IV. Of Sacraments

Master. Now having ended our treating of the law of God, of the Creed, or Christian confession, and also of prayer and of thanksgiving, it resteth last of all to speak of the sacraments and divine mysteries, which alway have prayer and thanksgiving joined unto them. Tell me, therefore, what is a sacrament?

Scholar. It is an outward testifying of God's good-will and bountifulness toward us, through Christ by a visible sign representing an invisible and spiritual grace, by which the promises of God touching forgiveness of sins and eternal salvation given through Christ, are, as it were sealed, and the truth of them is more certainly confirmed in our hearts.

Master. Of how many parts consisteth a sacrament?

Scholar. Of two parts: the outward element, or visible sign, and invisible grace.

Master. Why would God so have us to use outward signs?

Scholar. Surely we are not endued with mind and understanding so heavenly and divine, that the graces of God do appear clearly of themselves to us, as it were to angels. By this mean therefore God hath provided for our weakness, that we which are earthly and blind should in outward elements and figures, as it were in certain glasses, behold the heavenly graces which otherwise we were not able to see. And greatly for our behoof it is that God's promises should be also presented to our senses, that they may be confirmed to our minds without doubting.

Master. But is it not a manifest proof of infidelity in us not to give sure faith to God's promises unless we be underpropped with such helps?

Scholar. Surely we are endued with slender and unperfect faith so long as we are in this world, and yet we cease not to be faithful. For the remnants of distrust, which always stick in our flesh, do shew the weakness of our faith, but yet do not utterly quench it. These remnants of distrust, though we cannot altogether shake off, yet we must with continual increasing even to the end of our life travail toward our perfection of faith, in which endeavour the use of sacraments doth much further us.

Master. Is there any other cause why the Lord would also have the use of external signs practised?

Scholar. The Lord did furthermore ordain his mysteries to this end: that they should be certain marks and tokens of our profession, whereby we should, as it were, bear witness of our faith before men, and should plainly shew that we are partakers of God's benefits with the rest of the godly, and that we have all one concord and consent of religion with them, and should openly testify that we are not ashamed of the name of Christians, and to be called the disciples of Christ.

Master. What thinkest thou then of them that think they may spare the divine mysteries as things not of so great necessity?

Scholar. First, they cannot fail this so godly and due a duty without most heinous offence against God the Father, and our Saviour Jesus Christ, and also against his church. For what were that else than indirectly to deny Christ? And he that vouchsafeth not to profess himself a Christian is not worthy to be counted in the number of Christians. Again, they that would refuse the use of sacraments as if they had no need of them, I think were worthy to be condemned, not only of most high presumption, but also of unkind wickedness against God; forasmuch as they do despise not only the helps of their own weakness, but also God himself, the author of them; refuse his grace, and (as much as in them lieth) extinguish his Spirit.

Master. Thou conceivest well the right understanding concerning the visible signs and outward use of the sacraments. But whereas, secondly, thou givest to the sacraments the strength and efficacy to seal and confirm God's promises in our hearts, thou seemest to assign to them the proper offices of the Holy Ghost.

Scholar. To lighten and give bright clearness to men's minds and souls, and to make their consciences quiet and in security, as they be indeed, so ought they to be accounted the proper work of the Holy Ghost alone, and to be imputed to him, and this praise not to be transferred to any other. But this is no impediment but that God may give to his mysteries the second place in quieting and stablishing our minds and consciences, but yet so that nothing be abated from the virtue of his Spirit. Wherefore we must determine that, the outward element hath neither of itself nor in itself inclosed the force and efficacy of the sacrament, but that the same wholly floweth from the Spirit of God, as out of a spring-head, and is by the divine mysteries, which are ordained by the Lord for this end, conveyed unto us.

Master. How many sacraments hath God ordained in his church?

Scholar. Two.

Master. Which be they?

Scholar. Baptism and the Holy Supper, which are commonly used among all the faithful. For by the one we are born again, and by the other we are nourished to everlasting life.

Master. Then tell me first what thou thinkest of baptism?

Scholar. Whereas by nature we are the children of wrath, that is, strangers from the church, which is God's household, baptism is, as it were, a certain entry, by which we are received into the church; whereof we also receive a most substantial testimony, that we are now in the number of the household, and also of the children of God; yea, and that we are joined and graffed into the body of Christ, and become his members, and do grow into one body with him.

