Here note these two things. 1. That though we say that a Liturgy is in it self lawful, and that all things not forbidden are ⟨p. 360⟩Lawful; yet in the actual exercise hic & nunc, it will be hard to find one actual 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.
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 ⟨p. 360⟩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.
