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
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
enabled to an apt and regular placing and acquiring of intellectuall vertues as on which depends the disposition and order of all disciplines as to their frames and constitution 10 It is the rule of those habits a man hath acquired instructing him to work aright yet I mean but the rules of ingenious and intellectuall operations 11 In respect of man that is to learn it is the rule of all other disciplines whatsoever but especially for Divinity I say not it is essentiall to the simple knowledge of things substantiall to salvation for this may be by infusion from heaven without any humane artifice but I mean the ordinary way of erudition and skill to handle places in Theologie depends on Logick Now unto Logick as unto every habit are required three things as it were efficient causes of it Nature Method Exercise 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nature that is a naturall faculty which consists of the humours disposition and temperament of the body whereby a man is inclinable to this more then to that Discipline 2 Method 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is a Collection and frame of all Logicall precepts needful to the acquisition or getting the habit of the Art About this frame two things are considerable 1 Invention m 2 Conformation n The principal Inventor of this Art as of all other is the Spirit of God viz. the holy Ghost then men his Instruments in all Ages Now the Causes motive of men to invent this Art were 1 The defect of mans nature who out of a perception that the thoughts of men could not wel determinate themselves to the understanding of things without the help of second thoughts were forced to frame and devise such and they call them Logicall notions a 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admiration of natural effects arising out of abstruseness of the Causes causing grief to ingenuous spirits for wonder speaks ignorance by which they were irritated to a serious enquiry after the Causes which without Logical determinations was not feasable 3 A puritation and itch after knowledge innate to every man Now he that desireth an end adviseth of and desireth the means conducent thereunto and such in speciall is Logick The means men used at first I mean since the Fall for the expoliting and adorning of the Art of Logick is first Outward Sense principally those of Seeing and Hearing 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observation and this ever presupposeth remembrance which is nothing but a reflexion upon something formerly taken notice of 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience that is the collection of many Observations and Examples and retaining them in memory 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Induction the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effect of the understanding is invention which from the judgement of the senses and experience of observations formeth in the understanding a common and universal notion which as it were is a rule by which the knowledge and vertue of working are directed in the operation to come In the Conformation of this whole Logical Constitution two things are very observable 1 The Formal q 2 The Material 1 The formal c. consists 1 In the determinate distribution of the parts a 2 In the co-ordination of the parts so determined unto the end of the whole b 1 In the distribution of the parts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rules are observeable 1 Every good distribution should be made with words fit and significative unto the minde of the parts of the whole distributible but not of any thing not therein contained 2 Division should be of the whole not of the parts of the whole 3 If it be a good division the parts divided will be equal to the whole and neither more nor less 4 It should consist of such parts onely as are in the whole retaining the same order and agreeing with it 5 In a good partition there should be a disjunction segregation of the parts one from another neither presupposing or including one the other 6 And this disjunction of parts must be such a disjoyner which mensurates the whole and whereby the whole is constituted 7 A division should distinguish the whole not confound or perplex it 8 The parts integral should be amongst themselves of the same order and nature with the whole that the whole might the better measure them 9 Lastly A good division should be commodious and apt to notificate the whole The second as it were efficient cause of Logick is Method the division whereof or the generall way to learn it is into three parts 1 The first is of the generall precepts to be foreknown which precepts are as the Porch of a building as of the signification of the word or name the acception of it the genus or generall title of it the end the object and the parts 2 Is the Method or frame of the precepts constitutive of the Art these are the chief rooms of the house 3 The Exemplar or pattern of this Art of Logick to be used and practised which servs as the Postick and hinder part of this Edifice Again the second of these is tripartite or admits of a threefold division The first is which shews the cogitation to co-ordinate two terms one toward another The second and third which direct the discoursive cogitations when they are first Illative go by way of inference and consequence Or 2 When they are ordinative methodicall and by conclusion as is premonstrate And so much as to the determinate distribution of the parts 2 Now come we to the Co-ordination of the parts concerning which note these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rules 1 That every constitution or frame is a mean to some determinate certain end therefore it ought to be proportioned and ordered to this end