ended with the consideration of the Name For example If a man would treat of Purgatory First let him weigh the name Then mind the Definition and Declaration of the Name by the Etymologie viz. That by this Name is signified some Infernal fire But somewhat gentler wherein the souls of them that are to be saved must be purged and rosted therein so long as till full satisfaction be made for their sins This Declaration of the name sheweth that such a fire there is no where therefore Not to be sought in any predicament or Rank of things And so it is but folly either to define it or declare it by the causes and properties thereof But here note that this consideration Whether a thing be or not is not to be according to the Existence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some certain place or time but it is to be minded essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if one would treat of Christs Incarnation The question Whether it be or no is not to be minded so as whether it be to day or whether it shall be But this is enough that at any time it hath been and now also dureth in effect although Christ be no more Incarnate nor brought forth The like is also to be minded for things to come as the day of Judgement Resurrection c. For though these have not yet Existence yet have they Essence and because it is sure they shall be they are to be treated of in order and manner of things that now are Treating also is either Of a Perfect Theme a b Of an Imperfect Theme a b A perfect theme is that which is perfectly placed in the order of things or predicaments as an Universall thing one and whole by it self And it is either Substantial Accidental The treating of both these is either Primary 1 Secondary 2 Primary treating is which when the beginnings of the Definition are foreknown gathereth from them the Definition and then useth the other Logical terms for explaning the term according to those Canons that follow pertaining to the explication of a substance 1 When the name of the theme is weighed and the lawfull Genus found let the difference be sought for either by the predicamental Tables or by some notable effect or antecedent of a Theme known to the senses 2 When the Genus and difference are found by its self the Definition must be gathered and made 3 The Definition of a substance being gathered the form thereof and matter is distinctly to be considered 4 Let the Form then be assigned and so far as the perspicuity of the Doctrine will suffer declared 5 After the Form let the matter generally be weighed 6 After the Integral parts which make the matter entire let those parts at least be considered which are most principal and primary Instruments to bring forth the operations of the Form 7 The efficient cause Principal and Instrumental although it pertains not to the Essence of a Substance yet it is to be considered for the knowledge of the Existence The like is also to be minded for the final cause 8 The proper accidents or effects flowing from the Form and cleaving to the whole compound must be reckoned 9 Then let there be added a Division of the proposed substance by the Primary accidents by the Integral parts inferring a manifest distinction and if the Theme be a Genus let the Species thereof be recounted which after may have their peculiar handling also if the handler be so purposed 10 Let the things that are akin to the proposed substance be added 11 And then let there be shewed the things that are diverse and contrary For example Let this Theme Animal or living creaâ—ure be to be handled 1 Weigh the name which in Latine is of Anima a Soul which signifieth any living Form which also is in plants but is by an excellencie given to other sensible creatures in whom the Soul more manifestly appeareth by sense and motion In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cajah of life for that such creatures seem onely to have life Of the ambiguity of the name or concretion or abstraction there needs none ado 2 Next look for the Genus which is found in the Table of Substances to be a living body 3 The difference restraining that Genus is found in the same Table also to be sensitive 4 The whole Definition therefore is that an Animal is a living body sensitive 5 The matter far off of an Animal are the Instruments of life The next matter is the Instruments of sense and motion which taken all together are called the body of the Animal 6 The Form neer is the Soul Vegetant the neerest is the Soul sensitive which by the effects or proper accidents that cleave to the Animal are as it were by the latter words evidently perceived 7 Then come to the existence and here weigh the efficient cause of an Animal The principall Efficient is the Forming of the youngling of an Animal whereby the sensitive Soul is united with the body The Instrumental cause is the Seed the Womb the Birth all which may be treated of peculiarly 8 The end is to be shewed wherefore an Animal was at first created and wherefore in time gendered The End Universal is the glory of God the Creator The particular is the Complement of all the degrees of life and so the perfection of the World and Creatures which require not onely a Body vegetant but also sensible 9 The proper accidents of an Animal are principally 1 Sense Inward and Outward 2 Appetite 3 Going Secondarily 1 Breathing 2 Watching Sleep Dreaming 10 The Integrant parts