of doing it is difficult and incomprehenfible to us. I therefore agree to this, that this Sacrament is not an empty Figure, but whatever is figured in Baptifm, is indeed performed (viz.) the Efficacy of the Spirit to cleanfe and regenerate us; for the Inftruments of the Holy Ghoft are not dead things, but God by Baptifm truly effects and performs what he fignifieth; it is therefore a facrilegious Divorce, to feparate the Sign from the Promise which God maketh. In the Catechifm taught at Geneva this Queftion is propofed, Do you therefore afcribe no other Virtue to the Water, but that it is only a Figure of Washing. The Anfwer is,I fo believe it to be a Figure, that the Truth is really annexed to it, for God doth not delude us in his Promises; therefore it is undoubtedly certain, that both Forgiveness of Sins and Newness of Life are offered to us, and received by us in Baptifm.

Calv. Opufc. Infit. L. 4. C. 16.S. 5. De vera Eccl. Reform. Inft. L. 4. C. 4. S. 17. Epift. 179. to Melanch. Calv. Opufc. de Sacram. Opufc. P. 30.

Calvin's Opinion of Confirmation by the Bishop.

IT T was an ancient Custom of Christians,when their Children were grown up to bring them to the Bishop, who, because they could not make Confeffion of their Faith at their Baptism, were to be then examined by the Bishop,according to that certain and common Form of Catechifm, which was then in ufe; and for the greater Solemnity of this Action, Impofition of Hands was used; and fo the Child having made Confeffion of his Faith, was difmiffed with a folemn Benediction. And I do defervedly wish that this Rite were every where reftored, whereby Children are offered to God, after the Confeffion of their Faith, which would be a decent Approbation of the Ufe of Catechifing.

Calvin. Inft. Lib. 4. C. 19. S. 4. Opufc. De vera Eccl. Reform.

Calvin's Opinion of the Cuftom of having Godfathers, &c:

Confefs that a Stipulation in Baptifm is neceffary, for nothing is more prepofterous than that those should be ingrafted to Chrift's Body, whom we may not hope to be his Disciples; wherefore if none of the Kindred appear, that may give his Faith to the Church, and take Charge of teaching the Child, it is but a Luforious Action, and the Baptifm is defiled. It was therefore my Advice, that the Fathers fhould be prefent, together with the Sureties to anfwer to the Interrogatories, unless any Business did hinder them; and this was our Practice at Geneva; and being the Office of Godfather was honourable, it was required that they fhould be of the fame Religion. And when things are thus ordered, as Beza told your Archbishop Grindal, Quis damnare aufit? Who dares to condemn this Practice?

Calv. Epift. 285. to Knox. Epift 302. Beza Epift. 8.

Calvin's Opinion of fome Scandals taken at the Adminiftration of the Lord's Supper, as admitting prophane Perfens to this diftinguishing Ordinance.

Because Paftors cannot always watch fo diligently as they ought, and are fometimes more indulgent than they fhould, or are hindered from exercifing that Severity which they would, it happens that Men openly wicked, are not removed from the Society of the Saints: This is a Fault which S. Paul reproves in the Corinthians. But tho' the Church fail in her Duty, it is not lawful for every private Man to refolve presently upon Separation; I deny not but it is the Duty of a good Man to withd aw from the private Familiarity of the wicked; but it is one Thing to avoid the Company of wicked Men, and another Thing through Hatred of them, to renounce the Communion of the Church, whereas therefore they think it is a facrilegious Thing,to partici pate of the Bread of our Lord with wicked Men, they are herein more fevere than St. Paul was,for when he exhorts to a holy and pure Participation, he requires not that every one should examine his Neighbour, or the whole Congregation, but that every one examine himself. If it were a Sin to communicate with an unworthy Perfon, he would have required us to beware, left there were any in the Company by whofe Uncleanness we might be defiled,but feeing he requires every Man to examine him

