes; and turn unto the Lord your God, for he it gracious, and merciful slow to anger, and of great kindness, and repenteth him of the evil.  
2. The substance of the lords Supper. Written by T. W.  
Imprinted at London for I. Harison, and T. man.. Anno. 1610.   


THE HOLY EXERCISE OF a true Fast, described out of God's word.  
IT IS AN evident declaration, of a marvelous blindness which is in us, to order our steps towards the kingdom of heaven; that like children new come into the world, we know not when to eat, and when to forbear eating, no further than we have our direction out of God's word: But it is yet more marvel, that in so small a matter, scarce the hundred person, of those which profess the name of Christ, know either how to enter into this way, or how to turn them in it when they are entered, to any glory of GOD, or profit of themselves. For to let the Papists go, which through a shameful superstition in it, rather pine away their souls, then take down their bodies: it is a shame to speak, how few there are of those which bear the name of Gospelers, that have so much as the knowledge of this exercise; so far are they from any lawful and right practice of it. For a great number, as a needless thing, reject it altogether; For shaking off the Popish yoke, from their own necks, by using, or rather abusing their liberty; they suffer their servants to remain still under it. Which custom, unless it be through infirmity of body, or some other weighty cause; it can hardly escape the hot and vehement suspicion, either of belly-Gods, if thinking it religious in their servants, they themselves will not observe it: or of a covetous mind, if having no such opinion of it, they do notwithstanding constrain their servants thereunto. An other sort there be, which being afraid of the reproach of Belly-gods, and thinking it fitting to the Christian profession, to keep the flesh in some bridle; allow (in deed) of the exercise of Fasting; but for want of knowledge of a better, they stick still in the mire of the Popish fast. For remedy whereof, there followeth a Treatise, whereby the true Fast being understanded; as well the profane opinion of those which reject this exercise, as the foolish superstition of those, which content themselves with a shadow thereof, is laid open.  
Fasting therefore, is an abstinence commanded of the Lord, thereby to make solemn profession of our repentance. Wherein, that which is said of the Lord commanding it, is to be considered against those, which would thrust this exercise, out of the doors of Christian Churches. For the repressing of which error, let that be called to remembrance, which the Lord commanded by Moses: 
* Levit 16.29, 30, 31, & 23.27 to 33 Num. 29.7.  That every soul once a year should humble itself, in fasting before the Lord, in one of the great assemblies of his people. For although the ceremony of the day be taken away by the coming of our Saviour Christ; yet the thing itself is no more taken away, than a rest for God's service is banished, because the jews Saboth is abolished. For, when as (no doubt) the consideration of the Fast was, that the wrath of GOD should not break out against them; or being broken out, should be caused to return home again: the same cause remaining, there is good reason the same effect should continue. And when it is an humbling of a man before his God; was there any degree of casting down, necessary for that people, which is not necessary for us? Either ought they to have gone down lower into the conceit of their unworthiness, than we, into the conscience of our guiltiness; Whose benefits, as they are greater than theirs; so the abuse of them, should drive us to the lowest humiliation that can be; so it be lawful & warrantable by the word of God.  
But if this holy exercise of Fasting, do not clearly enough appear, to be no fading or shadowing ceremony, by this set and ordinary Fast, because the like doth not agree with the time of the Gospel: yet by other movable and uncertain Fasts, which were holden upon occasion, the same may be more strongly strengthened. For where we see the like occasion of fast, that was then; there we may be assured of the same commandment to fast, that was given them: commandment I say, lest any man thinking it to be a will worship, taken up at the pleasure of men, might think he had as good (or better) right to lay it down, than they had, to take it up. For proof whereof, that one place of the Prophet joel shall suffice; 
joel. 2.22.  which, upon occasion of a great dearth in the Land, commandeth in the Lord's behalf, to sanctify a Fast. By which one commandment, it is evident, that other Fasts, which were kept, either by the Churches publicly, or by some of the faithful privately; were done in obedience, and not at the random of man's invention. If this be not sufficient, to subdue our sturdy affections, to this so holy an exercise; yet at the least, let them stoop under so manifest, both doctrine & examples hereof, by the Churches of God underneath the Gospel. For when as our Saviour Christ, being charged by the Pharisees and johns Disciples, 
Luke. 5.33.  that his Disciples fasted not; so answered, that he did not only not condemn it, but highly also commend it; so it were done seasonably: It is plain, that the liberty which the Gospel bringeth, hath not removed the ancient bound of a Christian Fast. And if we look into the practice, whereby the way chalked out by his doctrine, is trodden and beaten plain unto us by examples; it will soon be seen, how greatly they deceive themselves, which under the colour of greater perfection attained under the Gospel, cast away the assistance, that the Lord offereth by this exercise. For if we inquire of the Churches & Apostles fasting, then was it most often, when they were fullest of the graces of God: that is, after the solemn sending of the holy Ghost.  
If we think then, that this exercise of fast, be too ceremonious, because it was tied to a certain day: the commandment to hold it without any such restraint, unto a certain time, aught to correct that thought of ours. If we stand in fear, that it should be too jewish; the doctrine of the Gospel is ready to pull us out of that fear. If presumption of greater graces, than those which should need such a supply, do bring this Fast out of conceit with us: the practice of it by the holy Apostles, at the highest top of their perfection in this world, will easily set up the credit thereof again. But if Fasts, neither standing nor sitting, neither under the Law, nor under the Gospel, neither of the weaker, nor of the stronger, can draw us into love, and (in love) into practise thereof; it must needs be confessed, that there is a marvelous poison of rebellion in our natures, which all this treacle of the Lords high authority, and of such authorised examples of the children of God, will not cast forth. Howbeit, the Lord leaveth us not here, but unto his Lordly authority, of commanding this exercise of Fast, hath added fatherly promises, to allure us unto the same: as towards the end of this Treatise, shall plainly appear.  
This exercise therefore of Fasting, being both of such authority, and of so great weight to pull wrath upon us, if it be neglected; let us now see in what things (especially) it doth consist. And they are in number two. The former is of the outward, and (as the Apostle calleth it, 
1. Tim. 4.8. ) of the bodily exercise: the other is of the inward virtues, helped forward by the bodily exercises. For the outward ceremony, it is an abstinence for a time, from the commodities and pleasures of this life, thereby to make us the apt to the inward virtue. And this outward abstinence is therefore commanded, that we should both feel, and in feeling, profess that we are unworthy either of life, or of any thing that belongeth to the upholding thereof. And albeit, it may appear but a childish thing to carnal men, and a thing unworthy the wisdom of the Gospel, to place any thing in this bodily exercise, seeing that the Lord is a Spirit, & will be worshipped in spirit & truth; and seeing that they being of their own nature, neither good nor evil, can not make us either better or worse: yet if we consider that it is the lords ordinance, who hath so commanded it, we can not be but most assured, that the Lord who hath so instituted it, will give it a blessing, and cause it to prosper, to that end whereunto he hath ordained it; if we undertake it in his fear, and in a conscience of obeying the lords commandment. Those which came either to run, 
1. Cor. 9.25.  or to wrestle for the best Game, were wont to abstain from such things as might hinder their exercise, or make them less able to perform than with praise: And whatsoever, either pith in their arms, or swiftness in their legs, they had otherwise; yet as they neglected not that abstinence, so they found that it greatly profited them, to the better breathing and other enabling of them, to their exercises. And shall we think, that the diet which the Lord himself hath appointed, to the fitting of us towards the spiritual wrestling with our fleshly mind, shall not have a singular fruit? And if there were no other fruit of this Abstinence, but that the enemies mouth should thus be stopped, which charge the Gospel, to set open a school to all licentiousness of eating, and to give (as it were) a sauce to provoke men's appetites thereunto, which are otherwise too sharp set of themselves: it should be no small effect of our Abstinence. In deed the Papists charge upon us, is here the same and no other, 
Luke. 5 33.  than the Pharisees, against the Disciples of our Saviour Christ: But why should not we, if we desire that the Gospel should be well spoken of, take away the occasion of such speeches?  
But let us see wherein this Abstinence doth consist; where first of all cometh to be considered, the Abstinence from Meats and Drinks; whereof (as the principal of the outward Observations) the whole exercise took the name. 
2. Sam. 12.16.17. Ezr. 10.6. Levi 23.32. judg. 20.26  And the word itself with the practice, declare, that it is not only a sober use of Meats, which ought to be continual all the life long, or a more sparing diet then at other times: but an utter Abstinence from evening to evening, from all kind of meats & drinks. Whereby it appeareth, that the Popish Fast is nothing less, than the Fast which the Scripture teacheth: for they break the neck of this Abstinence both by fullness and by delicacy. By fullness, in that it is lawful (as other days) at Dinner, to fill themselves with anything, flesh only excepted: at evening & morning, to fill themselves with Bread and Drink. By delicacy for that, where men on that day, should content themselves with common and coarse meats, sufficient only for preservation of health: the Papists in their abstinence, did either not so much as aim at this mark, or else they shot grossly wide. For in permitting the use of all things at their Dinner, besides Flesh; it is evident, that they left greater dainties, & greater stirrers of fleshly lusts, than they did cut off. And beside, the dainties in meats; Wine, (than which there is nothing more provoking) was as usual that day, as of others. And at evening, when they would give the clearest testimony of their Abstinence, and when they did light their candles (as it were to show their abstinence by; the greatest part of those that were both able and might find in their hearts, to bestow it of themselves, had their Tables furnished with Spice-bread, with Fruits of this side and beyond the Seas, with Marmelet and Sucket, and such like: than which dealing, what could be more childish? to deny the tasting only of one morsel of Flesh, and to permit a fullness of bread: to forbid the courser Meats and Table, which might have been furnished for two pence, and to draw in the delicatest Meats, which could not be provided for twenty shillings: to restrain the use of things bred at home, and to leave the use free, of things fetched out of Barbary: finally to condemn the eating of a piece of smoky and reastie Bacon, and to justify the banqueting and iunqueting Dishes, which are before mentioned. That I speak nothing of some of the poorer sort, which upon the Thursday at night, and Friday at dinner, would fill their bellies the fuller, that they might pass over their abstinence, with less feeling the want of their accustomed diet. All which things, as we condmne in the Papists; so we must carefully take heed that they be not found in us: 
Rom. 2.1.  unless we have forgot, that in judging them, we condemn ourselves, when as we do the same things, which we find fault worthy in them.  
An other of these corporal exercises is watching, or a cutting short of our ordinary sleep: which we may apply to the furtherance of this exercise. For beside that this Abstinence, is a removing of ordinary pleasures and commodities; it appeareth, that some thing also should be pared from it. For beside that, it is meet that there should be a certain conformity and suitableness of our whole behaviour, all the time of the Fast. The Prophet joel exhorting the Priests to this holy exercise of Fast, 
joel. 1.13.  biddeth them that they should continue in Sackcloth in the night time, extending this exercise (at the least) to some part of the night. When notwithstanding it is to be noted, that as well in the former abstinence from meat as in this withdrawing of some part of sleep; that neither is so straightly required of the Lord, but that those whose either disease or other infirmity will not bear this abstinence, without hazard of their health may use so much liberty, as shall serve for the preservation of their health: so they take heed they use not this gentle dealing of the Lord, as a cloak to hide the lusts of their flesh withal▪ A third kind of abstinence is in the apparel, that albeit they put not on Sackcloth and Ashes, as the holy Fathers did in times past; yet that they content themselves with a common kind of attire, avoiding all such costliness & curiosity, whereby in tricking & trimming up themselves,, the flesh may take occasion of being proud. Thus the Lord, when he would have the children of Israel to humble themselves before him, spoke to Moses, saying; 
Exod. 33.5.  Speak unto the children of Israel, that for the present time, they lay aside their jewels and Ornaments, that I may know what I shall do with them. And thus far hath it been spoken of the outward Exercises, which are general, and to be done of all, which make this solemn profession of repentance. There is one yet which is more special, belonging unto married persons alone, which is, that they for the time, 
1. Cor. 7.5.  should with consent abstain from the mutual fellowship one of an other; which is so straightly required, 
joel. 2.16.  that even the Bridegroom & the Bride, (which of all other, aught to have the greatest privilege in that point) are bidden at such times, to come out of their chambers.  

