THE CHRISTIAN SCHOOLMASTER, OR A DIALOGUE Between the Master and the Scholar. By G. E. Minister of God's word. Prou. 22. 9 Instruct a Child in the Trade of his way, and when he is old, he shall not departed from it. LONDON, Printed by Tho: Creed, and are to be sold by Wil Barringer, at his shop, near the great North door of S. Paul's Church, 1613. TO THE CHRISTIAN READER, IT is the office and duty of every good child, that carefully and studiously laboureth to obey & follow his Father's precepts and commandments, principally before all things, to endeavour to know perfectly the nature and condition of his Father's will, whereof (if he be ignorant) many times in the same things he judgeth best and most pleasing, he most offendeth, and incurreth greatest displeasure. Even so, we that be Subjects and Children to the great GOD, and Almighty Creator of all that heaven and Earth containeth, can do nothing grateful and acceptable unto his Majesty, except we first know his good will & pleasure towards us, concerning our duties in belief, life and conversation: In the knowledge whereof, that we might have a settled foundation, and familiar education, this ensuing Cat●●●i●me. is collected and gathered from the Sacred word and will of Almighty God, contained in the Old and New Testament. The commandment of God, to teach and instruct children in religion is general, & pertaineth to all men of every age & time: and therefore as well unto us as to the jews, it is said, Teach 〈…〉 like of them when thou art in thine house, & as thou walkest by the wa●, when thou liest down, & when thou risest up; Deut. 11. 19 Whereupon ●. Paul saith, And you Fathers provoke not your Children to wrath, but bring them up in Instruction, and Information in the Lord. Ephes. 6. 4. There is but one and the same corruption of nature, and our Children are as well conceived & borne in sin, as the children of our forefathers, which corruption must be reform by careful and diligent instruction, and long custom, even from tender years; and this especially is required in the children of the Faithful and believers: who seeing they belong to God's Church, and our Saviour Christ commanded them to be brought unto him; It were a most heinous fault, and odious shame, if they should be found untaught, & ignorant of the doctrine of Christ and his Church. Therefore Solomon most wisely counseleth in the 12. of his Proverbs, Instruct a Child in the trade of his way, and when he is old he shall not departed from it: That is, If you would have him lead his life godly, justly, honestly, and virtuously, you must instruct him when he is young, in all those things which belong to the service of God, to the society of men, and to all special duties. Consecrate unto me (saith the Lord) every one that first openeth the Womb amongst the children of Israel: Exod. 13. By which Ceremony, God did not only call to their remembrance the benefit long before showed their Fathers in Egypt, & thereby confirm them in the Faith of Redemption that was to come; but also put them in mind of their duty, that they ought to consecrated unto him whatsoever was most precious, & even their Children especially; For though all were not admitted to the Priesthood, yet all were to be instructed in the knowledge of God, and though the outward Ceremony thereof, together with the rest be abolished in Christ, yet the commandment remaineth: whereby we are even at this day bound to the like holy presentation of their souls. For the performance of this, did the mother of Samuel voluntarily bind herself unto God, saying: If thou wilt give unto thy Handmaid a man child, then will I give him unto the Lord all the days of his life. 1. Sam. 1. 11. This did joseph and Marie diligently observe towards CHRIST whom both according as it is written in the Law of the Lord, they brought him to jerusalem to present, and when he was come to the Age of twelve yeaes, they carried him thither for the service of God. The better part of man is the soul, which cannot be redeemed with the substance of the whole world; Are not they then most foolish and very indiscreet in their proceed, who strain themselu●● to provide for their children things pertaining to the body, and the honours of this world, in the mean time being utterly careless whether they have any true knowledge of God, whether they be joined to him by Faith, whether they know wherein consisteth the salvation of their souls, and the everlasting happiness of man. Abraham and the rest of the holy Fathers were far wiser than these men, whose special care was this, to have their Children instructed in the knowledge and fear of God, for they knew that godliness was the greatest gain of all. For these causes then the necessity of godly Instruction doth appear; and to that end this ensuing Treatise is collected, wherein is laid open and expounded the Moral Law, and the use thereof, out of which a man may know his own wretched estate, and his debt, wherein he standeth bound unto God, that so he may truly humble himself before him, and earnestly bethink himself how he may be delivered from sin, and the punishment thereof, and from the wrath of God, and from the curse. In the next place is Expounded the Creed, (that 〈◊〉,) the doctrine of man's deliverance from misery by CHRIST; of the person and Office of Christ; of justification by Faith; of the Sacraments; of the Keys of the Church, and use of them; of true Repentance; of good work●s, and the necessity of them, for the true service of God; Of the thankfulness we own unto God; Of the insufficiency of man in this life, to fulfil the Law of God. Last of all, the sense and meaning of the lords Prayer; This for the glory, praise, and honour of the divine Majesty, and the benefit, profit, happiness, and salvation of thy Soul. Farewell, In Christ jesus. THE CHRIStian Schoolmaster. Master. WHat is the only true comfort, of a Christian in this life? Scholar. That in soul and body, whether I live or die, I am not mine own, but I belong unto my faithful Lord and Saviour jesus Christ, who by his precious blood, most fully satisfying for all my sins, hath delivered me from the whole power of the devil, and doth so preserve me, that without the will of my heavenly Father, not so much as a hair can fall from my head, yea, and all things are made to serve for my salvation, wherefore he doth also assure me by his spirit of everlasting life, and maketh me forward and ready from henceforth to live unto him. Master. How many things are needful for thee to know, to the end thou enjoying this comfort, mayst live & die a happieman? Scholar. Three things; First, what is the greatness of my sin. Secondly, by what means I may be delivered from my sin and misery. And thirdly, what thankfulness I do owe unto God, for that deliverance. Ma: How dost thou know thine own misery? Scho: By the law of God. Ma: What doth the law of God require of us? Schol: That doth our Saviour teach us in the 2● of Matt: Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind; This is the first, and greatest commandment, and the second is like unto this. Thou shalt love thy neighbour as thyself. On these two commandments hangeth the whole law and the prophets. Ma. Art thou able to ●●epe all tehse things perfectly? Scholar In no wise: for by nature I am prone to the hatred of God, and my neighbour. Ma: Did God then make man so bad and corrupt? Schol: No truly, God created him good, and according to his own Image; that is, endued him with true righteousness and holiness, that he might rightly know God his Creator, love him with all his heart, and live in blessedness with him for ever. Ma: From whence then ariseth this corruption of man's