felf

felf only, he intimates, that it cannot hurt us, if any unworthy Communicants thrust themselves among us; and to this Intent is that which the Apoftle adds, He that eateth and drinketh unworthily, eateth and drinketh Damnation to himself; he fays not to others, but to himfelf, and this is juftly faid, for it ought not to be in the Power of every one, to determine who are to be admitted or rejected: The Cognizance of this belongs to the Church, which cannot be exercifed but in due Order; it would therefore be very unreafonable, if a private Chriftian fhould be polluted by the Unworthinefs of another, to whom he neither can nor ought deny Admiffion. Yet farther,tho' there may be fome Unworthiness in the Minifter, nothing of the Efficacy of the Sacrament is loft to fuch as are duly qualified for the Reception of it, for the Truth of God is not alterel by the Improbity of Man; the Sacraments do not depend on the Worthiness of the Minifter, much lefs of the Communicants.

If all Things be accurately confidered, it will appear, that they who have so much Leifure to enquire after others, are too often moft negligent of themfelves. I knew a Man poffeffed with this Error, who was afraid to receive the Lord's Supper with us, becaufe of the Vices of fome among us: In the mean Time he had in his Family two Servants of a very vitious and debauched Life; which when I understood,I caused him to be admonished of it (becaufe at that Time he would not hearken to me) that it was worth his Labour to think of purging his ownHoufe,which was committed to his Charge,feeing he thought himself to be defiled with the Vices of them, that no Way belonged to his Infpection. Hereupon he began to think of his Indifcretion, and to acknowledge it as a Chaftisement fent from God,whereby He rebuked him for his Pride; and fo he reconciled himself both to the Church and me.

If this Difcipline (of reftraining wicked Men) be wanting, I confefs, the Church is imperfect, and hath its Spots; but yet we may not unchurch it, or withdraw from her Communion, nor is it lawful for any Man to feparate from it. Let them that flander us as Authors of this Doctrine of Separation, preach it to the Anabaptifts; we own it not; but profefs, that they do wickedly, who are fo difpleafed with the Faults of Men, as to forfake the Communion of the Church of God. Thofe that are good (as S. Auguftine fays) are to be loved, the openly Evil to be avoided, and the rest to be tolerated. If the Papifts had a pure Form of Prayer, I would not fcruple to enter into the Temple with them, as the Difciples did with the fews at the Hour of Prayer. If it be objected, that we may not join our felves with them that do crucify Chrift. I anfwer, An Action which is in it felf pious and holy, cannot be corrupted by the Faults of other Men; as I am wont to fay. That if all the Angels were prefent at the Mafs, they cannot cleanfe it of its Pollution by their Holiness; nor can all the Devils caufe by their Prefence, that the holy Supper being celebrated according to Christ's Institution, fhould lose any Thing of its Purity.

Calv. Inst. L. 4. C. 1. S. 15. Epift. 127. Sive Paulus five Judas baptizat, Chriftus peccata lavat. Epift. 367. Contra Anabapt. Calv. adverfus Anabap. Epift. 265.

Calvin's Fudgment of the private Administration of the Sacraments.

WHy the Lord's Supper fhould not be denied to the Sick, many and great Reasons prevail with me: Let there be fome Company of the Kindred, Friends, and Neighbours,that Diftribution may be made,according to the Command of Chrift; and then let the Action be performed: with an Explication of the Mystery, but in nothing different from the cominon Practice of the Church. For, from the Nature, Ufe, and End of this Mystery, I do rightly conclude, That they ought not to be deprived of fo great a Benefit, who either labour under daily Difeafes, or are in Danger of their Lives, to deny that to them whereby they may be ftrengthned for the great Conflict and Temptations that are at Hand, and whereby they may teftify their pious Agreement with the Church, is a hard Thing and of an evil Example, whether a Perfon be confined to his Bed, or nigh to Death: And tho' this be not practifed in our Church, yet I acquiefce, because it is not profitable to contend. My Judgment for the Adminiltration of private Baptifm, and giving the Lord's Supper to Malefactors, that defire it, and appear qualified for it, is the fame.

Calv. Epift. 321. Epift. 363. Epift. 185. ad Monsbel.

A

A Continuation of an Appeal to Calvin's Tri bunal, &c.