Master. Thou saidst before that a sacrament consisteth of two parts, the outward sign, and inward grace. What is the outward sign in baptism?

Scholar. Water: wherein the person baptized is dipped or sprinkled with it, "in the name of the Father, and of the Son, and of the Holy Ghost."

Master. What is the secret and spiritual grace?

Scholar. It is of two sorts; that is, forgiveness of sins, and regeneration; both of which in the same outward sign have their full and express resemblance.

Master. How so?

Scholar. First, as the uncleannesses of the body are washed away with water, so the spots of the soul are washed away by forgiveness of sins. Secondly, the beginning of regeneration, that is, the mortifying of our nature, is expressed by dipping in the water, or by sprinkling of it. Finally, when we by and by rise up again out of the water, under which we be for a short time, the new life, which is the other part, and the end of our regeneration, is thereby represented.

Master. Thou seemest to make the water but a certain figure of divine things.

Scholar. It is a figure indeed, but not empty or deceitful, but such as hath the truth of the things themselves joined and knit unto it. For as in baptism God truly delivereth us forgiveness of sins and newness of life, so do we certainly receive them. For God forbid that we should think that God mocketh and deceiveth us with vain figures.

Master. Do we not then obtain forgiveness of sins by the outward washing or sprinkling of water?

Scholar. No. For only Christ hath with his blood washed and clean washed away the spots of our souls. This honour therefore it is not lawful to give to the outward element. But the Holy Ghost, as it were sprinkling our consciences with that holy blood, wiping away all the spots of sin, maketh us clean before God. Of this cleansing of our sins we have a seal and pledge in the sacrament.

Master. But whence have we regeneration?

Scholar. None other ways but from the death and resurrection of Christ. For by the force of Christ's death our old man is, after a certain manner crucified and mortified, and the corruptness of our nature is, as it were, buried, that it no more live and be strong in us. And by the beneficial mean of his resurrection he giveth us grace to be newly formed unto a new life, to obey the righteousness of God.

Master. Do all generally, and without difference, receive this grace?

Scholar. The only faithful receive this fruit: but the unbelieving, in refusing the promises offered them by God, shut up the entry against themselves, and go away empty. Yet do they not thereby make that the sacraments lose their force and nature.

Master. Tell me then briefly in what things the use of baptism consisteth?

Scholar. In faith and repentance. For first we must with assured confidence hold it determined in our hearts, that we are cleansed by the blood of Christ from all filthiness of sin, and so be acceptable to God, and that his Spirit dwelleth within us. And then we must continually, with all our power and endeavour, travail in mortifying our flesh, and obeying the righteousness of God, and must by godly life declare to all men that we have in baptism as it were put on Christ, and have his Spirit given us.

Master. Sith infants cannot by age perform those things that thou speakest of, why are they baptized?

Scholar. That faith and repentance go before baptism, is required only in persons so grown in years, that by age they are capable of both. But to infants the promise made to the Church by Christ, in whose faith they are baptized, shall for the present time be sufficient; and then afterward, when they are grown to years, they must needs themselves acknowledge the truth of their baptism, and have the force thereof to be lively in their souls, and to be represented in their life and behaviours.

Master. How shall we know that infants ought not to be kept from baptism?

Scholar. Seeing God, which never swerveth from truth, nor in anything strayeth from the right way, did not exclude infants in the Jewish church from circumcision, neither ought our infants to be put back from baptism.

Master. Thinkest thou these so like, and that they both have one cause and order?

Scholar. Altogether. For as Moses and all the prophets do testify that circumcision was a sign of repentance, so doth St Paul teach that it was a sacrament of faith. Yet the Jews' children, being not yet by age capable of faith and repentance, were nevertheless circumcised; by which visible sign God shewed himself in the Old Testament to be the Father of young children and of the seed of his people. Now sith it is certain that the grace of God is both more plentifully poured and more clearly declared in the Gospel by Christ, than at that time it was in the Old Testament by Moses, it were a great indignity if the same grace should now be thought to be either obscurer or in any part abated.

Master. Go on forward.

Scholar. Sith it is certain that our infants have the force, and as it were the substance of baptism common with us, they should have wrong done them if the sign, which is inferior to the truth itself, should be denied them; and the same, which greatly availeth to testifying of the mercy of God and confirming his promises, being taken away, Christians should be defrauded of a singular comfort which they that were in old time enjoyed, and so should our infants be more hardly dealt with in the New Testament under Christ, than was dealt with the Jews' infants in the Old Testament under Moses. Therefore most great reason it is that by baptism, as by the print of a seal, it be assured to our infants that they be heirs of God's grace, and of the salvation promised to the seed of the faithful.