nature? Schol: From the fall, and disobedience of our first parents, Adam and Eve, in Paradise, where our nature was so corrupted, that we are all conceived and borne in sin. Ma: But are we so corrupt, that we are not at all fit to do well, but apt unto all evil? Schol: Yea truly, unless we be regenerate by the holy Ghost. Ma: Doth not God then deal Injuriously with man, when he requireth that of him in his law, which he is not able to perform? Schol: Not at all: for God so created man that he was able to perform it, but man enticed by the devil, by his own disobedience, deprived himself and all his posterity, of those gifts of God. Ma: What then, will God let go this disobedience, and backsliding of man without punishment? Schol: No surely, but he is most grievously angry, both with our natural sins, and with those sins which we ourselves do commit, and doth punish the same in most just judgement, both with temporal and Eternal punishments, even as himself prenounceth, Cursed is every one, who continueth not in all things that are written in the book of the law to do them. Ma: What, is not God merciful also? Schol: Yes truly, he is merciful, but so also he is just. Therefore his justice requireth to have that punished with everlasting punishment of soul and body, whatsoever is committed against the majesty of so sovereign and almighty a God. Ma: Seeing then we are by the just judgement of God, in danger of temporal and everlasting punishment, Is there any way or means left whereby we may be delivered from these punishments, and be reconciled to God? Schol: God will have his justice satisfied, wher●●ore we must needs make satisfaction, either by ourselves or some other. Ma: Are we able to satisfy by ourselves? Schol: Not one whit: but rather daily do increase our debt. Ma: Can any creature in heaven or in earth, make satisfaction for us? Schol: None at all, for first God will not punish any other creature, for that sin that man hath committed. Secondly, that which is but an only creature, is not able to endure the wrath of God against sin, and to deliver others from it. Ma: Then what manner of mediator and deliverer must we seek for? Schol: Such a one as is true man, and perfectly just, and yet notwithstanding more mighty than all creatures: that is, one who is also true God. Ma: Wherefore must he needs be true man and perfectly just? Schol: Because the justice of God requireth, that the same nature of man which sinned, should also pay the punishment of sin, but he that were a sinner himself, could not pay for other men. Ma: Wherefore ought he also to be true God? Schol: That by the power of his Godhead, he might be able to sustain the burden of God's wrath in his flesh, and to recover and restore unto us, the righteousness and life that we had lost. Ma: But who is that mediator, which is both true God, and true perfect man? Schol: Our Lord jesus Christ, who is made unto us of God, wisdom, righteousness, satisfaction, and perfect redemption. Ma: Whereby knowest thou this? Schol: By the Gospel, which God first revealed in Paradise, and afterwards did publish by the patriarchs, and Prophets, shadowed out in Sacrifices, and Ceremonies: and last of all, accomplished by his only begotten son. Ma: Is salvation then restored by Christ to all men that perished in Adam? Schol: No not to all, but only to those who are engrafted into him by true faith, and do lay hold upon all his benefits. Ma: What is true faith? Schol: It is not only a knowledge, by which I do steadfastly assent unto all things which God hath revealed unto us in his word, but also an assured affiance, and trust kindled in my heart by the holy Ghost through the Gospel, by which I rest upon God, making sure account, that forgiveness of sins, everlasting righteousness and life, is bestowed not only upon others, but also upon me, and that freely by the mercy of God, for the merit and desert of Christ alone. Master: What are those things which a Christian man must of necessity believe? Schol: All those things which are promised unto us in the Gospel, the sum whereof is briefly comprised in the Apostles Creeds, or in the chiefs heads of the Catholic and undoubted faith of all Christians. Maist: What is that Creed of the Apostles? 1. I believe in God the father almighty maker of heaven and earth. 2. And in jesus Christ his only Son our Lord. 3. Which was conceived of the holy Ghost borne of the Virgin Mary. 4. Suffered under Pontius Pilate, was crucified, dead and buried, descended into Hell. 5. Risen again the third aay from the dead. 6. And ascended into heaven, and sitteth on the right hand of God the father almighty. 7. From thence he shall come to judge the quick and the dead. 8. I believe in the holy Ghost. 9 I believe the holy Catholic Church, the communion of Saints. 10. I believe the forgiveness of sins. 11. The resurrection of the flesh. 12. And the life Everlasting. Maist: Into how many parts is the Creed divided? Schol: Into three parts. The first is of the everlasting Father, and of our Creation. The second is of the Son, and of our Redemption. The third is of the holy Ghost, and our Sanctification. Maist: Seeing there is but one only substance of God, why dost thou name those three, the Father, the Son, and the holy Ghost? Schol: Because God hath so revealed himself in his word, that these three distinct persons are one true and everliving God. Maist: What believest thou, when thou sayst I, Believe in God the Father Almighty? Schol: I believe the everlasting Father of our Lord jesus Christ, who created of nothing the heaven and the earth, and all things that are therein, and doth uphold and govern the same by his everlasting counsel and providence, to be by the means of Christ ●ay God and my father, therefore I so trust in him, and so repose myself upon him, That I doubt not but he will provide all things necessary both for my soul, and for my body. And moreover also, that whatsoever evil he sendeth upon me in this miserable life, he will turn the same unto my salvation, seeing he is both able to do it, as being God Almighty, and willing to do it, as being my merciful father. Maist: What is providence? Schol: The Almighty and every where present power of God, whereby he doth as it were, bear up with his hand, and govern the heaven and earth, with all creatures; So that whatsoever groweth out of the Earth, as also Rayne and drought, Plenty and dearth, meat and drink, health and sickness, Riches and poverty; Finally, all things that are, fall out not rashly, or by chance and fortune, but by his Fatherly counsel and will. Maist: What profit have we by this knowledge of the creation & providence of God? Schol: Hereby we are in adversity made patiented; in prosperity thankful; for the time to come, we have a good hope reposed in GOD our most trusty Father; knowing assuredly, that nothing can draw us from his love, seeing all Creatures are so in his power, that without his pleasure, they are not able, not only not to do any thing, but not so much as to stir or have motion. Maist: Wherefore is the Son of GOD called JESUS. (that is) a 〈◊〉? Scholl: Because he saveth and delivereth us from all sins, neither aught salvation to be sought for in any other, neither can it elsewhere be sound. Maist: Do they believe in the only Saviour Iesu●, who seek for happiness from Saints, or from themselves, or from any thing else? Scholl: No, for although in word they glory in him as a Saviour, yet in deed they deny the only Saviour jesus Christ: for it must needs be that either jesus is not a perfect Saviour, or else that whosoever by true Faith embrace him as a Saviour, they also are possessed of all things in him, which are required unto