1 That the Bishops might ftill retain the Obedience due to them, if they urged us not to keep thofe Traditions, which we could not keep with a good Conscience; and we often protested, that we did greatly approve the Ecclefiaftical Polity and Degrees in the Church, and as much as lieth in us endeavoured to conferve the fame: That we did not mislike the Authority of Bishops, fo that they would not compel us to do against God's Commandment, and we did there proteft, and fo recorded it, that we would willingly preferve the Ecclefiaftical and Canonical Polity, if the Bishops would not tyrannize over our Churches; which Intention of ours, we declared to excufe us to all Pofterity, that it might not be imputed to us that the Authority of Bishops was overthrown by us; and I remember what Melancton faid there particulary; I would to God it lay in me to restore the Government of Bishops, for I fee that hereafter there will grow up a greater Tyranny in the Church than ever there was before. I was alfo with Martin Bucer at the Conference at Worms, where we also consented to Epifcopal Government, and that the Cafe of Ordination of Minifters fhould be committed to them, the Reformation being first made. Calv. L. 4. C. 4. S. 2. L. 4. C. 3. S. 7. Confess. Aug. per Chytriam. pag. 109. pag. 305. Calvin's Sentiment about Hierome's confounding the Names of Bishop and S. Calv. Inft. L. 4. C. 4. S. 2. Calvin's Opinion, whether there were Arch-Bishops in the Primitive Church, FOR the Confervation of Difcipline, every Province had an Arch-Bishop over the Calv. L. 4. C. 4. S. 4.. Calvin's Opinion in the Inftance of Diotrephes, of ambitious Men advancing themselves above their Brethren, and of changing the Government which the Apoftles left in the Church. IF F we seriously confider the Subftance of this Government, omitting the Name (Hierarchy) we shall find that the ancient Bishops never intended to devise any other Form of Government in the Church differing from that which God had prescribed in his Word, and although the Bishops of thefe Times did set forth many Canons, wherein they seemed to exprefs more than was declared in the Scripture, yet they fettled the Government with fo great Caution, according to that only Rule, that you may per ceive it to have nothing different from the Word of God; and if any Thing feemed defective in that Institution, yet feeing they fincerely endeavoured to preferve the Inftitution of God, and did not err much from it; it behoves us to confider what Obfervation they had. This was the Form of the ancient Church, which presents to our Eyes a certain Image of Divine Inftitution. Calv. I. 4. C. 4. S. 4. S. I. Cal Calvin's Sentiment of the Bishops having the fole Power of Ordination. I Have already told, that Reformation being once mide, our learned Men confented that Bishops fhould take the Power of Ordination to themselves. And I fuppofe this is agreeable to the Apoftolical Practice; for there was at Ephefus a College of Presbyters, when St. Paul ordained Timothy; and though the Apoftle tells us of the puting on of the Hands of the Presbytery, 1 Tim. 4. 14. Yet in another Place he mentions the Impofition of no Hands but his own, 2 Tim. 1. 6. I do not understand the first Place to be meant of the College of Presbyters, but of the Ordination it felf; as if the Apostle had said, fee that the Grace of God, given thee by the Impofition of Hands, when I made thee a Presbyter, be not in vain: For tho' the Word pure may be underftood collectively, yet all Things confidered, the other Senfe, which interprets it, as denoting the Office, doth very well agree, for it appears not, whether all did impose Hands, or one in the Name of all, to which I moft incline. L. Calv. Proteft. addit. to Articles. Calvin's Opinion of the Ordination of Presbyters without Bifhops. 'He Question was propofed to me in these Terms, By whom the Paftors must be ordained to make the Succeffion lawful? To this I anfwered, Because I perceive it to be of great Confequence that nothing be done diforderly in the Church, left thereby the Reins be let loose to the Luft of every one, and because it is commanded as exprefly by the Spirit of God, in the Words of St. Paul, That all Things be done decently, and in Order; I judge, that the ordinary Miniftry ought herein to be reverently obeyed; and it were greatly to be defired, that a continued Succeffion might be preserved, that the Office might be delivered from Hand to Hand. And it is certain, that in a Church rightly