A01760:62
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.
Touching the 2. it is certain, that humane Laws, as they come Sect. III from men, and in respect of any force or authority which men can give them, have no power to bind the conscience. Neque enim cum hominibus sed cum uno Deo negotium est conscientiis nostris, ksaith Calvin. Over our souls and consciences, nemini quicquam juris nisi Deo lsaith Tilen. From Hieromes distinction, that a King praeest nolentibus, but a Bishop volentibus, Marcus Antonius de Dominis well concludeth mVolentibus gregi praeesse, excludit omnem jurisdictionem & potestatem imperativam ac coactivam, & solam significat directivam ubi viz. in libertate subditi est & parere & non parere, ita ut qui praeest nihil habeat quo nolentem parere adigat ad parendum. This point he proveth in that Chapter at length, where he disputeth both against temporal and spiritual coactive Jurisdiction in the Church. If it be demanded, to what purpose serveth then the enacting of Ecclesiastical Laws, since they have not in them any power to bind the conscience? I Answer. The use and end for which Ecclesiastical Laws do serve, is. 1. For the plain discovery of such things as the Law of God or Nature do require of us, so that Law which of it self hath power to bind, cometh from the Priests and Ministers of the Lord, neither [Greek or Hebrew] nor [Greek or Hebrew] but declarativè, Mal. 2. 7. 2. For declaring to us what is fittest in such things as are in their own nature indifferent, and neither enforced by the Law of God nor Nature, & which part should be followed in these things, as most convenient. The Laws of the Church then are appointed to let us see the necessity of the first kind of things, & what is expedient in the other kind of ⟨p. 9⟩things, and therefore they are more properly called Directions, Instructions, Admonitions, then Laws. For I speak of Ecclesiasticall Laws qua tales, that is, as they are the constitutions of men who are set over us, thus considered, they have only nvim dirigendi & monendi. It is said of the Apostles, that they were constitute