Master. Is there any more that thou wilt say of this matter?

Scholar. Sith the Lord Christ calleth infants unto him, and commandeth that no man forbid them to come, embraceth them when they come to him, and testifieth that to them the kingdom of heaven belongeth, whom God vouchsafeth to be in the heavenly palace, it seemeth a great wrong that men should forbid them the first entry and door thereof, and after a certain manner to shut them out of the Christian commonweal.

Master. It is so. But whereas thou didst say before, that children, after they were grown more in years, ought to acknowledge the truth of their baptism, I would thou shouldest now speak somewhat more plainly thereof.

Scholar. Parents and schoolmasters did in old time diligently instruct their children, as soon as by age they were able to perceive and understand, in the first principles of Christian religion, that they might suck in godliness almost together with the nurse's milk, and straightways after their cradle might be nourished with the tender food of virtue towards that blessed life. For the which purpose also little short books, which we name Catechisms, were written, wherein the same, or very like matters as we now are in hand with, were entreated upon. And after that the children seemed to be sufficiently trained in the principles of our religion, they brought and offered them unto the bishop.

Master. For what purpose did they so?

Scholar. That children might after baptism do the same which such as were older, who were also called catechumeni, that is, scholars of religion, did in old time before, or rather, at baptism itself. For the bishop did require and the children did render reason and account of their religion and faith: and such children as the bishop judged to have sufficiently profited in the understanding of religion he allowed, and laying his hands upon them, and blessing them, let them depart. This allowance and blessing of the bishop our men do call Confirmation.

Master. But there was another confirmation used of late?

Scholar. Instead of this most profitable and ancient confirmation, they conveyed a device of their own, that is, that the bishop should not examine children, whether they were skilled in the precepts of religion or no, but that they should anoint young infants unable yet to speak, much less to give any account of their faith; adjoining also other ceremonies unknown unto the Holy Scripture and the primitive church. This invention of theirs they would needs have to be a sacrament, and accounted it in manner equal in dignity with baptism; yea, some of them preferred it also before baptism. By all means they would that this their confirmation should be taken for a certain supplying of baptism, that it should thereby be finished and brought to perfection, as though baptism else were unperfect, and as though children who in baptism had put upon them Christ with his benefits, without their confirmation were but half Christians; than which injury no greater could be done against the divine sacrament, and against God himself, and Christ our Saviour, the author and founder of the holy sacrament of baptism.

Master. It were to be wished therefore that the ancient manner and usage of examining children were restored again?

Scholar. Very much to be wished, surely. For so should parents be brought to the satisfying of their duty in the godly bringing up of their children, which they now for the most part do leave undone, and quite reject from them; which part of their duty if parents or schoolmasters would at this time take in hand, do, and throughly perform, there would be a marvellous consent and agreement in religion and faith, which is now in miserable sort torn asunder; surely all should not either lie so shadowed and overwhelmed with the darkness of ignorance, or with dissensions of divers and contrary opinions be so disturbed, dissolved and dissipated, as it is at this day: the more pity it is, and most to be sorrowed of all good men for so miserable a case.

Master. It is very true that thou sayest. Now tell me the order of the Lord's Supper.

Scholar. It is even the same which the Lord Christ did institute, who "in the same night that he was betrayed took bread, and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat: this is my body, which is given for you: do this in remembrance of me. Likewise after supper he took the cup, and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my blood of the new Testament which is shed for you, and for many, for remission of sins. Do this, as oft as ye shall drink it, in remembrance of me. For so oft as ye shall eat this bread, and drink of this cup, ye shall shew the Lord's death till he come." This is the form and order of the Lord's Supper, which we ought to hold, and holily to keep till he come.

Master. For what use?

Scholar. To celebrate and retain continually a thankful remembrance of the Lord's death, and of that most singular benefit which we have received thereby; and that as in baptism we were once born again, so with the Lord's Supper we be alway fed and sustained to spiritual and everlasting life.

Master. Thou sayest then that it is enough to be once baptized, as to be once born; but thou affirmest that the Lord's Supper, like as food, must be often used.

Scholar. Yea forsooth, master.

Master. Dost thou say that there are two parts in this sacrament also, as in baptism?

