sociated are when there is not need of All c. So a man and a woman are causes necessarily sociated in producing a childe Again six-horses may for more pomp be joyned together in drawing a chariot when two or three are sufficient Lesse Principal is that whereon the effect lesse principally dependeth And it is either 1 Impulsive or 2 Instrumentall Impulsive is that which impelleth or moveth the principal agent to do And it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which within moveth to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which outwardly moveth to do Occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alway a cause within the Efficient himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without the Efficient cause So of our Justification the principal Cause is God The cause Proegumene is Gods good will and love for these move God in himself to forgive us ouâ— siâ—s The Cause Procatactick is likewise obedience and merit whereby outwardly he is provoked to take us into favour seeing his Justice is satisfied for us So in an Ague the Proëgumenon is some corrupt humour in the veins the Prâ—cataâ—cticon is outward heat of the Sun or the Northern wind whereby the pores are stopped and the humour boileth 2 Instrumentall is that which is taken of the principall cause to produce the effect called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof are two 1 The whole Instrument serveth for the Action of the Principall Agent by whom it is directed Therefore when it serveth not the principal Agent it loseth the Nature of an Instrument As men when they oppose themselves to Gods Commands and Rule are not Gods Instruments but the Devils Hereupon note that an Instrument taketh the determination of his action from his principal Agent As Ink of its own nature blotteth the Paper but it fashioneth no letter unlesse the Writer guideth the Pen. The whole force of an Instrument consists in the use for then it is in Act a cause when it is caused but when it is idle it is not an Instrument but some other thing Instruments have no dignity of themselves but of the principall cause and serve not but in use and work when the principall Agent can use them no more they are no longer called Instruments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by homonymy And all Instruments because they are indeterminate are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such as one may use well or ill as a sword riches called of their use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument is either Co-operative Passive Co-operative is that which by an inward force together is moved in producing the effect As a servant is an Instrument used by his Master yet so as he also moveth himself So the Creatures though they be instruments in respect of God yet have they their action distinct from Gods As Paul calleth Ministers Gods co-workers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto such instruments often is given the efficacie of the principall Agent as Preachers are said to convert and save souls when the Lord doth these by them so Baptism is said to regenerate c. by an improper predication whereof hereafter in the second Book Passive is that moveth not it self at all in producing the effect as the earth under us is an instrument of walking so a copy to write on other things or a pattern some instruments are necessary some not as God useth Angels c. when as he needeth them not And it is true the principal efficient cause worketh well by evil instruments to wit when it needs not the instruments As God made Joseph Ruler of Egypt by his envious brethren and by Balaam blessed his people otherwise in necessary instruments such commonly is the action of the principal doer as is the instrument so a man cutteth ill if he have a blunt knife rideth ill if he have a lame horse c. Also in divine things often instruments do move but it is all one as if they moved not for the force of the effect is not in them So Moses staff was moved at the dividing of the Red-sea but this motion caused not the Sea to part save only in a similitude So Peters shadow Acts 5. Pauls napkins Acts 19. had of themselves no force to heal the sick Also the efficient cause is either Naturall a Voluntary b Naturall is which of the readinesse and necessity of Niture bringeth forth the effect As fire of necessity naturally burneth c. The Canons hereof are two 1 A Naturall cause is properly determined unto one of the Opposites As fire naturally is carried upward not downward only heateth and cooleth not The Loadstone draweth iron to it and doth not both draw and drive it away 2 A Naturall cause doth not adde a certain moderation and dilation of the action but it worketh to the utmost of his power as fire when it hath fewel burneth without measure 3 A voluntary cause is which doth of certain foreknowledge and counsell The Canons hereof be three 1 A Voluntary cause is free and indifferent to an action so as it may do or may not do And freedom is two-fold 1 of Contradiction and 2 of Contrariety the first is when a cause may do or not do and so every voluntary cause is simply free But liberty of contrariety is again 1 Natural or 2 Moral Natural when contrary natural effects proceed as a Physician may use medicines cooling or heating Moral is when men may effect things good or evil honest or dishonest 2 A voluntary cause doth by certain moderation and at his pleasure can suspend the action though occasion be given of doing So God gives not all his gifts to one or alwayes punisheth but deferreth c. at his pleasure Again a voluntary cause is free either Meerly After a sort Meerly free which with full appetite willeth and produceth the effect And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a sort free which willeth and produceth the effect but with an heavie and sorrowfull appetite As in a tempest a Merchant casts his goods into the Sea to escape Shipwrack Moreover the efficient cause is either Transmutative Emanative Transmutative which doth with some notable change or motion as when fire worketh on water and heateth it c. Emanative when the effects flow without any notable change as from the soul flow forth the powers of sense understanding speaking c. From the Sun comes light and yet in the soul or Sun is no change 2 We have seen of the 1 force or manner of effecting now follow the divisions of 2 the orders of effecting The efficient cause is subordinate either Essentially m Contingently n Essentially when the inferiour doth of it self and necessarily depends on the superiour in effecting as in Generation a man depends on the Sun The Canons hereof be three 1 In causes of themselves subordinate there is not granted
