the very beginning of the world it hath beene vsed Parents doe yet confer their blessing in this manner to their children and when spirituall blessings are giuen there can bee no offence to doe it with the like ceremonie But I heare that some cannot abide to heare the word of Confirmation the thing it selfe gladly they admit but they would haue examination or some the like word put for it Not onely the abuse but the very name of the thing abused so tender are the hearts of some men must be put away For this shortly I say that the Scriptures neuer taught vs to place Religion in wordes Saint Luke made no scruple speaking of a street in Athens to call it the street of Mars And the ship that Paul sayled in he names by Castor and Pollux though both these were the Idols of Pagans If names were to be stood vpon we should put our selues to great businesse it behoueth to change the names of our Moneths and Dayes which some haue pressed vnto but wise men know this to be folly Besides the word of Confirmation was vsed in the Church long before Popery was hatched as is manifest by Saint Cyprian Saint Augustine Tertullian Eusebius and others And thus much of Confirmation The Festiuities which are the next are impugned by this Argument amongst others That hereby wee conforme our selues to Papists in the keeping of holy dayes But had this Argument beene of any force would the reformed Churches haue agreed so vniformely in the obseruation of them All of them so farre as I know keepe holy the dayes of Christs Natiuitie Passion Resurrection and Ascension with the Descent of the holy Ghost The Churches of Bohemie Vngarie Polonia Denmarke Saxonie and high Germany The Heluetian Churches the Belgique and those of the low Countreyes The French English and Geneua it selfe in the beginning of reformation obserued them all The day of Natiuitie they yearely celebrate if I be rightly informed the rest are abrogated and by what occasion reade the 115. and 128. Epistles of Caluin where after he had shewed the occasion of their abolishment hee addes Ego neque suasor neque impulsor fui atque hoc testatum volo si mihi delata optio fuisset quod nunc constitutum est non fuisse pro sententia dicturum For the opinions of the rest of our Diuines in this particular Bucer Martyr Bullinger Zanchius Aretius Polanus Paraeus and Tilenus with all that I haue seene speake manifestly for it Tilenus his words in his Systema which came forth the last yeare are these Alios dies praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peculiarium quorundam Dei beneficiorum Christi gestorum solennem anniuersariam in Ecclesia commemorationem celebrari nulla religio vetat modò prudens cautio accedat Ne videlicet vel vllius rei creatae cultui consecrentur vel insitae diebus illis sanctitatis opinio foueatur vel denique ignauo otio foedisque voluptatibus hac occasione fenestra aperiatur I find in a Synod kept at Middleburgh Anno 1584. a Canon there made that all holy dayes should be abolished except the Lords day and the day of Christs Natiuitie and Ascension But if the Magistrates shall require moe to bee kept then the Ministers shall labour by preaching to turne the peoples idlenesse into godly exercises and businesse These be the wordes of that Canon which I haue cited aswell to shew you what that Church ascribes to Magistrates as because our case in this particular is verie like His Majestie as you know hath charged all his Subiects by Proclamation to abstaine from seruile labour in these times and it should become vs wel as that Act speaks to turn them from idlenes to godly exercises For to dispute of the lawfulnes of the prohibitioÌ„ neque huius fori nor will any Subiect that is in his right wits presume to doe it I doe not vrge the testimonies of the Fathers in this poynt because of them you who were at the last Assembly heard enough And they who eleuate the consent of antiquitie in this matter saying That the mysterie of iniquitie was then begun to worke will reuerence as I trust the iudgement of these reformed Writers who haue laboured to discouer that Mysterie and will thinke it no commendation to them to be dissenting from all the Churches that haue beene and are in the world Of the last Article which requires kneeling as the most reuerend gesture in partaking the holy Sacrament of the Communion I haue neede to say much seeing great stirres are made for this and as I esteeme without any cause The Apostle when he professes to deliuer vnto vs that which hee receyued of the Lord speakes not either of sitting or kneeling or standing by which it is euident That situs vel positus corporis in coena as Zepperus speakes is not of the essence of the Sacrament but to be numbered amongst these circumstances which the Church may alter