salvation. Maist: Wherefore is he called Christ, that is, Anointed? Scholl: Because he is ordained of the Father, & anointed with the holy Ghost, to be the chief Prophet and teacher, to reveal unto us the secret Counsel and will of the Father, concerning our Redemption; and to be our high and only Priest, to redeem us, by the only sacrifice of his own body, daily to make intercession unto the Father for us, and to be the Everlasting King, to govern us by his word, and with his spirit, and to preserve and maintain that salvation which he hath purchased for us. Maist: Why art thou called a Christian? Scdoll: Because by Faith I am a member of Christ jesus. and partaker of his anointing, so that I both confess his Name, and present myself unto him a lively offering of thanksgiving, and in this life with a free and good conscience fight against sin & Satan, and after this life to possess with Christ, an everlasting Kingdom over all creatures. Maist: For what cause is Christ called the only begotten Son of God, whereas we also are the Sons of God? Schol: Because Christ is the Eternal and natural Son of his Eternal Father, but we for his sake by grace, are made the Sons of the Father by adoption. Mai: Wherefore dost thou call him our Lord? Schol: Because he hath redeemed our bodies and souls from sin, not with gold, nor with silver, but with his own precious blood, and having delivered us from all power of the devil, doth challenge us properly to belong unto himself. Maist: What dost thou believe when thou sayst, He was conceived by the holy Ghost, borne of the Virgin Mary? Schol: That the very Son of God, who is and abideth true and everlasting God, did through the working of the holy Ghost, take the very true nature of man, of the flesh and blood of the Virgin Mary, so that he is also the true seed of David, like unto his brethren in all things, sin only excepted. Maist: What fruit reapest thou by the holy conception and birth of Christ? Schol: That he is our Mediator, and by his innocency, and perfect holiness, doth cover my sins, wherein I am conceived, and keepeth them from coming in the sight of God. Maist. What believest thou, when thou sayst, He suffered? Schol: That in the whole time of his life which he continued here upon earth, but especially in the end thereof, he sustained both in body and soul, the wonderful pain and grief of God, for the sin of all mankind, that by his suffering, as by the only sacrifice of reconciliation, he might both deliver our souls from everlasting condemnation, and might also purchase for us the favour of God, righteousness, and everlasting life. Maist: What reason was there why he suffered under Iudg● Pilate? Schol: That he an Innocent, being condemned before a civil judge, might set us free from the strait judgement of God which was to fall upon us. Maist: Is it any more that he was fastened to the cross, then if he had been put to any other kind of death? Schol: Yea truly, it is more, for by this, I am sure that he hath taken upon him the curse which did hang over me, for the death of the cross, was cursed by God. Maist: Why was it necessary that Christ should humble himself unto the death? Schol: Because the justice, and truth of God, could by no other means be satisfied for our sins, but by the death of the Son of God. Maist: Wherefore was he also buried? Schol: That he might thereby make it known that he was truly dead. Maist: But seeing Christ died for us, why must we also die? Schol: Our death is not a satisfaction for our sins, but an utter destroying of sin, and a passage into everlasting life. Maist: What profit receive we further by the sacrifice and death of Christ? Schol: That by the power of his death, our old man is crucified together with him, and is also dead and buried, that the evil concupiscences and desires of the flesh, may not hereafter reign in us, but that we may offer ourselves unto him a sacrifice of thanksgiving. Maist: Why is this added, he descended into Hell? Schol: That in my greatest sorrows and most grievous temptations, I may uphold myself with this comfort, that my L. jesus Christ hath delivered me from the anguish and torments of Hell. Maist: What doth Christ's rising again profit us? Schol: First by his rising again, he hath overcome death, that he might make us partakers of that righteousness which he purchased by his death. Secondly, we also now by the power thereof, are raised up unto a new life. Last of all, the rising again of Christ our head, is a pledge unto us of our glorious resurrection. M●ist: How dost thou understand that he ascended into Heaven? Schol: That in the sight of his Disciples, Christ was taken up from earth to heaven, and is yet there for us, and shall be till he come again to judge the quick and the dead. Maist: What then, is not Christ with us as he promised unto the end of the world? Schol: Christ is true God, and true man, therefore according to his manhood he is not now upon earth, but according to his Godhead, his grace and his spirit is at no time from us. Maist: Are not the two natures of Christ by this means pulled asunder, if the manhood be not wheresoever the Godhead is? Schol: Not a whit, for seeing the Godhead cannot be contained in any compass, and is present in all places, it followeth necessarily that it is without the nature of man which it hath taken, and yet nevertheless is in it also, and remaineth personally united unto it. Ma: What fruit doth Christ's ascension into heaven bring us? Schol: First, that he maketh intercession in heaven unto his Father for us. Secondly, that we have our flesh in heaven, whereby is a certain Pledge, we may be assured that ho (who is our Head) will lift up unto him, us that are his members. Thirdly, that he sendeth unto us his Spirit, as a Pledge between us, by the working whereof we seek not things on Earth, but things that are above, where he sitteth on the Right hand of God. M●ist: Why is it added, He sitteth on the Right hand of God? Schol: Because Christ did therefore ascend into heaven, that he might there declare himself the head of his Church, by which his Father governeth all things. M●i: What doth this glory of Christ our Head avail us? Schol: First, that by the holy Ghost he poureth upon us his members, heavenly gifts, and then that by his power he doth protect and defend us against all enemies. Maist: What comfort doth Christ's coming again to judge the quick and dead bring thee? Scholl: That in all miseries and persecutions I lift up my head, and wait for him who did before stand in my stead before God's judgement seat, and did take away all curse from me, to come from heaven as a judge, to throw all his and mine enemies into everlasting pains, and to receive me with all the Elect unto himself, into heavenly joys, and everlasting glory. Maist: What believest thou of the Holy Ghost? Scholl: First, that he is true GOD, and coeternal with the everlasting Father & the Son, then that he is also given to me, that through Faith he may make me partaker of Christ, and all his benefits may comfort me, and abide with me for ever. Maist: What believest thou of the holy Catholic Church of Christ●. Scholl: I believe that the Son of God doth by his Spirit and by the Word, gather unto himself, out of all mankind (from the beginning of the world unto the end) a congregation chosen unto everlasting life, agreeing in true Faith, and doth maintain the same and preserve it, and that I am a lively member of that congregation; and shall so for ever abide. Maist: What meaneth the Communion of Saints? Schol: First, that all and every one of she believers have fellowship with Christ, and all his benefits, as being members of him: Secondly, that