A01760:943
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.
*Is it not holden individuum non posse definiri, nisi definitione speciei? Sure, a perfect definition expressing the nature of the thing defined, can not be given to any individual thing, other then the definition of the species. Needs therefore must the D. by in se, understand the specific nature: and indeed when Divines speak of things indifferent in se, per se, or, sua natura; they mean only things indifferent quo ad speciem. Yet thus also the D. hath said none sense. For so should we take his words, quamvis quo ad speciem sit media & libera, etiam quo ad individuum.
*Is it not holden individuum non posse definiri, nisi definitione speciei? Sure, a perfect definition expressing the nature of the thing defined, can not be given to any individuall thing, other then the definition of the species. Needs therefore must the D. by in se, understand the specificall nature: and indeed when Divines speake of things indifferent in se, per se, or, sua natura; they meane onely things indifferent quo ad speciem. Yet thus also the D. hath said none sence. For so should we take his words, quamvis quo ad speciem sit media & libera, etiam quo ad individuum.
- *Quaestio, quid est? de quolibet individuo contento sub spe cie, non petit quidditatem ejus singularem, sed communem totius speciei, saith P. Fonseca, come. in Metaph. Arist. lib. 7. cap. 15 quest. unic. sect. 2.Quaestio, quid est? de quolibet individuo contento sub spe cie, non petit quidditatem ejus singularem, sed communem totius speciei, saith P. Fonseca, com. in Metaph. Arist. lib. 7. cap. 15 quest. unic. sect. 2.
But to let his manner of speaking pass, we will consider what Sect. III he would or could have said. There is no difference which can here be imagined, except this: that the individual action of hearing the Word, (when one heareth aright) is good and remunerable, in a double respect, namely, because it is both good in it self, or quo ad speciem, and likewise respectu adjecti modi: whereas a woman's action of marrying (when she marrieth in the Lord) is only good and remunerable in the last respect, namely, respectu modi, for, in se, or, quo ad speciem; it hath no remunerable goodness in it.