The end is either Principal * 1 Lesse principal * 2 * 1 Principal unto which a thing is ordered of its own nature and by first intent of the efficient as the principal end of the Lords Supper is the confirmation of Faith and sealing up of Spiritual benefits with a thankfull rememberance of Christs death And it is either A mean between a Last of all b A mean between is which tendeth yet further As the intermiddle end of a Souldier is to fight valiantly but this tends to a further end to get the victory And it is either Work Ending of the work The work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain thing brought forth by Nature or by the Artizen so the house is the end and work of the builder The ending of the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the possession and use thereof As dwelling is the ending of the house The last end is whereunto all the rest are ordered called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first scope and chief intention The Canons hereof are seven 1 The end which is last in execution is first in intention 2 The last end is necessarily and chiefly good and chiefly moving or to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galen 3 In the last end both appetite and operation of the efficient is terminate 4 It gives to all the means lovelinesse order and measure So tribulations for the Gospel are joyfull because the end is eternal life 5 Onely the last end perfecteth both doer and deeds wherefore we must know the last end if we would intend and use the middle end aright which is against Popish Doctrine of perfection of vertues even without respect of the last End Bellarm 5. de grat cap. 9. 6 The End being put all means to the end are put As in Gods predestination whom God hath destinated to Life he hath also to Faith in good works 7 The End entreth the manner of being and supplyeth places of Form viz. in those things whose essentiall perfection is in operation The last end is last either Simply After a sort Simply last which in respect of all things whatsoever is the last and this is alwaies the end and never a mean to the end so the seeing and celebrating of God is the last and utmost end wherein mans understanding will and desires shall rest Prov. 8. After a sort last which in order of some things is the last thus the last end of War is Victory and Peace the last end of Logick is the direction of the minde in knowledge The lesse principal end is whereto things are lesse principally ordered viz. not of the nature of the thing but the appointment of the Agent So the principall End of the Lords Supper is a faithfull and thankfull remembrance of Christs death but the lesse principall Ends be many as exexercise of Repentance distinction of the Church from other Companies c. The Canons hereof be two 1 Lesse principall Ends are not taken away by the principall 2 One thing may have many lesse principall Ends and they either sub-ordinate or well co-ordinate The End secondarily so called is that whereto the End primary so called is intended called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui And it is either of Imperfection Perfection Of Imperfection is to whose use and need the thing is intended so the End cui to whom of health is the sick man so the end of the Lords Supper is faithfull people So Reprobates are not the end cui of Christs passion for the end cui by destination of the efficient and of its nature ought to be capable of the end cujus but Reprobates are not intended by Christ nor are capable in applying of it and therefore are removed by Christ John 17. 7. Of Perfection the End cui is of whom the efficient receiveth perfection called also the end of assimilation thus God is the End to whom of all our actions as the perfecter of them A◠End by Accident is unto which the means are ordained by accident and not of their Nature So the End of sin is the manifestation of Gods Justice the End of Hereresies and Atheism is the illustration of the truth such Ends are indeterminate and confuse Of the Caused The Caused is that which hangeth upon the Cause and is The effect The Mattered The Formed The destinate The effect is that which hangeth on the Efficient The Canons hereof are three First No effect exceeds the vertue of its cause So the Sun though it hath not formally the heat which it giveth yet it hath it eminently that is something much more excellent then that heat namely pure light Absurdly therefore do the Popish Priests give unto Accidents the power of making a substance for they say in the Masse the accidents of Wine in the cup do change the water into another substance 2 As is the cause such is the caused This is meant 1 of causes by themselves not of causes by accidents therefore it followeth not to say This Ship-wright is a good man therefore he makes a good Ship for he makes the Ship not as he is a man or good but as he is a Wright or Artizen 2 It is meant in causes natural and those chiefly particular so it followeth not to say the effects of the Sun are hot therefore the Sun is hot for the Sun is a universal thing and not a particular in causing 3 It is meant of causes doing voluntarily if they would produce an effect conformably as a good Ship-wright makes a good Ship if he will 4 It is meant upon condition and manner of the receiver not of the thing received so the Argument follows not from the chief perfection of God to the chief perfection of the gifts in the Creatures for God works voluntarily and according to the measure of the receiver and when we speak here of goodnesse it is not meant moral goodnesse but the Natural and Artificial faculty and force of causing and by this many Canons of effects are to be understood 3 That for which any thing is so is it self so much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Canon hath three limitations 1 The cause must be by it self for it follows not This man is drunken with wine therefore this wine is more drunken because wine maketh not a man drunken but by the abuse of it 2 It is required that that affection whereof the cause and effect is named such be in both 3 That it receive more and lesse 1 The Mattered is that which hangs on the matter As the whole compound naturall body is the caused of the matter 3 The Formed is that which hangs on the form As the said natural informed body 4 The Destinate is that which is ordered unto the End it may also be called the Ended for by the End it is determined so vocation justification sanctification are the Destinates of Eternal Life