every one who hath received gifts, aught to employ them readily and cheerfully for the common profit and salvation of all. M●ist: What believest thou concerning forgiveness of sins? Schol: I believe that God for the satisfaction of Christ, hath quite put out of his remembrance all my sins, and even that corruption also, wherewith I must strive all my life long, and doth freely give unto me the righteousness of Christ, so that I shall never come into judgement. M●●st: What comfort doth the resurrection of the flesh minister unto thee? Schol: Not only that my soul shall strait way after it is departed out of the body, be taken up unto Christ, the head thereof, but that this flesh of mine also, being raised up by the power of Christ, shall be united again to my soul, and shall be made conformable unto the glorious body of Christ. Maist: What comfort receivest thou, by the Article of Everlasting life? Schol: That because in this present life, I feel the beginning of everlasting joy in my heart, I shall after this life, enjoy full and perfect blessedness, wherein I shall praise God for ever, which blessedness neither eye hath seen, nor ear hath heard, nor any heart of man can conceive. Maist: When thou believest all these things, what benefit cometh to thee thereby? Schol: That in Christ I am righteous before God, and heir of life Everlasting. Ma●st: How art thou righteous before God? Schol: By faith alone in jesus Christ, so that although mine own conscience do accuse me that I have most grievously offended against all the commandments of God, and have not kept any one of them: moreover also that I am prone to all evil, yet notwithstanding (so that I do embrace these benefits with true affiance of mind) without any merit of mine own, of the mere mercy of God, the perfect satisfaction, righteousness and holiness of Christ, is imputed and given unto me, as if I had neither committed any sin, neither were there any blot or corruption cleaving unto me: Yea, as if I had myself perfectly performed that obedience, which Christ hath performed for me. Maist: Why dost thou say that thou art righteous by faith? Schol: Not because by the worthiness of my faith I please God, but because the only satisfaction, righteousness & holiness of Christ, is my righteousness in the sight of God, and I can lay hold upon, and apply the same unto myself, by no other means but by faith. Maist: Why cannot our good works be righteousness, or any part of righteousness in the sight of God? Schol: Because that righteousness, which is able to abide the judgement of God, must be most perfect, and in all points agreeing with the law of God, but our best works that we do in this life, are imperfect, and even defiled with sins. Maist: How sayest thou that our good works deserve nothing, whereas God promiseth that he will give us a reward for them, both in this life, and in the life to come? Schol: That reward is given not of desert, but grace. Maist: Doth not this doctrine make men secure, and profane? Schol: No, for it cannot be but they who are engrafted into Christ by faith should bring forth fruits of thankfulness. Maist: Seeing then faith alone maketh us partakers of Christ, and all his benefits, from whence proceedeth this faith? Schol: From the holy Ghost, who by the preaching of the Gospel doth kindle the same in our hearts, and doth confirm it by the use of the Sacraments. Maist: What are Sacraments? Schol: They are holy and visible signs, and souls ordained of God, to this end, that he might thereby more fully declare and seal unto us the promise of the Gospel, to wit, that he doth freely give forgiveness of sins, and life everlasting, not only to all in general, but even to every one that believeth, and that for the only sacrifice of Christ offered upon the cross. Maist: What then, do both these, aswell the word as the Sacraments, tend to that end, to lead our faith unto the sacrifice of Christ offered upon the cross, as to the only foundation of our salvation? Schol: Yea truly, for the holy Ghost teacheth by the Gospel, and confirmeth by the Sacraments, that all our salvation standeth in the only sacrifice of Christ offered upon the cross. Maist: How many Sacraments hath Christ ordained in the new Covenant? Schol: Baptism, and the holy Supper. Maist: How art thou put in mind and confirmed in Baptism, that thou art partaker of that holy Sacrifice of Christ? Schol: Because Christ hath commanded the outward washing with Water, adding this promise, that I shall no less assuredly be washed by his blood, and by his spirit, from the spots of my soul (that is) from all my sins, than I am outwardly washed with Water, wherewith the spots of the body use to be washed away. Mai: What is it to be washed by the blood and Spirit of Christ? Schol: It is to receive at the hands of God forgiveness of sins freely for the blood of Christ, which he hath shed for us, in his sacrifice upon the cross; and next, to be renewed also by the spirit of Christ, and being sanctified by him, to become a member of Christ, to the end we may more and more die unto sin, and live holy without blame. Mai: Where doth Christ promise that he will as certainly wash us with his blood, and with his spirit, as we are washed with the water of Baptism? Schol: In the Institution of Baptism, the words whereof are these; Go and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghost: he that believeth and is baptised shall be saved: he that believeth not shallbe condemned. This promise is repeated when the Scripture calleth baptism, the washing of the New birth, and the washing away of sins. M●i: Is then Baptism the washing away of sins? Scholar No. For the only blood of Christ, and the holy Ghost, doth cleanse us from all sin. M●i: Why then doth the holy Ghost call Baptism the washing of Regeneration, and the washing away of sins? Schol: God doth not without great cause so speak; not only to teach us, that as the spots of the body are cleansed by water, is our sins are purged by the Blood and Spirit of Christ, but much more, that by his heavenly Token and pledge, he may assure us that we are as truly washed inwardly from our sins, as we are washed with outward and visible water. Mai: Ought Infants also to be baptized? Schol: Yea truly, for seeing they belong to the Covenant and Church of God, as well as those that be at years of discretion; And seeing unto them is promised by the Blood of Christ, forgiveness of sins, and the holy Ghost the worker of faith, no less then to the other, they ought also by baptism to be engrafted into the Church of God, and to be discerned from the chuldrens of Infidels, as they were in the old Testament by Circumcision, in place whereof was ordained Baptism in the new Testament. M●i: How art thou put in mind and assured in the Supper of the Lord, that thou art partaker of that only sacrifice of Christ, offered upon the Cross, and of all his benefits? Schol: Because Christ hath commanded me, and all the faithful, to eat of this Bread being broken, and to drink of this Cup being divided amongst us, in remembrance of him, and hath added this promise, first, that his body was no less offered and broken for me upon the Cross, and his blood for me shed, then with mine eyes I see the bread is broken unto me, and the cup reached unto me. Secondly, that my soul is no less assuredly fed, unto everlasting life, by him with his body that was crucified, and his blood that was shed for us, than I do with my bodily mouth receive bread and wine, the tokens of the body and blood of the Lord, being delivered unto me by the hands of the minister. Maist: What is it to eat the Body of Christ Crucified, and to drink his Blood that was shed? Scholl: It is not only with certain affiance of mind, to lay hold of the whole Passion and death of Christ, and thereby to obtain forgiveness of sins, and life everlasting, but also by the Spirit of Christ, which dwelleth at one time both in Christ and in us, in such sort more and more to be united to his holy body, that although he be in Heaven, and we upon Earth, yet notwithstanding we are flesh of his flesh, and bone of his bone; and as all the members of the body are governed and quickened by one soul, so are we all, by one and the same spirit. M●i: Where hath Christ promised that he will as certainly give unto the believers, his Body and his Blood in this manner to be eaten and drunk, as they do eat this Bread being broken, and drink this Cup? Schol: In the institution of the Supper, the words whereof are these; Our Lord jesus Christ, the same night he was betrayed, took bread, and when he had given thanks he broke it and said; Take eat this is my body which is broken for you, this do ye in remembrance of me: Likewise after supper he took the cup, saying; This cup is the new Testament in my blood, this do as often as you drink it in remembrance of me: For as often as ye eat this bread, and drink this cup, ye show the Lords death till he come. This promise is repeated by Paul when he saith, The cup of thanksgiving, wherewith we give thanks, Is it not the Communion of the blood of Christ? The bread which we break, Is it not the Communion of the Lords body? Because we being many are one bread and one body, for we are all partakers of one bread. Maist: What then, are bread and wine made the very body and blood of Christ? Scholl: No truly, but after the nature of Sacraments, & the manner of speech which the holy Ghost useth in speaking these things, the bread is called the body of Christ. Maist: Why then doth Christ call the bread his body, and the cup his blood, or the new Testament in his blood, and Paul calleth the bread and wine the Communion of the body and blood of Christ? Schol: Christ not without great cause so speaketh: to wit, not only to teach us, that as bread and wine sustaineth the life of the body, so also his body crucified, and his blood shed, is indeed the meat and drink of our soul, whereby it may be nourished unto ●ife everlasting: But much more by this visible sign and pledge, to assure us, that we are no less truly made partakers of his body and blood, by the working of the holy Ghost, than we do with the mouth of the body receive these holy signs in remembrance of him: Secondly, that his passion and obedience is as certainly ours, as if we ourselves had paid the punishment of our sins, and made satisfaction to God. M●: What difference is there between the Supper of the Lord, and the Popish Mass? Schol: The supper of the Lord doth witney unto us, that we have perfect forgiveness of all our sins, for that only sacrifice of Christ, which he himself once offered upon the cross, and then that we are by the holy Ghost engrafted into Christ, who now according to his humanity, is only in heaven at the right hand of his Father, and will there be worshipped of us. But in the Mass, it is denied that ●●e quick and dead have forgiveness of sins for the once suffering of Christ, unless Christ be still every day offered for them by the Priests, and then it is taught, that Christ is bodily under the appearance of bread and wine, and therefore aught to be worshipped in them: And so the very foundation of the Mass is nothing else but a denying of that only sacrifice and suffering of jesus Christ. Ma: Who ought to come to the supper of the Lord? Schol: Only they that are truly sorry that they have offended God by t●e●● sins, and do believe that they are forgiven them for Christ's sake, and that whatsoever infirmities they have, they are revered by his passion and death, and who desire more and more to go forward in faith and uprightness of life: But hypocrites, and they that do not truly repent, do eat and drink unto themselves condemnation. Ma: May they also be admitted to this supper, who declare themselves by their confession and life, to be unbelievers and ungodly men? Schol: In no wise, for by that means the covenant of God is profaned, a●● 〈◊〉 wrath of God provoked against the whole congregation: Wherefore the Church by the commandment of Christ and his Apostles, using the keys of the kingdom of heaven, aught to keep back such from the supper, until they repent and amend their manners. Ma: What are the keys of the kingdom of heaven? Sch: The preaching of the Gospel, and ecclesiastical discipline, whereby heaven is opened to them that believe, and shut against unbelievers. Ma: How is the kingdom of heaven opened and shut by the preaching of the Gospel? Schol: When by the commandment of Christ, it is openly preached to all, and every one that believers that all their sins are forgiven them by God, so often as they lay bold upon the promise of the Gospel by a true faith: Contrariwise, unto all unbelievers, & Hypocrites, it is denounced, that the wrath of God, and everlasting condemnation, lieth upon them, so long as they continue in their sins. According to which testimony of the Gospel, God will judge aswell in this present life, as in the life to come. Ma: How is the kingdom of heaven shut and opened by ecclesiastical discipline? Schol: When by the commandment of Christ, they who are in name Christians, but in doctrine and life show themselves strangers from Christ, after they have been once or twice admonished, and will not departed from their errors, or sinful living, are presented to the Church, or to those who are appointed to that office by the Church, and if they obey not their admonition, are by forbidding them the Sacraments, shut out from the assembly of the Church, and not received again till they profess amendment. Ma: Seeing we are delivered from all sins and miseries, without any desert of our own, by the only mercy of God, for Christ's sake, to what end should we do good works? Schol: Because after that Christ hath redeemed us by his blood, he doth also renew us with his spirit according to his own Image, to the end, that having received so great benefits, we should all our life long show ourselves thankful towards God, and that he might be glorified by us. Secondly, that we also every one of us may be assured of our faith by the fruits thereof. L●st of all, that by the uprightness of our life, we may gain others to Christ. M●i: Cannot they then be saved, who being unthankful, and continuing securely in their sins, are not turned from their wickedness unto God? Schol: By no means. For as the scripture witnesseth, neither unclean persons, nor Idolaters, nor Adulterers, nor thieves, nor coveteus persons, nor Drunkards, nor Rulers, nor Oppressors, shall Inherit the Kingdom of God. M●i: Of what parts consisteth true Repentance or turning to God? Schol: Of the mortifying or killing the old man, and quickening of the new man. M●: What is the mortification of the old man? Schol: Truly and from the heart to be sorry, that by thy sins thou hast offended God, and more and more to hate and siye from thy sins. Mai: What is the quickening of the new man? Schol: True rejoicing in God, through Christ, and a forward desire to frame our life according to Gods will, and to exercise all good wor●s. Mai: What works are good? Schol: Only those which are done of a true Faith, according to the Law of God, and are referred only to his glory, and not those which are devised by ourselves, upon a good intent, or commandment by men's traditions. Mai: What is the law of God? Schol: The Lord spoke these words, saying: 1. I am jehova; thy GOD, which brought thee out of the land of Egypt, from the house of bondage, thou shalt have none other Gods but me. 2. Make not to thyself any graven Image, nor draw any likeness of those things which are either in heaven above, or in the earth beneath, or in the water under the earth, thou shalt not fall down before them nor worship them, for I thy Lord and God strong and jealous, avenging the sins of the fathers upon the children, and that to the third and fourth generation of them that hate me, and showing mercy upon thousands in them that love me, and keep my commandments. 