of the body or matter are 1 Similary parts as blood and other Humours Flesh Bones Sinews Arteries 2 Dissimilary parts principall are the Brain Heart Stomack Liver and other lesse principal all over the body 11 The division of an Animal is 1 By reason of the temperature and parts into Male and Female 2 By the Species into Man and Beast which also may severally and distinctly be considered 12 The things akin to an Animal are Plants especially those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plant Animals and half Animals as Sponges c. 13 The Opposites of an Animal are things that want Life Sense and Motion and Poysons which are pernicious to the Life And thus much for handling a perfect Theme Substantial A Theme Accidental is handled according to these Canons 1 After due consideration of the name First think of the Order or predicament of the proposed accident whether it be quantity quality Action Passion or Relation For so it will appear whether it indeed be an accident or a Non ens and feigned Theme 2 When the Genus is found let the Subject of the accident be shewed And withall consider whether the accident treated of be common or proper For these two have diverse explications Wherefore an accident should alway be reduced to his first
one viz. that which it most respecteth so Baptisme and the Lords Supper are not to be referred to Substance or Action but to Relation because water and the washing therewith are but the materiall things in Baptism the formall being the holy Relation in signing and sealing the Spiritual washing away of sin 8 Lastly things themselves are placed in the Predicaments of themselves and fundamentally Conceits and Names of things but secondarily and so far forth as they represent things and so much of the manner how things are received into the Predicamentall scale or order we passe now to the second viz. The degrees of the order or Predicamentall Series The degrees then of this Order by which things are to be understood in their ranks some are superiour some inferiour to others and these degrees are not unfitly called Predicables A Degree is 1 Direct a a 2 Collateral b b 1 Direct when we ascend or descend forthright that is in a strait and direct line in order as Genus Species Individuum 2 Collateral when the ascent or descent is made in an indirect line and side-long as Difference Again the direct degree is either Primary or Secondary Primary as Genus and Species Secondary as Individual Primary is that which in the Predicamental order is universal or common to many and is Genus and Species Genus Genus is that which hath Species under it that is a general is that which containeth two specials or more under it The common Rules hereof are four 1 The Genus or general is alway of the same Predicament or order of things with it Species or special By which Canon or Rule you may discern any and many false generals as that the body of Christ is not the true Genus or general of the Sacrament of the Lords Supper that water is not the true Genus of Baptism nor an action the Genus of sin nor air of sound that harmony or number is not the Genus of the soul for such be not in one Predicament by this also Metaphors are removed as when the Church is called Noahs Ark or the Spouse the body of Christ these are true but not the true genera or generals for Metaphors shew not what a thing is but what a thing is like to 2 The Genus is never the cause of his Species nor the subject nor the accident and therefore is never predicated or spoken of his Species in the Concrete but alwayes absolutely in the right that is the nominative Case They therefore erre that in the Meteors make water to be the Genus of rain fire the Genus of a Comet air of the wind whereas Meteors are called waterish fiery airy so the cause cannot be the true Genus as when dubitation is said to be the counterpoise of equal reason Anger the boiling of the blood about the heart Death the separating of the soul from body c. In such the causes are placed in stead of generals so also for the subject when we define wind to be the air moved Original sin to be corrupt nature c. 3 The Genus is alwayes and necessarily more large than all the Species of it and is not returned or reciprocated with them 4 The Genus is inseparable from his Species nor can that be the true Genus without which the Species are or may be in any or any where this proves motion cannot be the true Genus of pleasure seeing pleasure may be somewhere where motion is not or ceaseth Genus is twofold Supream Subaltern 1 The highest and most general is so a Genus as it can never be a Species 2 Subaltern Genus is that is successive and by turn that is when it is Genus of them contained under it and Species of that which is above it Also the Genus is either remote and afar off from the Species or 2 Neer and next unto it as the Genera of a man a living Creature is the remote Genus and Animal is the neerest Genus for there are none other so neer man as those two Again the Genus is Perfect a Imperfect b Perfect Genus or a Synonymous general is when his Species all of them take equal part of him as a living creature is the equal and perfect Genus of man and beast for a beast is a living creature no lesse than and equally with a man The Canons and Rules of a perfect Genus are five 1 A perfect Genus hath a Nature not separated but yet distinct from all his Species 