A Continuation of an Appeal to Calvin's Tribunal, &c. Calvin's Opinion of such as pretend to be great Instruments of edifying the Church of God, and to have extraordinary Gifts of God's Spirit in Preaching and Praying. T HERE were a Sort of Preachers in my Days, that had the Word of Edification perpetually in their Mouths, and they did so please themselves, that they thought the Art of Edifying was known to none beside themselves, but they did rather edify their own Houses than the Church of God, and made Christ a Caterer to furnish their Kitchen: Many such were among the Anabaptists, who used a strange and obscure Speech, prating so about Spiritual Things, that they could not be understood; all their Talk was of the Spirit, but in such a Language as would amaze some Men at their first Hearing. And as for their Pretences to the Inspirations and Impulses of the Spirit of God, which the People so believe, that they often leave the plain Truths and Precepts of the Word to follow such Pretenders, my Judgment is, That They who forsaking the Scriptures do imagine, I know not what Way of Communion with God, may be thought possessed, not so much with Error as with Madness. There are risen up a Sort of Brainfick Persons, that proudly pretending the Teaching of the Spirit, neglect to read them, and esteem them as a dead Letter; which Neglect is very ridiculous, for they will all grant, That the Apostles and primitive Christians had the Spirit of Chrift, and yet neglected not the Word. S. Paul, that was rapt into the Third Heavens, did not cease to make Proficiency in the Law and Prophets; and enjoineth Timothy to attend to Reading. If the Spirit which they boast of be the fame, that Spirit was promised not to produce new and unheard of Revelations, or to coin new Doctrines to seduce us from the Gospel, but to imprint on our Minds the Doctrine of the Gospel. But they say, It is unworthy of the Holy Spirit, to whom all Things are subject, to be in Subjection to the Word. As if it were an ignominious Thing to be unchangeable, always constant to it self. Should the Spirit of God be reduced to any Human or Angelical Rule, this were to debase it, and bring it into Servitude; but while it is compared and confidered only by it self, no Injury is offered to it. And left the Spirit of Satan should deceive us under this Pretence, he hath given us his Image in the Scriptures, by which we may know Him; fuch as he did once discover himself to be there, such he will ever remain. The Apostle makes the despising of the Word to be a Means of quenching the Spirit: What say the Enthusiasts to this? Who cannot but perceive, that the Word is the Instrument by which the Spirit difpenseth His Illumination to the Faithful, who know no other Spirit than that which Ipake by the Apostles, by whose Oracles we are required constantly to attend to the Hearing of the Word. The same may be applied to those that neglect the Lord's Prayer, and other wholefome Forms confonant to the Word, to advance their own Conceptions, under Pretence of immediate Inspirations of the Spirit. Now as to the Abilities of Ministers, I shall not enquire into them, they are best known to their Superiors; but I would have them to know, that this hath been the constant Practice of the Church, which was decreed in the Ancient Synods, That he that would not submit himself to the Laws of the common Discipline, should be deprived of his Office: And let them not ask by what Authority, seeing the Holy Ghost hath pronounced concerning such, that the Church hath no Custom of Contending; they may therefore give them a Farewell, that despise the Laws of common Society: Tell them that God is not the Author of Sedition but of Peace, 1 Cor. 14.33. And remember me to them in this Sen 1 : tence of S. Augustine, When Schifm is wilful, and maintained with Obstinacy,neither Calv. ad Pfeudo-Nicodemitas. Calv. adverfus Anabapt. Calv. Infl. L. 1. C. 9. per totum. Epist. 397. contra Donat, Calvin's Indication on what Scripture the forementioned Practice is grounded, 1 You may fee both in these Two Scriptures, the one in the Old, the other in the New The Canons fay, That, whosoever shall affirm that the Church of England, by Law Whosoever shall affirm, that the Form of God's Worship in the Church of England established by Law, and contained in the Book of Common Prayer and Administration of Sacraments, is a corrupt, superstitious, or unlawful Worship of God, or containeth any thing in it repugnant to the Scriptures, let him be excommunicated, ipfo facto. Whosoever shall affirm, That any of the XXXIX. Articles, agreed upon by the Arch-Bishops of both Provinces, and the whole Clergy in the Convocation. An. 1562. for the avoiding of Diversities of Opinions, and for the establishing of Consent touching true Religion, are in any Part superstitious or erroneous, or such as with a good Conscience he may not subscribe unto, let him be excommunicated, ipso facto. Whoever shall affirm, That the Rites and Ceremonies of the Church of England by Law established, are wicked, Antichristian, or superstitious, or such as being commanded by lawful Authority, Men who are zealously and godlily affected, may not with a good Conscience approve them, use them, or as Occasion requireth, subscribe unto them, let him be excommunicated, ipso facto. : Whosoever shall separate themselves from the Communion of Saints, as it is approved by the Apostles Rules in the Church of England, and combine themselves in a new Brotherhood, accounting the Christians who are conformable to the Doctrine, Government, Rites and Ceremonies of the Church of England to be Frofane, and unmeet for them to join with in Christian Profession, let them be Excommunicated, ipfo facto. And the Law of God says. Deut. 27. 