In part i Total or Aggregative is considered Absolutely called Theologie Relatively called Church-policie In part is called spirituall Vertue and is General Special General and the common directive of all other vertues which are 1 Religion Love fear of God c. 2 Love of our neighbours 3 Universal Justice 4 Prudencie Special and it is ordered towards Our selves Another For ourselves To rule The appetite and pleasure by Temperance Anger by Meeknesse Fear by Fortitude Patience c. To another God Our Neighbour Towards God Worship Prayer Profession Swearing by him c. Towards our Neighbour Superiour Reverence Obedience Equal Particular Justice Peace Concord Kindnesse c. Inferiour Gentlenesse Mercy Liberality c More imperfect by generall Grace of God and for this life and is also Total In part Total Aggregative is either Absolute Ethicks or moral vertue Relative unto The Common-weal Politicks Law Families as Oeconomicks In part commonly called moral vertue and is General directing others as Universal Justice Prudency Special which is Absolute In conversation Absolute about Fear Fortitude Pleasure Temperance Riches Liberality Magnificence Honours Modesty Magnanimity Anger Meeknesse In conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is Gentleness Kindness Justice particular Urbanity Commutative Distributive Factive called Art is either More worthy or Liberal a Less worthy or Mechanical b Liberal Is Directive Or Principal Directive and instrumentary Governing the Speech by Forming it Grammatically Adorning it Rhetorically Poetry Reason Logick Principal as Medicine under it Surgery Apothecary Art Mechanical which is profitable to live either 1 Absolutely 2 Commodiously 3 Comely 4 Pleasantly 1 Absolutely As 1 A Midwives Art 2 Husbandry 3 Shepherdy 4 Hunting Fishing Fowling 5 Milners Art 6 Baking Brewing Butchery c. 2 Commodiously of which some be 1 As the Art of Printing 2 Warfare 3 Building 4 Book-binding 5 Merchandize Mean As 1 About Metals Minerals Smiths c. 2 About Wood Carpenters Joyners c. 3 About Wooll Cloth-makers c. Tailors 4 About Stones as Stone-hewing c. Base As Curriers Shoomakers Sadlers Barbers c. 3 Comely as 1 The art of Painting 2 Carving 3 Graving c. 4 Pleasantly as the art of 1 Singing and Minstrelâ—â—e 2 Dancing 3 Gaming c. Actual quality is either Affecting the Senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conforming b Affecting is First Second The first is either More effectual as Light Cold. Heat Lesse effectual as Moistnesse Drinesse The Second ariseth of the first either Neat as Thinness Thicknes Lightnesse Heavinesse Softnesse Hardnesse Smoothnesse Roughnesse Slipperinesse Clamminesse Drinesse Further off as 1 Taste 2 Smell 3 Colour 4 Sound 1 Taste which is either Hot as Acrimony Bitternesse Saltnesse Sweetnesse Fatnesse Cold as Sowernesse Aâ—sterity Taâ—tnesse 2 Smel Simple Sweet or stinking Mixt. 3 Colour which is either Intentional as they that appear in a Glasse the Rainbow Real and true and is either Simple Mixt. Simple as Whitenesse Blacknesse Mixt of the former two either Exactly as rednesse Inequally with one of the First redness and that either exceeding Saffron Colour Purple wanting as Yellow Colour Greennesse 4 Sound which is Direct Reflexive as the Eccho Direct is either 1 Simple as high and low or 2 Mixt as the mean Conforming called form and figure which is either Naturall in bodies Unperfect as Meteors in the Air. Perfect as in Plants Beasts c. Artificiall as the figure of a Garment Table Sword c. Action Action is the agitation or stirring of a substance and as it were the flowing out and execution of the forces thereof The Rules are four 1 Every Action is taken in hand and finished to some End 2 Every Action is before the Passion in order of Nature and dignity whereupon it is better alway to give than to receive 3 Action taketh contrariety Not of it self but by and for the qualities by means of which the Agent acteth As heating and cooling are two contrary actions because heat and cold are contrary 4 Action receiveth more and lesse In the same respect as before Action is either Immanent and tarrying Transient and passing Immanent is which inferreth no real evident change outward such is understanding willing perceiving Transient is which inferreth a change indeed as warming cooling burning c. Whereby the Patient is changed Also Action is either Dividuall Individuall Dividuall which is distinguished as with certain parts of the progresse Individuall which hath not many parts of progresse So forgivenesse of sins is an Individual Action for it is done in a time inobserveable but sanctification and regeneration is a divided Action for it is done by degrees and successively in the Elect in this life A Table of Actions followeth An Action is either Of God a Of a creature b Of God either Inward Outward Inward or Absolute not terminate to creatures and is Essential proceeding from Absolute Essentiall properties Personall proceeding from personall properties as Generation Mission Outward referred to the creatures and is Commune A Proper B Commune to the three persons and is General c Special d A Generall pertaining to all Creatures indifferently and is Ordinary as the Creation Conservation Government of the World Extraordinary or miraculous Extraordinary when things are either Perfected as raising up the dead healing diseases Hindred as the staying of the Sun Josh. 10. of the fire Dan. 3. Used for that which is not of their Nature as a rock to send forth water a Virgin to conceive c. Speciall pertaining to some creatures as Election to life calling to Grace Redemption Justification c. Proper to some certain Person as The Father to send the Son The Son take our Nature and be our Mediatour The Holy Ghost to illuminate and sanctifie A Creatures action on is either of a Spiritual Creature Temporall Creature 1 Spiritual which is General or common to all as locall motion Speciall of Angels A reasonable soul such as it doth apart from the body Angels Good as praising of God executing his Commandments c. Evil as afflicting and tempting of creatures 2 Corporal which is Superiour and more worthy as in the heaven Circular motion Illumination by stars Inferiour Circular motion Illumination by stars Inferiour in Generall is either Alteration Local motion rightforth either Pulsion or driving Traction or drawing Vection or carying Speciall In special of Elements which have their alteration and motion locall Mixt things Of mixed things that be Without life as all operations mineral and metallical without life or living Of living things in General Special In the general as be either Nourishment under which be Grouth Generation taken actively In special of Plants as the operations of herbs trees c. Animals or living Creatures Animals or living creatures General a Special b In general Sense actively taken Inward Common sense Phantasie actively taken Outward more worthy as Seeing Hearing lesse worthy as Touching Smelling Tasting Appetite
