A01760:733
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 I find my self a little digressed, after the roving absurdities Sect. 15 of some opposites. Now, therefore to return, the second Proposition which I am here to lay down, before I speak particularly of the power er of Princes, is this, whatsoever Princes can commendably either do by themselves, or command to be done by others, in such matters as any way pertain to the external worship of God, must be both law full in the nature of it, and expedient in the use of it, which conditions if they be wanting, their commandments cannot bind to obedience.
But I find my self a little digressed, after the roving absurdities Sect. 15 of some opposites. Now, therefore to returne, the second Proposition which I am here to lay downe, before I speak particularly of the pow er of Princes, is this, whatsoeuer Princes can commendably either do by themselves, or command to be done by others, in such matters as any way pertaine to the externall worship of God, must be both law ful in the nature of it, and expedient in the use of it, which conditions if they be wanting, their commandemēts cannot bind to obedience.
For s1. The very ground and reason wherefore we ought to obey the Magistrate, is, for that he is the Minister of God, or a Deputy set in Gods stead to us. Now, he is the Minister of God, only for our good, Rom. 13 4. Neither were he Gods Minister, but his own Master, if he should rule at his pleasure•, and command things which serve not for the good of the Subjects. Since therefore the commandments of Princes bind only so far as they are the Ministers of God for our good: and Gods Ministers they are not, in commanding such things as are either in their nature unlawful, or in their use inconvenient: it followeth that such commandments of theirs cannot bind.
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