2 All that which is in the Genus is equally communicated with the Species so as nothing can be said of the Genus but the same also may and must be said of every species 3 The Genus is in Nature before all his Species and therefore first in that knowledge which is according to Nature 4 The Genus hath necessarily many species as not being able to be conserved in one for every genus is perfected in determination of opposite differences and opposition implyeth plurality so that one genus must of necessity have at the least two species 5 A perfect Genus being put there needs not therefore any determinate or certain species to be put and if one species be denyed the genus is not thereupon denyed There is an Analogy and similitude between a Genus and Matter For first as the matter is more imperfect than the form c. So is the genus more imperfect then the difference or species 2 As the first matter is undetermined to any of his forms so is the genus to any of his differences as the matters have a power unto the opposite forms so hath the generall unto the opposite differences yet neverthelesse there is great discrimination betwixt the genus and the matter and they be not the same An Imperfect Genus is that which is not communicated with his species equally and alike but to one more to another lesse The Rules and Canons of this be three 1 An Imperfect Genus is immediately properly and of it self communicated but with one species with another it is communicated but mediately and secondarily in order to the primary species so this genus thing or ens is an imperfect genus to substance and accident for thing is communicated primarily to substance to accident but secondarily in and by the substance accidents being not so much things Create as Concreate 2 An Imperfect Genus hath not a Nature altogether distinct from its species so a thing naturally is not altogether distinct from substance or accident 3 To put an Imperfect Genus we must needs put some certain species viz. that species by which it agreeth to the other and this species being denyed the genus it self is forthwith denyed And so much for the first Predicable of the first degree to wit the genus The Species Species or the special is an universal thing subjected or subordinate unto the Genus and it is Perfect
Transubstantiation Moreover the Term of the Relation is not to be tied to the Relate as the Communion with the substance and benefits of Christ is not to be tied to the bread and wine in the Supper nor the washing away of sins to water in Baptism The Table of Relations Followeth Relation is either Natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a By Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b a Naturall which is either 1 Of Measure either Inward and productive as is every cause hither may be referred the degrees of Kindred which is either Outward Ruling as every Rule Square c. Adjacent Place Time Primary as Degrees of consanguinity in a line Right as great Grandfather Grandfather Father Son c. Sideloong Equall as Brother Sister Unequall as Uncle c. Secondary as degrees of affintiy Father in Law Son in Law c. 2 Of Convenience 3 Of Difference 4 Of Disposition 2 Of convenience or Agreement and this either in Substance called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the self-same absolutely Quantity called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equality and proportion Quality called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude Representation called Signification and all Naturall Signes 3 Of Difference as diversity and opposition of things 4 Of Disposition or order and situation in the world and worldly bodies b By Institution either Divine A Humane B A Divine which is either Of Power General as the Regiment of the world Law of Nature Special as touching The Church as the Regiment of the Church The head of the Church Christ Christ the Mediator Prophet Priest King The Ministers of the Church to Preach Minister Sacraments c. Of Conjunction as The Law The Gospel Of Confirmation as touching Temporall things as the Rainbow Spirituall as Gods Word which is a signe formally considered Figures or Types Sacraments Old Circumcision Passeover New Baptisme Lords Supper B Humane which is either Of Power and Office and Dignity Greater as Kingdom King Prince Duke Earl Consul c. Lesser as Master Tutor c. Of Convention or Consent To be rightly as is Marriage State of the Commonwealth Monarchy Aristocrasie Democraciy To be well as are Societies and Confederacies Contracts Covenants Testaments Obligations c. Contracts specially so called and are either Named Borowing Lending Trusting Pawning Buying Selling. Un-named Of collation either Distinction and Disposition Armies Order and Method of Diciplines signification Vocall as all Towns formally Reall Simple as signing or confirming Seal Diadem Scepter c. Souldier Coats Badges c. Pawns and Pledges Limits Bounds c. Hitherto of the principall Predicaments now follow the lesse principall in which onely things by accident and secondarily so called are disposed And they be four When Where Situation Habit. The Predicament When is that wherein are placed things in the Concrete noting the manner or circumstance of the time Hereunto belong Ages Infancy Youth Old age parts of the yeer Summer Winter Spring Autumn Morning Noon Night c. Also the Concretes of Ages as a Childe