A01760:792
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.
Now of the Churches power we have spoken in the former Chapter. And if we had not, yet that which hath been said in this Chapter, maketh out our point. For it hath been proven, that neither King nor Church hath power to command any thing, which is not according to the rules of the Word, that is, which serveth not for the glory of God, which is not profitable for edifying, & which ⟨p. 155⟩may not be done in faith, unto which rules whether the things which are commanded us, be agreeable or not, we must try and examine by the private judgement of Christian discretion, following the light of Gods Word.
Now of the Churches power we have spoken in the former Chapter. And if we had not, yet that which hath beene said in this Chapter, maketh out our point. For it hath beene proven, that neither King nor Church hath power to command any thing, which is not according to the rules of the Word, that is, which serveth not for the glory of God, which is not profitable for edifying, & which ⟨p. 155⟩may not be done in faith, unto which rules whether the things which are commanded us, be agreeable or not, we must trie and examine by the privat judgement of Christian discretion, following the light of Gods Word.
Resteth the third distinction, whereof I promised to speak, & that Sect. XXX was of Ties or Bonds. Quaedam obligatio, &c. Some bond (saith eGerard) is absolute, when the Law bindeth the conscience simply, so that in no respect, nor in no case, without the offence of God, and wound of conscience, one may depart from the prescript thereof: but another bond is hypothetical, when it bindeth not simply, but under a condition, to wit, if the transgression of the Law be done of contempt; if for the cause of lucre or some other vicious end; if it have scandal joined with it. The former way he saith that the Law of God and Nature bindeth, and that the Law of the civill Magistrate bindeth the latter way. And with him we hold, that whatsoever a Prince commandeth his Subjects in things any way pertaining to Religion, it bindeth only this latter way; and that he hath never power to make Laws, binding the former way. For confirmation wherefore we say,