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Primum propriè dicitur de re subsistente, quia ejus est fieri, cujus est esse: id autem proprie quod subsistit et habet esse; nam quod alteri adjacet, potius est quo aliud est. Ex hac ergo parte, formae substantiales materiales non fiunt ex nihilo, quia proprie non fiunt.
Et haec est propria et per se differentia inter effectionem ex nihilo, et ex aliquo, propter quam, ut infra ostendemus, prior modus effciendi superat vim finitam naturaliam agentium, non vero posterior. Ex his etiam constat, proprie de his formis dici non creari, sed educi de potentia materiae."
"Ratio enim retinendi veram significationem diei naturalis est illa communis, quod verba Scripturae non sunt ad metaphoras transferenda, nisi vel necessitas cogit, vel ex ipsa scriptura constet, et maxime in historica narratione et ad instructionem fidei pertinente: sed haec ratio non minus cogit ad intelligendum proprie dierum numerum, quam diei qualitatem, QUIA NON MINUS UNO MODO QUAM ALIO DESTRUITUR SINCERITAS, IMO ET VERITAS HISTORIAE. Secundo hoc valde confirmant alia Scripturae loca, in quibus hi sex dies tanquam veri, et inter se distincti commemorantur, ut Exod. 20 dicitur, Sex diebus operabis et facies omnia opera tua, septimo autem die Sabbatum Domini Dei tui est.
The explication which My Lord of Worcester treats with so much contempt, is nevertheless countenanced by authority which I find quoted by the learned Baxter in his edition of Horace: 'Difficile est propriè communia dicere, h.e. res vulgares disertis verbis enarrare, vel humile thema cum dignitate tractare. Difficile est communes res propriis explicare verbis. Vet.
That would, indeed, be double-edged praise to give to most men: but with Johnson it is absolutely true without being in the least damaging. For his talk is always talk, not writing or preaching; and it is always his own. That dictum of Horace which he and Wilkes discussed at the famous dinner at Dilly's, Difficile est proprie communia dicere, gives the exact praise of Johnson as a talker.
But canonists themselves bear witness to the distinction which I have now pointed out. The one kind is Jurisdictio coactiva proprie dicta, principibus data; the other is Jurisdictio improprie dicta ac mere spiritualis, Ecclesiae ejusque Episcopis a Christo data....
Yet that his meaning was better than his expression, and that he meant not that adoration should be given to the flesh of Christ, but to the Godhead, whose footstool the flesh is, it is plain from those words which Burges himself citeth out of him: “To whatsoever earth, i.e., flesh of Christ, thou bowest and prostrate thyself, look not on it as earth, i.e., as flesh; but look at that Holy One whose footstool is that thou dost adore, i.e., look to the Godhead of Christ, whose flesh thou dost adore in the mysteries.” Wherefore if we would give any sound sense to their words who say that the flesh of Christ is to be adored, we must note with A. Polanus, that cum dicitur carnem Christi adorari, non est propria sed figurata enunciatio; quia non adoratur proprie caro secundum se, quia creatura est, sed Deus in carne manifestatis, seu Deus carne vestitus.
Non festum proprie honoravit Christus, saith Junius, sed cætum piorum convenientem festo; nam omnes ejusmodi occasiones seminandi evangelii sui observabat et capiebat Christus. Nay, but he saw he had a convenient occasion, ad instituendam hominum multitudenem, ad illud festum confluentiam.
'Difficile EST PROPRIE COMMUNIA DICERE. Lambin's Comment is, 'Communia hoc loco appellat Horatius argumenta fabularum
And even should the words be understood as they generally are, to be connected both with what goes before and what comes after, the exact sense cannot be absolutely ascertained; for instance, whether propriè is meant to signify in an appropriated manner, as Dr. Johnson here understands it, or, as it is often used by Cicero, with propriety, or elegantly.
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