Rom. 14.17.  But for as much, as the kingdom of heaven standeth not in these things; and the Lord being a Spirit, will be worshipped in spirit and truth: either these exercises must lead us to some farther thing, or else the same accusation will lie against us, wherewith the Prophet charged the Israelites, who contenting themselves with the outward ceremony of abstinence, 
Esay. 58.3.  were sent home as empty as they came. And indeed, unless we bring more with us, than this our abstinency, our Fasts may be matched with the Beasts Fast of Niniveh; 
jonas. 3.7.  for they also both eat nothing, and were covered with Sackcloth: yea the Beasts Fast, may be so much better than ours, as there be some kinds of Beasts, that can longer endure without meat and sleep than we. Where the Papists fast, which was showed before to be childish, may here be proved to be beastly and brutish: For if they did only abstain from Meat, they judged themselves to have holden a good Fast unto the Lord. There follow the inward virtues helped forward by the bodily exercise; which in the number 
* Ezdra. 6.21.  two. The one is the humbling and casting down of ourselves before the high Majesty of God, with sorrow for our sins: The other, is the assurance that we have, that with forgiveness of them, we shall obtain the thing that we stand in need of, and make suit for.  
Here therefore, first cometh to be considered, our humbling & casting down, which is a vile esteeming of ourselves, answering to the outward exercise. For therefore do we abstain for a time, that we might thereby have a quicker feeling of our own unworthiness. Therefore we bring down the body, that the mind may be likewise brought down. Therefore we crucify the flesh, that the deserved death of the spirit, may be the better known. Therefore we abstain from our pleasures and commodities, 
Mark. 2.20. Luk. 5.35. Math. 9.15.  that through conscience of sin, and feeling of the wrath of God, either present, or to come, for the same, we might draw ourselves to a greater sorrow. In which respect, the exercise which the other Evangelists call Fasting, Saint Matthew calleth Mourning. Hereupon it cometh, 
joel. 2 17. 1. Sam. 7.6.  that weeping, which is a witness of our sorrow, is annexed unto the Fast; which the children of God have done so plentifully in this exercise, 
2. Sam. 7.6.  that they have been said, to have drawn whole Buckets of Water; which the depth of the sorrow for their sins, and the anger of God against them hath ministered. And as these outward exercises are commanded, to draw us to a feeling of our unworthiness; so in the feeling thereof, by them we make a solemn confession of the same. For the children of God in time past, by their abstinence from meat & drink, confessed themselves unworthy so much as of a crumb of bread, or drop of water: by putting on Sackcloth, unworthy of the worst rag to cover their shame with. So that if common honesty and health would have suffered, they would have stripped themselves stark naked. The same is to be understanded of the benefit of Sleep, and company of Marriage; as also of all other the commodities of this life: whereof they did not only confess themselves unworthy, but in that they put Dust and Ashes upon their heads, they gave to understand, that they were unworthy of the life itself, and that they deserved to be as far underneath the ground, as they were above it: yea if there had been any thing, apt to have set forth their everlasting condemnation in Hell, of that also would they have borne the mark, thereby to declare their guilt & desert of the same. So that hereby they do justify the Lord, in that vengeance against them: whereof by this humbling of themselves, they seek redress. If then we keep a holy Fast unto the Lord, we must thereby be humbled in ourselves before the Lord: but if upon confidence of our fasting, 
Luk. 5.33. Luk. 18.11.  we wax bolder to sin, in a persuasion that through obedience given unto him, in this one point, we may be bolder to be disobedient in others: or if the use hereof do make us swell against our brethren, and after the example of the Pharisees, despise them which do not Fast, as we do: then is the Fast, appointed of the Lord for our medicine, become our bane and poison.  
And therefore here now, we give a new charge upon the Popish Fast, a great deal more hot than the former: For seeing that they with the proud Pharisee, boast of the merit of their fasts, setting these fasts (as other works) in the place of the Blood of Christ. It is manifest, that their Fasts are so far from humbling them, that through the opinion of them, they rise up against the Lord, and do their best to set themselves, even in the throne of God: so that unto the childishness and brutishness of their Fast abovementioned, here they have added an horrible and blasphemous sacrilege. To the compassing of this true humbling of our sins, is annexed necessarily, an information and meditation of the filthiness of our sins, and of the just vengeance of the Lord against them, declared in the threatenings of the Law, and execution of the judgements of God against the wicked; and namely against our Saviour Christ, who putting upon himself our wickedness, suffered Hell pains for it: and specially an information and meditation of those, both sins and punishments, which the present time and persons do give occasion of. And thus far touching the first part of the inward virtues in Fasting, standing in the casting down of ourselves before the Lord.  
There followeth the other part, which is a profession of our Faith, that we shall be lifted up as high, through the grace of the Lord our God in jesus Christ, as the conscience of our sins doth cast us down: and that we shall obtain the removing of the evils tending to our destruction, (through the worthiness of our Saviour Christ,) which either presently press us, or hang over our heads, through our own unworthiness. For as true repentance, casting us down with one hand, both in sorrow for our sins, & confession of the same, leaveth us not in our downfall, but through faith, reacheth us the other hand, to lift us up again: so this solemn profession of our repentance, carrying us first to the valley of trouble, afterward bringeth us back again, to the gate of hope. In which respect, we always find in the holy Scriptures, 
* Ezra. 9.5. Nehe. 1.4. Dan. 9 3. judg. 20.26. Luk. 5.33. 1. Cor. 7.7.  that Fasting is joined with prayer; 
* 2. Chron. 20.6. james. 1.6. john. 16.23  which can never be truly made, without hope of obtaining the grace, that is prayed for. But for as much as prayer is a daily and ordinary exercise of God's children; it is manifest, 
* jonas. 3.8. Esay. 58.4.  that by the prayer which is coupled with Fasting, there is understanded a special or peerless kind of Prayer, both in zeal and strength of Prayer, as also in continuance of the same. Whereby appeareth, that here is an other use of the outward abstinence, that it might be as it were a wing, wherewith the Prayer, that otherwise through earthly affections, creepeth upon the ground, might the easier flee up into heaven: and that it might be a Grindestone, to make a point of it, that it may pierce; and to set an edge, that it may cut, both the visible and invisible enemies, which we pray against. And therefore the outward abstinence that pulleth down the body, helpeth to lift up the mind; and crucifying the flesh, it quickeneth the spirit, and maketh it more lively to this exercise. Where yet again the Popish Fast is found insufficient, which upon the days of their Fasts, had no extraordinary exercises of prayer; more than other days which were not fasted. To the better performance also of this part, is annexed an information and meditation of the gracious promises of God, especially such as may serve for relief of the present occasions.  
Wherein the better to correct our dullness & heaviness to this so holy an exercise; let us remember, that it is to obtain some special grace at the hand of the Lord. Whereby it is given us to understand, that upon due holding of this Fast unto the Lord, there be excellent promises, and a most singular reward. 
joel. 2.13. & 19.20.  Whereof the place of joel, as it spoke before, for the commandment of all the Fasts, which the people of God used; so will it undertake for the promises, which the Lord hath made, to all those which submit them selves to the obedience thereof. The truth of which promises is so manifest in the Scriptures; as the Sun (at noon days) can be no clearer. For let all the Fasts of the holy Churches, and of godly men laid out in Scripture, both of the old and new Testament, be 
* judge 20.23. Ezra. 19.6. Hest. 4.16. 2. Chron. 20.3.  turned over; and it shall be seen, that the end of their Fast (which kept it in any measure of truth and simplicity) was a Feast, and the issue of their mourning, great rejoicing. 
Dan. 9.20. jonah. 2.10.  For albeit the ordinary Prayers of the faithful, return not empty unto them again; yet having regard unto these, which are joined with this Exercise, 
Act. 12.5. Act. 13.2.  they may worthily seem to be barren, which are otherwise fruitful; and to be blasted, which otherwise seem full cared. Yea, the Fast of the wicked king Achab, 
1. Regum. 21.27.  joined with no true repentance, nor so much as with any true knowledge how to serve the Lord, but performed in some sort only in keeping of the outward and bodily ceremony, went not unrewarded from the Lord. For even by the very shadow of his exercise, the execution of that judgement, which was awarded against him, touching his utter rasing from the kingdom of Israel: was deferred until his sons days. Now, if the coming within the shadow of this exercise, doth heal some diseases: what will it do if we come to touch the body thereof? And if the leaves of it, have some virtue to preserve men from the vengeance of God; how sovereign is the fruit, to deliver us from the wrath to come? And if the ordinary obedience of the children of God, goeth not empty, and unrewarded from the presence of God: this extraordinary obedience & exercise in the worship of God, must needs receive special, and extraordinary blessings from his hand. 
1. Regum 20.29.  When Benhadab the Syrian King, overcome by Achab king of Israel, was out of hope of any safety; at the length, by the advice of his servants, he put himself and his company in Sackcloth, 
1. Reg. 20.31. to 35.  with Ropes about their necks; thinking by humbling themselves before the King, to obtain pardon: which came to pass accordingly.  
If therefore, men in hope of obtaining pardon, will humble themselves to them of whom they have no promise, that they shall obtain any thing: how much more ought we to do it, which have so sure Promises of good success? And if mercy was obtained of men, in whom there is scant a drop of that pity and compassion, which is seafull in the Lord; we may be well assured, that we shall not miss of it at his hand. And if one enemy, can look for it at the hand of an other; we may with greater assurance, look for it at the hand of the Lord; to whom we are already reconciled, by the blood of his Son.  
Therefore, if the authority of the Lord should not compel us; yet the most liberal and certain promises, should allure us to this exercise. Which if we do not, what remaineth, but that such as will not Fast, with the children of God, must eat and drink of the furious wrath of God, with the wicked: they that will not weep with the one, must howl with the other. And finally, they that will have no part in the obedience of the commandment given hereof, to both the peoples, under the Law and under the Gospel; must have no part in the Promises made to any of them: according as the Lord threateneth; 
Levi. 23.29. Luk. 5, 35.  that who so ever shall not afflict or humble his soul with the rest, that he will destroy them from among his people.  
The time of Fasting, is the time of affliction, either for want of some great benefit needful, or through feeling of some great judgement present, or to come. Where the Popish Fast must pass an other condemnation, which maketh no difference or choice of time; but appointeth every Friday, and other set evens yearly, whether the time be prosperous or unprosperous; whether it be peace or war, health or sickness, dearth or plenty: Which is all one, as if the Physician should now appoint his patient, this day twenty or forty years hence, to take a Purgation, or to be let blood: In which case, either he must be a Prophet, rather than a Physician, to know that he shall on that day, have need, of it: or else he must be a Physician of no value, ignorant, or unfaithful. As therefore the Physician openeth no vain, but with observation where the sign is; giveth no Purgation, without heed taking to the time of the year, whether it be Spring or Fall; whether it be hot or cold: so it behoveth the spiritual Physician, to have an eye unto the time, when this Medicine is in season: And so much the more, here, rather than there; as the danger is greater. For as a new piece of Cloth added to an old Garment, taketh something from the old, 
Luke. 5.36.  & causeth the rent to be worse than before: so Fasting, unfitly applied to the state of those that are enjoined to keep it, maketh them worse than they were before the Fast. Yea, that which more is, 
Luke. 5.37.  as the new Wine put into old vessels, doth not only make them worse, but break them all to pieces: So this Fast thrust upon those, which are not, either for the time, or for some other cause apt for it; doth utterly destroy them. Whereby men may perceive, what cause we have to make a great conscience of the Popish Fast, as that which is able of itself (if there were no other corruptions amongst them) to drive a man to eternal destruction.  
According also to the greatness of the affliction, 
Levi. 23.27, 28.  the time of the Fast is taken, by the discretion of those to whom it belongeth; at the least for a whole day. And if the wrath of the Lord be hotter, than two days or 
* Ester. 4.16  else three, as it appeareth by the example of the jews in hester's time, 
Act. 9.9.  and of Saint Paul. And this time (what so ever) hath the nature of a Saboth. 
