The Unreasonableness of Separation, Part 1 · Section 4
Sect. 4. It is observed by the Author of the Life of Bishop Jewel (before his Works) that this Controversie was not carried with them out of England,Letters of the Martyrs, p. 60. but they received New Impressions from the places whither they went. For as those who were Exiles in Henry the Eighth's time (as particularly Hooper, who lived many years in Switzerland) brought home with them a great liking of the Churches Model, where they had lived (which being such as their Country would bear, they supposed to be nearer Apostolical Simplicity, being far enough from any thing of Pomp, or Ceremony) which created in them an aversion to the Ornaments and Vestments here used: So now, upon this new Persecution, those who had Friendship at Geneva, as Knox, and Whittingham, or were otherwise much obliged by those of that way, as the other English were, who came first to Frankford, were soon possessed with a greater liking of their Model of Divine Service, than of our own. And when Men are once engaged in Parties, and several Interests, it is a very hard matter to remove the Prejudices which they have taken in, especially when they have great Abettors, and such, whose Authority goes beyond any Reason with them. This is the True Foundation of those Unhappy Differences, which have so long continued among us, about the Orders and Ceremonies of our Church. For when Calvin and some others found, that their Counsel was not like to be followed in our Reformation, our Bishops proceeding more out of Reverence to the Ancient Church, than meer opposition to Popery (which some other Reformers made their Rules) they did not cease by Letters, and other wayes, to insinuate, that our Reformation was imperfect, as long as any of the Dregs of Popery remained. So they called the Vse of those Ceremonies, which they could not deny to have been far more Ancient than the great Apostasy of the Roman Church. Calvin, in his Letter to the Protector, Avows this to be the best Rule of Reformation, To go as far from Popery as they could; and therefore what Habits and Ceremonies had been abused in the time of Popery were to be removed, lest others were hardened in their Superstition thereby: but at last he yields to this moderation in the case; That such Ceremonies might be reteined as were easie, and fitted to the Capacities of the People; provided they were not such, as had their beginning from the Devil, or Antichrist, i.e. were not first begun in the time of Popery. Now, by this Rule of Moderation our Church did proceed; for it took away all those Ceremonies which were of late invention. As in Baptism, of all the multitude of Rites in the Roman Church, it reserved, in the Second Liturgy, only the Cross after Baptism; which was not so used in the Roman Church; for there the Sign of the Cross is used in the Scrutinies before Baptism; and the Anointing with the Chrysm in vertice after it; in stead of these, our Church made choice of the Sign of the Cross after Baptism, being of Uncontroulable Antiquity, and not used till the Child is Baptized. In the Eucharist, in stead of Fifteen Ceremonies required in the Church of Rome, our Church hath only appointed Kneeling. Bonavent. … Ps. 21.I say appointed, for although Kneeling at the Elevation of the Host, be strictly required by the Roman Church, yet in the Act of Receiving it is not;Angel. Roecha de Soll…i Communione Summi Pontificis, p. 33. 38. (as manifestly appears by the Popes manner of Receiving, which is not Kneeling, but either Sitting, as it was in Bonaventures time; or after the fashion of Sitting, or a little Leaning upon his Throne, as he doth at this day) therefore our Church taking away the Adoration at the Elevation, lest it should seem to recede from the Practise of Antiquity, which received the Eucharist in the Posture of Adoration then used, hath appointed Kneeling to be observed of all Communicants. In stead of the great number of Consecrated Vestments in the Roman Church, it only retained a plain Linnen Garment, which was unquestionably used in the times of St. Hierome, and St. Augustin. And lastly, As to the Episcopal Habits, they are retained only as a Mark of Distinction of a certain Order of Men; the Colour of the Chimere being changed from Scarlet to Black. These are now the Ceremonies, about which all the Noise and Stir hath been made in our Church; and any sober, considering Man, free from Passion, and Prejudice, would stand amazed at the Clamour and Disturbance which hath been made in this Church, and is at this day, about the intolerable Mischief of these Impositions.