A01760:983
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.
Of an individual action of this kind, he saith: manet homini respectu istius actus plena arbitrij libertas moralis, tum ea quae exercitij seu contradictionis dicitur, tum etiam ea quae specificationis seu contrarietatis libertas appellatur. He holdeth, that though such an action be done in Faith, and for the right end (which general goodness, he saith, is necessary to the action, and commendeth a man to God) yet the action it self is indifferent, because it is not necessary: for a man hath liberty to omit the same, or to do another thing, which he illustrateth by this example.
Of an individuall action of this kind, he saith: manet homini respectu istius actus plena arbitrij libertas moralis, tum ea quae exercitij seu contradictionis dicitur, tum etiam ea quae specificationis seu contrarietatis libertas appellatur. He holdeth, that though such an action be done in Faith, and for the right end (which generall goodnesse, he saith, is necessary to the action, and commendeth a man to God) yet the action it self is indifferent, because it is not necessary: for a man hath liberty to omit the same, or to doe another thing, which he illustrateth by this example.
If the widow Sempronia marry at all, it is necessary that she marry in the Lord, yet it is not necessary that she marry. If she marry Titius, it is necessary that she marry him in the Lord, yet it is not necessary that she marry Titius, but she hath liberty to marry either him, or Caius, or Pomponius. If she marry not at all, but live a single life, it is necessary that she live a single life in the Lord, yet it is not necessary that she live a single life. And so still it is indifferent and free for her, either to marry, or not to marry, or if she marry, it is free to her to marry either Titius, or Caius, or Pomponius.
If the widow Sempronia marry at all, it is necessary that she marry in the Lord, yet it is not necessary that she marry. If she marry Titius, it is necessary that she marry him in the Lord, yet it is not necessary that shee marry Titius, but shee hath liberty to marry either him, or Caius, or Pomponius. If she marry not at all, but live a single life, it is necessary that she live a single life in the Lord, yet it is not necessary that she live a single life. And so still it is indifferent and free for her, either to marry, or not to marry, or if she marry, it is free to her to marry either Titius, or Caius, or Pomponius.