Sect. 3. The same prelate pleadeth[286] for the expediency of giving the communion to the sick in private houses, because he thinks they should not want this mean of comfort, as if the wanting of the sacramental signs, not procured by a man's own negligence or contempt, could stop or stay the comforts of the Holy Spirit. Nay, it is not so. We have seen some who received not the communion in time of their sickness, end more gloriously and comfortably than ever we heard of any who received the sacrament for their viaticum when they were a-dying. Paybody[287] thinks kneeling, in the act of receiving the communion, to be expedient for the reverend using and handling of that holy sacrament, and that much reverence ariseth to the sacrament from it. Ans. I verily believe that more reverence ariseth to the sacrament from kneeling than is due to it; but I am sure there is no less true reverence of that holy sacrament among such as kneel not in the receiving of it, than among such as do kneel. I hope it is not unknown how humbly and reverently many sincere Christians, with fear and trembling, do address themselves to that most holy sacrament, who yet for all the world would not kneel in receiving it. Thus we see that these expediences, pretended for the ceremonies, are attained unto as well and better without them than by them. But I will go forward to show some particular inconveniences found in them.
CHAPTER III.
THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE PREPARATIVES FOR GREATER EVILS.
First, then, the ceremonies are inexpedient, because our most holy faith, for which [pg 1-067] we should earnestly contend, received no small harm and prejudice, and is like to receive still more and more, by their means. Our case is not much different from the estate of the churches in Germany, when Charles V. caused the book called Interim to be published:[288] expediency then was pretended of settling the peace of Germany by this as the best way; but it produced a very great inconveniency, and instead of effectuating peace, it brought forth a hotter contention, as well between the Protestants themselves, as between them and Papists. Expediency is now no less pretended for the ceremonies, yet no more truly. But before the bad effects of the Interim were seen, the wiser sort of Protestants[289] wrote against it, and warned men, ut ab eo tanquam a praesentissima peste sibi caverent. Notwithstanding that the emperor did straitly inhibit all impugning of it. And Sleidane tells us,[290] the reason which made them so mistake it was, because they thought such as were upon that course, were opening a way to the popish religion, per adiaphora seu res medias, and because[291] they wished to retain the saving doctrine puram et salvam a technis illorum, qui nunc dum ceremonias restaurare videri volunt, colluviem totam doctrinae pontificiae rursus introducunt. The like reason have we to mistake conformity with antichrist in these ceremonies which are obtruded upon our church, for may we not justly fear that hereby we shall be drawn on to conform with him also in dogmatical and fundamental points of faith. Nay, what talk I of fear? We have already seen this bad consequence in a great part, for it is well enough known how many heterodox doctrines are maintained by Formalists, who are most zealous for the ceremonies anent universal grace, free-will, perseverance, justification, images, antichrist, the church of Rome, penance, Christ's passion and descending into hell, necessity of the sacraments, apocrypha books, Christ's presence in the eucharist, assurance of salvation, &c. Their errors about those heads we will demonstrate, if need be, to such as doubt of their mind. In the meantime it hath been preached from pulpits among ourselves, that Christ died for all alike, that the faithful may fall away from grace, [pg 1-068] that justification is a successive action, that none can be assured of salvation in this life, that images in churches are not to be condemned, that Christ descended locally unto the place of the damned, that the Pope is not antichrist, that Rome is not Babylon the whore, that the government and discipline of the church must alter like the French fashion, at the will of superiors, that we should not run so far away from Papists, but come as near to them as we can, that abstinence and alms are satisfactions or compensations for sin. These, and sundry such like tenets, have not been spoken in a corner.