an Old man c. The Predicament Where is that wherein are placed things in the concrete noting the manner or circumstance of place As Europe Germany England an English man a Londoner an Ilander a Sea-man c. All Countries and their Inhabitants The Predicament of Situation is that wherein are placed things in the concrete noting the certain position and order of the parts of the body As standing sitting lying upright groveling c. The Predicament of Habit is that wherein are placed things in the concrete noting some artificiall Adherent As armed cloaked booted spurr'd with a breast-plate c. Of the Cause We have seen the Order of things now followeth the Term without that Order which is no degree of the Predicamental rank And it is either Inward a a And it is either Outward b b Inward is that which inwardly cleaveth with another Inwards be the Cause the Caused the Subject the Accident the Whole the Part. A Cause is that whereon the thing caused doth depend And so it differeth from a beginning which hath not alwaies respect of dependance as God the Father may be said to be the beginning of the Son but not the cause for the cause and the caused differ in essence which the Persons in the Trinity do not The Canons of the Cause are three 1 Every Cause is before his thing caused in order of nature of knowledge and dignity 2 As without a cause nothing is done so also without it nothing is distinctly known Therefore God is without Cause for he is not made nor done but existeth of himself 3 There is a certain Order of Causes neither is there granted in them a Proceeding to infinite There be four Causes The Efficient the Matter the Form the End The efficient Cause is that whereon the effect dependeth and is By it self m By accident n Efficient by it self is that whereon the effect dependeth by it self The Canons hereof be three 1 No Efficient doth in vain but all for some certain End 2 The same Efficient Cause as it is the same alwaies doth the same thing Idem quà idem semper facit idem 3 The Efficient Cause properly so called doth not effect but some good thing in it self For evil things are not things properly but defects of things A Thief puts forth his hand to take another mans goods this moving of it self proceeds from the soul that moveth but the misorder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this motion is not from the soul. So the theft is not properly an effect but a defect and ataxie in the motion proceeding from the ataxie of the appetite Moreover the Efficient cause as it is a cause is alwaies a simple thing so when a man is said to be the cause of his own accidents properly he is not the cause but the subject that hath the cause and things are spoken of him not as effects but accidents A man is not the cause of laughter but the commotion of the heart and midriffe by some ridiculous object known neither is a man the cause of the faculty of laughter but a reasonable soul. The Efficient is of it self divided by 1 The Force and the manner of Effecting 2 The order of Effecting 1 Of the force of effecting it is Principall Lesse Principall Principal whereon the effect princicipally dependeth and s Solitary Partaking Solitary is that which hath alone the chiefty in producing the effect and is therefore called the total cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Sampson was the sole cause of carrying away the Philistines gates Christ the whole or onely cause of Mans Redemption Partaking is which not alone but with others hath the chiefty in producing the effect and is called partiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is partaking or sociated either 1 Necessarily or 2 Contingently 1 Necessarily sociated are when all of them together are needfull if the effect should be produced 2 Contingently
meant thereby let another word if it may be had be put in the room as when the word Clergy is applied to the Ministers onely which is said to be common to all the Saints 1 Pet. 5. 4 When a word is figurative not for any need but for finenesse sake put a proper word for it The Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yoking together of words is a depending of words yoked together And is Primitive Derivative Primitive on which another word hangs in deduction Derivative which hangs on the Primitive as faithfull on Faith And they are either Of a word only Of thing Of word only when not so much the Natural Order of signifying is looked on as the forming of words one from another Of thing when there is a union of signification and is Primary Secondary Primary which is in which the dependance both of signification and determination is observed of Faith faithful and Justice just c. Secondary In which there is a dependance of signification only and not of termination also as when of vertue one is said to be studious gracious c. Of a thing The arising term of a thing without the word is Resolving Conferring Resolving is either Definition Division Of a Definition Definition is the unfolding or turning out of the defined thing And it is either 1 Perfect 2 Imperfect 1 Perfect is the unfolding of the thing by essentiall terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof be five 1 Every defined thing of perfect definition must be by it self and directly in the predicamental order of things so then there can be no perfect definition of doubtfull things of Fictions or