16. Cursed be he that fetteth light by his Father or Mother. And so say I---- Now that the Keys were given only to the Apostles, so that none And this Discipline was severely practised in the Jewish Church under the Law, by hearken hearken unto the Priest that standeth there to minister unto the Lord thy God, or unto the Judge, even that Man shall die. (Ainsworth says, It is to be understood expecially of the Rebellious Elder, that doth this presumptuous Act, or teacheth others to do it.) : Printed 1603. Canon 3. Canon 4. Canon 5. Canon 6. Canon 9. Calvin. Inftit. L. 4. C. 11. S. 6. Plebs est Testis & Cuftos. Epift. Gasparo Lysero. Epift. 370. Thomas Long concludes with Calvin's Epistle ad N. N. and a Part of IF these Arguments do not fatisfy my Brethren, who being carried on with Zeal, are Those things which we observe being not written, but delivered by Tradition, which are observed in the whole World, may be understood to be commended and appointed to be retained either by the Apostles themselves, or by frequent Council, whose Authority in the Church is most safe, as that the Passion, the Refurrection, the Afcenfion of our Lord, and the Descent of the Holy Ghost from Heaven, are celebrated by yearly Commemoration, and whatever of the like Nature occurreth, which is observed wherever the Church hath enlarged her felt. But other things which are varied throughout the Parts and Regions of the World, as that fome Faft on the Sabbath, and others do not. Some receive the Body and Blood of Christ daily, others only upon certain Days, &c. All things of this Kind have free Observation. Nor is there any Discipline in these things more commendable to a grave and prudent Christian, than that he behave himself conformably to the Church unto which he shall come; for whatever is enjoined neither contrary to the Faith nor good Manners is to be accounted indifferent, and for the sake of Communion with them among whom we live, ought to be observed. I believe you have sometime heard me relate what I now repeat, That my Mother following me to Millain, found a Church which observed not the Sabbath-Faft; the began to doubt and be troubled what she should do; I valued not such things, but for her fake I confulted in this Matter with that Man of blessed Memory, Ambrose, who answered, That he could instruct me in nothing but his own Practice: For if he had known any thing better, he would have practised that. And when as I thought he would only have admonished us by his Authority, without giving Reason that we should not Fast on the Sabbath, he thus informs me: When I am at Rome I fast on the Sabbath; when I am here I fast not: Do you so. To whatever Church you shall chance to come, observe the Customs of it, if you will not give an Occasion of Scandal to any, nor that any fcandalize you. When I declared this Advice to my Mother, she readily embraced it. And often pondering this Saying, I still esteemed it as if it had been received by an Oracle from Heaven; for I often obferved with Grief and Sorrow, That many Perturbations were created to the Infirm, by the contentious Obstinacy, and superstitious Fear of some Brethren, who in Matters of this Kind, which cannot certainly be determined either by the Authority of Holy Scripture, or by the Tradition of the Universal Church, nor are conducing to the Amendment of Life, only having entertained some Opinions of their own, or having fo accustomed to do in their own Country, or because they suppose a Foreign Church more Learned than their own, they become so litigious that nothing will please them but what they do themselves. Calvin. Epift. ad N. N. Epift. 121. Epift. ad Januar. 4 Bez. : L Bez. Epift. 12. MY Brethren (upon whom the Ceremonies were imposed by the Church of Eng land) asked my Advice what they ought to do. I answered by this Distinction, That the Condition of the Ministers and of the People was not the same,and that many things may and ought to be tolerated which were not rightly commanded. And though these things were not in my Judgment rightly brought into the Church, yet seeing they are of the Nature of those Things which are not in themselves evil, they feem not to me to be of so great Moment, that for the sake of them the Ministers should forsake their Office rather than wear such Garments; or the People omit the publick Food of their Souls, rather than they will hear their Paftors so cloathed. And I exhort, and in Humility and with Tears intreat my good and greatly respected Brethren of the Church of England, that (the Truth of the Doctrine and a good Confcience being safe) they would patiently bear with one another, all bitterness of Mind being laid afide, and heartily obey the Royal Majesty, and all the Bishops; and with Minds united in the Lord (though they do not yet think all the same Things) they would stedfastly withstand Satan, who seeks all Occasions of raisfing Tumults and infinite Calamities. FINIS. The Judgment of Bucer, Luther and Melanchthon, in favours of the Church of England, extracted out of their Works by W. S. D. D. Having debated the Matters in Difference between the Presbyterians and Inde pendents, and the Church of England, upon the