I think fuch Helps to be very profitable; I only would have fuch a Moderation, that Chrift may be illuftrated and not obfcured. And these Restrictions are neceffary to be obferved, that the Ceremonies be few in Number, facile in Obfervation, and that there be a Suitableness of Dignity in the Signification; otherwife Things indifferent may change their Nature. Nor may we, as the Papifts do, teach for Doctrines the Commandments of Men, who make their Religion a barbarous Empire, teaching that their Ceremonies are a Part of God's Worship, impofing them on the Confciences of the People, as Things of Neceffity, accounting them meritorious Services. We have in the Papacy more than enough, and fuch as are unapt for Signification: Whereas Ceremonies ought to be fquared to the Edification and Unity of the Church. I do indeed condemn fuch Ceremonies as are added to the Sacraments, to be myftical Significations of them, but not as they are fignificant of moral Duties; but in those Sacramental Duties, to which God hath annexed a Promife of Grace, I allow them not. Our Ceremonies then, may not be like thofe of the Papifts, unintelligible like Magical Incantations; for all Ceremonies are corrupt, which do not lead Men unto Christ. Calv. Epift. 85. de vera Ecclef. Reform. L. 4. C. 10. S. 14. Thef. Ecclef. Belg. L. 4. C. 10. S. 1. Opufc. 125. Calv. in Levit. 4. 22. L. 4. C. 10. S. 15..

Calvin's Fudgment of fuch Ceremonies as have been used to Idolatry in the Church of Rome.

LET not any think me fo auftere,or ftrait-laced,as to forbid a Chriftian, without any Exemption, to accommodate himself to the Papifts in any Ceremony or Obfervance; for it is not my Purpose to condemn any Thing, but what is clearly evil and openly vitious. The ancient Rites whofe Footsteps and Lineaments do yet appear, although they decline in fome refpect from their End and Ufe; yet for the fake of Peace and publick Utility, may be obferved, until by publick Authority they may be reftored to their proper End, or be quite taken away: And therefore I do not contend for the cafting out any Thing, but what is filthily corrupted with the manifeft Spot of Impiety. I know that the Jews, during the Time of their Pedagogy, were commanded to deftroy the Groves and Altars of Idolaters, not by virtue of the Moral Law, but by an Appendage in the Judicial or Politick Law, which obliged that People only for a Time;but it binds not Chriftians: And therefore we do not fcruple at all, whether we may lawfully use these Temples, Fonts, and other Materials, which have been formerly abused to idolatrous and fuperftitious Ufes.I confefs indeed,we ought to remove fuch Things as feem to nourish Idolatry; provided that we our felves, in oppofing too violently Things which are in their own Nature indifferent,be not too fuperftitious. It is equally fuperftitious to Condemn Things indifferent as Unholy, and to Command them as if they were Holy. Quod rectum haberent Gentiles non improbarunt saniti Patres.

Calv. de Vitand. Superftit. Retinenda pura Inftitutio, Superftitio corrigenda. Calv. in Heb. 6.1. Calv. ad quen dam Verfipellem. Ibidem. Calv. on the fecond Command, Quale hoc eft, ut quia Novatianus hoc facere audet nos putamus non effe faciendum. S. Cyprian. Epift. 37. A Con

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

Calvin's Opinion, whether Superftition whether Superftition doth confift in charging upon our ConSciences the Forbearance and Difufe of Things indifferent, as well as the Ufe of them.