Sect. 2. How far conformity to the ceremonies of the church of Rome hath drawn Conformists, of greatest note, to conform to her faith also, I may give instance in the Archbishop of Spalato.[292] He holds, that many rites of the Roman church are ancient and approvable, that others, though neither ancient nor universal, yet, because of custom, should be tolerated, and that few only are either to be abolished, or, by some prudent and easy way, purged and refined. Now, will we know how far this unity in ceremonies drew him to unity in substance, then let us hear what is his verdict of Protestants as well as of Papists, who suffer for their religion.[293] Certe potius martyres mundi, quam Dei sunt, qui ex utraque parte sub titulo conscientiae sanguinem frustra fundunt: quasi vero fides et religio Romana, et fides ac religio protestantium sunt duae fides et duae religiones, &c. He tells us,[294] moreover, that if the Protestants will not have peace with those whom they call Papists, and communicate with them, then are they schismatics, and are not in the true church. And in the declaration of the motives whereupon he undertook his departure out of the territory of Venice, he expresseth his judgment of such books as are framed against the doctrine of the church of Rome, that he held them above measure detestable. Neither doth he stand alone in this pitch, for among the sect of Formalists, is swarming a sect of Reconcilers, who preach and profess unity with the church of Rome in matters of faith. For example, they say, that that which the [pg 1-069] learned Papists hold concerning justification, is orthodox, and therefore they will not contend against them, except it be for their contending with us, who do agree with them.[295]
Sect. 3. These Reconcilers are too far on in the way to Popery already; but if they will be fully reconciled with Papists, they must transport themselves altogether into their tents, because Papists will not come forth to meet them midway. The Interim of Germany tended to reconciliation, yet the Papists wrote against it.[296] Cassander sought this reconciliation, but Bellarmine confuteth his opinion.[297] The Archbishop of Spalato was upon the same course of reconciliation, but his books were condemned as heretical, in the decree given at Rome, anno 1616, by the congregation of cardinals deputed by Pope Paul V., for the making and renewing of the index of prohibited books. The Rhemists tell us,[298] that they will avoid not only our opinions, but our very words which we use. Our adversaries profess that they reject some expositions of certain places of Scripture, against which they have no other reason but because they are our expositions. Are their minds so aliened from us? And must we be altogether drawn overstays to them? Are they so unwilling to be reconciled to the prejudice of their errors? And shall we be so willing to be reconciled with them to the prejudice of the truth? O strange and monstrous invention! that would reconcile Christ with antichrist,—agree the temple of God and idols,—mix light and darkness together. He had good reason for him who objected to the Archbishop of Spalato,[299] that qui ubique est, nusquam est; for instead of reconciling Protestants and Papists, they make themselves a third party, and raise more controversy. O bellua multorum capitum!
Sect. 4. Thus we perceive what prejudice hath arisen, and yet ariseth to the true and saving doctrine, by the means of symbolising with the church of Rome in these ceremonies. But because some Formalists approve not of this course of reconciliation, they (I know) would purge the ceremonies of the blame of it. I will therefore show, that Reconcilers are set forward in their [pg 1-070] course of reconciliation, by means of the Roman rites remaining in reformed churches.
G. Cassander, in his book de Officio pii Viri, relates unto us how he was entered into this course, and conceived this purpose of reconciliation, and tells, that from his youthhood, he was most observant of ecclesiastical ceremonies, yet so, that he abhorred all superstition. And when he had read the writers of that age, who promised some reformation and repurgation of superstitious worships and absurd opinions, he saith, Mire illorum institutum placuit: qui tamen ita superstitiones et abusiones, quae nonnullis ceremoniis ecclesiasticis admixtae erant, exosas haberem ut ipsum ecclesiasticam politiam, quae his ceremoniis fere constant, non sublatum et eversam, sed repurgatam et emendatam esse vellum. We see the first thing which induced him to a reconciliation, was his liking which he had to popish ceremonies, and their remaining in protestant churches, and as this course hath been attempted, so is it also advanced by the ceremonies, for thereby people are induced to say, as they said once, when popish ceremonies did re-enter in Germany.[300] “We perceive now, that the Pope is not so black as Luther made him.” And as for the Reconcilers themselves, may they not conceive strong hopes to compass their end? May they not confidently embark in this business? May they not with great expectation of prosperous success achieve their project? When once they have footing upon our union with Rome in ceremonies and church policy, they cannot but hereupon conceive no small animosity to work out their intended purpose.
Do I talk of a chimera, and imagine now that which is not? Nay, I will really exemplify that which I say, in that Proteus and Versipelles, the Archbishop of Spalato, for, in the narration of the passages which were betwixt his Majesty and him, collected by the Bishop of Durham, we find,[301] that he thought the procuring of concord betwixt the church of England and the church of Rome to be easy. And his reasons were,[302] because he was verily persuaded, that the Pope would approve the English liturgy and the public use of it, as he professed in his colloquy with the Bishops of London and Durham, and the Dean of Winchester. And further,[303] [pg 1-071] he told he was of opinion, that the churches of Rome and of England, excluding Puritans, were radically one church. This made him say,[304] “I do find here why to commend this church, as a church abhorring from Puritanism, reformed with moderation, and worthy to be received into the communion of the Catholic church.” In the following words, he tells, that he could carry something out of the church of England which should comfort all them who hate puritan strictness, and desire the peace of the church (meaning them who desired the same reconciliation with himself). What is more clear, than that the English ceremonies were that which made him prosecute, and gave him hope to effectuate a reconciliation betwixt the church of England and that of Rome.