Calvin's Opinion what Power the Churches of God have, to ordain and impose
Rites and Ceremonies in His publick Worship.

G

OVERNMENT is neceffary in every Society,for the Prefervation of Peace and Concord; but especially in the Church of God, and because Men are fo different in their Manners, various in their Opinions, and of fuch Oppofition in their Judgments. And no Polity can be firm unless ratified by certain Laws, I am fo far from condemning fuch Laws, that I peremptorly affert, that if these be taken away, the very Nerves of the Church (for fo I am wont to call Ecclefiaftical Conftitutions) are diffolved, and the whole Frame deformed and diffipated. I confess therefore, that every Church hath Power to constitute Laws, for the establishing of common Polity and Government. And this Liberty of making Laws was left to the Church by Chrift, who would not particularly prescribe what we ought to follow in outward Discipline and Ceremonies, which he forefaw would depend on the Condition of feveral Ages, and that one Form would not agree with them all. In this Cafe therefore we must have Recourfe to the general Rules which he gave for Decency and Order, and the Commands of the Church are to be referred to them, and those godly Laws of the Church, wherein Difcipline and good Order are contained, are not to be accounted humane Traditions, feeing they are founded in that general Precept, and have an evident Approbation, as if they were spoken by Chrift Himself. So S. Paul gave Titus Authority to do the fame that he had done (i.e.) to set Church Affairs in Order, and to supply what was wanting.

Calv. Inft. L. 4. C. 10. S. 27. Epift. 318. Confeff. Fidei Gal. Opufc. P. 322. Inft. L. 4. C. 10. S. 30. 1 Cor. 14.40.

Tit. 1.5.

Calvin's Sentiment of that Doctrine, namely, That nothing is to be admitted or imposed as to the Worthip of God, for which we have not an exprefs Command in His Word, c.

Have faid enough to confute these Fancies, fhewing that particular Rites, which

have refpect to the general Rules of Decency and Order, or Peace and Charity; are of more than humane Conftitution (as Mr. Cartwright doth truly affirm) I do not fay, as the Council of Trent, That Traditions in general are to be received with like Affection of Piety, as the Books of the Old and New Teftament; but I fay there are many things not expreffed in the Word of God, which are never the less certain. Unwary Chriftians cannot be feduced by a more fpecious Pretence, than this of Scripture, which the Anabaptifts fo much urge, but they that infift on this Argument against their Adverfaries, fhould confider whether they can plead it for their own Practices, for fo Tertullian requires, Expoftulantes fcriptura patrocinium in parte adverfa, præjudicant, fue quoq; parti, patrocinium Scriptura,adeffe debere; To Men of this Opinion there can be neither Peace of Confcience nor End of Superftition. We are thought to be impertinent in making Difputes about the free Eating of Flesh, Ufe of Holy Days, of Garments, and fuch other things, which feem to be frivolous to fome Men, but are of greater Moment than is commonly believed; for when Men's Confciences are once got into a Snare, they wander in a tedious and perplexed Labyrinth, from whence it is very difficult to find an Outlet if a Man begin to fcruple, whether he may use Linnen Sheets, Handkerchiefs, and Napkins, fhortly he will queftion whether he may use such as are made of Hemp, or coarfer Materials, afterward he is perfwaded he may live without the ufe of any. If dainty Meats feem at firft unlawful, at length he fhall not with Satisfaction, before the Lord, eat ordinary Bread and common Meats, while he confiders he may preserve his Body with cheaper Food; if he fcruple firft to drink pleafant

Wine;