M

EN are too rigorously fuperftitious in oppofing Things indifferent: S. Paul condemns fuch as did entangle the Confciences of the People with their Prohibitions: Eat not, tafte not, touch not (for fo I fuppofe the Word an is to be rendred, the Verba fignifying to Eat as well as to Touch) for these false Teachers begun to forbid first what seemed most offensive, that To eat and feaft upon Idolatrous Meats; then having obtain'd this, they forbade them to Taste, tho' they Eat nothing; then they make it a Sin to touch with their Fingers any Thing that they had prohibited; and fo there is no End, when this Tyranny is once begun; new Prohibitions are still making, as I have given Inftance in the Church of Rome. Of this Humour I found Mr. Knox and fome others to be guilty, forbidding their Party to join with their English Brethren, because of some Ceremonies, which, as he informed me, had occafioned new Troubles. I knew the Cause of those Troubles, and applied this Cure; I hope, Mr. Knox, your Rigour in ( oppofing not impofing) Ceremonies, tho' it have provoked many, will yet be moderate. We must indeed labour to purge the Church of Error and Superftition; yet with this Limitation, which you well know, that fome things, tho' they be not well approv'd, may yet be born with. And when fome complained to me of the Troubles they met with, for refufing of Ceremonies, I told them it was my Judgment that but a few Ceremonies fhould be used in the Church; but it altered the Cafe, where they had no Power to admit or reject what they pleased; and therefore they ought not, because of them, to interdict themselves from the Lord's Supper; if we may not obtain what we defire, let us bear with thofe Defects which we approve not of; so long as there is no Impiety or Repugnancy to the Word of God. The fame was my Advice to the Church at Monsbelgard, who complained that their Prince did impofe certain Rites, not formerly used in their Church. I charged them not to be too morofe, in what they might lawfully difpenfe with, and tho' fome might be offended at those Rites, the Fear of that fhould not hinder from admitting them, when the Prince enjoined them. I alfo gave this Advice to one that lived among the Papifts, touching Ceremonies not branded with any Impiety, to use them fparingly and foberly, but when Occafion fhewed, freely and fecurely, fo as it may eafily appear that he was not fuperftitious, either in affecting or refufing them. In a Word, there may be need of correcting fome Ceremonies, but there is as great Danger from sharp Remedies as from the Disease; that Severity which profecutes every Fault to the utmolt, and doth not moderate the Method of Healing, is very deftructive. Peccat qui damnat quafi peccata que nulla funt. S. Aug. De Libero Arbitrio.

Calvin. in Exod. 206 Epift. Calv. in Col. 2. 20. Epift. 105. See also Epift. 206. Epift. 303. Epift. 51. Calvin. de illicitis facris Opufc. 664. Calvin. ad quendam Verfipellem.

Calvin's Judgment wherein the Viciousness of the Romish Ceremonies doth confift, and bow they differ from fuch as may be lawfully used.

THe Difference appears in many confiderable Circumftances; for First, The barba

rous Empire hath fo increafs'd the Number of them, that the Condition of the Jews was more tolerable, and they teach for Doctrines the Commandments of Men, that is, they make their Ceremonies a confiderable Part of God's Worship, impofing them on the Confciences of the People as neceffary to Salvation, and teaching that they are meritorious Services, and fuch Sacrifices as do expiate Sin: They make it as great a Sin to eat Flesh on a Friday as to commit Fornication; and condemn the Marriage of a Priest as much as Adultery; and many fuch Abominations which you may read in that Chapter.

Calvin. Inft. L. 4. C. 10. S. 1. Per crucis hoc fignum depellitur omne malignum.· ́

Cal

Calvin's Opinion, Whether those who feparate from the Church of England, and make new Meetings and Modes of Worship, are guilty of Schifm or no? I Judge them to be Schifmaticks that raise Tumults and Divifions, to diffipate the Unity of the Church, which cannot otherwise be maintained, but by Submiffion to their Pastors; and whoever wilfully divide themselves from the Congregation of the Faithful, the fame caft themselves out of the Kingdom of God. And S. Paul condemns them for contentious Men, that pluck up good and profitable Rites without any Neceffity, and move Controverfies about things not doubtful, who will not be fatisfied by Reason, nor keep themselves in good Order; there are ftill in England two Sorts of feditious Perfons, the one under Pretence of the Gofpel, would bring in Diforder, the other are hardened in Antichriftian Superftitions; both these deserve to be restrained by the vindictive Sword.