and change at their pleasure Where it is said that wee ought to conforme our selues to Christs action yee know it is answered That if so were it behoued vs to lye along about the Table to communicate with men and not with women And in the Euening after supper receiue this Sacrament which things were ridiculous to affirme Peter Martyr an excellent witnesse of Gods truth In classe secunda Locâ—rum communium Cap. 4. speakes otherwise Nihil interest saith he si coenae Dominicae sacramentum stantes aut sedentes aut genibus flexis percipiamus modò institutum Domini conseruetur occasio superstitionibus praecidatur And in his Defence of the doctrine of the Eucharist aduersus Gardinerum answering the same argument which Bellarmine brings for reall presence Although in receyuing the Sacrament saith he we adore the Lord by kneeling we doe not thereby testifie the realâ— and corporall presence of Christ in the Sacrament for adoration the mind not being applied to the elements but to the things signified may lawfully bee vsed Peter Mouline in defence of his Maiesties Apologie against the Frier Copheteau where the Frier alledges some testimonies out of S. Ambrose S. Augustine and S. Chrysostome to proue the adoration of the consecrated Hoste answers That the Fathers say nothing but that which wee willingly graunt Is there any amongst vs saith he who euer denyed that we ought to adore the flesh of Iesus Christ Who euer doubted that wee ought to adore him in the Eucharist But he that adores Iesus Christ in the Eucharist does not for all that adore that which the Priest holds in his hand but he adores Iesus Christ who is in Heauen These worthie men scorne as yee see Bellarmines argument howbeit wee can take out of an enemies mouth and make somewhat of nothing to beare out our owne conceits Th. Beza did not approue this gesture of kneeling yet did he neuer esteeme it Idolatrie as some of our Spirits doe In his 12. Epistle he writes
because it lacked your employment of sitting or table gesture In all Reformed Churches of Europe our Church and very few excepted the Communion Tables haue no employment but only to hold and sustaine the elements This is to be seen in the Churches of France Germany Hungary Pole and England And in the Greeke Church Causabone obserues that there are two Tables one whereupon the elements are set before the Consecration and another wherupon they are Consecrate Thus haue I sufficiently declared that the only or chiefe vse at least of the Communion Table is for the setting and disposing of the elements and the consecration of them with the distribution of the same Now that by kneeling in the act of receiuing the vse of the Communion table is not taken away I proue by this reason Whatsoeuer gesture taketh not away the comely placing and decent consecration of the sacramentall elements on the Communion Table from which they may bee giuen and receiued that taketh not away the vse of the Communion Table But kneeling is a gesture that taketh not away the comely placing and decent consecration of the sacramentall â—lements on the Communion Table from which they may be giuen and receiued Therefore kneeling taketh not away the vse of the Communion Table PP The third breach of the Institution made by kneeling is the taking away of that mysticall rite representing Christs Passion to wit the breaking of the bread c. ANS If your meaning be that the Pastor breaketh not the bread before he giue it yee bely vs. Wee know that it is the Pastors part in the action to represent Christ the breaking of his body on the Crosse with the sorrowes of death for our sinnes therefore we obserue that rite religiously But if your meaning be that the people breakes not euery one with another in reuerence and sobrietie as is prescribed in the second Chapter of the first Booke of Discipline set foorth 1560. that shall be discussed in the answere to the sixth breach PP The fourth breach of the Institution made by kneeling is the change and restraint of the commandement giuen to many in the plurall number Eate yee drinke yee to one in the singular number Eate thou drinke thou ANS This is a calumny we neither change the command nor so much as a iot contained in the institution For first wee consecrate the Elements vsing the words of Saint Paul and the Euangelists without altering a sillable Thereafter when we giue the Elements seuerally to euery person wee apply the generall command to euery one in particular which if we did not euery worthy receiuer ought to apply vnto himselfe else he cannot communicate in faith for he that esteemes not that command to belong to himselfe in particular hath no warrant for his taking eating and drinking This application therefore made by the Pastor to euery communicant is not a