Principles of Scripture, Reafon, and their own Conceffions, I will shew how much they act against the Principles of the chiefest Divines also, that first stood up in Opposition to the Po. pish Corruptions, and were the great Instruments of fettling that Reformation, which has been called by the Name of the Proteftant Religion, though now shamefully pre tended as a Cloak to cover over the Rebellions, Heresies, Schifms, and all other Extravagancies which the Fanaticisms of our late Times have produced. Now, though in the Heat of Contention with the Papists, while they oppose superstitious Usages, and Abuse of ancient Rites, they do not always express themselves with fuch Caution as they might have done, neither were so careful many Times to diftinguish the pious Use which might be made of them, from the intolerable Abuse to which they were perverted; yet they have sufficiently declared themselves, that the Government, Constitutions and Ceremonies, of the Church of England, are not only lawful, but pious and profitable, for the Christian Church, and peaceably to be submitted to by all religious Persons in their several Capacities. And because Mr. B. does so paffionately defire us to confider the Writings of the Learn'd Bucer, writ in England, and for England, I will begin with him. Bucer's Bucer's Judgment in favours of the Church of England. T Hese Orders of Bishops, Priests and Deacons, were perpetual in the Church, & instituted in the Beginning by the Holy Ghoft---The Churches ordain'd their Metropolitans in every Province, every one of which was to take Care of the Bishops of the Churches of his own Province---- But there was no more Authority granted them, over other Bishops or other Churches, than that they should be 'concerned and preside in all Elections, & Ordinations of Bishops, but together with the ' rest of the Bishops of that Province, with all of them, if it were possible, or at least ' with the nearest, or as many as could be present----- The Judgments both concerning 'Doctrine and Manners, over all Clergy-men and Lay-Perfons, were in every Church ' in the Power of the Bishop and Presbyter of each Church, [The Presbyter in his 'Parish, and the Bishop in his Diocess.) The Judgments concerning the Bishops, were in the Power of the provincial Council, all the Punishments were Sufpenfion towards those that submit to Penance, and Excommunication towards those that did ' reject their Penance. ، ، And again to the same Purpose. Since it is our Lord's Pleasure, that all his Dif'ciples should mutually embrace and have a Care one of another, the Fathers did every where, as far as they could, (for all Christians are but one Body) appoint, that ' the Bishops of every Province, should meet together with the Presbyters and Dea'cons, as often as the Occafions of the Church did require, (which is now done at • Visitations and Episcopal Synods.) And should inquire into the Doctrine and Dif'cipline of Christ, that they might be administred, and flourish in all Churches; and ' that they might amend any Thing that they found amiss, and might confirm and 'promote what they knew to be well. ، But that these Synods might be rightly and orderly managed, they would have the Metropolitans, the Bishops of every Metropolis, have the Presidency in calling and moderating them; and therefore they did lay upon these Metropolitans, the Charge and Care of all the Churches throughout their Province. That if they understood ' there was any Thing that was not well instituted, or done by the Ministers of the 'Churches, or the People, they should admonish them of it in due Time; and if ' they did not amend by their Admonition, that they should call a Synod of Bishops to correct it. For nothing of Judgment was committed to them, which they could ' exercise by their own Authority over the Churches, which had proper Bishops of ' their own; for all the Judgment over the People and the Clergy, was in the Power ' of the Bishop and the Presbytery, (that is respectively] but the Synod did judge ' the Bishops. ، ، ، When Bishops were to be ordained in Churches, it was appointed that the Metropolitan and all the Bishops of the Province should meet together at that Church (if it could conveniently be done) and if with fome only, not with less than Two or Three, who were to govern the Election of the Bishop, if it were to be then made, and then at length, to ordain him to the Episcopal Function. All which Things were instituted, and did prevail, that there might be a Knowledge and mutual Care between the Churches and their Ministers, as much as was possible, and to drive away and remove all Offences concerning Doctrine and Manners, and to uphold, promote, and render the Edification of Faith, and of a Life worthy the Lord Chrift more effectual. So that if any did recede from their Office, the rest of 'the Bishops might provide Relief even to the Suspension of those that were obstinate, and also to the cafting them out of their Epifcopal Charge. 6 ، ---- And then concluding the Order of Government, he says, 'But because it is al' together necessary, that all Clergy-men should have their Keepers and Curatros, as ' the Authority and Power of Bishops, and also of Arch-Deacons and all others, by ' what Names soever they are called, to whom any Portion of ruling and governing ' the Clergy is committed, is to be restored, so also the Vigilance and Animadverfion, ' that no one in this Order be altogether without a Guard over him. But 1 |