with a certain proportion adornment and method and adapted to the happy acquisition thereof 2 Whatsoever is in the end or use must be put into the constitution and frame not more or lesse 3 Let no precept go into the frame that maketh not for the end or use 4 The use should easily and plainly be understood by the precepts it being a thing unfit that the instrument should be more hardly understood than the use of it 5 That we may attain without precepts there should be no precepts delivered of the same And thus much of the Formall of the frame of Logick now come we to the Material 2 The Material then of the frame of Logick consists in that wherein the partition and conformation before handled is and it is two-fold 1 Primary 2 Representative and Secondary The primary Material also is two-fold Simple a Compound b 1 The simple material be the Logical terms words made to represent the sense of the cogitations so that the understanding is as it were limited and confined within it self in cogitating and thinking they are called Second Notions The first Notions
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
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
when the thing it self is not capable of a perfect definition as be all privatives incompleat concrete c. The Canons hereof be two 1 Privations are described by mention of the habits whose privations they are as originall sin is an ataxie or disorder of the understanding will and appetite born with us and opposite to Gods Image 1 Concrete accidents are not unfitly described by putting the subject in the place of the genus as a Minister of the word is a person lawfully called and ordained to the preaching of the word and administrating of the Sacraments A Magistrate is a publique person ordained of God to rule and defend the Subjects with Justice Prudence and Fortitude Boetius gathereth from the Greeks ten forms of Descriptions 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the name of a thing is unfolded as Antichrist is he that is against Christ. Justification is a reputing for Just. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by its difference as hatred is that which dureth longer than wrath 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is said to be that which it is like to as a man is a bubble the Church is Noahs Ark. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by removing the contrary as vertue is to flee vice death is the privation of life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by circumlocution as Paul was the Teacher of the Gentiles 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Example as a substance is for examples sake a man a horse c. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of the full of the same kinde As an Enthymeme is that which wanteth one of the premisses to be a Syllogism 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by praise as a history is the witnesse of Times the light of Truth the life of memory the mistresse of life the shower of Antiquity also by dispraise as riches ate the enticements to evil 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is said to be another for natural similitude as a man is a little world wine is the soul of a Banquet 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation as the World is that which waxeth worse and old Of Division Division is the resolving of the whole into parts and is Perfect a Imperfect b Perfect is the resolving of the whole properly so called and perfect into parts properly called The Canons hereof are nine 1 That which is rightly divided must needs have parts Therefore the truth is ill divided into Philosophical seeing it is not an whole thing but simple and impartible So Omnisciency into Ubiquity c. 2 The divided and division should be without all doubtfulness and darkness as works should not be divided into operation operantis nor Faith into Historical Miraculous and saving Faith not blindnesse into corporal and spiritual nor liberty into civil and spiritual 3 The members dividing should agree with the whole therefore Logick is not well divided into Invention and Judgement seeing these are actions and Logick a quality 4 The members dividing should be equal to the whole so ceremonies are ill divided into godly and ungodly for this contains not the whole Nature of ceremonies because some are mean or indifferent 5 The members dividing should be disjoyned one from another so a body is ill divided into head eyes belly heart c. for the eyes are contained in that head and the heart in that body c. 6 Division should be made into the next and immediate members so a body is ill divided into man beast and tree for many members that come between are leaped over for next a body is either simple or compound 7 Division should consist of as few members or parts as the nature of the whole that is to be divided will bear 8 A true division should be made by those things which are in the whole and not by the things outward and accidents to the whole so quantity is ill divided into Mathematical Physical and Logical for Disciplines are accidentary and outward to things neither is a thing by and by diverse when it is diversly considered by sundry disciplines 9 A perfect division is the beginning of understanding and of constituting the method of things and disciplines A perfect division also is either of The whole Subordering The Co-ordered Of the sub-ordering is which resolveth the general into the specials that are subordered or subjected thereto as to divide Animal into man and beast The Canons hereof are two 1 The divided must be a general we must learn to discern the diverse respects and considerations of things from the divisions as when the Church is distinguished into visible and invisible it is not properly a division much less a division of the general into specials