ten Commandments mans conversion is the whole in respect of mortification and vivification Extraordinary whole is whose parts are united extraordinarily such a whole is the person of our Mediator Christ which consists of Natures as of parts yet is neither a whole essential nor integral though it have a great Analogy with the Integral The whole by accident is which is whole improperly and plain accidentally as the caused which is divided by his causes the subject which is divided by accidents and the accident by the Subject so heat is the whole in respect of the Sun and fire Parts A Part is that which is referred to the whole and is either By it self a By accident b By its self which is referred to the whole by it self and is Subject Co-ordering Subject is that which is subjected to the universal whole as a straighter to a larger so man and beast are the subjective parts of Animal Co-ordering is by whose co-ordination the whole is made or compounded Ordinary Extraordinary †The Canons hereof be five 1 Parts as they make their whole so also they determine and measure it 2 Parts differ from their whole though they be taken together for the whole is never the constituter but the constituted and the parts are alwayes constituters and the same thing constitutes not it self also the whole as it is the whole is one thing parts though taken together are many 3 That which is of a part as it is a part the same also is of the whole viz. according to that part Note that some things are in the part as a part that is cannot be there but in asmuch and as long as it cleaves to the whole Again some things are in it not as it is a part but as it hath a substance diverse from the whole and therefore those may remain though separated from the whole of this sort attributes and accidents are not rightly given to the whole but onely to the part as it is rightly said The eye is mixt of humours is round c. for such is the eye though it be pluckt out of the body but it is not properly said the eye seeth the ear heareth c. for those agree to those parts as they are parts and instruments of the whole which if it be extinct the eye seeth not nor the ear heareth The like is in all other parts in every essential and integral whole that is one by it self for in Aggregate totals as a heap c. it is otherwise for they are not indeed totals this hath great use in the Doctrine of Christs Person which is the whole consisting of two Natures for rightly and really do agree to the whole person the attributes of either Nature fitly therefore it is said Christ is omnipotent as touching his Divinity Christ died for us touching his Humanity and this is more aptly spoken thus than in the Abstract 4 Note whatsoever is of the whole is also of the part Here distinguish between the whole Universal and the whole Essential Integral For whatsoever is in an universal whole as an Animal the same is in the parts of man and beast but in other totals it is not so for there what the whole hath cannot be properly given to the parts because such parts receive not the definition of their totals as in the Universal whole it is not fitly said the soul understandeth thinketh pitieth c. but the man that hath the soul doth those things so whatsoever is spoken of whole Christ or the person of the Mediatour is not properly spoken of the Humane Nature nor of the Divine 5 Every part in respect of his whole is an imperfect thing as the soul and body are things incompleat but a man compleat And this part is either Essential a Integral b Essential is which is referred to the Essential whole And is Perfectly called Imperfectly called Perfectly which is referred to an Essential whole perfectly so called as soul and body are perfectly Essential parts for they make a perfect Essential whole Imperfectly which is referred to an Essential whole imperfectly so called so sound and signification are the Essential parts of Speech but imperfectly called the sound as the Matter the signification as the Form Integral is which is referred to an Integral whole And is also Perfectly called Imperfectly called Perfectly which is referred to an Integral whole having quantity And perfectly so called And it is either Of the same Homogenea Of another kind Heterogenea Of the same kind which hath the same Name with the whole as every part of flesh is called flesh of blood blood of gold gold c. Of another kinde is which hath a diverse Name from the whole as the parts of a man head hands feet c. And it is either Principal Lesse Principal 1 Principal without which the whole cannot be As in man the heart the brain c. 2 Lesse principal which may be away without the destruction of the whole as the finger toe c. Imperfectly so called is which is referred to an Integral whole imperfectly so called named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible part such parts be the propositions in a Syllogism the ministering of the Word and Sacraments are the parts of the Ministery An Extraordinary part is which is referred to an Extraordinary whole as the two Natures in Christs person A Part by accident is that which is referred to an whole by accident as subjects when they are divided by their accidents and accidents by their subjects causes by the effects c. Outward Terms We have seen the simple terms inward Now follows the outward term which is preferred unto others outwardly so as it constituteth them not inwardly but in deed and place is diverse and distinct from them The outward Term is either Adherent m * Concomitant n * Adherent is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object b Adjacent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is either Knit together 1 Circumstance 2 Adjoynt 3 1 Knit together or Connex is that which happeneth and is done together with the thing as with Christs passion the darkening of the Sun the rending of the veil c. 2 Circumstance is which is about a thing and to it adjacent as place and time named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the circumstances of Christs suffering were the place Golgotha the time Tiberius reign the day hour c. So shadow is the circumstance of the body 3 Adjoynt is that which is adjoyned neer to a thing as the Thoray Crown Reed Purple Robe of Christ c. An Object is about which a thing or operation of a thing is busied And it is either By it self e By accident f By it self unto which a thing is ordered by its self and of its own Nature such an Object of the Will is Good of the understanding Truth c. And it is either
enabled to an apt and regular placing and acquiring of intellectuall vertues as on which depends the disposition and order of all disciplines as to their frames and constitution 10 It is the rule of those habits a man hath acquired instructing him to work aright yet I mean but the rules of ingenious and intellectuall operations 11 In respect of man that is to learn it is the rule of all other disciplines whatsoever but especially for Divinity I say not it is essentiall to the simple knowledge of things substantiall to salvation for this may be by infusion from heaven without any humane artifice but I mean the ordinary way of erudition and skill to handle places in Theologie depends on Logick Now unto Logick as unto every habit are required three things as it were efficient causes of it Nature Method Exercise 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nature that is a naturall faculty which consists of the humours disposition and temperament of the body whereby a man is inclinable to this more then to that Discipline 2 Method 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is a Collection and frame of all Logicall precepts needful to the acquisition or getting the habit of the Art About this frame two things are considerable 1 Invention m 2 Conformation n The principal Inventor of this Art as of all other is the Spirit of God viz. the holy Ghost then men his Instruments in all Ages Now the Causes motive of men to invent this Art were 1 The defect of mans nature who out of a perception that the thoughts of men could not wel determinate themselves to