Levit. 23.30.31.  For therein men are bound to abstain from their bodily labours, according to the same straightness, & with the same exceptions, that they are bound to observe the Saboth. 
joel. 2.12. Levi. 23.32.  And therefore the Prophet willeth them to sanctify a Fast. And the Lord threateneth, that who so ever shall do any work on that day, him shall he cut off from amongst his people. The end whereof is, that men setting themselves apart from their daily occupations, might be wholly bestowed in the spiritual exercises above specified. Whereby that we may know, that there was never a Thread in the old Cloth of the Popish Fast, which was not thoroughly infected with the spiritual leprosy of disobedience unto the Lord: It is to be noted, that where they ordained many, both wicked and unnecessary Holy days, this * one (and besides the Saboth, the only Holy day appointed of the Lord) they quite razed out of their Calendar. And of the Fast in general, thus far.  
The kinds or sorts of Fasts do follow: which are either private or public.  
The private Fast is that, which is undertaken upon some particular calamity, by the discretion of them against whom the calamity is sent. And it is either of a particular man, or household. In the former whereof, it is to be observed, that for as much as the Fast is joined with a separation from their daily occupations: that neither Children, nor Scholars, nor Servants, nor any other which be at the disposition & government of others, can choose any such day appointed for common occupations, without the consent of those that have commandment over them. Without which consent, they must be forced to hold their Fasts upon the lords day, or other days of rest, established in the places of their abode. For here the Law of the Lord hath place, that if the Wife, Son, or Daughter, 
Num. 30.4.  vow a Vow unto the Lord; that the Husband or Father shall have power to break it.  
The public Fast is that, which is undertaken upon some more general calamity of the Church, at the appointment of them, which (under Christ) have the government of the places, 
joel. 2.15.  where the fast is holden. In this Fast, because a public assembly is commanded; it followeth, that the chief instruction of the foresaid profession of repentance, is to be fetched from the public preaching of the word.  
Now leaving the causes of the private Fasts, to the examination of every one, which can best judge of their own estate; let us consider what causes there be of a general Fast amongst us. Wherein that it may be seen, that the Trumpet of Fasting is blown rather by the breath of God, then by the mouth of man: let us take a short view of the causes, of the Fasts mentioned in the Scriptures.  
The cause of the Fast, is the wrath of God against the Church: where is to be considered, that the people of God have not only regarded this wrath against themselves particularly, but against others also, of the same society & fellowship in religion that they were of, through a mutual feeling and compassion which they have one with an other: as in the example of the Church of Antioch, 
Acts. 13.2.  whose Fast appeareth to have been taken in hand, rather for the misery of the Church of Jerusalem, then for themselves. Now the Churches round about us, being fallen into great decay, partly by the spiritual miseries, as well of the heresies of Papists, Arrians, anabaptists, the Family of love, etc. as also of the Schism of Lutheranism, daily prevailing, partly by bodily plagues of the Pestilence, almost in all places: of the Sword in our neighbour countries, and of the Famine which waiteth commonly upon the same: It is evident that thereby groweth one cause of humbling ourselves before our God. And when this wrath is considered, either in that which is already come, or in that which may be feared shortly to come: to whether so ever of the causes we look, we shall find, that we have cause to Fast. For what spiritual evil is in any of all their Churches, which are not altogether in ours? not one of those detestable Heresies, but are lodged amongst us. And although the Schism of Lutheranism be not among us, yet there is almost a great distraction of minds for the Church government, beside the diversities of judgements in many other matters. And among bodily punishments, the Plague hath indifferently fed, and yet doth feed upon us. The Sword hath been shaken at us both in the North by Traitors, and in the South by disordered wicked persons. And should it not strike us, that her Majesty was of late in danger of her life by a Shot? Which that it was not meant towards her, ought not to abate our care for her majesty, but rather increase it: as that which was more nearly directed against her of the Lord, to make both her and us, to cry for his gracious cover and protection over her. And if we consider the wrath that hangeth over our heads, the notes thereof are taken by the example of the people of God, 
Ezra. 9.3.  and first of Ezra, who understanding that the people had married strange women, fasted: where upon we have this note of the wrath to come, that considering how that sin is committed openly in the land in divers sorts, that therefore anger is at hand. Here may be handled with godly and discreet wisdom the Sins of the Land.  
The second note to know the tempest to come, is taken from the Ninivites Fast. 
jonas. 3.5.  Whereupon we gather, that for so much as we are grievously threatened, as well by the Ministers and Servants of the Lord, that speak in his name unto us, as also by his late shaking of the Earth: that sharp judgement (without repentance) must speedily come upon us.  
The third is taken from signs of the wrath of God, which may break out against us: 
Hester. 4.6.  as in Hester, where it was concluded at the request of Hamon, of the destruction of the whole Church; wherewith may fitly be compared the Holy League (as they say) and Decree of the late Council of Trent, against the whole Church, and against ours particularly.  
An other sign, is the preparation made against the Church, or an endeavour to execute malice: which drove Josaphat and other more, 
2 Paral. 20.  to a Fast. Here the lofty countenances, and undutiful demeanour of the Papists, may be considered, with their rebellious attempts in Ireland; as also the Spanish Navy, and great preparation made amongst them of the Holy league, with the troubles in Scotland, and Gunpowder treason in England; and like accidents, sufficient to procure the practice of this holy exercise.   

A GENERAL CONFESSION OF Sins, to be made at the exercise of Fasting, the more particular confession being taken according to the estate of the several Churches, by the good discretion of the minister, upon the knowledge thereof.  
O Lord which art glorious in power and holiness, we being but Dust and Ashes, with the casting of ourselves down, at the foot of thy high Majesty: confess that we are most vile sinners, conceived & borne in sin, & that we are by nature nothing else, but a lump of all wickedness, whose natural property is, to grow in sin, as we grow in years, & to wax strong in wickedness, as the powers of our minds and bodies receive strength. There is in us, no wholesome nor sound knowledge how to obey: there is no manner of good will or affection to please thee: finally, there dwelleth no good thing in our flesh. And although our cursed estate doth herein greatly appear, yet our sin is made out of measure sinful, through the exceeding grace which thou offerest by the Gospel of thy dear Son; whereby we are so far from profiting, that of ourselves we should wax worse and worse. For the more light of knowledge is showed, the blinder would we remain: the greater obedience is taught, the frowarder and stubborner would we become, if thou by the mighty working of thy holy spirit, shouldest not cause it to be fruitful. And although we have this natural corruption in common, with the whole rotten race of Adam; yet we confess, that in us it hath budded, & shot forth so much more than in others, as we have had more means to kill it, and to cause it to whither, than others have had. Where first of all, the gracious offer of the treasure of thy holy Gospel unto us, maketh us guilty many ways. For where passing by many other nations, thou hast trusted our nation withal: yet with a number of us, hath it found as small entertainment, and felt as great resistance, as amongst them, at whose Gates it never knocked. For a great portion of the land, partly never yielding themselves to the obedience thereof; and partly falling from it, after they had once yielded; stand proudly as it were at the staves end with thee. The rest which make profession of their submittaunce unto it, do it not accordingly. For first, there be heaps of our people, which either through an yrcksomnesse of the yron-yoke of the Popish Religion, or through a wicked opinion which they nourish, of embracing any Religion set forth; so cast aside the former Popery, as they still abide in an utter ignorance of the truth itself; in such sort,) that through want of Preaching) they are as raw in the knowledge of the true service of thee, as they were expert before, in the service of the Devil. And where knowledge is, to any such sufficiency as is requisite for the inheritors of the kingdom of Heaven: there is it (for a great part) joined with such hypocrisy, as maketh them more detestable before thee, (which searchest the very Rains,) then if they had still continued in their ignorance. Now, for the remnant of us, which through Grace, have truly and faithfully believed, it is with so great weakness of Faith, and so small reformation of Manners; that our glorious profession of the Gospel, supported and borne out with so small show of the fruits, which the excellency thereof doth require, maketh not only the enemies to condemn us, but ourselves to suspect one another, whether we belong unto thee or no. Wherein, O Lord, we acknowledge that to be our great and horrible sin, that being put in trust with this unspeakable treasure of thy holy Gospel, and preferred to our neighbours, professors about us; yet we are in thankful obedience unto thee, behind them all: first, in knowledge; last, in zeal: before them in the doctrine of thy holy Gospel; behind them in the discipline of the same. The yoke of the slavery of our bodies, which the Popish Religion laid upon us, we willingly shake off: but the holy bands of thy Law, whereby our riotous life and affections, should be brought into bondage, we do hardly, and heavily admit. The Gospel which brought a freer use of our lawful honours, pleasures & commodities, was welcome unto us: but the same Gospel, which restraineth the unlawful licentiousness of our ambition, intemperancy and covetousness, is not so. Finally so much of the Gospel, as doth more nearly respect our salvation, we seem to have some care to retain: but so much of it as doth more directly respect thy glory, and the profit one of an other, (those especially which are not of the same land with us) we make small account off. And seeing the naked treasure of the holy Gospel, had been a rich reward of a most serviceable subjection: it coming unto us not alone, but accompanied with so long a peace, with so great a wealth, so plentiful abundance of all things, as this Land hath never or seldom used, other Lands about us have long looked after: maketh our guilt a great deal more, because that in thy so great a largesse towards us, we have been so ungracious towards thee again. Here therefore is an other Stayer, whereby our sin climbeth higher: For that we, in the commodities of this life, surmounting our ancestors of the same profession of the Gospel, in King Henry and King Edward's time; are, for the fruits that such a liberality asketh at our hands, a great deal worse than they: and going beyond (other lands in these outward blessings, are outrun of them, even in the very outward testimonies and tokens of our obedience towards thee. And besides this huge heap, and (as it were) reek, of our general & common sins, we have to confess (at the bar of thy judgement seat) the particular sins that we have kocked up in our several estates. For our governors, O Lord, for the most part, being more mindful of the fulfilling of their affections, then either of thy glory, or of their good estate, which are committed unto them, have not held so steady a hand as they ought to have done, either for the stablishing of the Laws, by which (under thee) they should have ruled us; and we by them, should have been governed of thee; or for the thorough execution of so many, and so far forth as they have been well established. Our judges and other Ministers of justice likewise, have either ignorantly, or corruptly declined from righteous judgement: or giving sentence for the truth, they have done it (divers of them) with no conscience of thy true fear, or love of truth; but for respect, either of vain glory, or of persons. The Ministers, which should have been Lights unto all estates, have for the most part, no light in themselves: and their estate, in whose good constitution and sound health, the rest should have recovered their health, is of all other, the most sick unto death. For if the whole number be surveyed, scarce the hundred will be found, to be in the lot of a faithful ministery. For ah alas, how many are there, which occupying the place of Ambassadors, ei: there for want of ability, or for that they love ease and sleep, carry no tolerable embassage at all: how many which carrying the light of the Gospel in their mouths, carry also in their hands, the filthy water of ambition & covetousness to quench it with. And those which by thy grace, are for their might and will in some good measure justifiable: notwithstanding, for the most part, bear it with such infirmity, through slips, aswell in a sound and substantial manner of teaching, as also in an even life answering thereunto, that if thy blessing were not marvelous upon their labours, we should not need to fear, the quenching of this fire of the holy Gospel, kindled among us, by the enemies: as that which having so small attendance of blowing, would die of itself. Finally, the people bear so small love unto their Governors of all sorts, in love so small reverence, & in them both so little willing obedience: that it may be not (uneasely) seen, that all the practice of the Church and common wealth, have conspired to provoke thee Lord against them. These our great and overgrown sins, albeit they are gotten above our heads, yet rest they not here. For where thou hast by thy holy Servants, the Ministers of thy blessed word, sharply chidden with us, and in a severe denouncing of thy judgements due unto them, fearfully threatened us for them: yet have we not trembled at thy voice; at which the Mountains do melt, and the Rocks do rend asunder. A strange thing, that the Lion should roar, and the weak Lambs should not be afraid: that the Lord of Hosts should proclaim War against us, & we should not go forth and meet him, for entreaty of peace. Nay, his wrath (as hath been showed) hath been, and yet is kindled amongst us: and yet as senseless men, and as dead flesh we are not moved. We are pricked, and we feel it not. We are wounded, and we do not so much as ask, Who hath stricken us? The tempest that is coming toward us, threateneth our utter drowning: and yet as a drunken man, we lie sleeping in the very top of the Mast. Whereby it is evident against ourselves, that unto the multitude of our sins, we have added an other degree of wickedness; which is, the continuance in them: unto our disobedience, we have joined stubborness, and the biles and Botches of our rebellion, being ugly in thy sight, do through the putrefaction & festrednesse of them, cast out such stink, as the earth which we tread upon, the waters which we drink, and the air which we breathe, are tainted and poisoned with the infection of them. Yea Lord, taught by the wonderful justice of thy righteous Law, we charge upon our heads all the sins of our Fathers and grandfathers, to the uttermost of our generations which are past: as those whereunto we are juster inheritors, then unto any Lands or Goods that they have left us. Whereby it falleth out against us, that our sins touch the Clouds; yea, break into the Heavens of thy Majesties own residence: whose measure being already (as it seemeth) filled, there remaineth nothing, but that it should be turned upon our heads. whereupon we make against ourselves an other confession, that we are unworthy of all the benefits of this life, or of the life to come: both those which we either have, or yet hope to enjoy, from the greatest to the smallest; from the kingdom of heaven, to one only drop of Water. That we are worthy of all the Plagues, which either have heretofore ceased, or been yet possessed of us. Yea if thou shouldest ransack all the hid, and secret treasures of thy fearful judgements, which in thy Law thou threatenest against the breakers thereof, not only to the rasing and sweeping us from the face of the earth, but also to the throwing of us headlong into the bottomless pit of hell: yet would we therein also acknowledge thy righteous judgements: for unto us belongeth shame & confusion of faces, but unto thee, glory and righteousness. All which both guilt of sin, and desert of punishment, notwithstanding, (O father of mercies, and God of all comfort) we trusting unto the Promises which thou hast made us in jesus Christ, are bold through him, humbly to call for the performance of them. And first we humbly desire thee, to forgive us all our sins. Thou hast said, that if we confess our sins, thou art faithful to forgive us them. We acknowledge the debt, cancel therefore the Obligation: let not the multitude of them prevail against us; but where our sin hath abounded, let thy grace more abound; and as we have multiplied our sins, so we pray thee to multiply thy mercies: and although we have by continuance in them, so soaked ourselves, that thereby we are not only lightly stained, but also have gotten as it were the Scarlet and Purple die of them: yet let them all (we pray thee,) being washed in the blood of thy dear Son, be made as white as the Snow in Salmon, & as the Wool of the Sheep which come from washing.  
