A01760:325
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not only our own arguments [sic] against the same are strongly confirmed, but likewise the answers and defences of our opposites, such as Hooker, Morton ... Forbesse, &c. particularly confuted.A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
Leiden: printed by W. Christiaens, 1637
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
partly say they, lest the Sacraments being separate from the preaching of the word, should be again transformed in certain magical ceremonies, as in Popery it was; partly that that gross superstition of the absolute necessity of external Baptism, may be rooted out of the minds of men. Sure, the defenders of private baptism place too great necessity in that Sacrament. hHooker plainly ⟨p. 6⟩insinuateth the absolute necessity of outward baptism, at least in wish or desire, which is the distinction of the Schoolmen, and followed by the modern Papists, to cloak their superstition. But whatsoever show it hath, it was rightly impugned in the Council of iTrent by Marinarus, who alleged against it that the Angel said to Cornelius, his prayers were acceptable to God, before ever he knew of the sacrament of baptism, so that having no knowledge of it, he could not be said to have received it, no not in vow or wish: and that many holy Martyrs were converted in the heat of persecution, by seeing the constancy of others, and presently taken and put to death, of whom one can not say, but by divination, that they knew the Sacraments and made a vow.
partly say they, lest the Sacraments being separat from the preaching of the word, should be againe transformed in certaine magicall ceremonies, as in Popery it was; partly that that grosse superstition of the absolute necessity of external Baptisme, may be rooted out of the mindes of men. Sure, the defenders of privat baptisme place too great necessity in that Sacrament. hHooker plainly ⟨p. 6⟩insinuateth the absolute necessity of outward baptisme, at least in wish or desire, whch is the distinction of the Schoolmen, and followed by the moderne Papists, to cloake their superstition. But whatsoever shew it hath, it was rightly impugned in the Councell of iTrent by Marinarus, who alledged against it that the Angell said to Cornelius, his prayers were acceptable to God, before ever he knewe of the sacrament of baptisme, so that having no knowledge of it, he could not be said to haue received it, no not in vow or wish: and that many holy Martyrs were converted in the heat of persecution, by seeing the constancy of others, and presently taken and put to death, of whom one can not say, but by divination, that they knewe the Sacraments and made a vow.