the understanding of things without the help of second thoughts were forced to frame and devise such and they call them Logicall notions a 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admiration of natural effects arising out of abstruseness of the Causes causing grief to ingenuous spirits for wonder speaks ignorance by which they were irritated to a serious enquiry after the Causes which without Logical determinations was not feasable 3 A puritation and itch after knowledge innate to every man Now he that desireth an end adviseth of and desireth the means conducent thereunto and such in speciall is Logick The means men used at first I mean since the Fall for the expoliting and adorning of the Art of Logick is first Outward Sense principally those of Seeing and Hearing 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observation and this ever presupposeth remembrance which is nothing but a reflexion upon something formerly taken notice of 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience that is the collection of many Observations and Examples and retaining them in memory 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Induction the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effect of the understanding is invention which from the judgement of the senses and experience of observations formeth in the understanding a common and universal notion which as it were is a rule by which the knowledge and vertue of working are directed in the operation to come In the Conformation of this whole Logical Constitution two things are very observable 1 The Formal q 2 The Material 1 The formal c. consists 1 In the determinate distribution of the parts a 2 In the co-ordination of the parts so determined unto the end of the whole b 1 In the distribution of the parts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rules are observeable 1 Every good distribution should be made with words fit and significative unto the minde of the parts of the whole distributible but not of any thing not therein contained 2 Division should be of the whole not of the parts of the whole 3 If it be a good division the parts divided will be equal to the whole and neither more nor less 4 It should consist of such parts onely as are in the whole retaining the same order and agreeing with it 5 In a good partition there should be a disjunction segregation of the parts one from another neither presupposing or including one the other 6 And this disjunction of parts must be such a disjoyner which mensurates the whole and whereby the whole is constituted 7 A division should distinguish the whole not confound or perplex it 8 The parts integral should be amongst themselves of the same order and nature with the whole that the whole might the better measure them 9 Lastly A good division should be commodious and apt to notificate the whole The second as it were efficient cause of Logick is Method the division whereof or the generall way to learn it is into three parts 1 The first is of the generall precepts to be foreknown which precepts are as the Porch of a building as of the signification of the word or name the acception of it the genus or generall title of it the end the object and the parts 2 Is the Method or frame of the precepts constitutive of the Art these are the chief rooms of the house 3 The Exemplar or pattern of this Art of Logick to be used and practised which servs as the Postick and hinder part of this Edifice Again the second of these is tripartite or admits of a threefold division The first is which shews the cogitation to co-ordinate two terms one toward another The second and third which direct the discoursive cogitations when they are first Illative go by way of inference and consequence Or 2 When they are ordinative methodicall and by conclusion as is premonstrate And so much as to the determinate distribution of the parts 2 Now come we to the Co-ordination of the parts concerning which note these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rules 1 That every constitution or frame is a mean to some determinate certain end therefore it ought to be proportioned and ordered to this end with a certain proportion adornment and method and adapted to the happy acquisition thereof 2 Whatsoever is in the end or use must be put into the constitution and frame not more or lesse 3 Let no precept go into the frame that maketh not for the end or use 4 The use should easily and plainly be understood by the precepts it being a thing unfit that the instrument should be more hardly understood than the use of it 5 That we may attain without precepts there should be no precepts delivered of the same And thus much of the Formall of the frame of Logick now come we to the Material 2 The Material then of the frame of Logick consists in that wherein the partition and conformation before handled is and it is two-fold 1 Primary 2 Representative and Secondary The primary Material also is two-fold Simple a Compound b 1 The simple material be the Logical terms words made to represent the sense of the cogitations so that the understanding is as it were limited and confined within it self in cogitating and thinking they are called Second Notions The first Notions
multitude of divers things and ye call it Tâ—aâ—scendental Number Such as is the holy Trinity in spirits and other things that have no quantity Strictly for a collection of discontinued quantities It is called predicamental number and considered Absolutely and either it is Simple either Perfect which is equal to his parts Imperfect A bounding which is lesser than the parts of it as 12. Diminished which is greater than the parts as 88. Again both perfect and imperfect is either Even when it may be divided into two equal parts it is either A likely even as 32. A likely odd as 18. Vnlikely even as 12. Odd which cannot be divided into two equal parts and is either First which unity onely measureth as 3 5 7. Compound divided by 2 or more numbers as 15. Mean as 9 which 3 only measureth 25 which 5. Figured which is either Plain arising of the multiplication of one number by another as seven times five are 35. Square arising from multiplication of number into it self as 25. Cubick arising from a number led in it self that which comes of them multiplied again by the first number as 125. Concretely or determinately unto some subject to be numbered as a flock an host a talent Hexameter for a verse of six feet A Church a Common-wealth a City an Oration c. The predicament of quality is wherein the generals and specials thereof be disposed The general Rules hereof be five 1 Quality is of all absolute antecedents the most copiâ—us and frequent in Nature for whatsoever we see hear â—aste smell feel all of it is quality 2 Of all accidents quality is most accommodate to the sense 3 Qualities onely have contrariety 4 Qualities have degrees or more and lesse And these they have not in respect of the essence or definition which is no where varied but in respect of the existence or singular cleaving to this or that subject disposed so or so So Faith in general in respect of the essence is one and single without degrees but faith in this or that person is greater or lesser yet retaineth it the same essence and definition in all For a weak faith is yet Faith The like is for other qualities heat cold c. 5 By reason of qualities things are said to be like or unlike one another As men of one colour are said to be alike but of one stature they are said to be equal Quality hath four kinds or specials 1 Habit. 