is not cold therefore it is hot Here the first proposition hath an imperfect enumeration for we should adde or else it is without all Elementary quality A Biformed disjunctive is that when a disjunction of parts is made which soever be granted the adversary is fast it is called a Dilemma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice taken and taking also an Horned Syllogism and a Crocodiline Syllogism As Johns Baptism is either of God or of men If of God why do we not receive it If of men we are in danger of the people which count him a Prophet The Conons hereof are four 1 The force of consequence in a Dilemma dependeth on the ful enumeration of the disjoyned members and the convenient removing of them both 2 The Dilemma hath no force if there be not a full disjunction but a third or fourth member may be given 3 It is also without force if both members be granted as making nothing against us As the Jews reasoned against Christ Tribute must be given to Cesar o◠unto God If to God then not to Caesar and this is Treason If to Caesar then not to God and this is Sacriledge Our Saviour answereth by granting both Give to Caesar that which is Caesars and to God that which is Gods 4 Finally A Dilemma hath no force if it may be turned and returned upon the adversary Often also in the undertaking of a Dilemma they are faulty in evil consequence and then we must answer by denying the consequence as Infants which while they are a Baptizing do cry and resist either they understand or not If they understand not neither beleeve they and therefore should not be baptized If they understand they are Sacrilegious that oppugne Gods Institution Here be evil consequences in both branches for it followeth not That Infants do beleeve although they understand not explicitely what there is done Neither followeth it That they are Sacrilegious and repugne Gods Ordinance though they cry and struggle for they stuggle not against the water as it is an holy sign or with formal reason but as it is a cold Element oftensive to their tender body Even as a godly man that loves no wine doth naturally abhor the wine which is in the Lords Supper but he abhors it only as it is wine and not as it is a Sacred signe of Christs blood And thus much of a Syllogism Formal or commonly considered A Special or Material Syllogism is which is restrained unto certain conditions of matter And it is either True Apparent True is when not only the form but also the matter of it is good And is either Notional a Real b A notionall Syllogism is whose conclusion and premises have some second Notion or term of Logick The Canons hereof are two Of which the first for foreknowledge of the conclusion The latter is for finding out of the mean 1. Every simple Notion handled in the first part of Logick comes into the conclusion of a National Sillogism for every second Notion may be compared with the first We ask Whether time and place be words conjoyned or absolute Whether the Genus of sin be an action or the Genus of faith be knowledge Whether Antichrist is to be one singular person Whether faith be proper to the Elect Whether persons in the Trinity be really modally or formally distinguished and so of all other points So as there is great use of a Notional Syllogism 2. The Mean term for a notional Syllogysm is easily taken from the nature and properties of that second Notion of which question is made in the conclusion so as from the first part of Logick the Canons of every second Notion may be put for the Major in the Syllogism and then let the assumption be made affirmative or negative For example It is asked Whether an action be the genus of sin or not For a denyal there is found out a mean term from the nature and properties of a good genus As by this Canon No subject is the genus of that whereof it is the subject l. 4. Top. cap. 6. But an action is the subject whereto sin cleaveth therefore it is not the genus of sin Again It is asked Whether good works be the cause of Justification Take for Major this Canon of a cause No cause is after the effect but good works are after Justification for the person must first be justified and please God before he can do any good work therefore good works are not the cause And so of all other Notions with their Canons treated of in the first part of Logick wherby appeareth the great use of those Rules and that there needs here no long discourse of a Notional or topical Syllogism A Comparative Syllogism Seeing every Syllogism is first absolute As when we ask whether this be that or not or else secondly Comparative as when we ask whether this be more or lesse then that here shall be added Canons of a Comparative Syllogism The generall Canons hereof are two The 1 For the foreknowledge of the conclusion 2 The other to finde the Mean 1 The conclusion of a Comparative Syllogism being contingent and for the most part taken confusedly needeth therefore diligent distinction and limitation As it one ask whether this or that be better We must distinguish between better simply and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and better in respect and after a sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather to be chosen in respect of time and place So marriage is simply better than a single life because of propagation Gen. 2. Yet single life is rather to be chosen in time of persecution 1 Cor. 7. 2 The mean term of a comparative Syllogism is hardly found by the places of reall invention because the attribute is most common and almost Notional not reall therefore this is here handled after a Notional Syllogism The speciall Canons pertain either to the question as it is asked indefinitely whether this be rather then that or unto the question as it is asked whether this be better then that or worse 1 That which is such by Nature is rather such then that which is not such by Nature as flowers are fairer then garments For they have a naturall beauty these but an artificiall 2 That which maketh an other such is rather such then that which maketh not and if both do make that which rather maketh is rather such As Fire is hotter then Water for it maketh the Water such The Canons pertaining to a conclusion better or not better are these 1 That which is more lasting and constant is better than that which is lesse lasting So 1 Cor. 13. Love is better than faith For love endureth alwayes 2 That which is of it self good is better than that which is good by another and by accident So To live is better than to eat because we eat to live and live not to eat
