A01760:631
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.
These things he so applieth to his purpose, that he determineth, in neither of these kinds the Church hath power to make Laws, because in things pertaining to Faith and manners, the Law of our Lord Jesus Christ is plainly expressed: and in those things, wherein neither Faith nor manners are placed, but which conduce to Faith and manners, we have indeed a general Law, not having further any particular Law, for that reason alleged, namely, because this depends upon the circumstances.
These things he so applieth to his purpose, that he determineth, in neither of these kindes the Church hath power to make Lawes, because in things pertaining to Faith and manners, the Law of our Lord Iesus Christ is plainely expressed: and in those things, wherein neither Faith nor manners are placed, but which conduce to Faith and manners, we have indeed a generall Law, not having further any particular Law, for that reason alleadged, namely, because this depends upon the circumstances.
Thereafter he addeth. Quid sit fides, quid sit pietas, quid sit charitas, verbo Dei demonstratur. Quid ad haec conducat, seu reputando rem in universum, seu reputando rem quatenus singulis competit, pendet ex cognitione circumstantiarum. Jam id definire Deus voluit esse penes Ecclesiam, hac tamen lege, ut quod definit Ecclesia conveniat generall definitioni Dei.
Thereafter he addeth. Quid sit fides, quid sit pietas, quid sit charitas, verbo Dei demonstratur. Quid ad haec conducat, seu reputando rem in universum, seu reputando rem quatenus singulis competit, pendet ex cognitione circumstantiarum. Iam id definire Deus voluit esse penes Ecclesiam, hac tamen lege, ut quod definit Ecclesia conveniat generall definitioni Dei.
The matter he illustrates with this one Example: Gods Word doth define in the general, that we are to fast, and that publicly, But in the particular we could not have the definition of the Word, because there are infinite occasions of a public Fast, as it is said in the Schooles individua esse infinita: so that it is the Churches part, to look to the occasion, & this depends upon the consideration of the circumstances. This discourse of his cannot satisfy the attentive Reader, but deserveth certain animadversions.