A01760:964
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.
4. Let it be remembered, that those things we call morally good, which agree to right reason: those morally evil, which disagree from right reason: and those indifferent, which include nothing belonging to the order of reason, and so are neither consonant unto nor dissonant from the same.
4. Let it be remembred, that those things we call morally good, which agree to right reason: those morally evill, which disagree from right reason: and those indifferent, which include nothing belonging to the order of reason, and so are neither consonant unto nor dissonant from the same.
5. When we speak of the indifferency of an individual action, it may be conceived two ways, either absolute & sine respectu ad aliud, or, comparate & cum respectu ad aliud. In the free will offerings, if so be a man offered according as God had blessed & prospered his estate, it was indifferent to offer either a bullock, or a sheep, or a goat; but if he chose to offer any of them, his action of offering could not be indifferent, but either good or evil. When we speak of the indifferency of an action comparate, the sense is only this, that it is neither better not worse then an other action, and that there is no reason to make us choose to do it, more then another thing. But when we speak of the indifferency of an action, considered absolutely and by it self, the simple meaning is whether it be either good or evil, and whether the doing of the same must needs be either sin or evil doing.
5. When we speake of the indifferency of an individuall action, it may be conceived two wayes, either absolute & sine respectu ad aliud, or, comparate & cum respectu ad aliud. In the free will offrings, if so be a man offered according as God had blessed & prospered his estaite, it was indifferent to offer either a bullocke, or a sheep, or a goate; but if he choosed to offer any of them, his action of offering could not be indifferent, but either good or evill. When we speake of the indifferency of an action comparate, the sence is only this, that it is neither better not worse then an other action, and that there is no reason to make us choose to doe it, more then another thing. But when we speake of the indifferency of an action, considered absolutely and by it self, the simple meaning is whether it be either good or evill, and whether the doing of the same must needs be either sinne or evill doing.