trinal Calvinism of the Church answered. The Thirty-nine Articles not Melancthonian. Digression concerning Melanc- thon. Puritanism and Calvinism not synonymous. ism lays the best foundation of loyalty. View of the present HISTORIC PROOF OF THE DOCTRINAL CALVINISM OF THE CHURCH OF ENGLAND. Ir is not a little amusing, to see such rank Arminians, as Heylyn, pressing themselves, whether they will or no, into the service of truth. Take, therefore, a farther taste of his testimony, occurring in another work of his. He observes, that "Cranmer, Ridley," and "the rest of the English bishops" concerned in the reformation, resolved that "they would give Calvin no offence (y)." The Arminian found himself constrained even to add, that Calvin, "In his letters to the king and council, had excited them to proceed in the good work which they had begun that is, that they should so proceed as he [i. e. as Calvin] had directed. With Cranmer he is more particular, and tells him, in plain terms, that, in the liturgy of this church [viz. the first liturgy], as it then stood, there remained a whole mass of popery, which did not only blemish, but destroy God's public worship (z)." It appeared, by the subsequent revisal and reformation of that liturgy, that king Edward, his council, and arch (y) Heylyn's Hist. of the Presbyterians, p. 204. VOL. II. B > bishop Cranmer (or, as Heylyn himself there, for a wonder, vouchsafes to express it, "the godly king, assisted by so wise a council, and such learned prelates"] were entirely of Calvin's mind. Doubtless, those good and great men reformed the first liturgy, more from a conviction of the force of Calvin's arguments, than from a principle of mere deference to Calvin's authority. Mr. Heylyn, however, inclines to the latter supposition: and by a concession which places Calvin's authority with the reformers in the most exalted point of view, expressly declares, that "the first liturgy was discontinued, and the second superinduced upon it after this review, to give satisfaction unto Calvin's cavils; the curiosities of some, and the mistakes of others, of his friends and followers (a). In such esteem was Calvin held at the English court, that Bucer (though invited hither by the king himself, and the archbishop of Canterbury) would not, on his arrival here, wait on the lord protector, till he had obtained, from Calvin, letters of introduction and recommendation to that personage. "Of this," says Heylyn, viz. of the state of religion in England, "he (i. e. Bucer,) gives account to Calvin; and desires some letters from him to the lord protector, that he might find the greater favour, when he came before him: which was not till the tumults of the time were composed and quieted (b).” What, moreover, shall we say, if it appear, that Calvin's interest was so considerable, as to be a means of extricating Dr. Hooper from the Fleetprison, to which he had been committed on account of his aforementioned objections, to the episcopal habit? Let us, once more, attend to Heylyn. "In which condition of affairs, Calvin addresseth his letters to the lord protector, whom he desireth (b) Heylyn's Hist. Ref. p. 79. (a) Ibid. p. 207. to lend the man (viz. Hooper) an helping hand, and extricate him out of those perplexities into which he was cast. So that, at last, the differences," were thus compromised, that is to say, that Hooper should receive his consecration, &c. (c)." adds Heylyn, Add to this, that, according to the said Heylyn, the order for removing altars, and placing communion tables in their room, was chiefly owing to the influence of Calvin. "The great business of this year (1550), was the taking down of altars in many places, by public authority: which, in some few, had formerly been pulled down by the irregular forwardness of the common people. The principal motive whereunto was, in the first place, the opinion of some dislikes which had been taken by Calvin against the (first) liturgy (d).” A correspondence was also carried on, between Calvin and archbishop Cranmer. Nay, so high did Calvin stand in the regards of king Edward himself, and so thoroughly satisfied was Cranmer, of Calvin's abilities and integrity, that "Cranmer admonished Calvin, that he could not do any thing more profitable, than to write often to the king (e)." Nor was Calvin unworthy of the distinguished honours that were every where shewn him, by the learned and moderate of all denominations. "He was," says Dr. Edwards, " reputed a great man, not only at Geneva, but in England. And, accordingly, he had a great stroke here, and his judgment was much valued by our church: as is evident from this, that, when some things in the first English liturgy were disliked by him, there was presently an alteration made in it, and another edition of it was put out, with amendments (f).—That accom (c) Heylyn, Ibid. p. 91. (d) Heylyn, Ibid. p. 95.—See also his Hist. of the Presbyterians, p. 206. (f) Veritas Redux, p. (e) Hickman, ubi prius, p. 149. 529. plished prelate, bishop Andrews, said, that Calvin was an illustrious person, and never to be mentioned without a preface of the highest honour. (Determ. Theol. de Usur.)-Bishop Bilson tells us (Dial. p. 509), that Mr. Calvin was so well known, to those that are learned and wise, for his great pains and good labours in the church of God, that a few snarling friars could not impeach his good name.Mr. Hooker gives him this short but full character; he was incomparably the wisest man that ever the French church enjoyed: and in the same place (Pref. to Eccles. Polity) he styles him, a worthy vessel of God's glory.Bishop Morton speaks as honourably of him.For understanding the scripture, he was endued with an admirable gift of judgment, saith Mr. Lively, the famous Hebrew professor.And the generality of our churchmen, in those times, were ready to bestow on him that brief encomium our bishop Stillingfleet gives him, viz. that excellent servant of God (g)." Now, as Dr. Edwards farther observes, "It is certain, that our churchmen did not admire and esteem Calvin and Beza, and their followers, for their ecclesiastical government, and some other things which were peculiar to their churches; therefore it must be their doctrines, which they had a respect for (h).” It would be almost endless to refer to the just praises with which Calvin's memory has been honoured. "Joseph Scaliger, who scarce thought any man worth his commending, could not forbear admiring Calvin: whom he owned for the happiest of all the commentators, in apprehending the sense of the prophets.-And Pasquier says, Calvin was a good writer, both in Latin and French; and our French tongue is highly obliged to him, for enriching it with so great a number of fine expressions (i).” (g) Verit. Red. p. 550. (h) Ibid. p. 551. |