A01760:917
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.
And first we must understand aright, what is meant by the Law of Nature. To wit, that Law ywhich God writteth and imprinteth Sect. II in the Nature of man, so that it is as it were connatural and borne together with man. Now if we consider, what Law was written in the nature of man in his first creation, it was no zother then the Decalogue or the Moral Law. But the Law which we are here to enquire of, is that Law, which after the Fall, God still writteth in the heart of every man: which (we all know) cometh far short, & wanteth much of that which was written in the heart of man before his fall. That we may understand, what this Law of Nature is, which is written in all mens hearts, since the Fall, we must distinguish jus naturale from jus Divinum naturale. For that Law which is simply called jus naturale is innatum, and layeth before the minds of men, that way, wherein aby the guidance and conduct of nature, ⟨image 161⟩they may be led to that good, which is in the end proportionat to nature. Whereas Jus Divinum is inspiratum, & layeth before us another way, wherein bby a supernatural guidance, we may be led to a supernatural good, which is an end exceeding the proportion of nature. As for that part of the Law of God, which is called Jus divinum naturale, it is so called in opposition to jus divinum positivum.
And first we must understand aright, what is meant by the Law of Nature. To wit, that Law ywhich God writteth and imprinteth Sect. II in the Nature of man, so that it is as it were connaturall and borne togither with man. Now if wee consider, what Law was written in the nature of man in his first creation, it was no zother then the Decalogue or the Morall Law. But the Law which we are here to enquire of, is that Law, which after the Fall, God still writteth in the heart of every man: which (we all know) commeth farre short, & wanteth much of that which was written in the heart of man before his fall. That we may understand, what this Law of Nature is, which is written in all mens hearts, since the Fall, we must distinguish jus naturale from jus Divinum naturale. For that Law which is simply called jus naturale is innatum, and layeth before the minds of men, that way, wherein