2 Natural power 3 Sufferable quality 4 Figure 1 Habit is a quality brought into man whereby he is liable unto those works which by Nature alone he cannot do Here habit is taken properly and strictly and not for every accidental form contrary to privation nor for the habit and stature of the body nor for apparel or any general power which sometime in a large use are called habits The general Rules of Habit are two 1 Unto Habit there is required a certain inclination going before and a power of Nature 2 Habit maketh easinesse and cheerfulnesse in working ought Habit is either begun a full-ended b 1 Begun it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disposition Taken here strictly though sometimes it is largely used for all fitness to any thing or unfitness also for disposing and ordering parts in method for degrees of every accident as when water waxeth warm it is said to have a disposition to heat The Rules of disposition be two 1 Disposition goeth before habit as a Degree therto 2 It is more easily lost then is an habit 2 Full-ended or compleat habit is that which hath got his confirmation and complement And it is either infused or gotten otherwise Infused is that which is shed by the singular grace of the Holy Ghost into mens minds as Faith Love and other gifts of God Gotten is that which is gotten by the Humane Industry precepts and often repetitions of Actions As the Art of Logick Rhetorick c. Naturall power is that which is in us by Nature And is Active Passive Active is that whereby we are able and apt to do Passive is that by which we are apt to suffer or receive ought Naturall power also is either First Second The first power is that which next followeth from the form of the subject as in a natural body power to move in a man to speak c. The second power is a disposition of the temperature and instruments by which the first power is brought into act as a living creature hath not only the first power of seeing flowing from the sensitive soul which it retaineth alwayes but hath also a disposition of the eye which may lost whereby one seeth clearer then another Hereto belongs towardnesse of wit strength of body originall sin vertues of Herbs Gems c. 3 Sofferable quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which maketh suffering or passion in the senses Or it may be called â—fficient quality for it affects the senses as sweet smels refreshes a man and stenches annoy him So cold and heat 4 Figure or form is a certain configuration of the colour and lineament in the body it may be called Figure in respect of the lineaments and disposition and Form in respect of the colour or light And it is either Naturall Artificiall Naturall is the figure which Nature gives every one Artificial is the form which is given by Art as the Goldsmith puts Gold into the form of a Ring Cup or Chain c. The rank and order of all qualities followeth Quality properly so called is either Potential * Actual ** Potentiall is either Natural Brought in and it is called Habit. Natural is First a Second b First which is either Manifest whose causes are manifest as in a man facility to learn to laugh c. Hidden Hidden which is given to a thing either by Proper temperature As the Loadstone to draw Iron Sympathie as between the Vine and the Elm. Antipathie as between the Olive and the Oak Second which is either Common Singular Common is the naturall disposition of the instruments which every first power needeth if it should be brought into Act. Singular ariseth from the temperature of some persons as wittinesse boldnesse c. Habit brought in is either Incompleat called Disposition Compleat properly called Habit or Vertue Compleat Habit is either Extraordinary such as was in the Prophets and Apostles and by the image of God in man before his fall Ordinary Ordinary Habit or Vertue is either Speculative m Operative n Speculative is either In Part as opinion and knowledge of some conclusion Totall Total or Aggregative peculiarly called Science which is either 1 Metaphysick Or a Physick under which is Astronomy 3 Mathematick under which is Geometry Arithmetick Optick Musick c. Operative is either Practick A Factive B Practick is More perfect a More imperfect b More perfect by the special help of the holy Ghost And is either Total h
receive any unreasonable and so in all other creatures that vain is the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transamination of Pythagoras the Jews c. Hereby is confirmed the doctrine of the Resurrection when every one shal receive the same body and soul. The second matter is either Far off Neer Far off which makes a compound others coming between So an humane body is the next matter of a man Lesse principall is that whereof it being changed and not remaining a thing is made Called therefore matter passing away whereas the other is permanent so seed is the matter passing away of living Creatures for it is changed and as it were perished before the constitution of the body And it is either Far off when things are made of it from far Neer whereof a thing is next made As of meat and drink a man is engendred afar off for of it is blood of blood seed but seed is the next matter Matter improperly so called is in a similitude and by Analogy or proportion called matter The Canons hereof be three 1 That which Artizens work on in their Art and are occupied about is called matter As the matter of the Goldsmith is gold and silver The matter of Idols is silver gold wood or stone c. 2 The Notion of matter is also often given to Accidents so three Propositions are called the matter of a syllogism The two Tables the matter of Gods Law 3 The name of Matter is also given to a subject wherein the accident is and the Object about which the Action of a thing is busied The form answereth to the matter and is so called Properly m Improperly n Form properly so called is a cause that with the Matter constituteth a substantial compound or body it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the substantial Form The General Rules hereof be seven 1 Every form properly called is a substance 2 The form is the chiefest part of the essential compound whereby it is constituted and essentially distinguished from all others Every thing is named not of the matter but of the form hereupon the form is called Act for the Antecedent matter is not in esse but in power till the form come and this the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth 3 Unto the Form are due properly the operations of every compounded thing The form being put three things are put 1 the being of a thing 2 the distinction of it 3 the operation and he that grants the form grants the consequences of it that is the proper operations 4 The Form in a diverse respect assumes the relation of the efficient cause and end Of the efficient in respect of the powers that flow from it and operations in which the powers cease and of the end in respect of the begetter and disposer who intends nothing but the consequences of the Form 5 Every Form is more perfect than the matter and according to Natures scope before it wherefore the form is called species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 The Form by it self comes not into the senses because it is not endued with qualities which are the Objects of senses therefore man who begins to understand by sense is very ignorant of forms and their names by reason whereof our knowledge is like the shadow in the Sun 7 The Form is not varied by degrees nor increaseth it by its self