1

Wine, anon he cannot with Peace of Confcience drink of that which is decayed, and at last to taste of any Water that is cleaner than other; and in the End to account it a Sin to tread on a Straw that lieth cross in his Way. Now here is no light Question begun; for the Controverfie is, Whether God would have us ufe the one or the other, whofe Will ought to guide us in all our Counfels and Actions,and whoever are infnared in fuch Doubtings, let them turn which Way they will, there are ftumbling Blocks for their Confciences in that Way. Now in all fuch things as are not determined by the Word of God, I am of S. Auguftine's Opinion, that the Cuftoms of the People of God and the Conftitutions of our Ancestors are to be observed as a Law. And thus I would refolve these Scruples, that things which are left indifferent (as to Civil Matters) are left to our own Discretion, until the Edicts of Princes do determine them ; and tho' the things which they enjoyn are fharp, and fuch as feem unequal, their Commands ought not to be defpifed. So likewife the external Rites in the Worship of God, are in the Power of the Church; and as the Edification of the Church requires, they may be changed or abrogated, and new ones inftituted. As in the Lord's Supper, whether the People take the Bread in their Hands or not; whether they divide it among themselves, or every one eat what is given him; whether the Bread be leavened or unleavened; whether the Wine be mixed with Water or not (if it fall fhort, and to fupply the Communicants; fo there be not an Opinion of the Neceffity of Mixture) is indifferent, and may be obferved on the Church's Command.

Calv. ad Verfipellem quendam Decret. I. S. 4. contra Anabapt. De Corona Militis. See Bishop Sanderson's Preface.Inft. L. 3. C. 19. S. 7. Ad Verfipellem. Inftit. L. 4. C. 17. S. 43. L. 4. C. 10. S. 30. Epift. 259.

Calvin's Opinion of impofing Rites and Ceremonies on Confciences,and so abridge
Chriftian Liberty.

Hum

Uman Laws, whether made by the Magistrate or the Church, although they are neceffary to be obferved, yet do they not bind the Confcience by their immediate Authority, but by Vertue of a general Precept, commending to us the Magiftrates Power: And the Neceffity of obferving them, refpects the general End, (viz.) Obedience, Charity, and Unity, and is not grounded on the Nature of the Things commanded; nor can that be done which S. Paul requires, 1 Cor. 14. 40. unless the Decency and Order be established, by the Addition of certain (Canons or) Obfervations as fo many Bonds: This only is always to be excepted. First, That the Obfervations be not believed to be neceffary to Salvation; and fo be thought religiously to bind the Confcience. Or, fecondly, That they be not fo added to the Worship of God, as if any Holiness did confift in them. And thirdly, That they be not held to be perpetual and unalterable, but only as outward Rudiments of human Infirmity; which tho' we donot all want,yet we may all ufe,for the Prefervation of Unity, and yet our Liberty is not loft. Suppofe a Man be commanded to abstain from certain Meats,as 1 Cor. 10.28. the Command being concerning things indifferent,with refpect to Scandal,he lofeth not his Liberty of Confcience in obeying; for his Confcience is free in Respect of God, and of the Things commanded, which he judgeth ftill to be indifferent. In fuch Things therefore it hath been thought fit,that a general Rule fhould be given for eftablishing of Church Polity, both to the Minifters and People, from which it should not be lawful for them to recede. Nor is our Liberty hereby infring'd, which we may preserve, tho' we willingly submit to a certain Neceffity, either as that Decorum (of which we have spoken) or the respective Charity doth require. So I advised Farel, that he would not fuffer pertinacious Controverfies among Neighbours about Ceremo nies, seeing all Things are ours, we being free from all, are the Servants of Peace and Concord. When for the fake of publick Decency a Law is made and published, then is Superftition taken away; into which they only fall, that measure the Worship of God by Men's Inventions. Again when fuch a Law is known to belong to common Ufe, that falfe Opinion of Obligation and Neceffity is overthrown, which is wont to ftrike great Terror into the Confciences, when Men think them neceffary to Salvation: But here nothing is fought for, but the Increase of Charity, by joining in fuch common Practices. And S. Paul's Rule for Decency tends to this, That, while Ceremonies are used to beget a Reverence towards Things facred, we may by those Helps be stirred up to Piety. And also, that Modesty and Gravity, which ought to be re