breach but a meane seruing to the right and precise obseruation of the Institution PP The fift breach of the institution made by kneeling is the altering of the enunciatiue words of Christ This is my body which is broken for you This is my bloud which is shed for you in a prayer To blesse our body and soule saying The body of our Lord Iesus Christ c. ANS This also is a calumny for these words wee vse not in stead of the sacramentall words because then there should be no Sacrament at all for by the sacramentall word This is my body the bread is made the Sacrament of Christs body and by this word This Cuppe is the New Testament in my bloud the Cuppe is made the Sacrament of his Bloud and without this word whereby the will of our Sauiour is declared which makes the Sacrament all our prayers and wishes should serue to no vse It is true after the Sacrament is made by the sacramentall word these or the like words are vttered by the Pastor at the deliuery of the Elements whereby the generall prayer and blessing wherewith the action beginnes is applyed particularly to euery Communicant and they admonished and instructed to apply it to themselues This is the dutie both of the Pastor and of the people for as in the prayer it is our duetie to wish in generall that all who are to participate the bodie and bloud of Iesus may be preserued thereby to euerlasting life so it is our duetie to wish the same to each one seuerally at the instant when he is receiuing And as it is the Peoples dutie when the prayer is conceiued for all to wish that Christs body and bloud may preserue all the receiuers thereof so when they receiue seuerally to wish that themselues in particular may be preserued thereby For if this be one of the principall ends wherefore they come to receiue can they receiue worthily without this or the like wish No man without blasphemie can call this an idle battologie PP The sixth breach of the Institution made by kneeling is the taking away of the distribution that ought to be amongst the Communicants When Christ sayd Take yee eate yee he insinuates that they should take and diuide amongst themselues A little after In the first Booke of Discipline penned Anno. 1560. it is ordained that the Minister break the bread and distribute the same to those that bee next him commanding the rest euery one with reuerence and sobrietie to breake with other because it is neerest to Christs action further we haue a plaine precept Luke 22.17 Diuide it amongst you c. ANS If yee stand to that which yee alleadge out of Scaliger was the custome of the Iewes and vsed by our Sauiour in the Institution yee haue no cause to quarrell the distribution of the bread for the Master of the feast vsed to breake the bread in so many peeces as the number of the Feasters were giuing to euery one a peece neither did each person measure his owne portion giuing the rest to his neighbour according to our custome But leauing this if we shall consider by the Institution what part is proper to the Pastor and what to the People wee will finde that as it is the Pastors part to take bread to blesse and giue thanks so is it his part first to breake the bread then to giue it with this precept Take eate and so that it is the Peoples part not to breake it but to take it broken for as it was the part of Christ first to giue his flesh for the life of the World when he did offer himselfe in a sacrifice for our sinnes which he will haue represented in the Sacrament by the Pastor in breaking the bread so it was his part to giue his flesh to the faithfull not to be broken and sacrificed by them but to bee eaten after it was once broken sacrificed by himselfe If therefore it be not the part of the people either to represent the oblation of Christs body or the donation thereof to vs but the part
we may kneele in the act of receiuing Ans. This Obiection insinuateth that kneeling is the proper and only commendable gesture of prayer and therefore the Bishop of Rochester expounds the standing of the Publican Luk. 18.11.13 to haue been kneeling because saith hee the Iewish custome was to pray kneeling But if he had remembred the Lords owne saying Ier. 15. Though MOSES and SAMVEL stood before me c. he might vnderstood that they prayed standing as well as kneeling c. ANS The obiection yee bring concludeth that wee may kneele not that we ought to kneele therefore no man will thinke that the obiection insinuateth kneeling to be the proper and only commendable gesture of praying but that it is a very commendable gesture such as may be vsed that which you ayme at in answering this obiection is to confute the Bishop of Rochester his opinion that by standing kneeling Luk. 18.11 13. is meant But the Bishops opinion is not so absurde as you would haue