The Grand Debate Between Bishops and Presbyterian Divines, Document 2 · Reply 6 – Section 6
Reply. If the Liturgie ſhould be altered, as is here required, and deſired by us, that it could be no juſt offence to the generality (or any) of the ſobereſt and moſt loyal Children of the Church (as you ſpeak) is eaſie to be proved, by laying together the conſiderations following: Becauſe it is by themſelves confeſſed to be alterable, as not having it ſelf its former Conſtitution, till leſs than two hundred years ago. 2. And themſelves affirm it to be not neceſſary to ſalvation, but a thing indifferent, while they exclude all higher inſtitutions from the power of the Church. 3. They confeſs it lawful to ſerve God without this Liturgie, without which he was ſerved by other Churches above 1460 years, and without which he is now ſerved by other Churches, when the contrary minded doubt whether with it he be lawfully ſerved. 4. Thoſe that deſire the alteration, deſire no more than to ſerve God as the Churches did in the daies of the Apoſtles, that had their moſt infallible Conduct. 5. And they offer alſo ſuch Formes as are more unqueſtionable as to their Congruency to the word of God, and to the nature of the ſeveral parts of Worſhip. 6. And yet though they deſire the ſureſt Concord and an univerſal Reformation) they deſire not to impoſe on others what they offer, but can thankfully accept a Liberty to uſe what is to their own Conſciences moſt unqueſtionably ſafe, while other men uſe that which they like better. So that ſet all this together, with the conſideration of the neceſſity of the preaching the Word, and Communion that is hereupon denied, and you may ſee it proved, That to have ſuch a Liturgy ſo altered, that is confeſſed alterable, for ſo deſirable an end, to the uſe only of thoſe that cannot well uſe it, without urging others to any thing that they do themſelves account unlawful, cannot be a matter of juſt offence to the generality of ſober Children of the Church, nor to any one. And as to the reaſon given, it is apparently none. For, 1. Of thoſe that ſcruple the unlawfulneſs of it, there are many that will not peremptorily affirm it unlawful, and condemn all that uſe it, but they dare not uſe it doubtingly themſelves. 2. When our Papers were before you, we think it not juſt that you ſhould ſay, that it's here deſired to be altered, on the pretence that it is a direct cauſe of Schiſm and a ſuperſtitious uſage: Have we any ſuch expreſſions? If we have, let them be recited; if not, It is hard that this ſhould even by you be thus affirmed, as is ſayd by us, which we have not ſayd: We have ſayd [that the Ceremonies have been the Fountain of much evil, occaſioning diviſions, but not what you charge us to have ſayd in words or ſenſe. 3. And may not you alter them without approving, or ſeeming to approve the reaſon upon which the alteration is deſired, when you have ſo great ſtore of other reaſons? The King in his Declaration is far enough from ſeeming to own the Charge againſt the things which he was pleaſed graciouſly to alter ſo far as is there expreſt. If a Patient have a conceit that ſome one thing would kill him, if he took it, the Phyſitian may well forbear him in that one thing, when it is not neceſſary to his health, without owning his reaſons againſt it: If his Majeſty have Subjects ſo weak as to contend about things indifferent, and if both ſides err, one thinking them neceſſary, and the other ſinful, may he not gratifie either of them, without ſeeming to reprove their errour. By this reaſon of yours he is by other men in ſuch a Caſe neceſſitated to ſin; For if he ſettle thoſe things which ſome count neceſſary, he ſeems to approve of their opinion, that they are neceſſary: If he take them down when others call them ſinful, he ſeems to own their charge of the ſinfulneſs. But indeed he needeth not to do either, he may take them down, or leave them indifferent, profeſſedly for unity and peace, and profeſſedly diſown the Errors on both ſides. We are ſorry if any did eſteem theſe Forms and Ceremonies any better than mutable indifferent modes and circumſtances of Worſhip: and did hazard eſtate or life for them as any otherwiſe eſteemed: And we are ſorry, that by our Diviſions the Adverſary of Peace hath gotten ſo great an advantage againſt us, as that the Argument againſt neceſſary charitable forberance is fetch'd from the intereſt of the reputation of the contending Parties, that things may not be abated to others which you confeſs are indifferent and alterable, and which many of them durſt not uſe, though to ſave their lives. And this becauſe it will make them thought the pious, tender concienc'd men, and make others thought worſe of. But with whom will it have theſe effects? thoſe that you call the generality of the ſober loyal children of the Church will think never the worſe of themſelves, becauſe others have libertie to live by them without theſe things. And the reſt, whoſe liberties you denie, will think rather the worſe of you, than the better, for denying them their libertie in the worſhipping of God. You undoubtedly argue here againſt the intereſt of Reputation, which you ſtand for, your Prefaces to your indulgencies, and your open Profeſſions; and (if you will needs have it ſo) your own Practiſes, will tell the World loud enough, that the things which you adhered to with ſo great hazards are ſtill lawfull in your Judgement, and it will be your honour, and add to your reputation, to abate them to others, when it is in your power to be more ſevere. And if you refuſe it, their ſufferings will tell the World loud enough, that for their parts they ſtill take them to be things unlawful. As for the reaſons by them produced to prove them ſinfull, they have been publickly made known in the writings of many of them; In Ames his freſh ſute againſt the Ceremonies, and in the Abridgement, &c. and in Bradſhaw's, Nicols, and other mens Writings.
[To the firſt general Propoſal we anſwer, That as to that part of it Prop. u. 1. Sect. 5.which requires, that the matter of the Liturgie may not be private opinion or fancy, that being the way to perpetuate Schiſm; the Church hath been carefull to put nothing into the Liturgie, but that which is either evidently the Word of God, or what hath been generally received in the Catholick Church, neither of which can be called private opinion: and if the contrary can be proved, we wiſh it out of the Liturgie.]