conftituted, none are to be admitted to the publick Of fice of teaching, but who are called to it by the ordinary Minifters; and wherever the State of the Church is found, or but in a tolerable Condition, the ordinary Vocation is to be expected. In the Primitive Times, the Bishop put on a certain Ornament to diftinguish him from the Presbyters, and he alone is faid to ordain: Whence the Ancients often fay, Wherein doth the Bishop differ from the Presbyter, the Power of Ordination only excepted? Now, at the Confecration of an Arch-Bishop, all the Bifhops of the Province were wont to affemble together in the chief City, and the Ceremony of his Confecration, was also impofition of Hands. Calvin Epift. 190. De vera Eccl. Refor. L. 4. C. 4. S. 15. Calvin's Opinion of those great Revenues and Dignities, which the Bishops enjoy. L Et us confider the double Office of fuch Perfons. First, they are to labour, and then they are alfo to attend to Government. Now fuch Men are worthy of double Honour, that is, as St. Chryfoftom interprets it, both of Maintenance and Reverence. I do not oppofe his Senfe, let every one that will be of the fame Mind. I could not but exprefs my Senfe, in an Epistle to Arch-Bifhop Cranmer, when I heard that the Revenues of the Church were to be made a Prey; that it would be an evident Hinderance to good preaching, and an intolerable Mifchief. When the People of Geneva feized on the Church Treasures (whereof the Bishop anciently had the Care) I openly profeffed, that I could by no Means favour fuch Sacrilege, which I knew would one Day be feverely punished by Heaven: But yet I acknowledged the juft Judgment of God, in permitting that Sacrilege; that the Goods fo ill gotten by the Romih Sacrificers, would not be permitted by God to be added to the Treafury of his Church. It was objected to us of Geneva, That we had taken away the Lands of the Church, and converted them to profane Ufes. To which I anfwered, That, if I should fay we have not offended in this Respect, I fhould lie; nor do I excufe what is done: For it is Sacrilege; and a grievous Judgment is denounced against ́those that rob the Church, to enrich themselves: And I do here teftify, that I will not excufe all that that is done among us (though many Minifters were maintained in thofe Churches, which were before oppreffed with Abundance of Wealth,but deftitute of Pastors. And the Schools and Hofpitals did not only remain without Diminution, but received Augmentations, and new Hofpitals and Schools were founded; where not only the Mafters were provided for, but the Boys alfo were educated, in hope of being ferviceable to the Church) For, I profefs, it difpleaseth me, that a greater Care is not taken, that the Revenues of the Church be employed to those Uses to which they were dedicated; and all good Men do lament the fame with me. And I expreffed my Senfe particularly in the Cafe of your Church; that among other Evils I account this to be an incurable One (until the King affume his Right of Government) that the Revenues of the Church are devoured by the Nobles, who for a vile Stipend, hire Men of no Worth, to perform the Office, or rather fill up the Place, of a Paftor; but I will not leave fharply to reprove them. Mr. Ramfey, in a Sermon of Sacrilege, fays, that Mr. Calvin told the Magiftrates of Geneva, that, They had taken the Purfe from Judas, and given it to the Devil. Calv.in 1 Theff: 5.12. Epift: 127. to Arch-bishop Cranmer. Beza in vita Calvini, 1545. De neceffit; Reform: Eccl; Epift: 123. Calvin's Sentiment of the Bishops impofing fo many Things upon the Confciences, both of the Minifters, and of the People, as finting the Spirit of God, and ftifling the Gifts of bis Minifters, by the Impofition of a Liturgy, which they are bound to use always in publick Worship. WHen the Faithful meet, they are taught to join their Defires, and to use common Prayers, not only to teftify the Unity of their Faith, but that God may hear what is the Consent of all: And John Baptift, as it is probable, did out of certain Places of Scripture, compofe a Form of Prayer for his Difciples, fuitable to that Seafon, and the Spiritual Kingdom of Chrift, fhortly to be revealed. And our Saviour did twice prescribe that Form of Prayer which he taught his Difciples; and I think it to be agreeable to the Command of our Lord, that his Saints fhould daily repeat this Prayer. And, I believe, the Ufe of Liturgies in the Church were very ancient; because it was a Custom among the Primitive Chriftians, to