men to thinke for by standing in the Scripture any diuine seruice is signified Therefore the Lords Prophets Priests and Angels are said to stand before him that is to serue him In the first of the Kings 8.22 it is written that Salomon stood before the Altar of the Lord and prayed but in the second of the Chronicles 6.13 It is said he kneeled downe and prayed vpon his knees So standing in the booke of the Kings is taken for kneeling But leauing this I come to your next words PP The prayer meant of is either some publike prayer vttered by the Minister or the mentall prayer of the Communicant ANS This is a needlesse distinction for the mentall prayer of the Receiuer should not bee different from the prayer vttered by the Minister at the deliuery of the Elements and ought only to bee an Amen to the Ministers prayer The ancient custome of the Church was such for in the dayes of Cornelius Bishop of Rome anno 251. as Eusebius records l. 2. c. 32. when Nouatus gaue the Sacramēt to his people he held their hāds insteed of the blessing which he should haue vsed at the deliuery of the Elemēts he cōceiued an oath made the people sweare by that which was in their hands insteed of Amen which they should haue answered the blessing with he made the people say That they should not returne to CORNELIVS Whereby it is manifest that the blessing vsed by the Pastor at the deliuery of the Elements differed not at that time from the mentall prayer of the Communicant neither ought it now to differ but be the same in substance PP As for the prayer of the Minister in the act of distribution it is flat against the Institution as I haue already said The Minister is ordained by the Institution to act the person of Christ and pronounce the words of promise This is my body and not change the promise into a prayer Fenner in his Principles of Religion layeth this downe for a ground that in the second Commandement we are forbidden the practise and vse of any other rite or outward means vsed in the worship or seruice of God then he hath ordained Ioh. 4.22 2. King 18.4 And that by the contrary we are commanded to practise all these parts of his worship which hee in his word hath commanded and to acknowledge only the proper vse of euery rite and outward meanes which the Lord hath ordained Deut. 12.32 2. King 17.26 ANS It is false that yee say we change the promise into a prayer for at the Consecration wee obserue precisely the words of the Institution In the deliuery of the elements we vse a prayer that is not contrary but most agreeable to the Institution for directing the hearts of the people in the receiuing that they may worthily communicate So doe the Pastors in France at the deliuery vse a short speech and it was the custome of late in our Church to vse some exhortations before the distribution at euery Table wherein neither we nor they did or doe practise any rite or vse any means which God hath not ordained to bee vsed in his worship For although the particular forme of speech vsed in the French Church and the exhortations and prayers vsed by vs bee not expressely set downe yet being agreeable to the Word and the nature of the action in hand they haue sufficient warrant by these generall precepts Let all things be done to edification Let all things bee done decently and in order And with these precepts Fenners grounds doe agree Otherwise by what warrant is it appointed in the forme set downe before our Psalme bookes touching the celebration of the Lords Supper that during the time of the distribution some place of Scripture should bee read which doth liuely set forth the death of Christ to the intent that our eyes and senses may not onely be occupied in these outward signes of bread and wine which are called the visible word but that our minds and hearts also may be fully fixed in the contemplation of the Lords death which is by this holy Sacrament represented This ordinance is not contained in the Institution yet I hope yee will not say that it is flat contrary thereto but that it hath sufficient warrant by the generall Apostolike precepts before expressed and so hath the prayer vsed by vs in the acte of distribution But yee subioyne another reason to prooue the prayer vsed at this time vnlawfull PP Further wee are forbidden by the second Commandement to pray by direction before any creature ANS Why do yee then pray at the table when your meate is set before you and at the Consecration hauing the sacramentall Elements before you And when you visite the Sicke why direct yee your face and senses towards the person and the place where he lyes while yee are praying to God for him PP This publike prayer is but a pretended cause of kneeling as the Ministers of Lincolne make manifest in their Abridgement c. ANS To