a proceeding to infinite for subordination presupposeth order and order resisteth infinitenesse 2 Of causes subordinate the inferiour in causing hangs on the superiour 3 In causes essentially subordinate that which is cause of a cause is the cause of the thing caused This is true only in causes essentially subordinate but false in contingently subordinate for God is not the cause of sin though he be the cause of mans will which causeth sin for will is not oâ— it self and as it is will the cause of sin for then it should sin always but as it hath defect so the nature of the horse is not the cause of halting though it be the cause of motion Causes subordinate be either First a Second b First is that which hath the highest place in the Order of causing and it is either 1 simply first or 2 after a sort 1 Absolutely first is which in no respect is second as onely God 2 After a sort first is that which is first in a certain kind onely as in the moving of living Creatures the soul is the first cause whereon all other causes and effects in such creatures depend The second cause is that which hangeth on the first either Mediate or Immediate Mediate when others do come between it and the last effect It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause in power for putting it the last effect is not yet but onely may be And this mediate cause is either Farr off Or neer Far off when many come between it and the last effect as the motion of Heaven is a cause far off of mans walking c. For many other causes come between This pertains not to the first cause God for he is not far from every one Acts. 7. 27. but he walks immediately with every created Agent Neer is when one only comes between it and the effect as the lifting up of vapours unto the clouds is a neer cause of rain for one only comes between even the resolution of the cloud Immediate cause is which produceth the effect by immediate and next force called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof be five First The next cause presupposeth all the causes farther off 2 The next cause being granted needs must the effect be granted or taken away when it is taken away For the next cause is the cause in Act and therefore cannot want an effct any more then a father can want a childe So then they greatly erre which strive that the essentiall Proprieties may be taken away the forms of the subjects remaining safe whereas the form of the subject is the next cause of all those properties that are in the subject 3 One effect hath but one next cause though it may have many effects 4 By the next cause Accidents are distinctly and perfectly known 5 The next cause is enquired both by sense and observation and by the Examen of Logick these two Instruments God hath given men to finde out the next causes chiefly of Naturall effects The next cause is either Inward Outward Inward which is essentiall to the subject unto whom it produceth the effect So forms are always next causes of many faculties in subjects as a reasonable soul is the next cause of laughing speaking c. Outward which is without the Essence of that subject to whom it produceth the effect so the next cause of laughter is a moving of the heart and midriâ—â— by some ridiculous object known and this is called outward because it is neither the form nor matter though it be in man Contingently subordinate causes are when the Inferiour hangs not on the superiour of its self and its own Nature As man depends on the Sun and the picture depends on man but because this picture depends not on him as a man or naturall thing but as he is an Artificer onely therefore the picture is subordinate to the Sun contingently So is it for mans will and sin for though sin hang on the will yet because it hangs not on it according to the preferment of nature and as it is will but as it is corrupted therefore are they subordinate contingently Hitherto of a cause by its self now followeth a cause by accident which is either in 1 Naturall or 2 Voluntary Agents First the Naturall Agent That is called a cause by accident which brings not forth the effect of its own Nature but by something that happens to it as an Ague causeth temperance not of its self but by accident for of it self the cause is the will bridling the appetite So knowledge puffeth up The Law causeth wrath for it lighteth on them that cannot keep it 2 In voluntary Agents cause by accident is which brings forth an effect besides the intent and purpose or by ignorance as a man cutting wood his Ax-head flies off and kills his neighbour unawares Thus Judas Pilate and the Jews were causes by accident of Christs Passion and mans Redemption for they never purposed nor thought of such a good effect Hither belongs Fortune which sometime is taken largely for any chance as when a glasse falleth and by fortune is not broken sometime strictly taken Fortune is the cause voluntary by accident of that effect which one knew not meant not nor hoped for as a man digging or plowing the ground findes a bag of gold Thus many things amongst men may be said to be done by fortune or luck not in respect of God the first Cause but in respect of secondary causes The Canons of causes by Accident as well Natural as Voluntary be four 1 One end of the same thing may be a cause both by accident and by its self in a diverse respect as the Gospel by its self is the cause of Conversion by accident the cause of hardening 2 Every effect of a cause by accident is reduced to a cause by its self And thus all chances of Fortune are to be reduced unto God 3 Things that be done by chance or fortune be rare but of causes by themselves many and often 4 Causes by accident are infinite and inordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make it a kinde of cause Sine qua non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it needs not for such causes may be referred to instruments or some other before The matter next followeth which is either Properly so called Improperly so called First properly so called is Principal a Lesse principal b Principal which is onely matter and in no respect compounded Second which so is matter as it is also a materiall compound As a mans body is the matter of a man though it be all compounded of Elements The Canons hereof be two First every second matter depends on the first viz. in a certain Order of Nature 2 Every second matter is necessarily determined in a certain quantity to one onely and certain form So the matter of a man is onely determined to a reasonable soul and cannot
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