Scholar. Yea. The one part, the bread and wine, the outward signs, which are seen with our eyes, handled with our hands, and felt with our taste; the other part, Christ himself, with whom our souls, as with their proper food, are inwardly nourished.

Master. And dost thou say that all ought alike to receive both parts of the sacrament?

Scholar. Yea verily, master. For sith the Lord hath expressly so commanded, it were a most high offence in any part to abridge his commandment.

Master. Why would the Lord have here two signs to be used?

Scholar. First, he severally gave the signs both of his body and blood, that it might be the more plain express image of his death which he suffered, his body being torn, his side pierced, and all his blood shed, and that the memory thereof so printed in our hearts should stick the deeper. And moreover, that the Lord might so provide for and help our weakness, and thereby manifestly declare, that as the bread for nourishment of our bodies, so his body hath most singular force and efficacy spiritually to feed our souls: and as with wine men's hearts are cheered, and their strength confirmed, so with his blood our souls are relieved and refreshed; that certainly assuring ourselves that he is not only our meat, but also our drink, we do not anywhere else but in him alone seek any part of our spiritual nourishment and eternal life.

Master. Is there then not an only figure, but the truth itself of the benefits that thou hast rehearsed, delivered in the supper?

Scholar. What else? For sith Christ is the truth itself, it is no doubt but that the thing which he testifieth in words, and representeth in signs, he performeth also in deed, and delivereth it unto us; and that he as surely maketh them that believe in him partakers of his body and blood, as they surely know that they have received the bread and wine with their mouth and stomach.

Master. Sith we be in the earth, and Christ's body in heaven, how can that be that thou sayest?

Scholar. We must lift our souls and hearts from earth, and raise them up by faith to heaven, where Christ is.

Master. Sayest thou then the mean to receive the body and blood of Christ standeth upon faith?

Scholar. Yea. For when we believe that Christ died to deliver us from death, and that he rose again to procure us life, we are partakers of the redemption purchased by his death, and of his life, and all other his good things; and with the same conjoining wherewith the head and the members are knit together, he coupleth us to himself by secret and marvellous virtue of his Spirit, even so that we be members of his body, and be of his flesh and bones, and do grow into one body with him.

Master. Dost thou then, that this conjoining may be made, imagine the bread and wine to be changed into the substance of the flesh and blood of Christ?

Scholar. There is no need to invent any such change. For both the Holy Scriptures, and the best and most ancient expositors, do teach that by baptism we are likewise the members of Christ, and are of his flesh and bones, and do grow into one body with him, when yet there is no such change made in the water.

Master. Go on.

Scholar. In both the sacraments the substances of the outward things are not changed; but the word of God and heavenly grace coming to them, there is such efficacy, that as by baptism we are once regenerate in Christ, and are first, as it were, joined and grafted into his body; so, when we rightly receive the Lord's Supper, with the very divine nourishment of his body and blood, most full of health and immortality, given to us by the work of the Holy Ghost, and received of us by faith, as the mouth of our soul, we are continually fed and sustained to eternal life, growing together in them both into one body with Christ.

Master. Then Christ doth also otherwise than by his supper only give himself unto us, and knitteth us to himself with most strait conjoining.

Scholar. Christ did then principally give himself to us to be the author of our salvation, when he gave himself to death for us, that we should not perish with deserved death. By the Gospel also he giveth himself to the faithful, and plainly teacheth that he is that lively bread that came down from heaven to nourish their souls that believe in him. And also in baptism, as is before said, Christ gave himself to us effectually, for that he then made us Christians.

Master. And sayest thou that there are no less strait bands of conjoining in the supper?

Scholar. In the Lord's Supper both that communicating which I spake of is confirmed unto us, and is also increased, for that each man is both by the words and mysteries of God ascertained that the same belongeth to himself, and that Christ is by a certain peculiar manner given to him, that he may most fully and with most near conjunction enjoy him, insomuch that not only our souls are nourished with his holy body and blood as with their proper food, but also our bodies, for that they partake of the sacraments of eternal life, have, as it were by a pledge given them, a certain hope assured them of resurrection and immortality, that at length Christ abiding in us, and we again abiding in Christ, we also, by Christ abiding in us, may obtain not only everlasting life, but also the glory which his Father gave him. In a sum I say thus: as I imagine not any gross joining, so I affirm that same secret and marvellous communicating of Christ's body in his supper to be most near and strait, most assured, most true, and altogether most high and perfect.

