A01760:64
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.
But as we have seen in what respect the Laws of the Church do Sect. IV not bind, let us now see how they may be said to bind. That which bindeth is not the Authority of the Church, nor any force which the Church can give to her Laws. It must be then somewhat else which maketh them able to bind, when they bind at all, and that is, Ratio Legis, the Reason of the Law, without which the Law it self can not bind, and which hath the chiefest and most principal power of binding. An Ecclesiastical Law rsaith Junius [Greek or Hebrew] sive depositio, non vere lex est, sed [Greek or Hebrew] aut Canon, ac proinde dirigit quidem ut Canon agentem voluntarie: non autem necessitate cogit, ut Lex, etiam involuntarium quod si forte ante accedit coactio, ea non est de natura Canonis sed aliunde pervenit. An Ecclesiastical Canon ssaith Tilen, ducit volentem, non trahit nolentem: quod si accedat coactio, ea Ecclesiastici Canonis natura est prorsus aliena. Calvins Judgment is, tthat an Ecclesiastical Canon binds, when manifestam utilitatem prae see fert, and when either [Greek or Hebrew] or charitatis ratio doth require, that we impose a necessity on our liberty. It binds not then by its own authority in his mind. And what saith the Canon Law it self? uSed sciendum est quod Ecclesiasticae prohibi tiones proprias habent causas, quibus cessantibus, cessant & ipsae. Hence Junius xsaith, t•at the Law binds not per se, but only propter ordinem, charitatem, & cautionem scandali. Hence Ames, yquamvis ad justas leges humanas, justo modo observandas, obligentur homines in conscientiis suis à Deo; ipsae tamen leges humanae, qua sunt leges hominum, non obligant conscientiam. Hence Alsted: zLaws made by men of things indifferent, whither they be civill or Ecclesiastical, do bind the conscience in so far as they agree with Gods word, serve for the public good, maintain order, and finally, take not away liberty of conscience. Hence the Professors o Leiden