fing not only Hymns, but Prayers alfo. And that must neceffarily be done by Form. And certainly, if finging be attempered to that Gravity, which may become the Prefence of God, and his holy Angels, it both procures Dignity and Gratefulness to facred Actions, and alfo availeth very much to excite the Minds of Men to a true Earneftnefs and Zeal in Prayer; and I greatly commend it, if it be accompanied with the Devotion of the Mind. I do therefore highly approve, that a certain Form of Prayers and Ecclefiaftical Rites, be published; from which it may not be lawful for the Paftors to vary in their Administrations; whereby to provide against the Simplicity and Inability of fome; and that the Confent of all the Churches, with each other, may more certainly appear; and lastly, to put a Bar to the defultory Levity of others, who affect Innovations. I did therefore compofe certain Forms of Prayer *, to be used by the Ministers in Geneva in the publick Worship,on Sundays and other holy Days,and at the Administration of the Sacraments: And when the Exiles that refided at Geneva in the Marian Days, ⚫ could not agree about the Ufe of the English Liturgy,they did,by my Advice and Approbation, draw up a Liturgy for their publick Worfhip, which was printed in the Englib Tongue, Anno 1556; wherein was a Confeffion taken out of the 9th of Daniel, a Prayer for the whole Estate of Chrift's Church, the Lord's Prayer: the Creed, &c. L. 3. C.20. S. 32. Calv. in Matth. 18, 19, 20. Matth. 6.9. Inft. L. 4. C. 1. S. 23. S. 31. Epift. ad Protect. Opufc. P.33. Calvin's 's Prayer before his Sermons. Det nobis Dominus in Cœleftis fuæ fapientiæ Myfteriis, cum vero pietatis profectu verfari, in gloriam fuam & ædificationem noftram. Amen. A Continuation of an Appeal to Calvin's Tribunal, &c. Calvin's Cenfure of the ancient English Liturgy, to wit, his faying, That in it tolerable Follies. were many T HERE are many unfit Things in it, which yet are tolerable (if it be as you, that is, Knox, Whittingham, &c. prefent it to me) and I believe, no English Bishop could give a milder Cenfure of it, if it were prefented to him in the fame Drefs. If I had believed them to be real Follies, I would not have judged them tolerable, in the Worship of God. But I gave the Protector three Inftances of fuch Things; the first was, Prayers for the Dead at the Celebration of the holy Communion. 2. Chrifm at Baptifm. 3. Extreme Unction. But I was alfo informed by Mr. Knox and others, That in that Liturgy was prescribed the Ufe of Wax-Candles, diverfe Croffings in the Communion Service, where alfo the Priest was to put the Sacrament into the People's Mouths, Women admitted to baptize, the Child was to be thrice dipped in the Water,firft on the Right Side,then on the Left Side, and then the Face towards the Font,and other Trifles; which, as for the Time prefent, I thought tolerable; fo, I could not do lefs than count them unfit for fuch a Reformation. And I explained my felf in thefe Words (viz.) That there was not that Purity that might be wifhed, but the Imperfections which could not be amended fo early, might be born with for a Time, there being no manifeft Impiety in it. But it is worthy your Confideration, who were the Authors of your Liturgy, and what Teftimonies they gave to it. Dr. Taylor, a famous Martyr, when it was fettled by Authority after its Reformation, affirmed, That it was fo reformed, and fully perfected, according to the Rules of Christian Religion in every Behalf, that no Chriftian Confcience could be offended with any Thing therein contained. And Mr. Fox fays, It was generally esteemed as a Work of God. Doubtless thofe prudent and pious Martyrs, that died in Defence of it, were well fatisfied of the Legality and Purity thereof, at least, that there was no manifeft Impiety in it. Calvin. Epift. 200. Epist. 87. Epist. 206. Epift. 