Master. Of this that thou hast said of the Lord's Supper, meseems, I may gather that the same was not ordained to this end, that Christ's body should be offered in sacrifice to God the Father for sins.

Scholar. It is not so offered. For he, when he did institute his supper, commanded us to eat his body, not to offer it. As for the prerogative of offering for sins, it pertaineth to Christ alone, as to him which is the eternal Priest; which also when he died upon the cross, once made that only and everlasting sacrifice for our salvation, and fully performed the same for ever. For us there is nothing left to do, but to take the use and benefit of that eternal sacrifice bequeathed us by the Lord himself, which we chiefly do in the Lord's Supper.

Master. Then I perceive the holy supper sendeth us to the death of Christ, and to his sacrifice once done upon the cross, by which alone God is appeased toward us.

Scholar. It is most true. For by bread and wine, the symbols, is assured unto us, that as the body of Christ was once offered a sacrifice for us to reconcile us to favour with God, and his blood once shed, to wash away the spots of our sins, so now also in his holy supper both are given to the faithful, that we surely know that the reconciliation of favour pertaineth to us, and may take and receive the fruit of the redemption purchased by his death.

Master. Are then the only faithful fed with Christ's body and blood?

Scholar. They only. For to whom he communicateth his body, to them, as I said, he communicateth also everlasting life.

Master. Why dost thou not grant that the body and blood of Christ are included in the bread and cup; or that the bread and wine are changed into the substance of his body and blood?

Scholar. Because that were to bring in doubt the truth of Christ's body; to do dishonour to Christ himself; and to fill them with abhorring that receive the sacrament, if we should imagine his body either to be enclosed in so narrow a room, or to be in many places at once, or his flesh to be chawed in our mouth with our teeth, and to be bitten small, and eaten as other meat.

Master. Why then is the communicating of the sacrament damnable to the wicked, if there be no such change made?

Scholar. Because they come to the holy and divine mysteries with hypocrisy and counterfeiting; and do wickedly profane them, to the great injury and dishonour of the Lord himself that ordained them.

Master. Declare then what is our duty, that we may come rightly to the Lord's Supper.

Scholar. Even the same that we are taught in the Holy Scriptures, namely, to examine ourselves whether we be true members of Christ.

Master. By what marks and tokens shall we manifestly find it?

Scholar. First, if we heartily repent us of our sins, which drove Christ to death, whose mysteries are now delivered us; next, if we stay ourselves, and rest upon a sure hope of God's mercy through Christ, with a thankful remembrance of our redemption purchased by his death. Moreover, if we conceive an earnest mind and determined purpose to lead our life godlily hereafter. Finally, if, seeing in the Lord's Supper is contained also a tokening of friendship and love among men, we bear brotherly love to our neighbours, that is, to all men, without any evil will or hatred.

Master. Is any man able fully and perfectly to perform all these things that thou speakest of?

Scholar. Full perfection in all points, wherein nothing may be lacking, cannot be found in man so long as he abideth in this world. Yet ought not the imperfection that holdeth us keep us back from coming to the Lord's Supper, which the Lord willed to be a help to our imperfection and weakness. Yea, if we were perfect, there should be no more need of any use of the Lord's Supper among us. But hereto these things that I have spoken of do tend, that every man bring with him to the supper, repentance, faith, and charity, so near as possibly may be, sincere and unfeigned.

Master. But when thou saidst afore, that the sacraments avail to confirmation of faith, how dost thou now say that we must bring faith to them?

Scholar. These sayings do not disagree. For there must be faith begun in us, to the nourishing and strengthening whereof the Lord hath ordained the sacraments, which bring great effectual helps to the confirming, and, as it were, sealing, the promises of God in our hearts.

Master. There remaineth yet for thee to tell to whom the ministration of the sacraments properly belongeth.

Scholar. Sith the duties and offices of feeding the Lord's flock with God's word and the ministering of sacraments, are most nearly joined together, there is no doubt that the ministration thereof properly belongeth to them to whom the office of public teaching is committed. For as the Lord himself at his supper, exercising the office of the public minister, did set forth his own example to be followed, so did he commit the offices of baptizing and teaching peculiarly to his apostles.

Master. Ought the pastors to receive all indifferently, without choice, to the sacraments?