3. Take not the Name of the Lord thy God in vain, for the Lord will not let him go unpunished that taketh his Name in vain. 4. Remember to keep holy the Saboth day, six days shalt thou labour and do all thy work: but the seventh day shall be the Sabaoth of the Lord thy God; Thou shalt do no work, neither thou, nor thy son, nor thy daughter, nor thy servant, nor thy handmaid, nor thy cattle, nor the stranger that is within thy gates: for in six days the Lord made the heaven, the earth, the Sea, and all things that are in them, and rested the seventh day, therefore the Lord blessed the seventh day, and hallowed it. 5. Honour thy father and thy mother, that thou mayest live long upon the Land, which the Lord thy God shall give thee. 6. Thou shalt not kill. 7. Thou shalt not commit Adultery. 8. Thou shalt not steal. 9 Thou shalt not bear false witness against thy neighbour. 10. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his Ox, nor his Ass, nor any thing that is his. Mai: What requireth God in the first Commandment? Schol: That as I love the salvation of mine own soul, so I diligently shun and avoid all Idolatry, conjuring, enchantment, superstition, praying to Saints, or other creatures, and do rightly acknowledge the only and true God, trust in him alone, submit m● self with all humility and patience unto him, look for all good things from him alone, and with the most inward affection of my heart, love, reverence and worship him, so that I will rather forsake all creatures, then commit the least thing against his will. M●i: What is Idolatry? Schol: It is in the place of one God, or besides that one and true God (who hath revealed himself in his word) to devise, or have any other thing wherein to put our trust. M●i; What doth the second commandment require? Schol: That we express not God by any Image or shape, neither serve him after any other manner, then as in his word he hath commanded himself to be served. Ma: Ought we then to make no Images nor pictures? Schol: God neither aught, nor can by any means be drawn or pictured, and although it be lawful to resemble creatures, yet God forbiddeth to have or make their Images, to worship or honour either them, or God by them. Ma: What meaneth God in the third commandment? Schol: That we do not reproachfully, or unreverently use the name of God, in cursing, swearing, forswearing, nor yet take part in those horrible sins, by holding our peace, a●d winking at them, but that we use the sacred name of God with great religion, and reverence, that by true and constant confession and calling upon him, and finally by all our words and deeds, he may be praised, and ever magnified. Ma: Is it then so great a sin to take the name of God in vain, either by swearing or by cursing? That God is also angry with them, who as much as in them lieth do not forbid or hinder it? Schol: Surely a most grievous sin, for there is no greater sin, or which doth more offend God, than the reproach of his holy name, wherefore also he commanded that sin to be punished with death. Ma: But may any man lawfully, and in a godly sort, swear by the name of God? Schol: He may, when either the magistrate requireth it of his subjects, or necessity requireth that by this means faith be assured, and truth established, to the end that the glory of God may be set forth, and the salvation of other men furthered, for this kind of oath is confirmed in the word of God, and therefore hath been rightly used by holy men, both in the old and new Testament. Maist: Is it not lawful to swear by Saints and other creatures? Schol: No, for a lawful oath is a calling upon God, wherein a man desireth, that he being the only beholder of the heart, would give witness to the truth, and punish the swearer if he deceive wittingly, now this honour agreeth to no creature. Ma: What doth God require in the fourth commandment? Schol: First, that the ministry of the Gospel, & schools be maintained, and that both upon other days, and especially upon holy days, I do diligently frequent the holy assemblies, hear the word of God attentively, use the Sacraments, and to the public prayers, join also mine own private, and according to my ability, bestow something upon the poor; Secondly, that in all my life I abstain from wicked actions, yielding unto the Lord, that by his spirit he may work his good work in me, and so that I begin that Everlasting Saboth or rest, in this life. Ma: What doth the Lord enjoin us in the fift commandment? Schol: That we perform unto our parents, and even to all that are set over us, due honour, love, and fidelity, and do submit ourselves, to their faithful precepts and chastisements, with that obedience which is meet. Secondly, that we patiently bear with their faults, always having in remembrance, that Gods will is to lead and rule us by their hand. Ma: What doth God require in the sixth commandment? Schol: That neither by thought, nor by word, nor by gesture, much less by deed, either by myself, or by any other, I do revile, or hate, or hurt, or st●y my neighbour, but cast away all desire of revenge: Moreover, that I hurt not myself, nor wittingly cast myself into any danger. And therefore also, that murders might be avoided, he hath armed the magistrate with the sword. Ma: Why, but this commandment seemeth to forbid only murder. Schol: For the staying of murder, God teacheth, that he hateth the root and original of murder, to wit, anger, envy, hatred, and desire of revenge, and doth account all these for murder. Ma: What is the meaning of the seventh commandment? Schol: That God doth abhor all filthiness, and therefore that we also ought to hate and detest it: and on the other side, that we ought to live soberly, modestly, and chastened, either in holy wedlock, or single life. Ma: Doth God forbidden nothing else in this commandment, but adultery, and such kind of filthiness? Schol: Forasmuch as our body and soul, are the temples of the holy Ghost, the will of God is, that we possess both body and soul purely and holily. And therefore he doth generally forbid, filthy deeds, gestures, & behaviours, speeches, thoughts, and desires, and whatsoever may allure us hereunto. Ma: What doth God forbid in the eight commandment? Schol: Not only those thefts and robberies which the magistrate doth punish, but under the name of theft, he comprehendeth all naughty shifts, and devices, whereby we catch after other men's goods, and labour to convey them to ourselves, either by force, or by colour of right, as are unequal weights, an unjust meatewand, false measure, deceitful words, counterfeit money, usury, or any other forbidden way or means to thrine, & get wealth, add hereunto all covetousness, and the manifold misspending the gifts of God. Ma: What doth the ninth commandment require? Schol: That I bear no false witness against any man, that I shall misconstrue no man's words, that I backebite or reproach no man, that I condemn no man rashly, before his cause be heard, but that I do with all carefulness avoid all kind of Lying and deceit, as the proper works of the Devil, unless I will provoke the most grievous displeasure of Almighty God a-against myself, and that