And to conclude as our sins have magnified themselves in an infinite length, breadth, depth, and height, so let thy mercies (which pass all understanding,) of all sides, and all assays, outreach them. Therefore also we most humbly desire thee, o Lord, that the sin being pardoned, thy wrath, which is already declared, may be appeased towards all the Churches of our profession, and especially towards us, that the manifold breaches of the Churches and Common wealths may be made up, that those being received into the bosom of the Church, which belong to thy election: the rest of the Papists & Heretics, may be utterly rooted out; and that the enemies in religion, being slain, we may to the uttermost think all one thing, in the honest and peaceable government of the Common wealth. Upon which uniting of us in all truth and honesty, the curses of the Plague, and barrenness being removed, a way may be made to thy blessings; which (as the Hills do the Valleys) may make our land wholesomely fruitful. And that not only the wrath which is already kindled, may be quenched, but that which hath been lately threatened, may be caused to retire. For the grant whereof unto us, we beseech thee to remember, that how unworthy soever, yet are we thy people, & the Sheep of thy pasture, whom thou hast redeemed with thy most precious blood, watched over with a careful eye, defended with a mighty hand: despise not therefore, o Lord, the works of thy hands. And seeing thou hast loved us, when we hated thee; visited us, when we desired thee not; then acknowledged us, when we knew not thee: now that there be a number of us, which love thee, desire thine abode, and acknowledge thee: hold on thy love still, depart not from us, deny us not, o thou God of truth, which art the God that changest not. And if thou wouldst or couldst forget us, calling upon thee: yet what should become of thy great name, which is called upon by us? And therefore for thy glories sake, and for thy blessed names sake, which in our destruction should be rend and run through; spare us, spare us, good Lord, according to the usual dealing, which thou hast ever kept with those, which in prayer have had recourse unto thee; and according to the old and unchangeable nature, of a merciful, kind, sparing, and long suffering God. Which mercy we do not (o Lord) desire, to the end that we should tumble and wallow ourselves in our accustomed neglect, and contempt of thy holy word: but together with mercy for our sins, and the reward of them, we most humbly crave upon the knees of our hearts; that for the time to come, (how long or how short soever) we with denial and detestation of ourselves, and of our wicked lusts, may offer up unto thee in jesus Christ, ourselves, our bodies and souls, to be servants at thy holy commandment, in that reasonable service, which the high reason of thy holy word doth prescribe: and to be weapons, or instruments of righteousness and holiness, as they have been heretofore, of the contrary.  
All which things, as whatsoever thou knowest to be further needful for us, or for any of the Churches, we pray thee, as our Saviour hath taught. etc.   

A Confession of Sins, with Faith and Repentance.  
O Merciful and heavenly Father, we thy servants do humbly prostrate ourselves before thy Majesty, acknowledging here in thy sight, our heinous offences committed against thy Majesty, seeing & beholding thy heavy wrath against them: We feel ourselves laden (o Lord our God) with a huge company of horrible sins, whereof even the very lest, (being but conceived in thought,) is sufficient in judgement, to throw us down to the everlasting burning lake. Our own consciences (o Lord) do bear witness against us, of our manifold transgressions of thy blessed Law, of our security and senseless blindness, running headlong to destruction, committing sin after sin, although not notorious to the world, yet horrible before thine eye. The thoughts of our hearts rise up in judgement against us: the vanity of our talk before thy Majesty, condemneth us: the wickedness of our deeds from thy sight, rejecteth us: all our wicked thoughts, words, and deeds, with the inward corruption of our nature, do altogether as it were a whole lump and load of sin, lie heavy upon us, and with their intolerable weight, do even press us down to Hell.  
We do daily groan under the burden of them, inwardly lamenting our own folly, so greedily running into them. In heaven, earth, or hell, we see none able to sustain the weight of them, but even thy dearly beloved son jesus Christ, who in mercy infinite, and compassion endless, hath sustained and overcome that endless punishment due unto them: in him therefore, in him most merciful Father, and through him, we come to thee, being fully assured according to thy promise, that thou wilt accept and take that full recompense, which he thy dear Son hath made for us, as a just ransom for all the sins of all those, who with a true faith take hold on him. In him therefore we see thine anger towards us appeased, thy wrath satisfied, & our debts paid.  
Increase in us, (good Lord) we beseech thee, this lively and feeling Faith; for we feel it oftentimes in us very weak, and troubled with many doubts: increase it in us (o Lord,) that we may through thy holy spirit be assured, that the punishment of our sins is fully in thy Son discharged. Make us, o Lord our God, to feel this same in our souls and consciences, that jesus Christ is ours, and all that he hath done: that we are grafted into his body, and made one with him; and therefore fellow heirs with him of everlasting life. Let us not only have these words in our mouths (good Lord) but through thy holy spirit, let us feel the comfort of them in our hearts fully sealed, and settled in us: that we feeling ourselves inwardly before thy judgement seat discharged, and our consciences towards thee appeased; may be swallowed up with an unfeigned love toward thy heavenly Majesty, and towards our brethren for thy sake. Make sin to die in us daily more and more, that we may hate, detest, and utterly abhor all sin & wickedness in all men, but especially in ourselves: that we may strongly (through thy holy spirit) set ourselves in open war and defiance against all sin & wickedness; that we please not ourselves in our sins, but straightly examining sin by the just rule of thy holy Laws, we may utterly from the bottom of our hearts, condemn even the least sin in ourselves, having our whole joy, comfort, and consolation upon those things which be agreeable to thy blessed will, always being afraid to do any thing contrary to the same: that we may even from the bottom of our hearts, examine and try our thoughts before thy presence, that they be upright and unfeigned, not hypocritical in outward show only, and appearance, but that even all corners of our hearts being opened and disclosed before thee, we may even as though it were openly before the face of the whole World, bring them in show, knowing that a double heart is detestable in thy sight: and that we may walk always as before thine eyes; not only before the eyes of man, being more careful to walk circumspectly, in this respect, that we have thee to be a viewer of our doings, a thousande-folde more than the eyes of man: that thus we may walk as becometh thy children, not only in outward show, but also in sincerity of heart, abhorring even the least sin in ourselves; striving, resisting, and fight against sin, not delighting ourselves in sin, nor nourishing the same in our breast, but earnestly embracing, and studiously seekeing after those things which be pleasant in thine eyes: that neither the fear of man, nor loss of goods, life, lands, possessions, or friends, draw us away from thee, to do any the least thing contrary to thy will and pleasure: neither the favour or friendship of man, nor yet the flattering enticement of this world, nor the vain promotions of the same, do move us any whit from the true and endless joy, delight, and pleasure which we ought to have in those things which be agreeable to thy will, and the constant performance of the same: but that always to the end of our life we may continue in thy paths, growing and increasing from faith to faith, from strength to strength, till at the length we shall come to thy everlasting rest. Amen.   

A Prayer for the KING.  
O Gracious Lord, and most merciful Father, we acknowledge thee the Lord of Lords, and the King of Kings, creating at the beginning, & ruling all things evermore in Heaven and Earth, according to thy wonderful wisdom and power: and ourselves to be thy poor servants, the work of thy hands, and the sheep of thy pasture, subjecteth to thy Majesty, and depending upon thy fatherly providence for all things. Nevertheless, seeing thou in thy wisdom annoyntest Kings and Queens, appointing them to rule over thy people, to sit as Lieutenants in thy seat, to minister justice, and most of all, as Fathers and Nurses to maintain and cherish thy Church; commanding us not only to obey & honour them: but moreover to pray for them, as watching over us for our good. We therefore beseech thee for thy great mercy's sake, and for jesus Christ's sake, to show thy mercy to all Kings and princes, that maintain thy glorious Gospel: but especially we pray thee to bless our gracious King, in all spiritual blessings in Christ jesus; and in all temporal blessings, according to thy good pleasure, that in the great measures of thy effectual love, he may more and more find great increase of virtue, & wisdom, & strength in Christ jesus, to the faithful and happy discharge of his duty, that his holienesse, and joy, and zeal of thy house, may be multiplied, and everlasting.  
And seeing it hath pleased thee, of thy singular mercy, to give him this special honour, miraculously delivering him out of the hands of his enemies, to set a double Crown upon his head, and to make him the instrument to advance thy glory, & Gospel amongst us. As we give thee most hearty thanks for these singular benefits, so we beseech thee to make him and us evermore thankful for it, and in thy good pleasure still to preserve him, for the continuance of these blessings towards us, with all increase from time to time, to thy glory, the benefit of the Church, and his infinite peace in Christ jesus, the prince of peace. And furthermore, we pray thee for him, and the estate, that such as be enemies of the Gospel, and his enemies also, for the defence thereof, may not despise the peace offered them to repentance, but that they may account thy long suffering, and his peaceable and unbloody government, an occasion of salvation to their souls, and unfeigned love to the truth, and their merciful sovereign. Otherwise if they still remain disobedient to the truth, disobedient to his Highness and dangerous to the State; then (O God of our Salvation) as thou hast discovered them, so discover them still; as thou hast prevented them, so prevent them still; and let their eyes wax weary with looking, and their hearts faint with waiting for the coming of that, which yet cometh not, neither let it come (O Lord) we beseech thee, but a blessed and a long reign to him, and peace to Zion for evermore. Also (dear father) so bless, so love, so in thy spirit sanctify and keep him, that he may in the spirit of counsel and fortitude so rule that other sister also, namely this common wealth, that they may flourish together, and grow up together as Palm trees, in beauty, and in strength, giving aid and help one to an other; that in the Church the glory of God may appear, as the Sun in his brightness, and that the land may flow with Milk and Honey, and true peace abound therein, as in the triumphant reign of Solomon.  