the Abridgement of these Ministers sufficient answeres are made by the learned Diuines of that Church and the Canons and Customes thereof defended against their calumnies Therefore let vs come to our owne touching which yee say PP As for our Church no such prayer is ordained to bee vttered by the Minister Therefore no such prayer can be pretended In the late Canon it is said That the most reuerend and humble gesture of the body in our meditation and lifting vp of our hearts best becommeth so diuine an action Meditation is no prayer and the heart may be lifted vp by the act of faith and contemplation aswell as the action of prayer So that neither publike nor mentall prayer is expressed in our Act. ANS Albeit neither mentall nor publike prayer be expressed in the Act yet prayer thankesgiuing and praise are all insinuated for albeit all meditation bee not prayer yet euery prayer is a meditation and although in
idolatrous worshippe inuented by man And it is euident at the time when that Decree was made the people were accustomed to kneele at the receiuing and if it had not beene the custome there is no question but the same would haue beene straitly enioyned by the same Decree But it is playne that before that time as euer since this gesture is continued in the Church for as Saint Augustine vpon the 98. Psalme testifies No man doeth worthily receiue but hee that adores And in the same places hee saith Non peccatur adorando carnem Christi sed peccatur non adorando that is Wee sinne not in adoring Christs body in the Sacrament but we sinne if wee adore it not And Chrysostome in one of his Homilies hath these words Ergo adora communica that is Adore then and communicate but vnto these and the rest of the testimonies yee answere That it followeth not because they adored that therefore they kneeled because say yee their testimonies make mention of adoration not of the Sacrament but of Christ in the Sacrament and wee say the same that at the Sacrament Christ only is to be adored and not the sacramentall Elements which are the signes So in this wee agree but because that maketh nothing against kneeling yee subioyne that their testimonies are to bee vnderstood of spirituall and internall adoration and to confirme it yee quote in the Margine D. Fulke vpon the first to the Cor. 11. Sect. 18. But let the Reader peruse the place he shall finde nothing in it against the gesture of kneeling or any other religious signe of adoration onely hee saith that adoration mentioned by the Fathers is to be vnderstood of the spirituall adoration of Christ and not of the externall adoration of the Sacrament And if hee had meant otherwise Chrysostomes words in the 24. Homilie vpon the first to the Corinths Cap. 10. cited by himselfe would haue controlled his saying Hoc corpus etiam iacens in praesepi reuâ—riti sunt Magi c. that is to say The wisemen did reuerence to this body he meanes the body of Christ lying in the Manger and these wicked and barbarous men leauing their houses and Countrey hauing finished a long iourney and comming to the place they adored with great feare and trembling Let vs therefore sayeth hee that are Citizens of heauen imitate these Barbarians Thus farre Chrysostome Now to imitate them is not to come with inward reuerence onely but to shew it also in outward gesture for of them the Scripture saith That falling downe they adored CHRIST And it is manifest by the words following that Chrysostome meanes not of the inward adoration onely but also of the outward Non solum hoc ipsum corpus vides sicut illi c. Thou doest not onely see the same body as they did but thou knowest both his power and dispensation and thou aâ—t ignorant of no thing done by him as being exactly and accurately imitated in all mysteries Let vs therefore stirre vp our selues with feare Et longe maiorem quà m illi Barbari ostendamus reuerentiam that is Let vs shew foorth much more reuerence then these Barbarians The word Ostendamus manifestly shewes that Chrysostome exhorteth his people not to the inward adoration of Christ onely at the Sacrament but to the externall also The practise of all Churches since the dayes of Christ confirmeth the same for there was neuer any Church wherein the Sacrament was receiued without some externall signe and gesture of adoration To stand before the Lord in a solemne act of diuine worshippe is a gesture of adoration and as yee obserued before out of Drusius in the 51. Page of this Pamphlet standing is taken for prayer because it was the vsuall gesture at prayer The discouering of the head in our Chuâ—ch is an externall signe of adoration otherwise our people who are wont to sitte at the reading of the Word singing of Psalmes and publike prayers did vse no externall signe at all And as in