in judgements and other affairs I follow the truth, and freely and constantly profess the matter to be, even as it is. Moreover, that as much as in me lieth, I defend and increase the good name and credit of others. Maist: What doth the tenth Commandment forbid? Schol: That our hearts be never tempted (no, not with the least desire or thought against any Commandment of God,) but that always from the heart we detest all sin, and contrariwise take pleasure in all kind of Righteousness. Maist: Are they able who are converted unto God, to keep these Commandments perfectly? Scholar No truly, but even they that are most holy, so long as they live. Maist: Why then will have his Law so exactly, and so severely preached; whereas there is no man in this life that is able to keep it? Scholl: First, that in our whole life we might the more acknowledge how forward our nature is to sin, and so much the more earnestly desire to obtain mercy, and Righteousness in Christ. Secondly, that I be continually about this, and daily more and more labour to obtain the grace of the holy Ghost, to the end we may every day be more and more renewed, according to the Image of God, until one day, at length, after we are departed out of this life, we attain with joy to that perfection which is set before us. Mai Wherefore is Prayer necessary for Christians? Schol: Because it is the principal part of that thankfulness which God requireth at our hands; As also, because the Lord bestoweth his grace, and the holy Ghost upon them alone, who with true groanings, do continually beg those things at his hands, and do give him thanks for the same. Mai: What things are required to that Prayer wherewith God is pleased, and which he heareth and granteth? Schol: That with true affection of heart we ask of the true God alone, (who hath revealed himself in his word) all things whatsoever he hath commanded us to ask of him, and that with an inward feeling of our own needy and miserable estate, we humbly throw ourselves down before the Majesty of God, leaning upon this strong foundation: So that we albeit unworthy, are undoubtedly heard of God, for Christ's sake, as he hath promised unto us in his word. Maist: What are those things which God commandeth us to ask of him? Schol: All that is necessary for soul and body, which our Lord jesus Christ hath comprised in that Prayer, which he himself hath taught us. Maist: What is that Prayer? Scholl: Our Father which art in Heaven; hallowed be thy Name, thy Kingdom come, thy will be done in Earth as it is in Heaven; Give us this day our daily Bread, and forgive us our trespasses, as we forgive them that trespass against us, and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, the power and the glory, for ever and ever. Amen. Ma: Why doth Christ command us after this manner, to call upon God Our Father? Schol: That even in the very entrance of Prayer he may stir up in us a reverence and trust in GOD, convenient for the Children of God, which ought to be the groundwork of our Prayer; to wit, that God for Christ's sake, is become our Father, and will much less deny unto us those things that we ask of him by a true Faith, than our Parents deny us earthly benefits. Maist: Why is that added, Which art in Heaven? Scholl: That we should be assured, that since God is in Heaven, and there ruleth over all, whatsoever is fit for us he is able to provide, and from thence we must look for all good things for soul and body. Maist: What is the first petition? Schol: Hallowed be thy Name? that is, I pray first of all, that we may know thee, fear thee, reverence, praise thee, and set forth thy power, wisdom, goodness, righteousness, and glory, which shineth in all thy works. Secondly, that thou wouldst so direct all our life, thoughts, words, and deeds, that thy most holy name be not reproached by our occasion, but rather be honoured and magnified. Ma: What is the second petition? Schol: Thy kingdom come: that is, so govern us by thy word and by thy spirit, that we may be more and more subject unto thee, preserve and increase thy Church, destroy the works of the devil, and every power that exalteth itself against thy Majesty, make void all the counsels that are taken against thy word, until at length thou do fully and perfectly reign, when thou shalt be all, in all. Maist: What is the third petition? Schol: Thy will be done in earth as it is in heaven? That is, grant that we, and all men, renouncing our own wills, may readily and without any delay, or grudging, do thine own will, while we desire that we may as cheerfully execute as the holy Angels do in heaven. Maist: Which is the fourth petition? Schol: Give us this day our daily Bread. That is, that thou wouldst give us all things necessary for this present life, that thereby we may acknowledge that thou art the only fountain, from whence all good things do slow, and except thou give the blessing, all our care, and travel, yea even thine own gifts, will be unprosperous and hurtful unto us, wherefore grant, that turning our affiance from all creatures, we may set it upon thee alone. Maist: What is the fift petition? Schol: Forgive us our trespasses, as we forgive them 〈…〉. That is, for the blood of Christ impute not unto us most miserable sinners, all our sins, and even that corruption which as yet cleaveth unto us, as we also feel this testimony of thy favour in our hearts, that we have a stedi●st purpose from our heart and soul, to forgive all that have injuried, wronged and offended us. Maist: What is the sixth petition? Schol: Le● 〈◊〉 us not into temptation, but de 〈…〉. That is, forasmuch as we are of ourselves feeble and weak, that we cannot stand, n● not a moment against our sworn enemies, Satan, the world, and the flesh, which continually are tempting us to evil, it would please thee to strengthen us with the power of thy spirit, that we faint not in this spiritual combat, but that we may so long stand against them all, that at the last we obtain a perfect victory. Maist: How dost thou conclude thy prayer? For thine is the Kingdom, the power and glory, for ever. Schol: That is, that we ask all these things at thy hands, because thou being our King and Almighty, art willing and able to give us all things: and these things we therefore ask, to the end that by them all glory may re●ound, not unto us, but unto thy holy Name. Maist: What meaneth this last word, Amen? Schol: That the matter is certain and not of doubt, for my prayer is much more certainly heard of God, than I in mine own heart do feel, that I desire it perfect and absolutely with all the inward affection of my soul. FINIS. A prayer for the Morning. O Heavenly Father, which like a diligent watchman attendest always upon thy faithful people, whether they wake or sleep, & mightily defendest them, not only from Satan that old enemy of mankind, but also from all other their adversaries, so that through thy godly power they be preserved harmless, I most heartily thank thee, that it hath pleased thy fatherly goodness, so to take care of me thine unprofitable servant, this night past, that thou hast both safely kept me from all mine enemies, and also given me sweet sleep, unto the great comfort of my body. I most entirely beseech thee, O most merciful father, to show the like kindness towards me this day, in preserving my body and soul, that as mine enemies may have no power over me, so I likewise may neither think, breath, speak, or do any thing that may be displeasant to thy fatherly goodness, dangerous to myself, or hurtful to my neighbour, but that all my enterprises may be agreeable to thy most blessed will, which is always good and godly, doing that, that may advance thy