garded

garded in all honeft Actions, may moft appear in those that are facred: Of this kind are Kneeling,and uncovering the Head when we pray; and that in the Burial of the Dead we use a certain Honour and Decency;which I thus expreffed,That the Corps be carried to the Church-yard, and that an Exhortation be made, fo as they which attend the Funeral may understand what is spoken: That Ministers be distinguished from others by their Garments. And in fuch Things as are of a middle Nature,(i.e.)neither Goodinor Evil, we may use them or refrain from them, as the Laws of our Superiors for Decency and Charity do require. It is the Duty of Chriftian People to obferve fuch Conftitutions, with a free Conscience, without any Superftition, but with a pious and facile Refolution to obey; and not by any Contempt or fupine Negligence to omit them: So far must they be from an open Violation of them, through Pride and Contempt; for even in those Things (that are indifferent) the Customs and Inftitutions of Religion, and the Rule of Humanity and Modefty, do dictate what is to be done or forborn; in which if we err by Imprudence or Oblivion, the Fault is not confiderable; but if by Contempt, it is a Contumacy fit to be condemned. If therefore any fhall clamour against this, and feem more wife than he ought, let him take heed upon what account he may approve this his Morofity to the Lord; that of S. Paul fhall fatisfy us, We have no fuch Custom (of Contending) nor the Churches of God, 1 Cor. 11. 16. Contention is a dangerous Thing, and therefore ought to be banished out of the Churches; and perverfe contentious Perfons are rather to be fuppreffed by Authority than by long Difputations; for there will never be an End of Contentions, if you think to overcome a difputatious Man by Argument: For tho' he be overcome an Hundred times; yet will he not be wearied. Let us therefore diligently observe this, That we suffer not our felves to be carried away with needlefs Difputations.

Calv. Inftit. L. 4. C. 10. S. 5.6. S. 27. L. 4. C. 4. S. 1.4. Lex externum opus ligans, confcientiam liberam relinquit. L. 3. C. 19. Ult. Inftit. L. 4. C. 10. S. 32. Epift. ad Farellum. Calv. Inftit. L. 4. C. 10. S. 28. Epift. ad Monf belgard. Comment. in Zach. Calv confutatio Hollandi. Inftit. L. 4. C. 10. S. 31. Epift. Col. 313. in Fol.

Calvin's Opinion of fuch as account those who preach this Doctrine,Perfecutors.

S to the Charge of Perfecution, I affirm, That when any wicked or pernicious Sect begins to arife, especially when it increaseth, it is the Duty of fuch as God hath appointed for the Edification of His Church, to countermine them and withstand them ftoutly, before they get Strength to bring all to Confufion: For feeing they are made the Pastors of the Church, they ought not only to feed the Flock of God with wholfome Food, but also diligently to watch against Wolves and Thieves, that when fuch come nigh the Flock, they may remove them as far as they can, by great Clamours, for they are worse than Wolves or Thieves. And when once the Concord of the Church is violated, there is no End nor Measure in Contention. And how ftrict our Discipline at Geneva is in this Refpect,is well known to all the Reformed Churches. It is a moft juft Thing to fubmit to the Yoke of Chrift (fo he calls Church Difcipline) and to acknowledge this; That the lawful Use of our Chriftian Liberty is to be far from unbridled Licence.

Calv.contra Anabapt. Nulla obligatione fine coertione. Epift. fol. col. 322.

Calvin's Opinion of Ceremonies, which are fignificant of the Mysteries and DoArines of Faith.

Say, That Ceremonies ought to be accommodated to the Ufe and Capacity of People, for the End of Decency is, That when fuch Rites are used, which may procure Veneration to Holy Things, we may by fuch Helps be ftirred up to Piety; as alfo, that Modesty and Gravity which ought to appear in all honest Actions, may fhine, especially in facred Things. That therefore is Decency, which adds an Ornament agreeable to the Action: And this is not without Profit; for by it,the Faithful are admonished, with how great Modefty, Religion and Obfervation, Holy Things ought to be handled. And left any should flander me,as being too Morofe and Rigid,as if I did precisely take away all Liberty, I do hereby teftify to all pious Men, that I contend not about Ceremonies, which ferve only for Decency and Order, or which are (Symbols) Significations, and Incitements of that Reverence which we offer to God; let no Man fay therefore that I allow no Ceremony, to affift the Ignorance of the ruder Sort, for

1