Privations as sin c. of things concrete incompleat c. 2 Whatsoever is perfectly defined is a Species 3 A Definition must be formed perspicuous and determinate viz. free from all ambiguity 4 A Definition should be reciprocall and equall to the thing defined 5 An essential Definition must consist of things simply before more known and so indemonstrable Not regarding what we must know or what this or that man is able to comprehend but absolutely and simply what is first in nature and more known according to the Essential Order of things Definition hath two Notions and Conceits 1 The one of agreement or conveniencie called the Genus 2 The other of distinction or difference called the Difference The conceit of agreement or Genus both of Substances and Accidents is found by bringing the defined thing into his predicamental Order and by conferring with his superiours by the Canons of a true and next Genus The Notion of Distinction or Difference is either Of Substances Of Accidents In Substances there is one onely and simple Difference which also may easily be known by the same predicamental Table In Definition of Accidents the Difference is taken from the Subject the Efficient the End and Object The Canons of Defining Accidents by every of the Orders are nine 1 Proper Accidents are defined by the Subject made equal and the next efficient cause 2 Common Accidents are defined by the mention of the efficient cause 3 Quantity taken in general and compleatly is defined by mention of the subject and the efficient as that it is â— bodies Accident arising from the extension of the matter Special quantities as a line c. are not defined because they are things incompleat neither is number 4 Qualities potentiall naturall are defined by the subject the efficient cause and act unto which they are carried as to an end As risibility is the power of man to laugh proceeding from a reasonable soul. 5 Habits are defined by the end the object as Logick is an Art directing the operations of the mind about the knowledge of things Liberality is a vertue of taking bestowing 6 Qualities patible are defined by the efficient cause and the subject if they be proper accidents as colour is the quality of a mixt body arising from the tempering together of bright and dark Smell is an affecting quality of a mixt body arising from the predominion of a dâ—y thing savouring tempered with moist 7 Actions are defined by mention of the subject the object the efficient and the end as sense is the knowledge of a sensible object arising from the receiving of sensible species by a fit sensory instrument to the conservation and perfection of the living creature Sight is a sense about Colour and light arising from the receiving of both by their species unto the perfection of the living Creature Adoration is an holy operation of a Faithfull man arising from the acknowledgement and trust of God Almighty and in his Son mercifull by the holy Ghost stirred up to the honour of God and the faithfull mans salvation 8 A Passion is defined by the subject and the efficient cause as anger is an affection arising from heat of the blood moved about the heart for some huâ—t done Sleep is a passion ceasing from operations in living creatures arising from the Alimentary nourishing and profitable humour imbruing the brain and as it were congealing the passages of the Animall Spirits 9 Relations are defined by the subject relate correlate foundation and term The subject relaâ—e and correlate is wherein the relation is of mutual part some call it the materiall as the subject of marriage is man and woman hereupon the Relate and Correlate is the husband and wife The Foundation is from which the relation riseth or for which it is in the subjects the foundation is ratio referendi without which it would be nothing it is answerable to the efficient cause and is either neer or far off as the next foundation of Marriage is the lawfull consent of each party the far Foundation is Gods first institution in Paradise The term is as the end for which the relation is brought into the subject it is the office and effect of the relation so the term of Baptisme is the seal and confirmation of the washing of sins by Christs blood so marriage is an order or union between husband and wife established by mutuall consent for procreation of seed and pleasant society of life and goods Description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Imperfect definition is the unfolding of a thing by terms lesse essentiall it is called Description and is either Principal Lesse Principal Principal which unfoldeth the thing by the Genus and the Accidents or the proper effects as a man is a living Creature that can laugh go upright made after Gods Image Lesse Principal is the unfolding of a thing by terms meerly contingent or outward without assigning the exact Genus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing not what but what manner a thing it is And it is either 1 Of the part of the concrete or 2 of the part of the thing Of the part of the concrete when a thing by its nature capable of a perfect definition is yet unfolded to us unperfectly Of the part of the thing
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
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
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
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