after a certain manner to shut them out of the Christian commonweal.

Ma. 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.

Scho. 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.

Ma. For what purpose did they so?

Scho. 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.

Ma. But there was another confirmation used of late?

Scho. 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 un-* able 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 imperfect, 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.

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

Scho. 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 quick reject them; which part of their duty if parents or schoolmasters would at this time take in hand, do, and thoroughly perform, there would be a marvellous consent and agreement in religion and faith, which is now in miserable sort torn asunder; sirely all should not either lie so shadowed and overwhelmed with the darkness of ignorance, or with dissensions of divers and contrary opinions be so dis

turbed, dissolved, and dissipated, as it is at this day: the more pity it is, and most to be sorrowed by all good men for so miserable a case..

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

Scho. 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.

Ma. For what use?

Scho. 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 always fed and sustained to spiritual and everlasting life.

Ma. Thou sayest then that it is enough to be once baptized, as to be once born; bút thou affirmnest that the Lord's supper, like as food, must be often used. Scho. Yea forsooth, master.

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

Scho: Yea. The one part, the bread and wine, the outward signs, which are seen with our eyes, trandled 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.

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

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

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

Scho. 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 strike 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 any where else but in him alone seek any part of our spiritual nourishment and eter nal life.

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

..Scho. What else? For sith Christ is the truth itself, it is no doubt but that the-thing which he tes tifieth 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.

1

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

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

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

Scho. 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 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.

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

Scho. 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. Ma. Go on.

-Scho. In both the sacraments the substances of the outward things 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 by us by faith, as the mouth of our soul, we