These garces (O Lord) are great, and we miserable sinners, unworthy of the least of them: therefore look not to us, but to thyself; not to our iniquities, but to thy great mercies, accepting the death & passion of thy Son, as a full ransom for all our offences: throwing them into the bottom of the Sea, and making his Cross and Resurrection effectual in us to all obedience and godliness, as becometh thy Saints: that to all other thy good blessings towards our gracious Sovereign; this may be added, that he governeth blessedly, over a blessed people, a people blessed of the Lord, and beloved of the Lord; & that thy graces may abound as the warers of the Sea, in the King, and in the people; in the Church, and in the Common wealth, from day to day, till the day of our translation into thy kingdom; where justice Inhabiteth; where also we shall inhabit and reign with thee, according to thy promise, for ever. Grant these things (O merciful Father) for thy dear Son our Lord jesus Christ his sake: in whose name, we crave them at thy merciful hand, praying furthermore for them, as he hath reached us to pray. Our Father which art in heaven, etc.   
FINIS.   

The substance of the lords Supper. Shortly and sound set forth; together, with the principal points in controversy, concerning that question, sufficiently discussed, for the instruction and comfort of all Christian readers. Necessary to be read at all times, but especially, before the administration and receiving of the said Supper.  2. Cor. 13.5. 
Prove yourselves, whether ye are in the faith: examine yourselves. Know ye not your own selves, how that jesus Christ is in you, except ye be reprobates?  
Imprinted at London for T. man.. and I. Harison, Anno. 1610.   

To the right worshipful, and my very good friends, sir William Peliam Knight, her majesties Lieutenant of the Ordinance; and the Lady Dorothy his wife, T.W. wisheth in this life, all sound knowledge of God's truth, with an assured faith in the truth of his promises: and after the wearisome days of this pilgrimage shall be ended, eternal bl ssednesse in the life to come, through Christ.  
Amongst many reasons, (needless now to rehearse) inducing me, to offer this small Treatise unto your worships; this was not the least, to weet, that thereby, I might testify, as my unfeigned good will towards you in the Lord, so the care that I have in all holy love, to build you up in the sincere judgement of the points and principles of Christian religion. For, though I doubt not, but that you are in some good measure endued, with sundry good gifts and graces form God, which should be continual spurs and provocations unto you, to employ yourselves to the uttermost of your powers, in the service of his Majesty, and the obedience of his will: yet, in respect of the corruption of man's nature, and the stumbling blocks, which Satan our common adversary casteth in our way, to hinder us, in the race and course of godliness I know that all God's children, and therefore you amongst the rest, have need of continual remembrancers, not only to put you in mind, but also to provoke you, to pass the days of your pilgrimage in the reverent fear of God's great Majesty: and being sound in zeal, sincere in knowledge, and careful in practice, to finish your course in his faith, that so at the last, you may be made through Christ, partakers of eterrall salvation, which is the end of our hope a d faith, yea, the very end of our life in this life: and therefore good reason, that we should employ our whole life thereto, and to the continual use & practise, of all the means that God hath ordained for our better attaining thereof, and namely that we should be often and earnest with him in prayer: that we should delight in, and labour to profit by the daily hearing, reading, meditating, and conference of & in his holy word; and that we should frequent the reverent and ordinary use of his Sacraments, appointed for the strengthening of our faith, in the truth of his promises, growing, even to this narrowness and straightness of onscience, that we should think every day and every hour of a day ill spent, wherein we have not profited somewhat towards godliness and honesty.  
True is it, that here is handled but only one point of our Religion: yet notwithstanding, I beseech your worships, by this to gather the ready good will that is and shall be in me, through God's goodness: further to write or speak, in this, or any other ground, whereby your knowledge may be increased, and your faith strengthened in the truth of God's eternal Word and Promises: yea, I do further request you, and in you, all those that shall read this little Discourse, to consider, not the smallness of the Treaty, but the weightiness of the matter propounded in the same, which is one of the principles of our Religion, wherein we cannot be ignorant without our great hurt: and to which we can not unworthily repair (a fault over common in these our days,) without judgement and condemnation against our own souls: which hath made me to annex at the end thereof, sundry short meditations, for the better direction of the ignorant and unskilful in this behalf.  
In all this that I writ, whatsoever it be, I deal with them (I hope) that be both charitable and wise enough to conceive my meaning; and therefore shall not need to use many words to persuade that, whereunto you yourselves be in some measure, through God's goodness, inclined, and to the performance whereof you are bound, by the great grace and excellent calling, that the same God in mercy hath bestowed upon you.  
This only I wish, and will pray or, all the days of my life, that this my poor labour, and whatsoever other thing else it shall please him, by me or any other to publish, either for your good, or the good of his Saints wheresoever, may be profitable, not unto you only for your salvation, but unto all his elect and chosen children, that the number of his faithful being accomplished, and the days of sin utterly cut off, we may be gathered to those eternal and heavenly Tabernacles, which Christ our saviour hath purchased and prepared for us: and that we might be the better assured thereof, is entered before hand there into, to take possession thereof in our name: there to reign with him for ever, and ever. So be it.  
Your Worships always ready and humble in Christ, T. W. the Lords most unworthy servant.   

To the Reader.  
AT the motion and request of sundry my dear friends in the Lord, I have thought good to put down two Prayers at the latter end of this Treatise, not thereby minding either to tie any person to the use of them only, for they may according to their several necessi ies conceive some other of their own, or practise some better form already set down, by men of greater gifts, and feeling: nor yet, so to busy their minds, and to occupy their heads, as that they should be employed in these, when the public Prayers and exercises of the Church, performed by the Ministers are in hand (for be it far from us, when the Minister God's mouth speaketh from the Lord to us or when he as our mouth speaketh to the Lord for us, to have either our hearts or our mouths occupied about any other thing, than the reverent hearing and consenting unto, of such things as he uttereth) but that aiding the infirmity of our brethren, such as have not the gift to conceive Prayer, might have a form to exercise themselves in, both before they repair to the public exercises of the Church, and after the celebration of those reverent mysteries, shall he finished.   

The substance of the lords Supper, shortly and sound set forth, for the instruction and comfort of all Christian readers.  
TO clear, yea, to void all the controversies that from time to time have crept into the Church, concerning the matter of the lords supper, these three circumstances, in the first place are meet to be considered.  
1 First, who ordained it; to wit, jesus Christ our Saviour, which is an evident proof of his eternal Deity or Godhead, because it belongeth to God alone, to institute and ordain Sacraments in the Church.  
2 Secondly, when it was instituted, to wit, before his death and suffering, by which it is plain, that the bread in the supper, cannot be the same natural body, that was borne of the Virgin Marie, crucified on the Cross, etc.  
3 Thirdly, wherefore it was ordained, to wit, for the strengthening of our faith in the truth of God's promises, and to put us in remembrance of jesus Christ absent: now a remembrance of a thing it could not be, if the thing itself were present. And all these three points are proved out of 1. Corinth. 11. vers. 23.24.  
2 In the second place, the consideration of these three circumstances following, will serve much for the clearing of the question also.  
1 First, which be the signs in the Sacrament, to wit, Bread and Wine, which have that nature and force in them, not of themselves, for then all Bread and Wine should have the like; but in respect of the lords institution, who alone hath power to ordain signs or Sacraments, and to give them that effect and property.  
2 Secondly, what be the things signified thereby, to wit, the blessed body of Christ crucified, and his precious blood shed, for the benefit and good of all those that by a lively and steadfast faith, do apprehend and take hold of him and all his merits.  
3 Thirdly, the analogy, proportion and agreement, which is between the signs and the things signified, the Lord no doubt choosing such elements as might most aptly and fitly express the things signified and sealed by the same. Which likewise may be brought into three especial heads or points.  
1 First, that as verily as that Bread is broken, and the wine defused or spread abroad, because many be partakers of it: so verily was Christ wounded for our transgressions, and broken for our iniquities, as Isaiah saith, Cap. 53.5. and his body crucified, and his blood shed upon the cross for many, for the remission of sins. Math. 26.26.22.28. 1. Corinth. 11.24.25.26.  
2 Secondly, that as Bread hath his property through God's blessing given it, to feed and strengthen our natural bodies in this life: so his body being represented effectually unto us by that bread; hath the self-same property, touching our souls, to strengthen and to nourish them spiritually. And even as the Wine comfort and make man's heart glad, as appeareth by sundry. Scriptures: so our full joy and spiritual comfort is, to be found in him alone. And (to join these two together, of which we have spoken severally) this we must know and believe further, that as our diet is then full, whole, and perfect, as it were, when it consisteth of these two things, Bread and Wine, or Drink: so we might know, that the fullness and prefection of all spiritual nourishment is to be found in Christ alone, & no where else, whilst that he is become, as well the Drink, as the Meat of our soul, not only in this double sign, helping our infirmity as it were, but also teaching us to seek the heavenly refection and nourishment of our souls, fully and wholly in him, and no where else. Whereunto also he himself in some sort alludeth. Math. 11. vers. 28. etc. joh. 6, 35. joh. 7. 37.38.  
3 Thirdly, that as the Bread is made of many Grains, and the Wine of sundry & several Grapes, and yet all make but one Bread and one Wine: so all the faithful should be instructed thereby, that though they be several and distinct persons one of them from an other, as the members in the body are, yet they all compacted together, make but one body; as the Apostle Paul plainly proveth, Rom. 12.4 5. but specially, 1. Corinth. 10.16, 17.  
These three things then, out of all that hitherto hath been spoken, I would have to be observed and noted.  
1 First, that though it be true, that even by the ministery of the Gospel, we receive Christ with all his benefits, of which Saint Paul speaketh Galat. 3, 1. that Christ was described in their sight, and crucified among them; yet that we have this, more plainly and plentifully set forth unto us in the use of the Supper, whilst that we by faith feeding on him, that is the Bread of life, which came down from heaven. John 6.51. are by that means become bone of his bones, and flesh of his flesh, Ephes. 5.30. and made one in him, even as the Father and he are one. John. 17.21.22.  
2 Secondly, that this holy Sacrament, doth not only direct us to the death and passion of our Saviour Christ, which was performed many hundred years ago, as the one & the only Sacrifice for sin, never to be reiterated; because that thereby he being the only High priest and eternal Sacrificer, hath consecrated for ever all them that are sanctified: Hebr. 9.28. Heb. 10.14. but also, yea chief and especially, to the gracious fruits and effects, that we receive thereby: as the forgiveness of sins, the assured pledge of eternal life, and such like: which are lively set forth, and preached unto us in the same, to the end that we may be made partakers thereof.  
3 Thirdly, that we must know and believe, that though this Sacrament do specially and chief direct us to Christ, his death, merits, obedience, and the fruits thereof: yet notwithstanding also, it doth instruct us of the special duties of Love, that in Christ, and for Christ, we as the members of that body, whereof he is the only head, ought unfeignedly to perform, one of us towards an other, not only as profitable and necessary for the parts, to whom such duties are performed, but comfortable also to ourselves, whilst by that, as by a badge or cognizance, we are known to be Christ's Disciples, john 13.35. and have sealed up in our hearts, the free pardon and full forgiveness of all our sins, & an assured pledge of our translation out of darkness into light: see Luke. 7.47. Also 1. John 3.14.  
In the third place for the clearing of this controversy, we must have a watchful eye to Satan's subtlety, who laboureth in this point, as in all other points of Christian religion, by extremities to draw us into all corruption. Now the extreamenesses that in time heretofore, have burst forth and are yet in many places stoutly and stiffly maintained, are specially three.  
