Apology for the Reformed Churches, Chapter 16
CHAP. XVI. That to think it is lawfull for a man to exerciſe the ceremonies of a Religion, which he believeth not, doth by conſequence diminiſh the glory of, and caſt a blur on, the Martyrs.
BUt to this one example, which they without any reaſon bring out of the Old Teſtament, we may juſtly oppoſe the belief and perpetuall practiſe of the Saints under the firſt and ſecond Covenant; who have not more abhorred confeſſing with the mouth errours contrary to pietie, then they have deteſted practiſing (amongſt thoſe who teach them) any of thoſe actions that have reference to ſuch errours. Holding as well thoſe to be Apoſtates and deſerters of the Faith, who defiled themſelves with ſome falſe and unlawfull ſervice, as thoſe who expreſly and publickly profeſſed errour. For example, Had not the three Hebrew children in Babylon, Dan. iii. been of this perſwaſion, why ſhould they have been willing to have incurred the indignation of the King their Protectour, and to have been deprived not onelyonly of all their goods and honours, but likewiſe caſt into a hot fiery furnace, there to endure a very grievous and horrible death; rather then to proſtrate themſelves at his commandment before the golden image, which he cauſed his people to adore? Had it not been eaſie for them, to have kept themſelves from all this miſchief, by doing that which the King commanded, but in another ſenſe; and with an intention different from that, wherein he required it? viz. by referring and addreſſing their adoration (whereof bowing or proſtration was the mark) not to the golden image before them, but to God the Creatour? But this illuſion and catch was ſo farre from prevailing with them, that they never once thought of it; but with a brave generoſitie, befitting that piety whereof they made profeſſion, they anſwered boldly, at the firſt word, that they would not proſtrate themſelves before the ſtatue; thinking (which was very true) That ſince that action which was required of them, ſignified (in the cuſtome of that people) an acknowledgement of a Godhead in the inanimate creature, they could not practiſe it without idolatry, or damnable hypocriſie; and conſequently without rendring themſelves guilty of a very enormous ſinne againſt God, and an irreparable ſcandal againſt their neighbours. The ſame may I ſay, of all the excellent and famous Perſonages, that have from the firſt dawning of Chriſtianitie to this houre, with ſo much courage and glorie ſealed the truth with their bloud. For if a man might be permitted to counterfeit in this manner, and without deſerving puniſhment to exerciſe impious ſervices and ſuperſtitious adorations, (provided that in the ſecret of his heart, he referre and give thoſe very ſervices to God the Creatour, which other men give to the creature) why ſhould thoſe holy and bleſſed Witneſſes of God have expoſed themſelves to ſuch troubles and ſufferings? Why ſhould they continually have made ſuch ſcruple of caſting two or three grains of incenſe into the Cenſer, in preſence of their Soveraigne Prince who commanded them? Why might they not have done this, with an intention of rendring this ſervice either to God, or to the Prince there preſent (that he might ſmel the ſweet odour) and not to the idol, as others intend and perform it? If this petty quirk of Logick might have made the action cōmendable (or at leaſt tolerable, and excuſable) what an incredible ſtupidity was it in thoſe great men, not to have uſed it? Who perceives not that after the rate of our new Sophiſters, all the Chriſtian courage of thoſe holy Perſonages, was but a piece of ſillineſſe; all their conſtancy a ſottiſh and childiſh opinionativeneſſe and wilfulneſſe? For who would not judge them either infinitely ſimple, as not knowing or not thinking on ſo eaſie a ſubtilty; or extremely imprudent, if knowing it they would not have uſed it at ſuch a time; ſince for want of uſing it, they miſerably loſt both their goods, and lives, and all that was deare and precious to them upon earth? But if the Romaniſts be in the right, the Martyrs, beſide ſuffering, ſhould have had a deal of crime and ſinfulneſſe in their fault: For to loſe a mans life needleſly, and to ſpill ones own bloud in a bravery, is an enormous offence againſt God; who forbids us to violate or take away our neighbours life, much more our own; and deteſting thoſe who procure another mans death, cannot but extremly abominate them, who are the cauſe of their own deſtruction. But God forbid, that in ſtead of ſetting forth the praiſes and the glory, which all Chriſtians have ever given to theſe holy Martyrs, we ſhould be ſo ungratefull and malicious, as to reproach their memory (by accuſing them either of imprudence or injuſtice) meerly to gratifie ſuch, as having not courage enough to confeſſe openly what they believe privately in their hearts, would (in ſtead of condemning their own weakneſſe) tax all thoſe of raſhneſſe, who are not ſo fearfull as they. Let us rather acknowledge, that theſe Saints (whoſe names have ever been precious and bleſſed in the Church) have well and rightly judged, thinking that none can with leſſe then ſuch a reſolution, perform the duty of a good and faithfull Chriſtian, nor otherwiſe avoid the infamy and puniſhments which they deſerve, who deſert ſo holy a diſcipline.