Five Disputations of Church Government, Proposition 1
Prop. 1. A Stinted Liturgy is in it self lawful.
This is thus proved:
Argument 1. That which is not directly or consequentially forbidden by God, remaineth lawfull: A stinted Liturgy is not directly or consequentially forbidden by God: therefore it remaineth lawfull.
The Major is undoubted, because nothing but a Prohibition can make a thing unlawfull. Sin is a transgression of a Law: Where there is no Law, there is no transgression: And yet I have heard very Reverend men answer this, that it is enough that it is not commanded, though not forbidden. Which is plainly to deny both Scripture and Civil Principles. Precept makes Duty, or a Necessity ex praecepto: Prohibitions make an action sinfull, which is prohibited, as Precepts prove an Omission sinfull of the Duty commanded. But Licitum which is between Duty and sin, is that which is neither commanded nor forbidden. And such an act is not Actus Moralis, being neither good nor evill.
Here note these two things. 1. That though we say that a Liturgy is in it self lawfull, and that all things not forbidden are Lawfull; yet in the actuall exercise hic & nunc, it will be hard to find one actuall use of it, which is not a duty, or a sin (For though I am not of their mind that think every act both simply and respectively considered is a duty, or a sin (For 1. then every act must be Actus Moralis, and so deliberate and chosen, which is not true; as for instance, the winking of the eye, &c. 2. Then nothing were indifferent. 3. Then every act must have a Reason for it. 4. And the Consciences of Christians must be perpetually tormented: as e. g. to give a reason when I walk, why I set the right foot forward before the left; or when two eggs of a bigness are before me, why I take one rather then the other: these are not moral acts.) Yet I must needs think that in the worship of God, its hard to imagine such a case, in which the using of a Liturgy will do neither good nor harm: Or in which a man cannot discern, whether it be like to do more good or harm: and so make it the matter of election or refusal. And therefore as Paul makes Marriage indifferent in it self, when its hard to find a case, in which it shall not be a duty or a sin to particular persons, so say I of the point in question: and yet possibly sometime such cases there may be. A man sometimes in Prudence may find that constantly to use a form would be to him a sin, by reason of the ill consequents, and so it would be constantly to disuse it: And therefore may find himself bound (by accident) sometimes to use, and sometimes to disuse it: And yet may see no reason at all, as to the particular day and hour, why he should use or disuse it this day rather then another, or in the the Morning rather then the Evening.
2. Note also that God being the supream Lawgiver of the Church, having by Moses given a Law to Israel, did in general command, Deut. 12.32. that they should add nothing thereto, nor take ought therefrom: And consequently, we may conclude it prohibited under the Gospel; Nay indeed the very prohibition of self-idolizing makes it a sin for any man to arrogate that Legislation which is the Prerogative of God. For that were to deifie himself. And so this General prohibition doth make all unwarrantable Additions to be sinfull, that is, all Additions which God hath not authorized men to make. But then, such additions are not sinfull formally, because not commanded, but because forbidden by the General prohibition of [not adding.]
Now for the Minor, that a stinted Liturgy is not forbidden, we need no other proof then that no Prohibition can be produced. If it be prohibited, it is either by some special Prohibition, or by the General prohibition of not adding: But it is by neither of these, therefore not at all. Speciall prohibition I never yet saw any produced. God hath nowhere fo…bidden a form of Prayer. And the General prohibition of not adding, extends not to it. For 1. It is the Worship of God which is the matter that we are there forbidden to add: But the Praying with a form, or without a form, as such, are neither of them any part of the worship of God; nor so intended (as we now suppose) by them that use it: It is but an indifferent Mode or Circumstance of Worship, and not any part of Worship. 2. If Prayer with a form be an Addition to Gods Worship, then so is praying without a form (for God only Commands Prayer, but neither commands a form, nor that we forbear a form) But the Consequent is false, as the Opponents will confess; therefore so is the Antecedent. 3. Undetermined mutable Modes and Circumstances are none of the prohibited Additions, but left to humane determination. But such is the form in question. God hath bid us Preach, but not told us whether we shall study a form of express words alwayes before hand, but left that to prudence: more instances will be added under the next Argument; and therefore I shall now forbear them.
Argum. 2. The Prudential Determination of such Modes and Circumstances of worship as God hath left to humane Determinanation, is Lawfull. Argum. 2.A stinted form or Liturgy may be such a Determination; therefore a stinted form or Liturgy may be (or is in it self) lawfull.
The Major is past doubt, if the Hypothesis be first proved, that some modes and circumstances of worship are left to humane Prudential Determination. And thats easily proved thus.
Those Modes or Circumstances of worship which are Necessary in Genere, but left undetermined of God in specie, are left by God to humane Prudential Determination: (else an Impossibility should be necessary.) But many such there are that are Necessary in Genere, but left undetermined of God in specie, therefore many such are left to humane Prudential Determination.
The Minor is sufficiently proved by instances. God hath made it our Duty to Assemble for his Publick Worship: But he hath not told us in what place; nor in what seats each person shall sit. Yet some place is necessary: and therefore it is left to mans Determination: Nor hath he tied us for weekly Lectures to any one day; nor on the Lords day, to begin at any one certain hour: and yet some day and hour is necessary; which therefore man must determine of. So God hath commanded us to read the Scriptures: But hath not told us whether they shall be printed or written; whether we shall read with Spectacles or without; what Chapter we shall read on such or such a day; nor how much at a time; Minist…rs must preach in season and out of season: But whether they must stand or sit, or what text they shall preach on, or how long, and whether in a prepared form of words or not, whether they shall use notes, or not, or use the Bible, or recite texts by memory, &c. none of these things are determined by God; and therefore are left to humane prudential determination. Abundance of such undetermined circumstances may be enumerated about Singing, Praying, Sacraments and all duties.