though the whole compound be varied in quantity For the Form consists in indivisibility it is like a number which if one adde to or take from it it continueth not the same it was before Form is either First Second First Form is which in Order goes before all other in Order I say not of intention but of generation This also is called the first beginning active and the common form of all bodies and Nature Second Form is that which follows the first called also the inferiour and the particular Form as Nature is called the Universal Form The Canons hereof be two First The second Form is not united to the Matter unlesse the matter be rightly disposed and prepared Secondly A certain and specifical Form is determined to a certain matter so as it cannot be communicated with another nor go out of one unto another nor be together in two disjoyned Matters Mens souls cannot go into the bodies of beasts c. Form improperly so called is either Natural or Artificial of which we have spoken in the Predicament of quality In a most generall signification Privation sometime is called a form so every relation in Philosophy is called form and formal as the formal thing of a Syllogism is the order of knitting the three Propositions which are the Material What formal difference is shall be shewed after in distinction The End is that unto which the Efficient is ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End is diversly taken as for the last or utmost of any thing here properly we treat of the End of intention called also the scope End is either By it self A * ◠By Accident B An end by it self is that whereunto the efficient and means of their own Nature are ordered And it is either so called Primarily a Secondarily b Primarily which the Efficient intendeth to attain called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cujus The General Rules hereof be six 1 The End moveth the efficient to do therefore is it called the cause of causes for Matter without Form is rude Form if there want the preparing and efficient cause is not brought into the matter but the efficient worketh not if it be not moved with desire so without the end no cause is caused 2 The end by it self and in its own Nature is only good and of good So an End and Good are convertible for the end is that which we most would what we most would is most to be desired and desire naturally is alwayes ordered to good All vice wanteth both efficient and end 3 Whatsoever hath an efficient cause hath also an end 4 The end is both cause and effect in a diverse respect so the celebrating of Gods Name is mans action and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is also the end of man 5 The end as it is an end is also before and better than the means before it not in order of production but of perfection and intention So Justification is before Faith though also it be gotten by Faith I say also as it is an end for otherwise as touching the absolute essence the means may be as perfect or more Christs incarnation and office hath greater perfection than mans Redemption absolutely considered 6 The end and the efficient are causes each of other the end causeth the efficient as touching causality not as touching being and not causality Walking before meat is the efficient cause of health and health is the end or finall cause of such walking
when the thing it self is not capable of a perfect definition as be all privatives incompleat concrete c. The Canons hereof be two 1 Privations are described by mention of the habits whose privations they are as originall sin is an ataxie or disorder of the understanding will and appetite born with us and opposite to Gods Image 1 Concrete accidents are not unfitly described by putting the subject in the place of the genus as a Minister of the word is a person lawfully called and ordained to the preaching of the word and administrating of the Sacraments A Magistrate is a publique person ordained of God to rule and defend the Subjects with Justice Prudence and Fortitude Boetius gathereth from the Greeks ten forms of Descriptions 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the name of a thing is unfolded as Antichrist is he that is against Christ. Justification is a reputing for Just. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by its difference as hatred is that which dureth longer than wrath 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is said to be that which it is like to as a man is a bubble the Church is Noahs Ark. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by removing the contrary as vertue is to flee vice death is the privation of life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by circumlocution as Paul was the Teacher of the Gentiles 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Example as a substance is for examples sake a man a horse c. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of the full of the same kinde As an Enthymeme is that which wanteth one of the premisses to be a Syllogism 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by praise as a history is the witnesse of Times the light of Truth the life of memory the mistresse of life the shower of Antiquity also by dispraise as riches ate the enticements to evil 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is said to be another for natural similitude as a man is a little world wine is the soul of a Banquet 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation as the World is that which waxeth worse and old Of Division Division is the resolving of the whole into parts and is Perfect a Imperfect b Perfect is the resolving of the whole properly so called and perfect into parts properly called The Canons hereof are nine 1 That which is rightly divided must needs have parts Therefore the truth is ill divided into Philosophical seeing it is not an whole thing but simple and impartible So Omnisciency into Ubiquity c. 2 The divided and division should be without all doubtfulness and darkness as works should not be divided into operation operantis nor Faith into Historical Miraculous and saving Faith not blindnesse into corporal and spiritual nor liberty into civil and spiritual 3 The members dividing should agree with the whole therefore Logick is not well divided into Invention and Judgement seeing these are actions and Logick a quality 4 The members dividing should be equal to the whole so ceremonies are ill divided into godly and ungodly for this contains not the whole Nature of ceremonies because some are mean or indifferent 5 The members dividing should be disjoyned one from another so a body is ill divided into head eyes belly heart c. for the eyes are contained in that head and the heart in that body c. 6 Division should be made into the next and immediate members so a body is ill divided into man beast and tree for many members that come between are leaped over for next a body is either simple or compound 7 Division should consist of as few members or parts as the nature of the whole that is to be divided will bear 8 A true division should be made by those things which are in the whole and not by the things outward and accidents to the whole so quantity is ill divided into Mathematical Physical and Logical for Disciplines are accidentary and outward to things neither is a thing by and by diverse when it is diversly considered by sundry disciplines 9 A perfect division is the beginning of understanding and of constituting the method of things and disciplines A perfect division also is either