Common Proper Common is about which many things together are busied so the common object of all the senses is greatnesse figure and motion for these are apprehended and judged of all the senses in common Proper is which is determined to one as colour to seeing sound to hearing c. Both of them again is Primary Secondary Primary unto which a thing is first carried as universall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the primary object of the understanding And God is of the Philosopher Ethic. 10. acknowledged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondary unto which a thing is secondly carried as things singular in respect of the understanding and things universal in respect of sense Also the object is either Mediate Immediate Mediate which is objected by means of another as sensible substances are objects of the senses by means of the qualities Immediate which is objected without any means so qualities are objects of the senses as colour of sight c. An Object by accident is about which a thing is busied by accident and this is meant both in respect of the action and of the object so evil is the object of the will by accident for about it the will is busied not of its own Nature as it is will but of vice and defect outwardly accident thus also the understanding by accident is busied about falshood the preaching of the Gospel about Reprobates And of the object Sarah Abrahams wife was sensible by her accident when the King saw her not as Abrahams wife but as a fair woman c. Concomitant is either Antecedent 1 Consequent 2 1 Antecedent is which goeth in order of time before a thing so as it cannot be the cause And it is either Necessary Contingent Necessary which goeth before necessarily either by nature or by will as Childhood goes before Manhood Spring time before Harvest Resurrection before Eternal Life Contingent which goes before a thing contingently as the rednesse of the evening in respect of the next day's fair weather the red lowring of the morning in respect of rain at evening Such antecedents may be called signes 2 Consequent is which followeth the thing so as it is not the effect And it is either Necessary Contingent Necessary which needs must follow the antecedent as in the necessity of Gods decree Christs suffering necessarily followed his last Supper death followed his suffering resurrection his death and burial c. Contingent which followeth contingently so fair weather contingently or it may be followeth the white Moon for sometime it doth not c. Of simple Terms arising from the first Having seen the first single Terms next follow those that arise and are conceived by means of the first A Term arising from the first is either of A Word 1 * A Thing 2 * Of a Word The Term of a Word is either the a Explication of a Word b Conjugation of a Word The Explication of a Word is either 1 a Definition of a Name or 2 a Distinction of a doubtfull word or a 3 clearing of a dark word 1 A Definition of a Name is which turneth up and unfoldeth the signification of a Word and is either by a Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Definition by a word is which declareth the signification of a word by some other that is more known either by a Synonymy and Metalepsis or by a contrary word As when I say a Condition is a Promise Stibium is Antimony Antichrist is he that is against Christ and for the Devil c. Etymologie Definition by Notation or Etymologie is which declares the Word by the Original of it and this not Grammatically but Logically for the meaning and explaning of a thing as Noble is he which by vertue is noscible famous or well known The Canons or Etymologie are three 1 The Etymologie of all words is not to be sought for many words are primitive 2 In Etymologies we must not go on without End but must stay in some that is first as the English word Mix may come from the Latine Misceo and that from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Greek from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masach And here we must rest for the Hebrew is the first tongue and many words in it are primitive 3 Etymologies are taken from the end effects proprieties object and opposites of a thing and are therefore from these to be derived and these by those to be declared as a River comes from the Latine Rivus and both of them from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ravah which signifieth to wet or moisten because Rivers do moisten the dry Land World so called of War old because the older it is the War or worse it is c. Distinction 2. A Distinction is the freeing of a doubtfull word from the variety of hidden significations The Canons hereof are seven 1 The Distinction of a doubtful word must be first in all consideration of things 2 When one word or name is given to things of divers Orders and kinds it is doubtful and needeth distinction as if one speak of a Canker it is to be known whether it be of the Canker-worm or the Canker-sore c. 3 When a word is given to any in a diverse respect viz. Absolutely and by relation it is doubtful and needeth distinction as Justification is taken either absolutely as it is in the Justified person only Rom. 4. or relatively to our neighbour as he may acknowledge us to be justified by the effects of Faith Jam. 2. 4 When a word meaneth sometime more things sometimes fewer it is doubtfull as Faith is sometime largely used sometime strictly so Church Grace Election c. 5 When the opposite of any word is doubtfull the word it self is doubtful as Election to life hath opposite Reprobation Election to an Office hath no opposite therefore Election is a doubtfull word 6 When a Primitive word is doubtfull the Derivative is so too and if one of the conjugates be doubtfull so is the other as Faith is diversly taken therefore a faithfull man or infidel is diversly to be taken 7 Distinction of a word repugneth not the Nature and use of things neither darkeneth it but cleareth the understanding of the minde viz. a good distinction but evil distinction doth darken and confound things Illustration 8 The clearing or Illustration of a dark word is the reducing of it to perspicuity The Canons hereof be four 1 When a word is dark by barbarousnesse or Soloecism it is to be judged by Grammar Rules as Transubstantiation is a monstrous word and hath bred as monstrous opinions so Opus operatum c. 2 When a word is dark for want of use let a more usuall and safe word be put in place as the Sacrament of the Altar is an unproper word not to be used for the Lords Supper 3 When a word is larger or straighter than the thing