They therefore are wicked Children (as S. Auguftine also faith) who not so much through Hatred of other Men's Iniquities, as in Affectation to their own Contentions, having infnared the weaker People by the Greatness of their Names, do affect to draw them all after themselves; or at least to divide them, being fwoln with Pride, and mad through Perverfenefs, treacherous in their Calumnies, troublesome by Seditions, who left it fhould be manifested that they want the Light of Truth, pretend the Shadow of rigid Severity, to countenance the Sacrilege of their Schifm, and the Occafion of Separation. And thofe Things which are commanded in the Holy Scriptures to be used with great Moderation and Circumfpection, for the corre&ting of the Faults of their Brethren, they do employ as the Occafions of a Sacrilegious Schifm and Separation. But they who are more audacious than others, and the Ringleaders to Separation from the Church, have no other Reafon for it, but that by a Contempt of all, they may proclaim themselves to be better than others. (This in the Margent is called the Picture of a Schifmatick.)

Calvin. Confeff. Fidei. Calvin. in 1 Cor. 11. 40. Epift. ad Protect. Calvin. Inftitut. L. 4. C. 1. S. 16.

Calvin's Opinion concerning the Sign of the Cross, and those other few Ceremonies, retained and now used in the Church of England.

I

Am fo well fatisfied in the Reafon and Manner of impofing those Ceremonies, from what you have told me out of the Preface to the Common-Prayer Book, that my Judgment in this Cafe is the fame, which I gave concerning the Church of Frankfort (viz.) That in middle Things (as thofe Rites are) I yield my felf eafy and flexible; and I was displeased with them, who as being in the midst of Eafe and Delights, were bufy only in raifing Controverfies concerning the Form of Prayer and Ceremo nies, which hindred them from uniting into one Body; whom I defired not to be fo rigid, because where there is found and wholesome Doctrine, and Ceremonies are used only for Decency, fuch Things are to be paft by in Silence, rather than by Occafion of them to run into Diffention and Tumults. First therefore, as to the Surplice, I did commend the Conftancy of Bishop Hooper, in refufing Unction, but I would not that he should have contended fo far,about the Cap and Surplice, as to fuffer Imprisonment for them; and this Advice I gave him. I heard of Bishop Latimer's Speech, who faid, He would rather preach in a Fool's Coat, than be deprived of his Minifry: But when the Church commands fuch Things only as ferve for Decency, and declares that the doth not attribute any Holiness or fpecial Worthiness to them, fhe ought to be obeyed: And that we should be efteemed fuch refractory and tumultuary Men, as had rather fet the World on Fire, than condefcend to Moderation, is a bitter and hard Imputation. Thuanus fpeaking of the Cautions and Restrictions laid on the Crofs by the Church of England, fays, that it did rather abolish than confirm it. Epift.200. Epift. 120. Canon. 75. Epift. 117. Anno 1603.

Calvin's Opinion of the Ceremony of Kneeling at the Sacrament of the Lord's Supper, as it is explained and declared by the Church of England.

This His difcreet and moderate Declaration of the Church is very fatisfactory, and I wish Ministers and Brethren were advised in my Name, to read and confider them, which I fear they have not done as they ought. If any Man compare the fe with my Writings, they will find no Difference between them: For I have fhewed

that

that (that is,Decency) which is agreeable to the Reverence of holy Myfteries,and is alfo apt to exercise us towards Piety, or is at least an Ornament agreeable to the Action, and is not without Fruit, but may mind the Faithful with how much Modefty, Religion and Obfervance they ought to handle Divine Things (and fuch is,that we pray on our Knees, bare-headed; that we adminifter the Sacraments of our Lord not fordidly, but with a Dignity.) And kneeling and uncovering the Head in Prayer, are Exercifes whereby we endeavour to arise to a greater Veneration of God; and I proved that Kneeling in the time of folemn Prayer (and fuch is that of the Minifter when he delivers the Sacrament, faying, The Body of our Lord Jefus Chrift, which was given for thee, preferve thy Body and Soul to everlasting Life) is of Divine as well as Human Conftitution: It is Divine as it is a Part of that Decency, the Care whereof is commended to us by the Apostle; and Human, as it is especially directed to that End to which it was more generally intended. And how can any Man doubt, that when I confented to the Ufe of Wafer-Cakes, inftead of the common Bread, which was formerly used, I should oppose this Ceremony of Kneeling, that is not half fo fubject to Exception or Scandal? For as fome may be offended at them who kneel, fo others are offended at them that kneel not; as the Reformed Churches in Poland, who look on them as Enemies to the Deity of Chrift, who will not give him this Reverence. And I pray obferve what I adjudged concerning the Papifts worshipping the Hoft in the Mafs: That if this were done in the Lord's Supper, I fhould approve that Adoration to be lawful, which terminates not, nor refides in the Sign, but is directed to Chrift fitting