of The whole Subordering The Co-ordered Of the sub-ordering is which resolveth the general into the specials that are subordered or subjected thereto as to divide Animal into man and beast The Canons hereof are two 1 The divided must be a general we must learn to discern the diverse respects and considerations of things from the divisions as when the Church is distinguished into visible and invisible it is not properly a division much less a division of the general into specials for a Church is a lowest special but it is only a diverse respect and manner of considering the Church likewise when a man is divided into inward and outward 2 The difference by whose means the general is divided should be essential and proper viz. not translated from one general to another The division of the co-ordered is which resolves the whole into parts co-ordered and is either Essential a Integral b Essential which resolves the essential whole into essential parts and is either 1 First or 2 Secondarily so called 1 First is when the Essential whole properly called is resolved into matter and form as a man into soul and body And here the true and next matter and form must be taken Secondarily so called is when an Essential whole improperly so called is resolved into his material and formal as an Oration into a sound or words written and their signification A Church into men called c. The union of thâ—se with Christ and one with another by faith and obedience of the Faith whereof these are the materiall of the Church those the formall Integral division is which resolveth the whole into integral parts and it is also either 1 First primarily 2 Secondarily so called 1 Primary is which resolveth into parts the entire whole properly called as the Tabernacle was divided into the Court the holy and the most holy This manner of partition should be instituted in right order descending from the more principall and greater parts unto the lesser Secondarily called is which resolveth into parts an entire whole improperly called such as accidents be as a Syllogism is resolved into three Propositions and Terms the Law into two Tables or ten Precepts An imperfect division is when the whole is resolved into parts by accident and it is either 1 Of the subject into his accidents and circumstances or 2 Of accidents by their subjects 3 Or of the effects by their efficient or final causes or 4 Of causes by the effects or 5 Of things by their objects as 1 Of men some are tall some low some learned some unlearned some dwell in hot countries some in cold 2 Agues some are in the spirits some in the humours
good Kings Here is confusion for Aaron was not a King So when we ask Have you left your stealing If one answer Yea it intimateth he was once a thief if he answereth No he argueth himself now to be a thief For every ambiguous question is not one but manifold As Was Judas elected Here t is doubtful whether t is meant Election to life or election to an Apostleship therefore it is no simple question Ubiquitaries reason thus That which is Sacramentally united with the Bread is eaten though not after a natural yet a supernatural manner But Christs body is Sacramentally united with the Bread Therefore it is eaten though not after a natural manner c. Answer is In the conclusion there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For two questions are confounded 1 Whether Christs body be eaten 2 How it is eaten 2 Ignorance of the Argument or Elench is when either the state of the question is quite turned and wrested or the adversaries conclusion is not directly opposite to our Thesis according to the Canons of lawful opposition As They that are conceived and born in sin are not holy The children of the faithful are conceived and born in sin therefore the children of the faithful are not holy Here is ignorance of the Elench for the conclusion is not directly opposed to our conclusion who make the children of the faithful holy with the holinesse of the Covenant of calling and promise But the Adversaries conclusion speaketh of holinesse which is immunity from sin About the proof of the conclusion Fallacies are either 1 About the finding of the mean 2 About the premisses risen of the disposition of the mean 1 About the finding of the mean is Begging of the question a Assumption of a false mean b Begging of the question or Petitio Principii is when no mean is taken but the conclusion is proved by it self repeated either by the same words or by others Equivalent As if one would prove pleasure to be the chiefest good because delight is the chiefest good or one would prove Jeconias to be the father of Salathiel because Salathiel was son of Jeconias The Fallacie of a false mean is when to prove a question there is taken a false mean having the appearance of a true Whereupon either the Major or Minor is false A false mean is either Of Contingency apparent Of Necessity apparent Of Contingency apparent is that which seemeth to be drawn from some place of contingent invention As Peter is named à Petra the Rock of the Church therefore he is the Foundation and Head Answer It is a Sophisticall Syllogism taken from the place of false Notation And so of the places Of Necessity apparent is when a false mean is so propounded as taken from some necessary place Monstrative or Demonstrative As from a false Genus false Difference Definition c. As Extream Unction is a Sacrament therefore it sealeth spirituall graces It is from a false Genus Also That which is united to the word is every where Christs humane nature is united to the word therefore it is everywhere It is a Sophism having for the Medium a false efficient cause 2 Fallacies about the premises or disposition of the mean are Fallacie of the consequent Fallacie from a thing spoken after a sort Fallacie of the consequent is when there is a naughty connexion of the mean with the greater extream in the Major Proposition as He that said Bread is my body said my body lieth hid in the Bread but Christ said c Ergo It is a Sophism of the consequence whereof no good reason can be rendred So Christ taught us to pray for our daily Bread therefore Lay-men must not drink of the Wine in the Lords Supper Fallacie from a thing spoken after a sort to spoken simply is when from the mean Term disposed with limitation or after a sort with both or either of the extreams a conclusion is inferred absolutely and simply true as He that is lesse then the father is not equall with him Christ is lesse then the Father Joh. 14. therefore he is not equal with him It is a Sophism from that which is limited to that which is not limited It should be thus He that is lesse simply and in all respects is not equall but then the Minor is false For Christ is lesse not in degree of Essence or of substantiall perfection But First By hiding the Godhead in the State of Humility Secondly By Office of Mediatour whose parts he handleth with the Father So he that saith thy words are words saith true He that saith thy words are lying words saith thy words are words therefore He that saith thy words are lying words saith true Answer He that saith thy words are words viz. Absolutely or Indeterminately not adding false difference saith true and so the Minor is false Under this is contained Fallacia Accidentis Of the loosing or soluting of Fallacies The Detection and loosing of Fallacies Is either True a Apparent b True Solution is the shewing of the deceit used by the Sophister And it is either Direct a Indirect b Direct is when answer is made directly to the Syllogism