200. Acts and Monuments, P.1521. first Edition. Calvin's Sense of that Form of Prayer anciently used for the Dead, We com mend unto Thy Mercy, O Lord, all other Thy Servants which are departed hence from us, with the Sign of Faith, and now do rest in the Sleep of Peace: Grant unto them, we beseech Thee, Thy Mercy and Everlasting Peace; and that at the Day of the general Refurrection, we and all they which be of the Myftical Body of Thy Son, may al together be fet on His Right-Hand, and hear that moft joyful Voice, Come unto Me, O ye that be bleffed, c. I Know, that this (Prayer for the Dead) did not relate to any Approbation of the Popish Purgatory; nor am I ignorant, that the ancient Cuftom of making Mention of the Dead, may be fhewed,that thereby the Communion of all the Faithful,joined in one Body, might be declared: But this unanswerable Argument, of the Sacrednefs of the Lord's Supper, doth hinder the mixing of human Additions with it; and when we call on God, we must not indulge our own Affections. That Form of Prayer, that God would give a good Refurrection to the Dead, I would have banished,because it agrees not to the Rule of good Devotion; yet I deny not but it may be lawful to conceive fuch a Wish. Calvin. ad Protect. Calvin's Calvin's Opinion of the conftant pronouncing of the Abfolution, Morning and Evening. The Keys were given to the Church, for the applying of this Bleffing to us; for when Chrift gave the Apoftles a Command and Power to forgive Sins, He did not intend, that they fhould abfolve them only that were converted from Impiety to the Faith, but rather, that they fhould adminifter this Office to the Faithful: Therefore, in the Communion of the Saints, by the Miniftry of the Church, our Sins are daily abfolved, when the Bifhop or Presbyter, to whom this Office is committed,do confirm pious Confciences in the Hope of Pardon and Remiffion,by Evangelical Promifes; and that as well publickly as privately, as Neceffity requires. For although the Sons of God be eminent in Holinefs, yet as long as they live in mortal Bodies, they cannot stand before God, without Remiffion of Sins: And this Office is fo proper to the Church, that we cannot otherwife enjoy this Bleffing, than by continuing in her Communion; and it is difpenfed by the Paftors and Ministers of the Church, either in the preaching of the Word, or the Adminiftration of the Sacraments; every one therefore muft know it to be his Duty, not to feek for Remiffion of Sins, any other where than where the Lord hath appointed: For feeing Remiffion of Sins and Salvation is no where elfe, though we pretend more than an Angelical Life; yet, if by fuch Boldness we separate from the Church, we are very Devils. Calv. Inft. L. 4. C. I. S. 22. Calv. ad Anabapt. Calvin's Opinion of the frequent Repetition of the Lord's Prayer in the Liturgy. I Cannot doubt of the Ufefulness of this, feeing our Saviour in his Agony prayed Three Times in the fame Words, which was no fuch Battology as he had condemned in the Heathen, but Chrift taught us by his Example, not to faint in Prayer, if we did not presently obtain our Defires. I have faid formerly, that by the Command of Christ the Saints ought to fay it daily, and I fear they that object against the frequent Use of it, either already have, or are minded to lay it wholly afide. But they who defpifing the Rule of their Mafter, are fond of their own Prayers, do not only want the Word of God, but as much as in them lyeth are Enemies to it. Calv. in Matth. 26. 44. Inftit. L. 3. C. 20. S. 28. Calvin's Sentiment of thefe Words in the Rubrick at the End of Publick Baptifm, It is certain by the Word of God, that Children which are baptized, dying before they commit actual Sin, are undoubtedly faved. Openly affirm, that in Baptifm we have to do with God, who doth ratifie by His Chrift commands Chil Grace, that which the Minifter's Hand doth fignify; and if (as you grant) Bap. tifm doth belong to Infants, it is a Madness to understand it only of the outward Sign, and not of the fpiritual Mystery; for, as by Circumcifion God made Infants Partakers of all fuch things as were thereby fealed unto them (for God did not delude his People by an infignificant Symbol) fo doth Chrift by Baptifm, wherein both Remiffion ⚫of Sins, and Regeneration of the Spirit are offered unto us. dren to be brought to him; why? because he is the Life, that therefore he may enliven them, he maketh them Partakers of Himself. But how are Infants regenerate, that are not capable of knowing Good or Evil? I answer the Work of God is not therefore null, because we cannot give a Reafon of it. Moreover, thofe Infants which you grant, are to be faved (as without doubt fome of that Age are faved) it is evident they must be first regenerate by our Lord, for being unclean by Nature, they must be first regenerate before they can enter into the Kingdom of God. And by fanctifying John Baptift in the Womb, that is before he was born, God fhew what He can do on other Infants. Nor can it be any way proved, that Children may not be regenerated by the powerful Operation of God, which thing is as eafy to be done by Him, as the Manner of |