in Heaven.

The Sacrament is the Lord's Teftimony of his Grace confirmed to us by the outward Sign, with a mutual Teftification of our Piety towards him: ---- Therefore it may be lawful to testify that Piety, by the Ceremony of Kneeling. There were Two Ceremonies used in the Church at Prayer, viz. ftanding, which was long pra&tifed by the primitive Church, and kneeling. Sitting at the Sacrament was not used in any of the reformed Churches, fave in Scotland, and fome Parts of Holland: The Gallo-Belgicks used ftanding, and the reformed Churches of Poland were defervedly fcandalized at some among them that contended for it; against whom they thus declare, We permit that the Godly do receive the Sacrament of the Body and Blood of Chrift, ftanding or kneeling; but forafmuchas they among us were the first Authors of fitting at the Table of our Lord (contrary to the accustomed Rites in all the Evangelical Churches throughout Europe) who, unadvisedly changing all Things in the Church, and feeming to imitate Chrift, but without Knowledge, were perfidious Apoftates from us unto Arrianifm: We therefore leave this dishonourable and irreligious Ceremony (which is alfo highly fcandalous to the Meaner Sort) as proper to them. And another Synod thus declares, This Ceremony (of fitting) although it be free with the reft, is not used in Chriftian Churches and Evangelical Congregations, and peculiar only to the unbelieving Arrians, who place themselves in an equal Rank with Christ. And they who make it (as many do) a Sacramental Sign,and so to be neceffary to the due Celebration of that Ordinance (that it better expreffeth the Myftery of Chrift's Supper than any other: that by it our Reft from legal Ceremonies is denoted; and that we are admitted as Coheirs with Chrift) are guilty of more grofs Superftition, in impofing this one, than the Church of England is,in enjoining all those other Ceremonies which have been mentioned. And this I obferve, that they who in the first place deny, that God may be worshipped by external Rites, fay in the next place, that he cannot be offended; and fo bring in all manner of Confufion: Whereas S. Cyprian fays, we must please God both in the Habit of the Body,and the Measure of the Voice. De oratione Domini.

་

Inflit. L. 4. C. 10. S. 28, 29. Inftit. L. 4. C. 10. S. 30. Adoramus in Euchariftiâ non Euchariftiam: nos crucem neque adoramus neque optamus. Min. Felix. Inft. L. 4. C. 17. S. 37. Inftit. L. 4. C. 14. S. 1. Synodus Generalis Petroconienfis, Art. 4. Synodus Ulodiflavienfis, Can. 6. Calvin. ad Hollandum. p. 570.

Calvin's Opinion concerning what the Church pleads in her own Juftification, in not condescending to the Alteration of fome few Words and Phrafes in their Liturgy, which were excepted against.

Will

I agree with this Remonftrance, in an hiftorical Paffage concerning my own

Practice. In the publick Prayers of the French Church,were thefe Words occafionally inferted, viz. That the New Teftament is far better than the Old: This Expreffion a Friend of mine did not like, and fuppofed that the Scripture was on his

Side;

Side; because the Fathers under the Law, and we, are all faved by Christ: But he first published, that the Word (better) ought to be altered, for the Word (fame) or the whole Sentence rendred thus, The Old and New Covenant were the fame: But because he unadvisedly spread this his Opinion, not acquainting me with it, he was sharply cenfured and convicted of Levity and Inconftancy, and would have been more feverely handled, but that upon his Submiffion, I entreated the Senate in his Behalf.