health c. Privation adventitial or coming otherwise is of a thing outwardly cleaving as poverty is the privation of riches imprisonment of liberty c. 2 Disparation is an opposition of specialls arising from the division of one Generall by opposite differences as a man and a beast are disparates or dissevered The Canons hereof are three 1 Disparates never agree to the same things as they are Disparates So bread is the body of Christ cannot be spoken substantially but onely relatively as bread hath relation to Christs body 2. Compleat Disparates do not concur as body and soul to make a man so God and man concur to one hypostaticall thing in Christ but not essentiall 3. Repugnancy is opposition either between one Disparate and the property of another or between two or moe properties of Disparates and also properties of contraries and their antecedents and consequencies As to fein and to be indeed a friend to be elect and to fall from the grace of God To be bread and to be born of the Virgin To be prudent and not to be able to dissemble anger for this is Repugnant to prudency 4 Contrariety is an opposition between two qualities that drive out one another And it is either By it self By Accident Contrariety by its self is of qualites by themselves and absolutely taken The Canons hereof be eight 1. Of contrariety each part is positive as hot and cold 2. Of contraries both are under a certain general neer or far As white and black are under the general of colour 3. Contraries are about the same subject viz. either the generall or the speciall But not always about the same in number or those things which onely differ in Accidents So white and black are in the same mixt body generally taken but not in the same body in number As a Swan and a Raven c. 4 If one of the contraries be the other also must needs be or at least have possibility to be If in nature there be fire there must also be water 5 Contraries cannot be in the same degree that excell But may be in degrees that are remiss So what is hot in extremity is not cold at all 6. One contrary if it overcomes corrupteth another 7 The remission of one contrary often comes to pass by the weakning of the other 8 Contraries have contrary Causes Effects Properties and next Subjects So Vertue is of God Vice of the Devil Temyerance helps health Intemperance hurts it c. Contraties by themselves are either Mediate Immediate Mediate which do admit a Mean viz. of taking part with the extreams as heat and cold admit between lukewarmness Immediate which do not admit a Mean As Vertue and Vice Contrariety by accident is which agreeth unto other things for the qualities as fire and water are contrary because of heat and cold The secondary opposition is betwixt the Relation and the Correlate The Canons hereof be three 1 Relative opposition is of all the weakest 2 Opposites relatively have no Mean viz. which takes part of the extreams as Father and Son 3 Opposites relatively are both affirmative And thus much of the simple Terms of the first part of Logick A Generall Sum of the first Part of Logick The first part of Logick is about a simple Term and is either The first which is either Of a word with the Divisions Canons Of a thing which is either The predicamental Row wherein is considered The manner how things are received into the Rows The degree Direct which is Primary The General The Special Secondary the singular Collateral or sidelong the difference The partition for a predicament is either Primary Of Substance Of Accidents Absolute Quantity Quality Action Passion Of Relation Secondary as When. Where Situation Habit. the term about the Row which is either Inward The cause Efficient Matter Form End The caused The Subject and Accident The Whole and the Part. Outward Adherent either Adjacent which is either Connex Circumstance Adjoint Concomitant which is either Antecedent Consequent Arising of the first and is either Of a word and is either The unfolding of a word Conjugates Definition of a Name Distinction of the doubtfull Clearing of the obscure Of a thing and either Resolving and is either Definition Division Conferring aud either is Consentany as the identity of things Dissentany as Diversity Distinction Opposition THE SECOND BOOK Handling the Second Part OF LOGICK Which is a Director of a Compound conceit Of a Proposition THe second Part of Logick directeth a compounded conceit which is done by Precepts concerning a Proposition A Proposition is a sentence wherein one thing is affirmed or denied of another And it is considered either In general and is called Formal a a In Special and determinatly called material b b In Generall when the disposition of a sentence is looked on nakedly and absolutely without any special condition of the things themselves And is again either Primary or simple and Categorically perfect c c Secondary or Compound and Hypothetical and Imperfect d d Primary or Simple is which in one simple Composition propoundeth any thing to be or not to be Of this we are to consider both the 1 Constitution and 2 Division and also the 3 Affections The Constitution of a Proposition is of the parts and the disposing of the parts of which those may be called the material and this the Formal The Parts are either the Signed or the Signers or Signs The parts Signed or Absolute are The Antecedent or Subject The Consequent or Predicate or Attribute The Subject or Antecedent is of which any thing is pronounced The Consequent or Predicate is that which is pronounced of the Subject As in this sentence True faith doth work by love the first part true faith is called the Subject or Antecdent the latter part work by love is called the Consequent or Attribute or Predication The Canons of the Subject and Attribute are two 1 That is the true natural subject or antecedent in a Proposition which without the proposition even in the Nature of things is subjected And that is the true Natural attribute or consequent which in the very Nature of things is in another and if in any Proposition that be put first which is not first in Nature or last which is not last in Nature it is called a proposition against Nature and Inordinate which must be marked and brought into order as It is not good for man to be alone Here good is not the true Antecedent or Subject but the Lonedom of the man of which it is said that it is not good 2. The Consequent or Attribute must be diverse from the Subject For the same is not to be pronounced of the same as a Sword is a Sword no though it be in other Terms as the Gospel is glad tidings Stibium is Antinomy The Signing parts of Signs be either Significative Categorematical Consignificative Syncategorematical A Significative Sign is which