1 First, that of the Sacramentaries, who hold and defend, that there is nothing in the Supper left us, save the bare and naked signs of Christ's death and passion. But the truth is so far off from allowing this, that we fear not to affirm, that besides the signs, we have the things themselves signified, truly and effectually exhibited unto us; because it is most certain that our Saviour Christ who is the truth itself and can not lie, doth indeed and assuredly accomplish unto us, all the promises which he made unto us, and sealed unto us, by the use of the signs in the Sacrament, making us partakers even of his very substance, that we might also grow up into one life with him. And though this can not be comprehended by the eye of man's reason and understanding, yet we know that this is sensibly set forth unto us, by several means and instruments: some outward, as the Elements in the Sacrament; and some inward, as the spiritual Grace represented thereby. For we are not Angels, but men, consisting of body and soul: and therefore the Lord by the use of his Word and Sacraments, hath provided for both parts; as the Word for our Ears; and our Ears for hearing of the same, that so Faith might be wrought in our hearts. Rom. 10.17. and the Elements in the Sacraments for our taste, sight, feeling, etc. and yet our souls to be nourished not with any or all of these outward things (for how can outward and corruptible things nourish inward and immortal substance?) but only with the spiritual graces offered unto us therein; & this also to be wrought in us (though our Saviour be in Heaven in respect of his body; and we here as Pilgrims and Strangers on the Earth) by the wonderful & unsearchable working of his holy Spirit in us, and by the means of a lively and assured Faith: both which being knit together, do easily join together things, that be as far asunder, in respect of distance of place, as one end of the earth is from the other; and as far asunder, as heaven and earth themselves are: or else how could we either believe the holy Catholic Church, and feel the communion of saints, seeing it commonly falleth out, that the members of that holy fellowship, are sundered one of them from an other, in respect of great distance of place? or be assured that Christ's righteousness is become ours, seeing he is in heaven, & we on the earth, if by Faith we did not take hold of the same, and apply it unto ourselves? Besides, if men should embrace this sacramentary opinion, what were it, but to evert, as the truth of Christ's promises; so the certainty and assuredness of his word, who in plain terms, calleth this holy Sacrament, His body?  
2 The second extremity is, that of consubstantiation, some affirming, that there is delivered to the people, and they receive together with the substance of Bread, the yery substance of Christ's very natural body; so that there is (as it were) an intermingling of both the substances in the action of the Supper. This opinion is justly to be disliked and reproved, not only because of the absurdities which it hath common, with the heresy of transubstantiation; whereof we will speak in the next place: but also, because it is quite and clean contrary to common sense and reason, confounding and jumbling together, two several and distinct substances and making the less; to wit, the substance of bread, to comprehend the greater, that is, Christ's humane body; yea, even his very Godhead: which heaven and earth is not able to contain.  
Besides, it doth utterly take away an essential property of Christ's body: for if Christ, in respect of his humanity, be like unto us in all things, sin only excepted; and we know by the light of reason and understanding that God hath bestowed upon us; yea, by very experience, that our bodies are circumscriptible and tied to a place: it must needs follow, that Christ in respect of his Manhood; or Christ, as he is Man, is and must be tied to a place, and not be in every place; as he must be, if these men's assertions be true; which is nothing else indeed, but utterly to destroy Christ's body: which I prove against them thus. Whosoever taketh away the essential property of any thing, taketh away the thing itself: this Proposition is proved by this Maxim in Logic: If the definition of a thing, which chief consisteth of the essential property of every thing be taken away, than the thing defined itself, also falleth: As for example; If a reasonable living creature, which is the definition of a man, be taken away, what shall become of man, or where shall he appear, which is the thing defined? But these men take away the essential property of a thing, to wit, of a body, which is to be circumscriptible or tied to a place; which is indeed an essential property of the body of man, and therefore of Christ's body, as he is man. If any will deny this, it may easily be proved, both by the definition of a body, which is a quantity, that may be divided, according to the threefold measuring, received amongst men, that is, length, breadth, & thickness; and also by the description of a place, which is defined to be a nighness or touching, of the thing containing, and the thing contained. The conclusion therefore is, that in taking away place from the body of Christ; which they do, whilst they place it in every place, whereas in the nature thereof, it can be but in one place at one time; they do utterly destroy the body or humanity of Christ; or at the least confound it so with the Godhead, as Eutyches did, that they make a confusion (whereas in all truth and uprightness, there should remain a distinction) of the proprieties of either nature in his blessed person. But of this enough in this place, because it is somewhat philosophical, and because also in the next ●ection, we shall have occasion to deal with the like.  
3. The third extremity is, that of transubstantiation, maintained altogether by the Romish Catholics, which hold that the Bread and Wine, (the substance thereof vanishing away, and nothing being left but the accidents or qualities thereof, as roundness, whiteness, redness, moisture, etc.) are changed, and that by the power of certain words, spoken by the Priest (as they call him) over the Elements, they are turned into the very natural body and blood of our Saviour.  
Concerning this point, and the branches thereof, I will speak particularly and, first for the name Transubstantiation, I fear not to affirm, that it is very new, and never heard of before the days of Pope Innocent the third, who was about the year of our Lord 1205. much less was it confirmed as an article of faith before the Council of Constance, a City so named in Germany, in the days of Pope John the xxiii. which was about the year of our Lord 1415. and therefore by the Popish reason of rejecting new things, easily enough rejected for the novelty thereof.  
2 That there is a change I do not deny; but this is not in respect of the nature of the things themselves but in respect of the use and end whereunto they are applied, because that they are by the lords institution separated from the common use, yea, and from common Bread and Wine, and applied not only to a holy use, but dedicated also to a holy end, that is, to be sure seals and pledges of holy things, to wit, of Christ's body and blood, and of the effects, that by his death and passion we receive. But that this change should be wrought by any words, I am so far off from allowing it as true, that I am verily persuaded, that it savoureth very strongly of a Magical incantation: and I am so much the more confirmed in this, because the Papists rejoicing as Enchanters and Sorcerers do, in their odd numbers: have added one word; that is (enim) to the words of institution, saying: Ho est enim corpus meum: as may appear in their Missal or Mass book.  
3 The gross and palpable absurdities which follow this opinion of Transubstantiation, are sufficient and strong enough of themselves, to make it out of credit, with all persons endued with holy wisdom and understanding, & to cause them to esteem of it, not only as a thing false and erroneous but very ungodly and blasphemous also. To reckon up all, or largely to discourse upon the particulars, it is not my purpose, but only to touch some shortly, yet so as the vanity and falsehood of this great corruption may thereby easily appear.  
1 First I say, that this doth utterly destroy the nature of a Sacrament, which must ever consist of two parts; to wit, of visible elements, and invisible graces; which can not be, if so be it that the nature and substance of the elements, be either changed, or vanish away, and the things represented by the same, come in their place; because that the one part of the Sacrament (to wit, the visible sign) is then and there wanting.  
2 Secondly, I affirm, that it is injurious to the glorified body of our Saviour, not only while it bringeth him from heaven, the place of all blessedness, into earth, the place of all misery & wretchedness; but also whilst it maketh it to be rend and torn in pieces, not only with the teeth of good men, (a matter which Nature abhorreth) but with the teeth of the wicked and ungodly; yea with the teeth of Miso, Dogs, and other unreasonable creatures: yea, whilst it maketh it, which is immortal, in immortal glory, subject to putrefaction, corruption, and Worms, by reason of the long reservation thereof, and at the last, to consuming in the fire, (a fact of horrible cruelty, if it were Christ's flesh) because it may not otherwise be made away, (as they themselves confess) if it be overtaken with hoariness, moldinesse, or any such like.  
3 Thirdly I say, that by a consequent it doth wonderfully confounded (if not utterly destroy) the humanity of our Saviour with his Godhead, whilst that which is proper and peculiar to his eternal Deity, to wit, to be every where, is attributed and ascribed to his humanity; which as hath been before showed, and shall be more plainly proved hereafter, is, and must of necessity, since his ascension, be circumscriptible and tied to a place. For otherwise, if the glorification of Christ's body, have taken away that property of tying to a place, than the like shall be performed in all the bodies of the faithful, because he shall change our base and vile bodies, that they may be fashioned like unto his glorious body. Philip. 3. 21. But to say that our bodies shall be every where, were a beastly and blasphemous assertion; because it should ascribe that unto us, which is proper and peculiar only to God: For unto him alone it pertaineth, to fill heaven, earth, and all places. Therefore this assertion concerning Christ's glorified body, must of necessity be such likewise.  
4 Fourthly, it doth destroy all the Articles of our Faith, which concern Christ's ascension in heaven, sitting at the right hand of the Father, and his coming again, together with all the places of Scripture, that confirm those most holy, comfortable, and necessary points. For if he be here in respect of his bodily power & presence, how can he be justly said to have ascended in respect of his body, into heaven, and to sit there at the right hand of his Father, making continual intercession for us? Or how can it be affirmed, that from thence he shall come with great power and glory, to judge the quick and the dead, seeing he is here on earth already? Let men of the world deem what they list, this is the truth that God hath sanctified unto us in his word, and do steadfastly believe it in my heart, and will through God's goodness and strength, always confess the same with my mouth, that from the time of his ascension, the heavens must contain Christ's natural body, until the time that all things be restored, Acts 3.21. that is, even to the worlds end.  
5 Fifthly, I say that this opinion doth deprive us of all the spiritual graces and comforts, that God the father in his son Christ, by sending the holy Ghost the third person in the Deity, hath bestowed upon the whole Church generally, and every particular member thereof. For, doth not our Saviour Christ say? john. 16.7. I tell you the truth: It is expedient for you that I go away; for if I go not away, that Comforter will not come unto you: But if I depart, I will send him unto you. Either this than must be true, that we have the holy Ghost by the bodily absence of our Saviour Christ given to the Church, as before is said; or else if Christ be here bodily present, the holy Ghost is not yet come; which you may see plainly overthrown. Act. 2.1.2.  
6 Sixthly, this assertion accuseth Christ of manifest lying and untruth. For he himself hath said, Math. 26.11. The poor ye have always with you, but me ye shall not have always. And yet this people dare affirm, that we have him continually, not in respect of his spiritual power and presence only, in which respect he filleth all places, both in heaven and in earth, and is said to be with the believers even unto the end of the world Matth. 28.20. But in respect of corporal and bodily presence, than the which nothing can be more absurd, as hath been before showed.  
But here arise up three special objections, to be answered: two whereof, are taken for the words of the text of holy Scripture, & the third from the omnipotency & almighty power of our Saviour Christ: common things indeed, and might as easily be rejected as objected: but yet both for the strengthening of them that stand, & for the satisfying & instruction of them that be weak and ignorant. I will in a word or two, as it were, make a short, yet a sound, sufficient, and true answer I hope, to every one of them severally and by themselves.  
The first place objected, were these words out of john. 6.13. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whereunto I answer, first, that neither these words, neither the rest of the Chapter, can properly be understood of the Lords supper; because that was not at that time instituted and ordained, but rather of our communication or partaking with Christ, by the means of faith apprehending the word, and applying particularly unto ourselves, all the gracious and sweet promises, that the Lord hath made and offered unto us therein: which may appear, partly because he persisteth by a a continual thread of speech as it were, in the metaphor of Bread or Meats, mentioned vers. 26.27 using sundry borrowed speeches agreeing well to the circumstance of the matter, wherein he was to deal: and partly, because he speaketh so often not of eating only, but also of believing; as vers. 23.40. etc. Which cannot be properly attributed to any outward or material thing; as may be gathered, Rom. 8.24. Also 2. Corinth. 5.7. But let us grant that it were to be understood of the holy Supper; yet it doth not for all that, establish any gross and carnal eating of the natural flesh or body of our Saviour Christ: for if it were so, then had not our Saviour sufficiently answered the Capernaites, who did grossly dream and dote of such a carnal manducation or eating, but rather had yielded unto the same. Besides, if that should be allowed, in what a miserable estate should we leave the holy Fathers; who were long before the time of Christ's taking our flesh upon him, and therefore could not eat it? And yet our Saviour affirmeth Mat. 8.11. that they were in the kingdom of Heaven: and Saint Paul saith 1. Corinth. 10.3.4 that they did all eat the same spiritual meat that we do, and did all drink the same spiritual drink that we do; there being no difference at all in respect of substance and effect betwixt their Sacraments and ours, but only in time, and in outward Elements: yet in what a miserable estate were Infants that should die before they could communicate or partake in that holy Sacrament? One of these two must needs be granted; either that they must have the Communion ministered unto them; which thing indeed Augustine did once fantastically imagine: but S. Paul is flatly against it, 1. Corinth. 11.28. who will have none admitted thereto, but such as can examine and try themselves, whether they be in the Faith or no; which Infants can not do: or else that without it, they are all condemned already: Both which are very absurd and beastly. So that you see for the avoiding of these absurdities, it can at no hand be understood, either of the Sacraments, of the gross and carnal eating of Christ's body in the same, but of the apprehension or laying hold of him, together with the particular application of him to ourselves by the hand or instrument Faith propounded and set forth unto us, by the ministery of his Word and Gospel, or (if you will for reasoning sake) offered unto us in the use of the Supper, because there is in that respect, but one mean given us to take hold of him by; and that is the great grace and gift of Faith, which we must use in the Word & Sacraments, as men do in the opprehending of Christ's righteousness; which though it be not essentially dwelling in us, yet it is effectually made ours, whilst we apprehend and lay hold of the same by a sound and sure Faith: And even in like sort is Christ God & Man together with all his merits, not only offered, but laid hold of in the Word and Sacraments: For of like things, there is always a like consideration.  
