Sect. 2. But they have yet more advantage from our Formalists, for they like very well the course of conformity, as the way of returning to Popery, and some of them tell us in broad terms, that they hope we are coming fast home to them. They perceive us receiving and retaining their Roman rites and popish policy, which makes them resolve to stay where they are, promising, that themselves are in the surest hold, and looking for our returning back to them. This was ere now both foreseen and foretold by the wiser sort.
Zanchius told,[330] that he seemed to himself to hear the monks and Jesuits saying among themselves, Ipsa quoque Regina Angliæ doctissima et prudentissima, paulatim incipit ad Sanctæ Romanæ ecclesiæ redire religionem, resumptis jam sanctissimus et sacratissimis clericorum vestibus, sperandum est fore ut reliqua etiam omnia, &c. Papists count all to be Calvino Papistæ, i.e., half Papists, who are not Puritans, and daily invite them to an association with them against the Puritans, as Parker[331] showeth out of a treatise entitled, Concertatio Ecclesiæ Catholicæ in Anglia contra Calvino Papistos et Puritanos. And we may perceive out of Franciscus a Sancta Clara,[332] that they despair of any agreement with Puritans, yet hoping that Formalists will agree with them. In these hopes they are still more and more confirmed whilst they observe this conformity in ceremonies to be yet prevailing and proceeding, and not like to take a stand. Whereupon they (poor souls) delight to stay still in Babylon, finding us so fast turning back thither, as if we repented we come out from thence.
Sect. 3. Some would here defend the ceremonies, as being most expedient to gain the Papists, who otherwise should be the more aliened from us. O what a fiction! As if, forsooth, hardening of them in Popery were to win them, and fostering of them in the same were to wean them from it. Woeful proof hath taught us, that they are but more and more hardened, and resolutely continued in Popery by these Roman remainders among [pg 1-080] us, neither will they, whilst they expect that we are turning back to them, do so much as meet us midway; but they flee from us,[333] quam longissime; their over-passing and over-reaching Pharisaical zeal, makes them hold fast the least point of their religion, and adhere to the whole entire fabric of the Roman both doctrine and discipline.
Of the gaining of the adversaries, Augustine speaketh better,[334] for if you demand, Unde vincantur pagani, unde illuminentur, unde ad salutem vocentur? He maketh this answer, Deserite omnes solennitates ipsorum, deserite nugas eorum: et si non consentiunt veritati nostra, saltem pudeat paucitatis suæ. Nulla est concedenda gratia adversariis (say the divines of Germany[335]), in mutatione ceremoniarum, nisi prius nobiscum consentiant in fundamento hoc est, in vera doctrina et usu sacramentorum. They that yield to the adversaries in matters of rite, cos hoc ipso in impietate sua confirmant; and the adversaries cessione ista non parum adjuvantur, saith Balduin. Bellarmine,[336] rejecteth Cassander's reconciliation,[337] for this reason among others, because, according to the judgment of the fathers, we should not change nor innovate the smallest matters for gratifying of heretics.
The best way, then, which we can use for winning of the Papists, is to shine as lights in the world, Phil. ii. 15, 16, holding forth the word of life by a pure and plain profession, to be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, that so the name of God and his doctrine be not blasphemed, 1 Tim. vi. 1. If thus we hold fast the profession of the truth, and walk in all honest conversation according to the truth, so many as are ordained to eternal life shall be converted, and made to glorify God in the day of visitation, 1 Pet. ii. 12.
Sect. 4. If it be said, that the Apostle observed some Jewish ceremonies for winning of the Jews, as we read, Acts xviii. 21; xx. 16; xxi. 26; and that it appeareth, we may by the same reason yield to some popish ceremonies for winning of the Papists. Ans. 1. There is not a like reason of the weak [pg 1-081] Jews, who then could not have been fully instructed concerning Christian liberty, and obstinate Papists who might have been, and yet may be instructed, but will not. Nor, 2. Is the same to be done in the bright shining meridian light of the gospel, which was done before the full promulgation of the same? Nor, 3. Is so much honour to be given,[338] and so great respect to be had to popish and antichristian rites, as to the ceremonies which were ordained by God himself. These were to be suffered awhile, that they might be honourably buried; to those we are to say with detestation, “Get you hence.” Nor, 4. Can the same things be done at Antioch which are done at Jerusalem. At Antioch Peter sinned by using Jewish rites, because there the greatest part were Gentiles, who had both heard his preaching and seen his practice against the ceremonies of the Jews. But at Jerusalem Paul had to do with the weak Jews, who had heard little or no preaching against those ceremonies, and had seen as little practice contrary unto them. Now Scotland must not be likened to Jerusalem, no not to Antioch; for Scotland hath been filled both with preaching and practice contrary to the ceremonies of the Papists, yea, hath moreover spewed them out openly and solemnly, with a religious and strict oath never to lick them up again.
CHAPTER VII.
THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY DISTURB THE PEACE OF THE CHURCH.
Sect. 1. The great evils which have befallen to many famous churches, through the means of intestine dissensions, should teach us not to admit the occasions of the like inconveniences among ourselves; for as by concord minima crescunt, so by discord maxima dilabuntur.