A01760:986
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.
1. Our question is only of individual actions, considered both in respect of their original, which is deliberation and election, and in respect of all their circumstances, none excepted. When dPareus disputeth this question, whether there be any action indifferent; he resolveth that things indifferent are considered three ways. 1. In se, or, quo ad substantiam operis, in themselves, or, in respect of the substance of the work: and so many things are indifferent. 2. Ratione s•i principij, h•e. electionis & intentionis qua fiunt, in respect of their original, which is the election and the intention, wherewith they are done: and so there is no action indifferent, saith he, but either good or evil, according as it proceedeth from a good or evil election and intention. 3. Ratione effectus, in respect of the effect; and so he acknowledgeth no action indifferent neither: for if Scandal follow upon it; it is evil: now if it edify not, it scandalizeth and destroyeth, ⟨p. 14⟩which ehe proveth from Christs words, He that gathereth not with me, scattereth. And indeed, for so much as that which is impeditivum boni spiritualis, is confessed to be scandalous, and every action which edifieth not, hindereth our spiritual good, in that it should edify, but doth not; it followeth, that every action which edifieth not, doeth certainly scandalize; which shall be yet more plain, if we consider, that every action that is done to the notice and knowledge of a man, if it yield him no matter of profitable thoughts, it gives him occasion of vain, idle, and hurtful thoughts: for the thoughts and cogitations of mans mind, being stirred and set awork by the view of some object, are like the upper and nether millstones, which, when they have no grain to grind, wear and spend themselves away, till at last one of them break another. If then every action, which is done to the notice of other men, either edify or scandalize them, and every one of our actions (without exception) either edify or scandalize our selves, that is, either make us the better or the worse, it must needs follow, that there is not one of our actions indifferent, but either good or evil, in respect of the effect. Now all that the D.