Calv. Refp. ad Weftphalum.

Calvin's Opinion, whether the Obfervation of Holy-days, in Memory of the Saints, do not give just Caufe of Offence?

I

Would not have Disputes raised about every Festival, but fuch only as do not promote Edification (as those in the Papacy of the Conception and Affumption of the Virgin Mary, the one being grounded on a falfe Doctrine, viz. that she was conceived without original Sin, the other on a fabulous Opinion) and do at the first Appearance tend to Superftition. Upon my Return to Geneva, I found there were no Holy-Days, but the Sundays: Those which were obferved by you were taken away by the fame popular Decree, wherewith I and Farel were banished, which was rather extorted tu multuously by the Violence of wicked Men, than decreed by any lawful Order, many of your City were much offended at it, and many Reports were raised by malicious and ignorant Perfons, as if I had been the Author of their Abrogation; but I can facredly teftify of my felf, that this was done without my Knowledge or Defire: And I found out this Expedient, that the Nativity of Chrift fhould be observed after your Manner; and on other Holy-Days, extraordinary Supplications fhould be used, the Shops being shut in the Forenoon,& after Dinner every one fhould depart to hisCalling & other Affairs: But there were refractory Perfons,who by a prepofterous Malice would differ from the received Cuftom. And for as much as Variety in an established Church is not tolerable, and it was apt to breed a Sufpicion in Strangers, that the Ci tizens were not well agreed among themselves, I intreated the Senate to prevent this Evil by fome convenient Remedy. I gave them particular Commendation for their Moderation in their Actings: Yet, in a fhort Time, I heard the unexpected News of the Abrogation of thofe Days (and I wish that N. had not behaved himself so ambitioufly) which were not more to be observed in this whole Province. The reftoring of thefe Four Days obferved by theChurch of England (the Nativity,Circumcifion, Afcenfion, and fending of the Holy Ghoft) he contended againft with fo much wilfulness, against all the Minifters of the French Church, as if the Dispute had been for the Safety of the whole Church. You would have thought Pope Victor had been difputing against the Eastern Church about the Obfervation of Eafter,yet when one asked him by what Right the Circumcifion should have more Honour than the Paffion of Chrift? he had nothing to reply. This I defire may be teftified on my behalf, that if I could have had my Defire I should never have determined that, which is now conftituted, and fo I declared elsewhere that many Defects may be tolerated,which we have not Power to amend; and therefore I think it not fit, that any of my Brethren do fo urge against these things as to forfake the Communion of the Church in which he lives, especially when the greater Part of the Flock incline to the contrary Opinion; for though that which is impofed upon us may bring Scandal, and draw on (malam caudam) ill Confequences, yet because of it felf, it is not contrary to the Word of God, it may be yielded to; if there be a Fault in what was done at Geneva, it is very unjuft to impute it to me, feeing others did it without my Approbation. I fhall tell you a Story for the Conclufion of this Anfwer, I had preached once upon Chriftmafs-Day, and being wearied with that, and visiting fome Soldiers, I returned home, and found there a Pedomontane, who had fancied a great Opinion of himself, pretending that the Lord had appeared to him, and told him that he must be Mofes and I Aaron, he was fo bufy with me that I could not be permitted to eat one Morfel of Bread; for he was commanded (he faid) that being fafting he should relate his Revelation to me fafting: At laft I got Time to eat a little, but he affaulted me again, until his Brethren (being told of his Phrenfie) repudiated him. This Man was prompted by Satan to obfcure the Power of God, manifefted in the Redemption of that People, with frivolous Allegories to make a meer Fable of it. But there is no Reason why Men should be fo exasperated at our Eafe of Liberty, more than we are offended with them in the Ufe of theirs. Calvin. Epift. 51. Epift. 118. He calls Sundays Feriæ. Epift. 379. Read Epift. 128. Epift. 119. Epift. ad Hallerum.

A