these actions the discouering of the head is a signe of adoration so is it in the receiuing of the Communion and was so euen when wee did sit at the receiuing for the reuerence of the bare head was not giuen at that time to the externall Minister nor to the externall Elements but to 〈…〉 PP The proofes already made for standing vpon the Lords day for 1000 yeeres in the Church doe euince that geniculation had no place in the act of receiuing all that time It hath therefore followed vpon bodily presence and transsubstantiation ANS Your proofes haue euinced nothing except yee grant that to receiue the Sacrament is an act of adoration for all the testimonies ye bring runne that way And at most yee haue onely proued that on the Lords day they stood at the Sacrament whereupon if yee conclude that geniculation had no place yee must vpon the same ground that sitting had no place yea it sâ—all euince that sitting had no place in the Church vnto the yeere 1560. at which time it was receiued in our Church for after these 1000. yeeres wherein yee proue that standing was vsed kneeling succeeded and hath continued euer since in the Church vntill the time of reformation So sitting was neuer in vse by your owne argument As to the gesture vsed by our Sauiour at the Paschall Supper which yee affirme was continued at the institution of the Sacrament it was not sitting at a Table vpon fourmes or chaires but lying and leaning vpon beds and it is vncertain as I shewed before whether that gesture was continued or not and albeit it had beene continued there was neuer Church or Diuine that thought it exemplary for if they had done they would neuer haue vsed standing or passing or kneeling in stead of it If we might bee bold to coniecture with what gesture the Apostles receiued the Sacrament as yee are bold to affirme that they sate or what gesture Christ would haue vs to obserue it were doubtlesse surest to thinke that the Apostles receiued with that same gesture which they vsed at the thanksgiuing and blessing wherewith the Institution begins and therefore that the gesture which the Church thinketh most meet to be vsed at the thankesgiuing is the gesture fittest for the people to receiue because the action it selfe is a reall thankesgiuing and should haue conioyned with it the thankesgiuing and blessing wherewith the action beginnes in the minde and affection of the receiuers and because euer since the first Institution wee finde the Church to haue vsed the same gesture at the receiuing that they vsed at the thankesgiuing and prayer For when for the space of a thousand yeeres they stood and prayed as you your selfe affirme and so doth your namelesse Master of table gesture then they stood and receiued the Sacrament and after that when on the Lords day the Church began in stead of standing to vse kneeling at prayer they began also to receiue the Sacrament kneeling
which at that time commonly perplexe men require this at our hands therefore Visitation of the sicke is earnestly commended to Ministers in their admission that they bee readie to attend the sicke person and as his estate craues minister comfort vnto him by preaching the promises of grace and mercie to all penitent sinners Why this Sacrament that is the seale of Gods promises and a speciall meane of binding vp our Communion with Christ should bee denyed to such as desire the same in that time there can be no reason Howbeit saluation depends not vpon the Sacrament and that they vse it superstitiously that giues it for a viaticum to the dying the end of a man cannot but be the more comfortable and his death accompanyed with the greater contentment and tranquilitie of minde when his desire is satisfied in this point For this is to bee considered that it is not to all that die nor to all that are sicke but to such onely whose recouery is desperate and vrgently desire the comfort of this Sacrament that the same is appointed to bee ministred Of which purpose Caluin deliuers his opinion in his 52. Epistle in these words De Coenae administratione censeo libenter admittendum esse hunc morem vt apud aegrotos celebretur communio quum ita res opportunitas feret Nec magnopere repugnandum esse quin maleficis detur qui plectendi sunt si quidem postulent ad receptionem satis comparatos esse appareat hac tamen lege vt sit vnà communio hoc est vt panis in coetu aliquo fidelium frangatur And in his 361. Epistle answering some one that had moued him in this matter he beginnes on this manner Cur coenam aegrotis negandam esse non arbitror multae graues causae me impellunt as you may see in the place Bucer Bullinger and Zepperus are of the same iudgement and the last of these three putting the case that none is by this sicke man disposed to communicate sayes Quod ne