Scholar. In old time when men, grown and of full years, came to our religion, they were not admitted so much as to baptism, unless there were first assurance had of their faith in the chief articles of Christian religion. Now because only infants are baptized, there can be no choice made. Otherwise it is of the Lord's Supper, whereunto sith none come but they that are grown in years, if any be openly known to be unworthy, the pastor ought not to admit him to the supper, because it cannot be done without profane abuse of the sacrament.

Master. Why did the Lord then not exclude the traitor Judas from communicating of his supper?

Scholar. Because his wickedness, howsoever it was known to the Lord, was not yet at that time openly known.

Master. May not ministers then put back hypocrites?

Scholar. No so long as their wickedness is secret.

Master. Sith then both good and bad do indifferently and in common use the sacraments, what sure and stedfast trust of consciences can be in them, which thou even now didst affirm?

Scholar. Though the ungodly, so much as concerneth themselves, do not receive the gifts of God offered in the sacraments, but do refuse and disappoint themselves; yet the godly, which by faith seek Christ, and his grace in them, are never disappointed or defrauded of a most good conscience of mind, and most sweet comfort, by an assured hope of salvation and of perfect felicity.

Master. But if any pastor do either himself know, or be privily informed that they be unworthy, may he not exclude them from the communion?

Scholar. Such he may both in public sermons admonish, so he utter them not by name, or blot them with stain or infamy, but pinch them and reprove them only with suspicion of their own conscience, and with conjecture; and he may also privately grievously threaten them; but put them back from the communion he may not, unless the lawful examination and judgment of the church be first had.

Master. What remedy is then to be found and used for this mischief?

Scholar. In churches well ordered and well mannered there was, as I said before, ordained and kept a certain form and order of governance. There were chosen elders, that is, ecclesiastical magistrates, to hold and keep the discipline of the church. To these belonged the authority, looking to, and correction like censors. These calling to them also the pastor, if they knew any that either with false opinions, or troublesome errors, or vain superstitions, or with corrupt and wicked life, brought publicly any great offence to the church of God, and which might not come without profaning the Lord's Supper, did put back such from the communion; and rejected them, and did not admit them again till they had with public penance satisfied the church.

Master. What measure ought there to be of public penance?

Scholar. Such as go about, with devices of false opinions, to hurt true godliness, and shake religion, or with corrupt and wicked life have raised grievous and public offences, it is meet that they make public satisfaction to the church whom they have so offended, that is, sincerely to acknowledge and confess their sin before the whole congregation, and openly to declare that they be heartily sorry that they have so grievously offended Almighty God, and, as much as in them lay, have dishonoured the Christian religion which they have professed, and the church wherein they were accounted; and that not by their sin only, but also by pernicious example they have hurt other; and therefore they crave and pray pardon first of God, and then of his church.

Master. What shall then be done?

Scholar. Then they must humbly require and pray that they may be again received into the church, which by their deserving they were cast out of, and to the holy mysteries thereof. In short sum, there must in public penance be such moderation used, that, neither by too much severity, he that hath sinned do despair, nor, on the other side, by too much softness the discipline of the church decay, and the authority thereof be abated, and other be encouraged and boldened to attempt the like. But when by the judgment of the elders and the pastor, both the punishment of him that sinned, and the example of other is satisfied, then he that had been excommunicate was wont to be received again to the communion of the church.

Master. I see, my child, that thou well understandest the sum of Christian godliness. Now it resteth that thou so direct thy life by the rule of this godly knowledge, that thou seem not to have learned these things in vain. For not they that only hear and understand God's word, but they that follow God's will, and obey his commandment, shall be blessed. Yea, that servant that knoweth his master's will, and followeth it not, shall be more grievously beaten. So little profiteth the understanding of godliness and true religion, unless there be joined to it uprightness of life, innocency, and holiness. Go to therefore, my child, bend all thy care and thought hereunto, that thou fail not in thy duty, or swerve at any time from this rule and prescribed form of godly life.

Scholar. I will do my diligence, worshipful master, and omit nothing, so much as I am able to do; and with all my strength and power will endeavour that I may answer the profession and name of a Christian. And also I will humbly, with all prayers and desires, alway crave of Almighty God, that he suffer not the seed of his doctrine to perish in my heart, as sown in a dry and barren soil, but that he will, with the divine dew of his grace, so water and make fruitful the dryness and barrenness of my heart, that I may bring forth plentiful fruits of godliness to be bestowed and laid up in the barn and granary of the kingdom of heaven.