Now that the form of Liturgy is of this nature is manifest; God hath bid us Pray; but whether in fore-conceived words, or not, or whether in words of other mens first conceiving or our own, or whether oft in the same words or various, and whe…her with a Book or without, these are no parts of Prayer at all, but only such undetermined Circumstances or Modes as God hath left to our prudential Determination: And the forementioned Instances, about Reading, Preaching Singing, &c. are as pertinent to our question as this of Prayer, they being all parts of the Liturgy, or publick service, as well as this.
Argum. 3. There are many express Examples in Scripture for forms of Gods service: Argum. 3.therefore they are unquestionably lawful. The Psalms of David were of common use in the Synagogues and Temple-worship, and also in Private; and indited to such ends. Hezekiah commanded the Levites to sing Praise unto the Lord, with the words of David and of Asaph the seer, 2 Chron. 29.30.▪ The 92. Psalm is entitled [A Psalm or song for the Sabbath day] Psal. 102 is entitled, A Prayer of the afflicted when he is overwhelmed, and poureth out his complaint before the Lord.] The rest were of ordinary publike use. Psalms are Prayers and Praises to God for the most part: and both as Prayers, and Praises, and as Psalms, they are part of the Liturgy. 1 Chron. 16.7. [On that day David delivered first this Psalm, to thank the Lord, into the hands of Asaph and his brethren.] The song of Moses is delivered in form, Exod. 15. And the Saints in the Revelations 15.3. are said to sing the song of Moses, Numb. 10.35, 36. there is an oft-repeated form of Moses prayer. There is a form for the people, Deut. 21.7, 8. Iudg. 5. there is Deborahs Song in form. There is a form of Prayer, Ioel 2.17. Abundance more may be mentioned but for tediousness. I shall now only add, 1. That the Lords Prayer is a form directed to God as in the third person, and not to man only as a Directory for prayer in the second person: it is not [Pray to God your Father in Heaven that his Name may be hallowed, his Kingdom come, &c.] But [Our Father which art in Heaven, Hallowed be thy Name, &c.] And it seems by the Disciples words that thus Iohn taught his Disciples to pray, Luk. 11.1. So that we have in the Scripture the mention of many set forms of service to God, which therefore we may well use.
Argum. 4. It is lawful to pray to God in the set words that we find in Scripture: Argum. 4.but so to pray (in the set words of Scripture) is a form; therefore a form is Lawful.
I do not here plead example, as in the last Argument, but the Lawfulness of praying in Scripture words. They that deny this, must be so singular and unreasonable, as that there is no need of my confutation for the manifesting of their error. And that it is to us a set form if we take it out of Scripture, as well as if we compose it, or take it out of another Book, is past all question. A multitude of the prayers of holy men are left on record in the Scripture, beside those that were the prescribed forms of those times: He that will but turn to his Concordance to the word [O Lord] and then to all the cited Texts, shall find many score, if not hundred Texts that recite the prayers of the Saints; which when we use, we use a form, which we there find written.
Argum. 5. Christ hath left us his Approbation of such forms: Argum. 5.therefore we may use them.
His Approbation is proved, 1. By his owning and citing Davids Psalms, Luk. 20.42. & 24.44. &c. 2. By his using a Hymn with his Disciples at the Passover or Eucharist, which we have great reason to think was a form that had been of use among the Jews. But however, if Christ had newly then composed it, yet was it a form to his Disciples. 3. By his thrice repeating the same words in his own prayer. 4. By his teaching his Disciples a form, as Iohn taught his. 5. By his never expressing the least disl…ke of the old Jewish custom of using forms: nor doth Scripture anywhere repeal it, or forbid it. 6. The Apostles command the use of Psalms and Hymns, which cannot be ordinary in the Church without forms. All this proveth Christs approbation.
Argum. 6.Argum. 6. If it be lawful for the people to use a stinted form of words in publike prayer, then is it in it self lawful for the Pastors: but it is lawful for the people: for the Pastors prayer (which they must pray over with him, and not only hear it) is a stinted form to them, even as much as if he had learnt it out of a Book. They are to follow him in his method and words, as if it were a Book prayer.
Argum. 7. It is lawful to use a form in Preaching: therefore a stinted Liturgy is lawful. Argum. 7.1. Because preaching is a part of that Liturgy. 2. Because the reason is the same for prayer, as for that in the main. Now that studyed formed Sermons are lawful, is so commonly granted, that it shall save me the labour of proving it (which were easie.)
Argum. 8. That which hath been the practice of the Church in Scripture times, Argum. 8.and down to this day, and is yet the practice of almost all the Churches of Christ on earth, is not like to be unlawful: bu… such is the use of some stinted forms of publick service: therefore, &c. That it was so in the Jews Church, and approved by Christ, I have shewed. That it hath been of antient use in the Church since Christ, and is at this day in use in Africk, Asia, Europe, even among the Reformed Churches in France, Holland, Geneva, &c. is so well known, that I think I need not stand to prove it: yea those few that seem to disuse it, do yet use it, in Psalms, and other parts of worship, of which more anon.