taken from the place of the next efficient cause And it is either Principall c c Lesse Principall d d Principal whose mean is the next principal efficient cause and it is either of the inward cause or Outward Of the Inward whose mean is the next principal efficient Outward whose mean is the outward principal next efficient cause The Canons of both these are two 1. Whereto the next efficient cause is given thereto the effect must needs be given and from what the cause is taken the effect is also 2. A Demonstration of the Inward cause is perfecter then a Demonstration of the Outward cause Examples of Demonstration That which hath the guilt of sin is wretched But all mankind since the fall hath guiltiness therefore it is wretched Whatsoever differeth from the Law and will of God deserveth Gods wrath but every small sin differeth c. therefore it deserveth Gods wrath He that hath satisfied Gods wrath hath perfectly redeemed us Onely Christ hath satisfied c. therefore he hath redeemed us They that are constantly kept of God in the purpose of Election once mode their Salvation is sure But all the faithful are so kept therefore their Salvation is sure Whatsoever hath matter is moveable Every naturall body hath matter therefore Every naturall body is moveable Lesse Principall is whose mean term is a lesse principall efficient cause viz. either Impulsive or first Instrumentall The Canon hereof is Whereto the Impulsive and Instrumentall which is more matching is given thereto also must needs be given the effect and power or faculty unto which the instrument is ordained and contrary from what the instrument is taken from that also the end or effect must needs be taken Thus Demonstration is made that fishes do not breathe because they have no lungs that the wicked eat not Christs body because they have no faith So man is a communicable and sociable creature because he hath speech the Instrument of communion Demonstration of the end is whose mean term is drawn from the place of the finall cause The Canons thereof are two 1. The end being put specially the fitted end needs must the means to the end be put or contrariwise 2. Even as the end is either fitted and principall or lesse principall accordingly the Demonstration is more perfect or imperfect Thus Christ shewed they ought not to buy and sell in the Temple because it was an house of prayer Heresies must be that the approved may be known c. Imperfect Demonstration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a thing is whose mean is taken from the place of the effect The Canons hereof are three 1 The effect being put the cause is necessarily put and the effect being taken away so is the cause as it is a cause of that effect So it is shewed that some men are Elect because in time they are called justified and sanctified and contrary that some are not Elect because they are not called c. So Infants are sinners because they die Romans 5. 2. Even as the effect is either principal or lesse principal accordingly is the demonstration more or lesse principal 3. When by the effect it is proved the cause is or not on the contrary also the effect may be shewed by the cause which Reciprocation Logicians call Regresse And thus much of Demonstration Of an Apparent Syllogism or Fallacie Hitherto we have treated of a true Syllogism Now followeth the Apparent which hath a false disposition or matter painted with a shew of a true Whereupon ignorance or naughty disposition is begotten in the mind The Doctrine hereof hath two parts The 1. whereof is the caution of a deprehended Fallacie The 2. is Shewing and loosing of that Fallacie First Of the deprehension or finding out of a Fallacie A Sophism or Fallacie is a deceit either In Form a In Matter b A Fallacie of Form is when men sin against the disposition of a Syllogism violating the Canons either generall or speciall of all the Figures A Fallacy of matter is either In words m In things n A Fallacy of words is either in a word Simple g Compound b A fallacy of a simple word is either Of want of use k Of Ambiguity l A Fallacy of the want of use of a word is either 1. For the darknesse of it 2. For the oldnesse 3. For the Novelty 4. For the impropriety of it These are opened in the first part of Logick Ambiguity of a word is either For the many meanings For the doubtfull forming Ambiguity for many meanings is when a term in a Syllogism is taken in this meaning or in that as That which is begotten beginneth to be The Son of God is begotten therfore beginneth to be Here is ambiguity in the word begetting for the generation that is in the Holy Trinity differeth generally from the generation of the creatures Ambiguity for the forming of a word is either in respect of the 1. Orthography 2. Etymologie 3. Prosodie 1. In respect of the Orthography is when the doubtfulnesse ariseth from the diverse pronouncing of word or writing as If a man pretending to make one his heir should say I will make thee mine hair or to commend one for a full hardy souldier saith He is fool-hardy 2. In respect of the Etymologie doubtfulnesse is which ariseth either of likenesse of ending or confounding one number for another This Fallacy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In respect of Proâ—odie doubtfulnesse is which aâ—iâ—eth from wrong pronounciation a long syllable for a short or otherwise A Fallacy of a compound word is which is in a sentence and is called Amphibâ—lie which is a double uncertainty of the meaning in a sentence And it ariseth either 1. Of the construction and distinction 2. Of the phrase 3. Of the Composition and Division 1. Of the construction when the coherence and construction of words is doubtfull 2. Of the phrase when not the construction but the kinde of speech makes uncertainty of sense as Christ went up to Heaven to fill all things Therefore His body is diffused everywhere It is a Fallacy by not understanding the Apostles phrase Fill all things which is meant of the effusion of the Holy Ghost not of the diffusion of his body 3. Of Composition and Division when words are joyned together which should be disjoyned or contrariwise as Two and three are even and odde but five are two and three therefore five are even and odde A Fallacy in things is either 1. About the conclusion or question a 2. About the proof of the concluon on oâ—â—â—â—ing the Mean b About the conclusion is either 1. Asking of many questions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Asking of another question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Ignorance of the argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 The Fallacie of many questions is when many questions or conclusions are confounded in one As Were Moses and Aaron and David