glory, answer to my vocation, and profit of my neighbour, whom I ought to love as myself, that whensoever thou callest me from this vale of misery, I may be found the child, not of darkness, but of light, and so for ever reign with thee in glory, which art the true and everlasting light, to whom with thy dearly beloved Son jesus Christ our alone Saviour, and the holy Ghost that most sweet comforter, be all honour and glory. Amen. ¶ A prayer for the night. O Lord God and my heavenly father, for as much as by thy divine ordinance, the night approacheth, and darkness beginneth to overwhelm the earth, and time requireth that we give ourselves to bodily rest and quietness, I render unto thee most hearty thanks for thy loving kindness, which hast vouchsafed to preserve me this day from the danger of mine enemies, to give me my health, to feed me, and to send me all things necessary for the comfort of this my poor & needy life. I most humbly beseech thee for jesus Christ's sake, that thou wilt mercifully forgive me all that I have this day committed against thy Fatherly goodness, either in word, deed, or thought, and that thou wilt vouchsafe to shadow me this night under the comfortable wings of thy almighty power, and defend me from Satan, and from all his crafty assaults, that neither he, nor any of his ministers, have power over, either my body or my soul, but that although my body through thy benefit enjoyeth sweet and pleasant sleep, yet my soul may continually watch unto thee, think of thee, delight in thee, and evermore praise thee, that when the joyful light of the day returneth according to thy godly appointment, I may rise again with a faithful soul, and undefiled body, and so afterward behave myself all the time of my life, according to thy blessed will and commandment, by costing away the works of darkness, and putting on the armour of light, that men seeing my good works, may thereby be provoked to glorify thee our heavenly Father, which with thy only begotten Son jesus Christ our alone Saviour, and the holy Ghost thy most sweet comforter, livest and reignest one true, and everlasting God, world without end. Amen. A prayer to be said for all such as lie at the point of death. O Most loving Saviour, and gentle redeemer, which camest into this world, to call sinners unto repentance, and to seek that which was lost, thou seest in what case this our brother lieth here, visited with thy merciful hand, all weak, feeble, sick, and ready to yield up his soul into thy holy hands. O look upon him (most gentle Saviour) with thy merciful eye, pity him, and be favourable unto him. He is thy workmanship, despise not therefore the work of thine own hands. Thou suffered'st thy blessed body, and thy precious blood to be shed for his sins, and to bring him unto the glory of thy heavenly Father, let it not therefore come to pass, that thou shouldest suffer so great pains for him in vain. He was baptized in thy name, and gave himself wholly to be thy servant, forsaking the Devil, the World, and the Flesh, confess him therefore before thy heavenly Father, and his blessed Angels, to be thy servant. His sins we confess to be great (for who is able to say, my heart is clean, and I am free from sin) but thy mercies (O Lord) are much greater, and thou camest not to call the righteous, but sinners unto repentance. To them that are diseased, and overladen with the burden of sin, dost thou promise ease. Thou art that God, which willest not the death of a sinner, but rather that he should turn and live. Thou art that Saviour, which willest all men to be saved, & to come to the knowledge of thy truth. Withdraw not therefore thy mercy from him, because of his sins, but rather lay upon him thy saving health, that thou mayest show thyself towards him to be a Saviour. What greater praise can there be to a Physician, then to heal the sick? Neither can there be a greater glory to thee (being a Saviour) then to save sinners. Save him therefore (O Lord) for thy name's sake. Again, let the Law be no corsive to his conscience, but rather give him grace, even in this extreme agony and conflict of death, to be fully persuaded, that thou by thy death, hast taken away all his sins, fulfilled the Law for him, and by this means delivered him from the curse of the Law, and paid his ransom: that he thus being fully persuaded, may have a quiet heart, a free conscience, and a glad will, to forsake this wretched world, and to go unto his Lord God. Moreover, thou hast conquered him that had rule over death (even Satan.) Suffer him not therefore to exercise his tyranny upon this our sick brother, nor to disquiet his conscience, with the terrors of sin, and pains of Hel. Let not Satan, nor his infernal army tempt him further than he is able to bear: but evermore give him grace even unto his last breath, valiantly to fight against the devil, with a strong faith in thy precious blood, that he may fight a good fight, and finish his course with joy, unto the glory of thy name, and the health of his soul. O Lord so work in him by thy holy spirit, that he with all his heart may contemn and despise all worldly things, and set his mind wholly upon heavenly things, hoping for them with a strong and undoubted faith. Again, let it not grieve him (O sweet Saviour) to be losened from this vile and wretched carcase, which is now so full of sorrow, trouble, and anguish, sickness and pain, but rather let him have a bent and ready will, through thy goodness, to put it off, yea, and that with this faith, that he at the last day shall receive it again in a much better state, than it is now, or ever was, from the day of his birth: even as a body uncorruptible, immortal, and like to thy glorious body. Let his whole heart and mind be set only upon thee. Let the remembrance of the joys of heaven, be so servant in his breast, that he may both patiently and thankfully take his death, and ever wish to be with thee in glory. And when the time cometh that he shall give over to nature, and departed from this miserable world●, vouchsafe we most humbly beseech thee, O Lord jesus, to take his soul into thy hands, and to place it among the glorious company of thy holy Angels, and blessed Saints, and to keep it unto that joyful day of the general Resurrection, that both his body and soul, through thine Almighty power, being knitie again together at that day, he may for ever and ever enjoy that glorious kingdom, and sing perpetual praises to thy blessed Name. Amen. A Grace before meat. We beseethe thee O heavenly Father, to bless us, and these thy meats and drinks, that we shall receive from thee, and make us thankful for all thy heavenly Creatures, which we daily receive from thee, through jesus Christ our Lord and Saviour. Amen. A Grace after meat. FOr this thy bountiful goodness in feeding us at this time, we heartily thank thee O most merciful Father; desiring thee so to feed our Souls likewise, with that meat and drink which perisheth not, but abideth in Everlasting life; that we being fed both in body and soul, at thy merciful hands, may always do that which is acceptable in thy sight: through jesus Christ. Amen. Grace before meat. Heavenly Father, grant that our bodies being fed with these thy Creatures, we may serve thee in fear and rejoice before thee with trembling, and in all things stand in awe of thy Majesty, lest thou be angry, and we perish; For the fear of the Lord is the beginning of wisdom, and blessed are they that walk therein, through jesus Christ our only Lord and Saviour. Amen. Grace after meat. FOr that we have received at thy hands O God, thy most holy and everlasting Name be blessed and praised, from this time forth, and for evermore. Amen.