Shewing and naming the Fallacie And it is either of the 1 Forme 2 Matter Solution of the Form is the rejecting of the Syllogism by shewing some Syllogisticall Canon against which the form of it sinneth Solution of the matter is either of the Word Thing Solution of the word is when the ambiguitie of simple words and the amphiboly of joyned words is shewed and distinguished Solution of the Thing is either of the Question Proof Solution of the Question is when the state of the controversie is rightly constituted the manifold question discerned and the fault of evil opposition shewed Solution of the proof is either about the 1 Finding of the Mean 2 Disposition with the Extreams About the finding of the Mean is either the shewing and denying of a vicious consequence in the Major or a limitation when there is a fault by omitting a limitation So there are in all five direct Solutions and answers to the matter 1 Distinction or explication of a word simple or conjoyned 2 Information and distinction of the conclusion or question 3 Denyal of one of the Premises 4 Rejection of a naughty consequence And 5 Limitation Of these three be three Canons 1 When the form is plain straightwayes we must think of the conclusion of the proposed Syllogisme and see whether it be constituted rightly or opposed to our position 2 When the conclusion is plain We must answer to the Premises either by distinguishing and limiting or by denying 3 We must never answer by denyall when the argument may be soluted by distinguishing and limiting Indirect Solution is when we answer indirectly and thwartly to the Syllogism proposed And that is either unto the Thing †Person * Indirect answer unto the thing is either 1 By Retortion 2 By Contrary
knowledge of the beginnings or means by which that end may be brought into his subject The Canons hereof are six 1 The Parts of this Method are three First the end to to brought in Secondly the Subject whereinto it is brought Thirdly the beginnings or means by which the end is brought in 2 The end is foreknown First that it is or that it may be produced and Secondly What it is 3 The end hath double accidents Of which some pertain to the finding of the means by which it should be produced and they are to be known at the first Others pertain to the Possession and conservation of the end and that is not needfull to be foreknown 4 The Unity of an operative discipline dependeth on the Unity of the end 5 The Subject is foreknown First that it is Secondly that it is capable of the end Thirdly that it hath accidents which pertain next unto the end 6 The means are not foreknown but are handled in proceeding from Universals to Particulars from Simples to Compounds so as that they be profitable and sufficient for the end Particular Method is wherein a certain and special theme is disposed And it is either of a theme Simple a Compound b Method of a Simple is in which a simple Theme is handled and declared And it is either Principal 1 Lesse Principal 2 Principal is in which a full Progresse is made from simples to more compounded This Progresse hath nine parts 1 The name or word of every simple thing is considered whether Concrete or Abstract Withall the definition of the name is given c. If it be ambiguous it is distinguished 2 The Genus of the thing is found out by looking in the predicamental order 3 The causes are found out and put In substances in respect of the Essence Matter and Form in respect of the Existence Efficient and End In accidentals because Essence and Existence fall together the Efficient and Finall causes the Object and the Subject are found out 4 If it be a singular accident also the antecedents consequents and other circumstances are considered 5 The whole definition is made viz. divers even as the Theme is either Accident or Substance 6 The proper accidents and Effects of this thing are proposed and often also the adjacents and concomitants are taught 7 The theme is divided into the parts chiefly integrall For the division into the Species if the theme be a Genus is kept till the last place if one would handle the matter at large 8 The things akin unto it are laid down 9 The things diverse and opposite are added Lesse Principal is when first the Definition is laid down and then it is resolved by parts The Method of a compound or conjoyned theme is wherein the handling of a conjoynt question or probleme is instituted The parts thereof are eight 1 A right constitution of the probleme or state of the controversie 2 A choice or setting down of a position Negative or Affirmative which you will defend 3 A foreknowledge of both extreams viz. of the antecedent and consequent as touching Limitations Definitions Distinctions and so the presupposition of thine Hypothesis 4 Confirmation of thy position 5 A laying down of the adversaries position 6 A foreknowledge and refutation of the adversaties distinctions 7 A solution of the adversaries Objections 8 A repetition of the proved position and a collection of consequences or conclusions In artificial Method is which is instituted not so much by the Order of Nature and rules of Art as by the circumstance of the Learner and Auditor at the discretion and pleasure of the Teacher and Learner And thus much of the whole frame and body of the art of Logick OF The use and Exercise OF LOGICK AFter the absolute Frame or method of the Precepts of Logick followeth in order of Nature and of Doctrine the use and Exercise of the Art more fully and plainly to be delivered Exercise of Logick is a function of the mind or reason whereby the Precepts of art comprehended in the mind are indeed and work applied to the things that are to be known out of the art And it is either Particular Universal The particular or special Exercise of Logick is when some one particular Logical precept is by the example thereof illustrated and exercised Unto this speciall use there need no other direction then the frame of Logical Precepts before laid down For there the use through every Precept is declared by special Examples The Universall Exercise is when some whole Rank of Logical precepts is applyed to things that are to be known or recognized Like as a Smith when some litle part of a work is to be done taketh in his hand the Hammer onely or the Tongs But when he hath a whole work to do he useth the furniture of all his Smiths Tools So in Logick sometime the genus or the cause or some accident of a thing only is to be dealt of and proved or refuted by a Syllogism or two and for this the special Rules before delivered are sufficient But these are not enough when one hath a general argument or whole matter to treat of Logically For a larger course is now to be taken This Universal Exercise is either The handling of a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The recognizing of a thing handled called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Tractation or handling of a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generation Tractation or Handling is the meditation of a Theme or matter to be done by Instruments of Art And it is either Simple a Conjunct b Simple treating is whereby a simple Theme is explained A simple Theme is one thing signified by one Term onely The handling of a simple Theme is either Universal Singular The general Canons of handling a Theme are five 1 Let the name of the propounded theme be considered whether it be simple and if it be not simple but combined of many words whether it may be reduced to one simple word either in the Latine or in the Greek or other tongue For a word of that language is to be preferred which signifieth a simple thing most simply 2 When the word is found to be simple Let it be considered whether it be a Noun Abstract or Concrete 3 It is also to be considered whether the word of the proposed Theme be certain or ambiguous and if it be ambiguous let it carefully be distinguished Let there be added a definition of the Noun Either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the term or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Etymologie and Notation And especially the latter 5 Having considered the definition think then carefully of the Genus or general of a Theme Namely in what order of things and how it is placed and if it be no where found in this order among the predicaments let it be counted for a Non â—ns And so the handling of it be
