A01760:73
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.
The authority of the Magistrate was violated by these, and an incitement to disobedience was in their Ceremonial breach, as much as there is now in ours.
The auctority of the Magistrate was violated by these, and an incitement to disobedience was in their Ceremoniall breach, as much as there is now in ours.
But some of our Opposites go about to derive the obligatory Sect. XI power of the Churches Laws, not so much from the utility of the Laws themselves, or from any scandal which should follow upon the not obeying of them, as from the Churches own Authority, which maketh them. nCamero speaketh of two sorts of Ecclesiastical Laws, 1. Such as prescribe things frivolous or unjust, meaning such things as (though they neither detract any thing from the glory of God, nor cause any damnage to our neighbour, yet) bring some detriment to our selves. 2. Such as prescribe things belonging to order and shunning of scandal. Touching the former, he teacheth rightly, that conscience is never bound to the obedience of such Laws, except only in the case of scandal and contempt, and that if at any time such Laws may be neglected and not observed, without scandal given, or contempt showed, no mans conscience is holden with them. But touching the other sort of the Churches laws, he saith, that they bind the conscience indirectly, not only respectu materiae praecepti (which doeth not at all oblige, except in respect of the end whereunto it is referred, namely, the conserving of order, and the not giving of scandal;) but also respectu praecipientis, because God will not have those who are set over us in the Church to be contemned. He foresaw (belike,) that whereas it is pretended in behalf of those Ecclesiastical Laws which enjoin the controverted Ceremonies, that the things which they prescribe pertain to order and to the shunning of scandal, and so bind the conscience indirectly in respect of the end: one might answer; I am persuaded ⟨p. 14⟩upon evident grounds, that those prescribed Ceremonies pertain not to order, and to the shunning of scandal, but to misorder, and to the giving of scandal. Therefore he laboured to bind such a ones conscience with another tie, which is the Authority of the Lawmakers. And this Authority he would have one to take, as ground enough to believe, that that which the Church prescribeth, doeth belong to order and the shunning of scandal, and in that persuasion to do it. But, 1. How doth this Doctrine differ from that which