Mast. Why be added these words, daily, and this day?

Scho. To pull out of our hearts the stings of cares for to-morrow, that we be not day and night tormented with them in vain, and that, the unsatiable covetise, and, as it were, raging hunger of excessive wealth, being driven from our minds, we diligently doing our duty, should daily crave of our most liberal Father that which he is ready daily to give. Mast.

Go forward to the rest.

Scho. Now followeth the fifth petition, wherein we pray our Father to forgive us our trespasses. Mast. What fruit shall we get by this forgiveness?

Scho. Most large fruit. For where God hath mercy on humble suitors, we shall be in like place and all favour with him as if we were innocent, holy, and upright in all parts of our life........

Mast. Dost thou affirm that God doth freely forgive our sins?

Scho. Yea, altogether; for else it could not seem forgiveness but amends: but to make sufficient amends for one, yea, the very least fault, we are not by any power of ours in any wise able. We cannot, therefore, with our works, as it were with a certain price, redeem both the offence past and the peace of God, and make recompense of like for like, but ought with all lowly prayers to crave of God pardon both of our fault and punishment, which pardon is not possible to be ob

tained but by only Christ, and most humbly to beseech him to forgive us.

Mast. But this and the condition which is by and by after limited unto us, seem scant to agree fitly together. For we pray that God so forgive us as we forgive our debtors, or them that trespass against us.

1

Scho. Surely God doth offer us forgiveness upon a most reasonable condition, which yet is not so to be taken as if in forgiving me we should so deserve pardon of God, that the same should be as a certain recompense made to us by God. For then should not God's forgiveness be freely given, neither had Christ alone, as the Scriptures teach us, and as we have before declared, upon the cross fully paid the pains of our sins due to us....

so now we

Mast. Now go forward to the sixth petition. Scho. Therein we pray that he lead us not into temptation, but deliver us from evil. For as we before do ask forgiveness of sins past, pray that we sin no more. A thousand fears are set before us; a thousand evils threatened us; a thousand snares provided and laid for us. And we on our part are so feeble by nature, so unaware to foresee them, so weak to resist them, that with most small force and occasions we are shoved down, and carried headlong into deceit..

Mast. Then thou meanest by the name of temptation the craft and violence of the devil, the snares and deceits of this world, and the corruptions and enticements of our flesh, by which

our souls are moved to sin, and holden fast en

tangled.

Scho. Yea, forsooth, master.......

Mast. There remaineth yet a certain appendant of the Lord's Prayer.

Scho. For thine is the kingdom, and the power, and the glory for ever. Amen.

Mast. Why would Christ have this conclusion added?

Scho. First, to make us understand that our sure confidence of obtaining all those things that we have before prayed for, standeth in his goodness and power, and not in, any deservings of our own or of others. For by these words is declared, that there is nothing that He which ruleth and governeth the world, in whose dominion and power are all things, which most nobly shining in most ample and immortal glory, infinitely excelleth above all other, either cannot or will not give us, when we pray for it, so that it be asked rightly and with assured faith, that now there be no more doubting left in our hearts; which is also declared and confirmed by this word, Amen, added to the end of the prayer. Moreover, forasmuch as God alone is able of his own will to give whatsoever he hath appointed, it most plainly appeareth, that of him alone all things both ought to be asked, and may be obtained; and that there is no peril or evil of ours so great, which he is not able most easily by his exceeding power, wisdom, and goodness, to overcome and drive from us, and also to turn it to our safety.

Mast. Why is there in the latter end mention made of the glory of God?

Scho. To teach us to conclude all our prayers with praises of God, for that is the end whereunto all things ought to be referred, that issue ought always to be set before the eyes of us Christians, for all our doings and our thoughts to reach unto, that God's honour be most largely amplified and gloriously set out to sight; howsoever yet among men, in whose hearts Christian religion is not settled, there is scarce any one found, that for his enterprises attempted and perils adventured, desireth not glory as a reward of his deeds and virtues, which yet as not true and sound glory, but vain show and boasting, the Lord vehemently and earnestly commandeth them that be his to eschew.

REFORMATIO LEGUM, &c.

Of Sacraments.

How these Things are to be proceeded in. Chap. 10.

We include the forms of all these offices in one Book which expressly treats of ecclesiastical ceremonies. From this Book we will that the mode of administration in each of these matters shall respectively be taken.

Of Divine Offices.

What Things are commonly to be observed in all Churches. Chap. 16.

A diligent caution is always to be observed in every kind of Church, as well in the families of noblemen, as in the public places of worship in which the sacred offices are performed, lest any thing should be done contrary to the prescribed rule and formularies of that Book, written in the vulgar tongue, which we have ordained to be the proper and perfect law and guide with respect to all divine services. Whosoever shall offend in this particular shall bear the punishment assigned by the sentence of the ecclesiastical judges according to the magnitude of his offence. But if there should be any unoccupied time over and above that which is appointed for divine service, let it be employed in the visitation and consolation of the weak, the sick, and the afflicted of every description, and in other similar charitable offices. To these may be added, instruction of servants, acts of discipline, and study-in short, let the partition of time on holy days be such as that common affairs may give place to meditation and converse regarding things sacred and divine.