sic quidem priuandus est communione aegrotus You may see his reasons in the twelft Chapter of his first Booke De Politia Ecclesiastica Our owne Church hath practised the same in former times as was qualified in diuers particulars at the last Assembly So where the reformed Churches haue approued it and wee our selues by our owne practice now to stand against it when by a speciall Canon it is appointed to bee done cannot but bee thought obstinate disobedience I come to the Article of Baptisme This craues that in the case of necessitie when a child without hazard may not bee brought out of doores it bee lawfull to the Minister to baptise in a priuate house It was not long since a custome amongst vs that no Minister would baptise except vpon the ordinarie day of teaching this same being complayned of in the Assembly that was kept at Holy Rood-house in the yeare 1602. an Ordinance was made that whensoeuer a Parent should require baptisme to his child the Minister should not deny it without delaying to the ordinarie day of preaching The question was then of the Time now it is of the Place Whereabout this you all know that in the institution of Baptisme the Lord Iesus hath not tyed vs to any place but his command binds all men to bee baptized And wee that are Ministers by our calling are obliged to baptise howsoeuer wee doe not thinke Baptisme absolutely necessary vnto saluation and the child that wants it vpon a necessitie ineuitable nothing preiudiced that way yet if the occasion present there is no doubt but the Minister hath a necessitie lying vpon him to baptize although time place and other circumstances required for the due and solemne administration be not concurring But this yee will say fosters the Popish opinion of the necessitie of Baptisme Let Buce◠answer it To with-hold Baptisme for want of the due solemnities sayes hee opens a doore to the Deuill to bring in the contempt of Christs Ordinance and our whole redemption by him We haue a Commandement to baptize and this to vs is a necessary duety which we may not leaue vndone As for inconueniences we must meet them as wisely as we may by doctrine and diligent catechizing but in no sort neglect the Commandement that is giuen Yee shall haue Caluin his iudgement also in this matter being asked Vbinam baptismus recte administrari possit He answers Fas non est administrare baptismum nisi in coetu fidelium non quidem v◠templum requiratur sed vt vbiuis numerus aliquis fidelium conueniat qui Ecclesiae corpus efficiat Yee haue this in his 185. Epistle And thus much for Baptisme The third Article is of Confirmation to be giuen to children when they are come to the yeares of discretion and that is one of the most ancient customes of the Christian Church from the dayes of the Apostles it hath continued and with them it began Neither is there any thing more profitable for it helps children to bee seasoned with the principles of true Religion layes a good foundation for the better direction of their whole life preserues the seede of the Church sound makes children more diligent to learne and Pastors and Parents more carefull to instruct them The neglect of this dutie hath done much harme in the Church and the restitution of that good custome which Caluin in the fourth Booke of his Institutions earnestly wishes could not but bring with it an exceeding great benefit It was in substance agreed vnto in the Assembly at Abirdene but two things his Maiestie found deficient in the Act One that there was no mention of laying on of hands vpon the child confirmed Another was that the performance of it was not restricted to the Bishops care And for this last it is cleare by all Antiquitie that the power of Confirming appertayned euer to Bishops Not that Confirmation is a Sacrament of greater dignitie then Baptisme as the Papists teach these were the thoughts of ignorance but as S. Hierome speakes The Church thought fit that seeing Baptisme is giuen by Presbyters lest children should be ignorant of the spirituall superioritie of Bishops ouer them they should attend the receiuing of Confirmation by their hands so this was done for the honour of Prelacy as he speakes Now if any man will enuy this honour to Bishops it is a silly and poore enuy for it encreases their charge and burthen and if the conscience of their dutie make them not carefull of it in this profane and irreligious age the honor or credit it can bring them will neuer worke it Touching imposition of hands let Saint Augustine tell vs what it meanes Hee in his fift Booke De Baptismo contra Donatistas cap. 23. sayes Quid est manuum impositio nisi oratio super hominem that is to say What is imposition of hands but a prayer vpon the man that hands are laid vpon In all personall benedictions from