Surely those bowels of mercies, kindness, and forbearance, which the Apostle requireth, as they should be in every Christian, Col. iii. 12, 13, so chiefly in iis qui praesunt, as Melancthon noteth,[321] in them towards all, but chiefly towards these who are both good Christians and good subjects; towards these in all things, but chiefly in matters of ceremony and indifferency. In such matters always, but chiefly when there is no contempt nor refractory disposition, but only a modest and Christian desire to conserve the peace of a pure conscience, by forbearing to do that which it is persuaded is not right. Let magistrates remember well,
“Parcere subjectis et debellare superbos.”
Sect. 2. If there were no more but such a doleful and woeful effect as the cruel dealing with the faithful ministers of Jesus Christ, occasioned by the ceremonies, this is too much for evincing the inconveniency of them.
Dr Burges, in a sermon preached before King James, related a speech of the emperor Augustus, who commanded that all the glasses should be broken, that no man might incur such a fright as one Pollio was put into, for breaking one of his master's glasses. Whereby (as he expounds himself)[322] he meant to intimate unto that wise king, that it were better to take away the ceremonies than to throw out the ministers for them. Yet it is the verdict of some,[323] that the blame lieth not upon the ceremonies, but upon ministers themselves, who leave their places and draw all this evil upon themselves. This is even as Nabal blamed David for breaking away from his master, when he was chased away against his will, 1 Sam. xxv. 10, and as Julian,[324] when he had impoverished the Christians, laughed them to scorn, as if they had impoverished themselves to get that blessing which Christ had promised to the poor.
The canon law speaketh for the Lord's bishops, which are persecuted from city to city:[325] Nec ipsi in hoc peccant, quoniam non sponte sed coacte hoc agunt: sed illi [pg 1-078] qui eos persequuntur, nec ipsis episcopis hoc imputari potest, sed illis qui eos hoc agere cogunt. How is it that they are not ashamed, who say, that ministers have their own places and callings, when they would fain abide in them, and with heavy hearts are thrust from them.
Sect. 3. Neither is this all the injury which is occasioned by the ceremonies, they make godly and zealous Christians to be mocked and nick-named Puritans, except they can swallow the camel of conformity. Our consciences bear us witness, how without all reason we are branded with the name of those ancient heretics, from whose opinions and manners, O, how far are we![326] And as for ourselves, notwithstanding all this, we shrink not to be reproached for the cause of Christ. We know the old Waldenses before us,[327] were also named by their adversaries, Cathares or Puritans, and that, without cause, hath this name been given both to them and us. But we are most sorry that such as are walking humbly with their God, seeking eagerly after the means of grace and salvation, and making good conscience of all their ways, should be made odious, and that piety, humility, repentance, zeal, conscience, &c., should be mocked, and all by occasion of the ceremonies.
CHAPTER VI.
THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN AND CONFIRM THE PAPISTS.
The Papists make advantage of the ceremonies, and thereby confirm themselves in Popery. First, in that they use them as the bellows to blow up the fire of contention among us, remembering the old rule, divide et impera. They set us by the ears among ourselves, that they may be in peace, and that intestine discord may make us forget the common adversary.[328] Calvin wrote to the Earl of Somerset, Fieri non posse qum Papistæ superbius insolescerent, nisi mature compositum esset dissidium de ceremonus. Dr White saith,[329] that our strife about ceremonies is kindled and nourished by [pg 1-079] Papists. If we were liberate from the ceremonies, then might we do more against the Papists, and they should not insult as they do.