The second place, is that sentence reported by the three Evangelists, Matthew, Mark, and Luke; and S. Paul himself also, reciting the institution of the Supper, which our Saviour Christ used, saying: This is my body: which they urge in the letter, after this sort: Hath not Christ said it in plain terms? and shall I not believe it, though that my carnal understanding cannot conceive the same? To all this I answer: First, that the question is not of the words, for we as well as they confess the same; but of the sense: of which we will speak anon. Secondly, that we, are bound to believe all such things as are comprehended in Gods word, though indeed our sensual reason, can not comprehend them; yet in such sort must we believe the same, and to such ends as the Lord himself hath appointed, not yet stretching them further, than the Lord would have us; nor restraining them to narrow or purposes, than the Lord hath appointed; neither yet failing in the allegation of them, either in the matter, manner, or end: for if we do, we do nothing else thereby but heap up just condemnation against our own souls. Concerning the words, and the plainness of them; I say that other words are as plain as they, both in the old and new testament, which must yet notwithstanding, be otherwise interpreted, than the words themselves seem to import. For example in the 17 of Genesis 10. Circumcision is called the covenant betwixt GOD and his people, whereas it was but the sign of the covenant: For the covenant itself was, that he would be the God of Abraham, and in him of all the Faithful, and of their seed after them. So in the new Testament, Christ saith of himself, john 15.5. I am the Vine; whereas we know and believe, that Christ was no Vine, but that he calleth himself so in a certain resemblance; because look what property the fruit of the Vine hath in respect of our bodies, to wit, to comfort men, and ro make them glad hearts: the same hath Christ, and the fruits of his grace received by Fryth, in respect of our souls: and as the Branches of the Vine have nothing of themselves, but all that they have, they have it from the Vine itself: so none of his members can bring forth fruit, but by abiding in him; and being made fruitful through his grace. In like manner is the Bread of the Lords Supper, called his Body, because, as we have said before, look what proper and peculiar office the Bread hath or yieldeth to our natural bodies; the self same doth jesus Christ's body broken, taken hold of by Faith, spiritually communicate unto our souls. And this speech is usual in the Scriptures, to attribute that to the sign, which is proper and peculiar to the thing signified, by reason of the streight analogy, proportion, and agreement, which is between the sign, and the thing signified; and not in any other respect, of consubstantiation, transubstantiation, or any other such like fantastical dotage.  
Beside, the very circumstances of time, place, person, and manner of doing, do sufficiently prove the vanity and untruth of this gross interpretation. For this Sacrament being instituted by Christ himself a little before his death, in the presence of the Apostles (who had all their senses satisfied in the beholding, hearing, and feeling, of the natural body of our Saviour Christ) he himself sitting at the Table with them, and speaking these words in their presence and hearing; it could not be, that that bread, offered unto them as the pledge of his body, should be his natural body, or body of flesh, unless you will say, that Christ had two bodies: one sitting at the table, instituting the action of the Supper; and an other borne in his hands, and delivered unto his Apostles: then the which, what can be, not only more absurd and blasphemous, in respect of our Saviour Christ himself; but also more unprofitable and uncertain to us, as which might provoke us to doubt, whether of his bodies were crucified for our transgressions? Now, as we do justly reject this gross sense, so for the instruction of the ignorant, and strengthening of the weak, we will in a few lines put down the true meaning of these words. For the better performance whereof, I would have this to be noted.  
1 In he first place, which I am sure also no man of sound judgement can well deny, that all words, and therefore these of the Supper, must be expounded according to the subject, argument, or matter whereof they entreat: and therefore their speaking particularly of the lords Supper, must of necessity be understood of the Sacrament of the body and blood of our Saviour Christ, exhibited unto us in that Supper.  
2 Secondly, I would have this to be remembered, that seeing all confessr these words to be spoken of the Sacrament, we must not gather, that the word Body, is otherwise attributed to the Bread, than the nature and quality (as it were) of Sacraments will bear; for than if we should grant that, we should easily destroy and overthrow all Sacraments of the Church whatsoever; because in this behalf, or respect, there is a like proportion to be observed in one, as in all: And if one be defaced in respect of a wrong sense, the least can hardly, or not at all stand upright.  
3 Thirdly, that this is the nature of all sacraments, that the elements and rites used in the same, be true and effectual, not signs only, but testimonies and pledges of these things, for the signifying and subjecting of which unto our senses they were ordained: and yet when I use the word, Sign, I would not be taken as though I meant that they are bare, vain, or unprofitable Signs, such as Painters commonly use to make, but even thus farrefoorth effectual, that it is no more true & certain, that we see the same with our eyes, touch them with our hands, receive them with our mouths & eat them; then that is also as true and certain, that the Lord exhibiteth and offereth unto us, what so ever they represent unto us; that is, the very body and blood of our Saviour Christ. These rules being thus then observed, I gather and put down this true & holy sense of these words: This is my body: that is to say, This Bread which Christ took, blessed, broke; & gave unto his Disciples, and appointed to be the element of this action, is sacramentally & spiritually, being received & eaten by Faith, a sure sign & an effectual pledge, that Christ's body is become the spiritual food & nourishment of our souls. And I use these words, sacramentally & spiritually, that thereby I might meet with their gross slander, who when they hear of a sign, and a thing signified, say that we do evacuate and make of no force the lords Supper. No, we are so far off from holding any such conclusion, that we know and believe, that the believers, do beside the outward signs and elements, truly receive by the mean of faith, after a spiritual sort, that which is represented by the outward elements; to wit, whole Christ, with all his gifts and graces. And yet we do not imagine, either transubstantiation, or any such like devise; but only think upon and believe, the sacramental conjunction of the sign and the thing signified, For those things can not stand with the truth of Christ's humanity; as hath been before showed: neither indeed are they necessary for salvation. For, that we may be made partakers of Christ, it is not of necessity required, that his Body should be really present upon the earth; but it rather behoveth us, by the power of the holy Ghost, & through Faith, to mount up into Heaven, and there to lay hold of him, that we may sit with him in the heavenly places, which in this life can not be performed in any other sort, then in a spiritual manner, & through faith: which faith is begotten and confirmed in us by the holy Ghost; whereunto he useth as instruments, the preaching of God's word, and the administration and use of the Sacraments, by which all our senses are even as it were provoked & pierced, wholly to possess Christ himself. So that you see, I do figuratively expound these words, and not grossly; whereunto I am drawn partly by these three general Rules heretofore put down, and partly by the very dealings of the Papists themselves; who do not, neither in the Wine of the Supper, the other part of this Sacrament: neither in Baptism, the other Sacrament of the Church (which too alone God hath given unto it) acknowledge any such gross transubstantiation or change; and yet I am sure, there is as great reason why that alteration should be as well in the Water of Baptism, & in the Wine of the Supper, as in the Bread thereof: If there be not, let them show any cause, to the contrary if they can.  
There resteth now the third objection, taken from the omnipotency or almighty power of our saviour Christ pressed after this manner. Is not Christ God, and so by that means omnipotent? And can not he perform the truth of that he hath spoken? To this I answer; that though we should grant it as true, that Christ, as he is God, can do all things, and be every where: yet we know that as he is Man, he can not, and therefore the question between the transubstantiators & us, being now not of the presence of Christ's deity in the Sacrament, but of the presence of his humane body, we say, that if we should grant this, yet could it no whit at all prejudice us; neither could they gain their cause thereby: for unless they can prove Christ as he is Man, to be omnipotent, and every where (which thing they shall never be able to do) they have said as much as if they had said nothing.  
But let us for reasoning sake grant, that Christ as he is Man, were omnipotent, even as God the Father is; doth it therefore follow, that because he can do every thing, he therefore either will do the same, or indeed doth it? I suppose no. For beside, that in Schools it is commonly said, à posse ad esse, the consequence or reason is not good, which were sufficient answer to this frivolous and vain objection. Besides this I say, we that are truly taught of God; do know, that though we believe that the Lord can do what so ever pleaseth him both in heaven and in earth; which serveth wonderfully to magnify his almighty power, and greatly to strengthen our weak faith; yet we believe firmly, that he will not only do nothing, but that he can not do any thing in regard of us, contrary to that will of his, that he hath revealed for us in his word. And the reason of this is not the abridgement or shortening of his power (for be it far from mortal men, to presume in any thing, though never so little, to restrain the eternal power of the immortal God) but because his will and power in respect of us, be so conjoined and knit together that look whatsoever he will do, that he can do; and look whatsoever he can do, that he will do. To make this plain by an example. We all know, that God in respect both of his self, and that all things are possible with him, can if he would, save all men: and yet we fear not to say, that in respect of us he can not save all men, because we know by his revealed will, that he will not save them all: For some must be the vessels ordained for destruction, as well as others, vessels of salvation and eternal life. The like may we say for this matter of the Supper; that though we were persuaded, that Christ as he is man, might be every where; yet because he hath revealed in his Word, that he will have his body to be circumscriptible and tied to a place, to wit, Heaven; yea, which is more; to a certain place in Heaven, that therefore it can be no injury at all to him, neither any debasing of his omnipotent power, to say that now he cannot be bodily in the Sacrament, much less bodily in so many sacraments, as be celebrated and ministered, in so sundry and infinite places at one time. And this I think sufficient to all these Objections, being willing here, to finish this present short Treatise, saving that I have thought good in this place, to add (even as a challenge to the adverse party, and as matter of necessary instruction, to such as already see the truth) these three points following.  
1 FIrst, that I am ready in all holy love, further to answer any thing, that Christianly shall be further objected concerning this Question: I say Christianly objected; for if any shall either curiously or captiously propound any thing, I think it most convenient, rather to leave such in their own folly, for a season, till it please God at some one time or other, even extraordinarily as it were, to make them to see the same, if it shall so please him, then to spend time, and to travail in satisfying of their vain curiosity.  
2 Secondly, that though this point of Transubstantiation brought in by Papists, be great and gross, concerning the matter of the Supper, yet that they fail not alone herein, in that behalf, but hold many more errors concerning that point, some of them as palpable, if not more gross and blasphemous than this, and some of them less: A few I will rehearse, desiring others to consider of the rest.  
1 First, in that they make it a sacrifice Propitiatory for the quick and the dead, utterly evacuating by that means, and making of no force, the eternal Priesthood of our Saviour Christ, which consisteth in this, that he hath once for all, upon the Altar of the Cross, offered up himself unto God the Father, a full and sufficient Sacrifice, for the sins of the people, as the Apostle plainly proveth in the 7.8.9. and 10. Chapters of his Epistle to the Hebrews: But no marvel, that they should annihilate his Offices, which destroy his person; as these men do, by confounding the proprieties of either nature, as hath been before decreed.  