and even subject that of a common it may be made proper 3 Because Relation is busied between two Subjects of which one is called the Relate the other the Correlate therefore in explaning of a relation both of them must be assigned 4 The Object then is to be minded about which the accident is occupied and Objects bear rule in qualities and Actions 5 The Principal efficient causes must be found out First the neer and then the neerest causes 6 In Relations the ground or Fundament must be enquired and it differeth not from the neerest cause 7 Then let the end of the accident be shewed which also bears sway chiefly in quality and action 8 But in Relations the Term must be enquired which is the same with the final cause 9 Then give the definition of the accident according to the nature of every predicament assigning besides the Genus the essential terms as the Subject the Object the Efficient cause and the End 10 Often also the Antecedents Connexes Circumstances and Consequences are to be reckoned As when the propounded Theme is an Action or Passion 11 The effects of the proposed accident must be distinctly told 12 A Division must be added either into the Species if the proposed accident be a Genus or into other members fitting to an accident 13 Then shew the things akin thereto or which have some affinity of nature with the proposed theme 14 Let the diversity which is between Themes akin be shewed 15 Let the Opposites or Contraries be added For Example This accidental Theme is to be handled Calling upon God 1 The Name is absolute 2 The Genus in the Predicament of Action is found to be this a religious action 3 The Subject of this Action is a faithfull man 4 The Object First to whom it should be directed is the whole Trinity and the Father of our Lord Jesus Christ reconciled by the Son Secondly The Object of the things to be asked which are Bodily and Spiritual Thirdly The Object for whom is our selves and others 5 The Efficient cause principal is the manner of confidence stirred up by the holy Ghost by the authority and merit of Christ the Mediator Joh. 4. Rom. 6. The outward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gods commandment and his promise to hear us Joh. 16. Psal. 150. The inward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feeling of our own wants and remembrance of Gods benefits before received The Instrumentall causes are the Form given by Christ Mat. 6. and our members Inward and Outward as heart tongues eyes hands knees c. 6 The end is the obtaining of benefits and thankfull glorifying of God 7 So the whole definition is this Invocation is a Religious action or operation from the motion of faith kindled by the holy Ghost with trust and authority of Christ the Mediatour done by a faithfull man and directed unto God propitious in his Son for the obtaining of good things needfull and for the glorification of Gods holy Name 8 The proper accidents or things requisite are First That it be done in true faith without wavering Jam. 1. Secondly That it be directed to Gods will Thirdly That it be with devout inward Motions and outward gestures if it may be Fourthly That it be not hasty limiting God a time or manner Jsaiah 28. Fifthly That it be conceived with brief words without any redundance of speech 9. The effects are Union with God joy and comfort of mind the obtaining of good things needfull 10. The Circumstances are the place now free Joh. 4. publike or private the time also free at all hours c. 11. The things connexed unto it are purity of life sobriety tentations of the Devil much to be resisted 12. The Division is by circumstance of the place publike or private By the object it is supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. The things akin unto it are diligent reading of the Scripture Meditation of holy things continual diligence in the works of our calling 14. The contraries are A corrupt conscience an unclean life doubting profaness and contempt blasphemy and execration And thus much of the primary handling of a perfect Theme The Secondary is when the Definition of a Theme is put at the first beginning and afterwards is resolved and explained by parts This way is commonly used of many in an their treatises And though it be good yet is it not so artificial and profitable as the former Now followeth the handling of Imperfect Themes Imperfect Themes are they that are imperfectly placed in the Predicaments and Order of things And they are imperfect either In respect of our understanding Of their own Nature In respect of our understanding onely the nature of the most high God cannot perfectly be treated of explained Of its own nature a Theme Imperfect is five-fold 1 A singular thing 2 A Part. 3 A Concrete 4 A Collective 5 A Privation A Singular thing or Individuum is either Substantial a Accidental b Substantial hath these Canons 1 Among substantial Themes those chiefly come to be handled in use which are called persons 2 The Genus and Species are in secret thought presupposed in singulars 3 The persons name and Etymologie and reason of the giving of it is to be considered 4 Then comes to be considered the efficient cause or beginning and birth of the person with the Circumstances of place and Countrey of time when and then the subjects of this birth his Father and Mother 5 These are to be told the accidents of the person First Pertaining to his body as Stature and Health Secondly to his minde as Wit Judgement Memory Learning Also Moral Vertues Chastity Liberality c. And these may be led along his ages as his childhood youth mans age 6 The effects of the person are to be recited what memorable things he hath done in every age especially in his manhood 7 Let the things which are akin be shewed as they that live in his time his friends and the things wherein the person most delighteth 8 Finally let the diverse things and contrary to the person be rehearsed as Foes Enviers and his death with the cause thereof as the disease or if it were violent by what adversity he perished Then the things connex to his death if any strange signes went before or if he spake any memorable thing at last whereto adde the consequents of his death as his Burial and Funerals A singular accident is which cleaves to a singular substance as either the quality or action or Passion or Relation of it The Canons for handling this Theme are these 1 Let the name be weighed as was in a theme universal 2 Let the Genus and Species of the propounded theme be presupposed 3 The Subject namely the singular substance is to be considered as also the Object about which it is occupied 4 Let the antecedents