connexes adjacents and circumstances specially be explaned 5 Let the causes Efficient both Principal and Impulsive and Instrumental be diligently discussed and the final cause also added 6 Let the description be gathered by naming of the Species assignation also of the subject object circumstances of time and place with mention also of the efficient and final causes 7 Let the proper Requisites and Effects be added 8 Let the Consequents be named 9 Let the things akin be rehearsed 10 Let the things diverse be compared and the opposites at last assigned For example Let Christs ascension be the theme to be handled 1 Ascension is the scansion or moving from an inferiour place to a superiour 2 The Genus of it is a motion local whose extreams are 〈…〉 what and unto what and then the mean by which the 〈…〉 is made Now here we are to mind whether Christs Ascention be a Natural moving or Supernatural And we may find it to be a Naturall moving First In respect of the Subject which is a natural Body Secondly and in respect of the terms and mean But in respect of the Efficient cause and end it is Supernatural 3 The Subject of this ascention is Christs whole person not absolutely but restrictively according to that part which could move from place to place which is his humane nature As for the Object Local moving is not occupied about it 4 The Antecedents far off were Christs Ministery and all that he did in his life the neerer are his Passion Resurrection conversing after with his Disciples forty dayes and bringing of them to Mount-Olivet c. The Connexes are the term from whence Namely Mount-Olivet The term whereto namely the Heaven of Heavens The means by which are the Air and Sphere of fire and other Orbs thorow which his Body went The Circumstance of places agrees with the terms The time was forty dayes after his Resurrection The other Connexes were the gazing of his Disciples the appearing of the Angels c. 5 The principal Efficient cause was the vertue of the Godhead the inward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christs love to his Elect The outward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the profit and salvation of his Elect. The final cause in respect of Christ is the full possession of glory Secondly In respect of his Elect to fulfill his kingly office by defending and ruling of his Church Also his Prophetical and Priestly office by sending the holy Ghost to teach them and the interceding for them with the Father 6 Hereupon the Description ariseth this That Christs ascension was a Local moving whereby he as touching his body leaving the earth on Mount-Olivet came thorow all the Regions of the Elements by vertue of the Godhead into the glorious Heaven to possesse full glory and to defend his Church against all Enemies and by the power of the holy Ghost from Heaven to teach and instruct and by Intercession to commend us to the Father 7 The Effects of his ascension are the sending of the holy Ghost the gathering of his Church by the Ministery of his Apostles the suppressing of the Enemies and defence of his Church sitting on Gods right hand and Intercession 8 The Consequent of his Ascension was the Apostles wondering and returning to Jerusalem Fear and dwelling together till the Spirit was sent down 9 The things akin to his Ascension were his Resurrection the ascending of Enoch and especially of Elias 10 Diversity may be shewed between those for the ascension of Enoch and Elias was not a Victory over sin and the Devil nor a triumph of merit but of grace not by their own power but by anothers c. And the Opposites of his ascension are His base estate on earth and that disparition vanishing away which Ubiquitaries feign of his Body c. And thus much of the handling of a singular accident The handling of a Part hath these Canons 1 Let the name of the part in several tongues be considered and the Notation shewed 2 Because every Part is a thing Incomplete a complete Genus or Species of it cannot be had but it must be referred unto the predicament in which the whole is therefore by Comparison to the whole and Relation to the whole the Nature of the Part is of our understanding to be conceived For every part is part of the whole and if it be cut from the whole it deserves almost no consideration because the use of it is ceased 3 It must be considered whether the part be Essential or Integral 4 If the part be Essential let it be minded whether it be the Form or the Matter If the Form it must chiefly be explained by his Operations or Forces and Effects If it be the Matter the disposition of it must be considered by which it is apt to receive the Form and so the Instruments by which the operations of the Form are wrought and so let the whole body be subdivided into parts greater and principal lesser and least of all 5 Let it be considered whether the Integral part be similar or dissimilar For Similars come rarely under consideration because it is of the same name nature and properties with the whole but dissimilars are wont chiefly to deserve explication 6 In every part therefore besides the name there must be considered 1 The quantity and figure 2 The quality or temperature 3 The situation and how it is placed and knit with other parts 4 The uses or actions of the parts for whose sake this Instrument is of Nature made 5 The lesser parts of which it is compounded 7 After this let the things akin to the part be weighed as are either parts like unto it and finally let the Opposites be added as are in mans body the peculiar diseases of the parts The use of this Doctrine of the Part is chiefly seen in anatomies and in astronomy and architecture or building But most of all in the anatomy and parts of a mans body A Concrete accident is explained chiefly by these Canons 1 Besides the ambiguity of the name and the Etymologie let the Absolute accident be considered of which the Concrete is denominated because the resolution of the Concrete into the Absolute is the best explication of the Concrete 2 In the accident absolute whereinto the Concrete is resolved let the Genus Causes Objects Effects Things akin and Opposites be considered and let them be applied to the Concrete accident after the same manner 3 In relations concrets are often wont to be taken for absolutes by the unheedy therefore there needeth great discretiō 4 When the nature of the absolute accident is perceived the description of the Concrete may be annexed viz. that which is builded by the consideration of the absolute Collectives are diverse things especially substances united together not by any essentiall Band but by Number and Relation The Canons for explaining Collectives are these 1 Besides the Name consider whether