2 Secondly, there is but a little less leaven in that matter, that they hold of Concountancie, by which they have spoiled the people of the use of the Cup; which both by Christ's own institution, and by his express Commandment, saying; Drink ye all of this; doth in all truth and uprightness belong unto them: and all this they have done under this shadow, that because no body is without blood, and they have before (presupposing, that the Bread is turned into the Body; as indeed if men will presuppose, either unpossible or untrue things, every thing will follow of it) eaten the body, therefore must it needs follow, that they have drunk also his blood. But I know not, whether I should blame them for their beastliness, or reprove them for their pride, that dare thus presumptuously alter the Lords very Ordinance and Institution.  
3 Thirdly, their Adoration is as corrupt and filthy, while they make men to commit gross & palpable Idolatry, in falling down before a piece of Bread: (what do I say? I know not whether I may call it by that name or no, for it may be disputed of whether their Masse-cake be Bread) and worshipping a Wafer-cake, the work of men's hands. But suppose it were Christ's body as they say; yet I affirm that they may not adore Christ's body alone, yea, and that they cannot worship the same of itself, without horrible idolatry, because it is a creature. For though it be true, that Christ as he is God, is to be worshipped as his Father; yea, and Christ God and Man in one person is to be adored, yet we cannot without great sin, and grievous offence against God and his word, worship the humanity or manhood of our Saviour Christ only.  
4 To speak of the reservation, circumgestation, or carrying of it about, with many other odd toys of their own invention, and largely to lay out the inconveniences thereof, would require some proper and fit discourse for that purpose; but I will reserve it till another time, making haste now, to that which shallbe, as the last, so in my judgement, not the least profitable part of this Treaty: And that is, how a man should draw near unto such reverent mysteries, wherein such excellent graces are offered unto him, and how he may best come to reap and receive fruit and comfort by the same. All that a man is to deal in, concerning this last point, may be well reduced into three short heads or Titles.  
1 First, what he is to do before communicating or receiving of this Sacrament: and this I will call in one term, Preparation.  
2 Secondly, what he is to do or think upon in the time, and at the very instant of receiving: and this I will name, Meditation  
3 Thirdly, what he is to do after the time of receiving: and this I will call, Action or Practice.  
1 Preparation, which is the first, respecteth either God or man: Now, that which concerneth God, is comprehended under true Faith, and unfeigned Repentance, as that which concerneth man, is comprised under sound love. And I call them sound true, and unfeigned, and yet not perfect, because perfection properly signifying that, unto which nothing can be added, cannot be found in man during this life. And this I speak, partly to stop the mouths of such as dream of a perfection in this life; and partly to teach us that our imperfections should not hinder us from drawing nigh thereto, (so that we do not foster and food ourselves in them,) seeing that otherwise the Sacrament should stand us in stead, if we were not unperfect; for it is a help and secure ordained by God, against our natural infirmity and weakness. By Faith, I mean not only a general belief, of all the Canonical books of the old and new Testament; or a grounded knowledge alone of the points and principles of Christian religion, but an assured persuasion, that whatsoever the Lord hath revealed in his Word, as he hath done the same for others, so he hath done it particularly for me. So that this Faith is necessary to him that shall communicate, both because that otherwise he being on the earth, cannot take hold of Christ in heaven: for faith is it by which he may apply unto himself particularly Christ jesus and all his merits, to the assured feeling of the free pardon and full forgiveness of all his sins of the one side, and the imputation of Christ's righteousness on the other side, and also that thereby he may be assured, that that which he doth, either in the administration or participation of that holy action, is acceptable before God: for without Faith, it is impossible to please him. Which properties indeed, or effects rather, if a man only have them, shall make his Faith to differ from all the vain imaginations of Devils and wicked men whatsoever.  
By Repentance, I understand a sincere hatred of all our former sins and iniquities whatsoever, and a sound love of all righteousness and well doing, proceeding from the right reverence and loving fear of the majesty of God in our hearts: which holy affection, doth every day by little and little work in us, the forsaking of ourselves, and the subduing of the sinful lusts and affections of our own flesh, to the end, that we may wholly resign ourselves, to be guided and governed by the spirit of God, in the sincere service, & worship of his Majesty. So that he which feeleth himself truly and unfeignedly sorrowful for his former iniquities, not only loathing his sins, but even himself for his sins sake, and carrieth with him this holy purpose, never through God's assistance, to commit the same, or any such like: may not only be assured of his unfeigned repentance, and so by consequent of the forgiveness of his sins, but also with boldness, & yet not withstanding with reverence in respect of God, and with humbleness of mind, in respect of himself, draw near to the partaking of these holy mysteries.  
By Love, which is the thing that concerneth men, I do not only understand the unfeigned pardoning and forgiving of others, that have any manner of way trespassed against us, which is a sure seal and earnest penny as it were, that our sins are forgiven us before God: but also sound reconciliation, after offences committed, one of us towards another, which is a certain pledge, that our prayers, and all other good things that come from us, are in Christ's obedience accepted before God: yea, I mean further by Love, which is an inward affection of the heart, the sincere and outward testifying of the same, by words, deeds, countenances, and other means, as the Lord shall give occasion, and our ability will serve to express the same, and that not to our friends only, or to our enemies also, which is somewhat more; but generally to all men, though to some in greater measure; as to the Household of faith, our Wives, Children, and Parents, etc. and to some in less measure, as to those that be yet without and be somewhat further off by nature and kindred.  
Meditation, which is the second thing, and is to be used specially in the time of the celebration of the Lords Supper, consisteth chiefly in these points: In regarding the outward elements, and the rites used in the same, as the breaking of the Bread, etc. by which is set forth unto our souls, the crucifying of Christ's body, the shedding of his blood, etc. and all for our transgressions. And then because we must not stay below, but must by Faith rise up to Heaven as it were, we are deeply to consider what great graces the Lord offereth unto us in that holy and spiritual Banquet; which in my mind may be brought into these few points.  
1 God setteth before the eyes of our Faith in that holy action, first, Christ's death and passion, together with the benefits and effects which we reap thereby; and namely, the remission and forgiveness of our sins.  
2 Secondly, the full and spiritual nourishment, that thorough Christ we have, both in the outward and inward man, even to the hope of eternal life.  
3 Thirdly, the mystical union, that is betwixt Christ and his Church, he dwelling in our hearts by faith, and we thereby being made members of his body, of his flesh, and of his bones.  
4 Fourthly and lastly, the holy unity and agreement, that is & aught to be continued amongst all the members of his Church, whatsoever, or wheresoever they be.  
The third and last thing, which I call Action, and is to be performed after the receiving of the Lords Supper, consisteth,  
1 First, in earnest Prayer unto God not only for the lively feeling of these graces exhibited, but also for the fructifying of the word of God and his Sacraments in our hearts; and that not for the time present alone, but even for the whole race and course of our life.  
Secondly, in humble thanksgiving, for the unestimable riches and treasures of grace and of goodness, which it pleaseth him in his Church, and namely by the use of his word and Sacraments, not only to offer, but also to bestow upon his people, the particulars whereof, are before recited. And hereunto we may be provoked by consideration of this, that the Lord freely and of his own goodness, giveth us those merits, not only when we had not deserved the least of them, but even then when every one of us, had deserved eternal death and condemnation to be powered forth upon us and ours.  
3 And lastly, in care and conscience of a holy conversation, that seeing Christ dwelleth in our hearts by faith, and we have our spiritual life and being from him, that therefore we should so live, as we may not only glorify him in this life, but that when the days of our wearisome pilgrimage shall be ended, we may be glorified with him in eternal blessedness: which thing, the Lord grant us, even for his crucified Christ's sake: to whom with the Father and the holy Ghost, three persons and one eternal God, be given all honour, praise, power, and glory, both of us, and of all people, even now and at all times, for ever and ever. So be it.   


A Prayer to be said before a man repair to the partaking of the Lords Supper.  
O Eternal GOD and most merciful Father, I thy poor & unworthy servant, do must humbly beseech thee, in jesus Christ thy dear sons name, and for his sake, graciously in his death and obedience, to pardon and forgive me all my sins what so ever, which at any time, or by any manner of mean, I have committed against thy Majesty, or any other. Seal up in my heart, O Lord, this great benefit of the free pardon and full forgiveness of all my sins, by the assured testimony of thy blessed spirit, bearing record unto my spirit, that I am thy Child, & by unfeigned pardoning & forgiving of others, which any manner of way have offended against me. Make the death & resurrection of thy Son so effectual in me, that I may not only feel and find in the same, the forgiveness of my sins, and the hope of eternal salvation: but that I may be instructed thereby all the days of my life, more and more to die unto sin, and daily more and more to live unto righteousness of life & holy conversation. And for as much as through thy goodness I have purposed this day, to communicate in the use of thy Word and Sacraments, I beseech thee good Father, to prepare my heart, and to open the ears of my understanding, that I may not only reverently and profitably hearken to thy voice, speaking unto me out of thy word, labouring all the days of my life, to conform myself in practice to the obedience thereof; but also, that I may fruitfully be partaker of the fruits and effects of the death and passion of thy dear Son, which it pleased thee in this Sacrament to offer unto me. To this end and purpose, I beseech thee to grant, that I be not carried away in the contemplation and consideration of the earthly and corruptible things objected therein to my senses, but that my Faith may be set up and raised, to the beholding and assured feeling of those Graces, which it pleaseth thee by the same, to offer unto me. Give me grace, good Lord, to bring with me a steadfast Faith in the truth of thy promises, that by it as by an eye, I may behold, & by the same, as by a hand, I may apprehend jesus Christ thy Son, sitting at thy right hand, to be my only and continual justifier, sanctifier, and redeemer. Grant me grace also, to bring with me, as an earnest, hatred of all my former evils whatsoever; so a sincere love of all righteousness and well-doing, that I by the power of thy spirit, crucifying the Old man with the lusts and concupiscences thereof, specially such as bear the greatest sway in me, may be strengthened in the new man; daily to think, speak, & do those things, which may be acceptable and well pleasing in thy godly presence. And I beseech thee further, to give me grace to bring with me, sound and sincere love towards all, yea, even towards mine enemies, that I may not only forget and forgive all the injuries and wrongs that they have devised, said, or done, against me: but also pray earnestly unto thy Majesty for them, and purchase and procure their welfare and good, by all the means I can. Grant, O dear Father, that I being purged from the filth of sin, may be made a fit receptacle and dwelling place for thee and thy Son, to come and dwell in; so that spending my days in reverence of thy Majesty, in the benefiting of my brethren, and procuring mine own good, I may finish my course in thy faith, and so be made partaker of eternal glory, through jesus Christ thy Son, my Lord and only Saviour. So be it.   

A prayer to be privately used, after the public exercises of the Church; as the preaching of the word, & the administration of the lords Supper shall be ended.  
I Do unfeignedly confess (good Father) that the graces are very great, yea, most excellent, which thou hast vouchsafed this day to bestow upon me, wretched sinner that I am, by the use and partaking of thy holy Word and Sacraments: and namely for that it hath pleased thee thereby to increase my knowledge, to confirm my Faith, to assure me that jesus Christ thy dear Son, hath not only died for me, but also given himself to be my spiritual nourishment to eternal life and salvation, with innumerable such other benefits and blessings: For these, and whatsoever other mercies, which thy Majesty hath freely bestowed upon me, I do yield thee the humblest thanks and heartiest praise, that possibly I can; beseeching thee to accept me, and this my Sacrifice of praise & thanksgiving, according to the measure, that thou mercifully hast bestowed upon me. And because I feel myself, through the cursed corruption of mine own nature, wonderfully inclined to the forgetfulness of thy goodness, I beseech thee to grave these things in my heart with a claw of Adamant, and to imprint them there, that by the sight thereof, and meditation therein, I may be provoked, daily more and more to magnify the multitude of thy mercies, which dost not only bestow upon me, these great and wonderful graces; but even then, when by the means of my sins, I had deserved eternal condemnation, hast graciously given me the same. And I pray thee further, to give me grace (good Lord) to express this my thankfulness towards thee, not in words only, but also in the deeds of a holy conversation, that I daily increasing, and growing in a sound Faith, which worketh by love, and bringeth forth all good works, may order and direct my whole life, to the advancement of thy glory, the edification of my brethren, and mine own eternal comfort at the last, through jesus Christ thy Son, my Lord and only Saviour. Amen.   
FINIS.