for a Church is a lowest special but it is only a diverse respect and manner of considering the Church likewise when a man is divided into inward and outward 2 The difference by whose means the general is divided should be essential and proper viz. not translated from one general to another The division of the co-ordered is which resolves the whole into parts co-ordered and is either Essential a Integral b Essential which resolves the essential whole into essential parts and is either 1 First or 2 Secondarily so called 1 First is when the Essential whole properly called is resolved into matter and form as a man into soul and body And here the true and next matter and form must be taken Secondarily so called is when an Essential whole improperly so called is resolved into his material and formal as an Oration into a sound or words written and their signification A Church into men called c. The union of thâ—se with Christ and one with another by faith and obedience of the Faith whereof these are the materiall of the Church those the formall Integral division is which resolveth the whole into integral parts and it is also either 1 First primarily 2 Secondarily so called 1 Primary is which resolveth into parts the entire whole properly called as the Tabernacle was divided into the Court the holy and the most holy This manner of partition should be instituted in right order descending from the more principall and greater parts unto the lesser Secondarily called is which resolveth into parts an entire whole improperly called such as accidents be as a Syllogism is resolved into three Propositions and Terms the Law into two Tables or ten Precepts An imperfect division is when the whole is resolved into parts by accident and it is either 1 Of the subject into his accidents and circumstances or 2 Of accidents by their subjects 3 Or of the effects by their efficient or final causes or 4 Of causes by the effects or 5 Of things by their objects as 1 Of men some are tall some low some learned some unlearned some dwell in hot countries some in cold 2 Agues some are in the spirits some in the humours
place of Division hath these two Canons 1. All the members of the divided being taken away the divided it self is taken away 2. One of the Immediate members of a Division being taken away the other is left The place of Opposites hath seven Canons 1. Of Opposites so far forth as they be such the attributes are opposite so as the opposition be made by the differences whereby the opposites disagree and not by the genus or common accidents and that proportion be kept between the causes and effects of the opposites So It follows not Whitenesse is colour therefore blacknesse is no colour for the opposition is made by the common Genus Neither followeth this Evil works condemn therefore good works justifie for there is no proportion of good works to salvation when our works cannot be said to be truly good of themselves as Evil deeds are truly evil Neither this We must do good to our friends therefore evill to our Enemies For Enemies in that respect that injuries are to be forgiven them are not so much our enemies as our friends Neither followeth virginity is good therefore marriage is evil for goodnesse is common to both in divers respects But this follweth Heat disseveâ—eth things of diverse kinds therefore cold gathereth them Purity cherisheth the Spirit therefore impurity expelleth it 2. From what a disparate is removed from it all in the disparate are removed As 1 Sam. 15. God is not as man that he should lye or the Son of man that he should repent 3. One of the 〈◊〉 and repugnants being put the other is removed As It is unbloody therefore it is no Sacrifice For these are contradictory 1 Cor. 10. Ye cannot drink the cup of the Lord and of Devils 4. One of the contraries in an high degree being put the other is removed As He is in despair therefore he hath no comfort 5. One of the privatives being put the other is removed and contrarywise As He is blinde therefore he seeth not 6. One of the Relatives being put the other is put As God is an eternall Father therefore he hath a coeternall Son Christ is alwaies Mediatour and head therefore he will alwaies have a Church 7. Whereto one of the Relatives is giving thereto the other cannot be given in the same respect And from the remotion of the Relative to the remotion of the Correlative the inference is right As Christ is Davids Lord therefore he is not his servant An Inartificiall place is necessary Testimony Necessary Testimony is either Of God a Or of the Senses b. Gods Testimony is a sentence spoken of God And is Mediate Immediate Immediate which God uttereth without means of any Minister And it is either First By Vision as of old to the Prophets Or Secondly By Voice as at Christs Baptisme Mediate is which God hath uttered by his Son sent in the flesh Or by inferiour Ministers the Prophets and Apostles The Canons of Gods Testimony Mediate and Immediate are twelve 1. Gods Testimony is beleeved for God himself and his Authority not for the mans sake by whom it was uttered 2. There is no Divine testimony written this day But in the Bible 3. All principles of Theologicall conclusions pertaining to the perfection and Salvation of the Elect are sufficiently delivered in the Scriptures 4. Argumentation from Gods testimony proceedeth both Affirmatively and Negatively in things pertaining to Salvation 5. It ceaseth to be the testimony of God if wrested either to a wrong sense or unmeet allegories 6. From places or testimonies doubtfull Doctrines of faith are not firmly stablished 7 That which by good consequence is gathered from any Divine testimony it hath the same force with it 8. What is proved or explained by the Scripture that is understood to be also proved and explained by the true Church Lawfull Councels and Antient Doctors 9. From Gods revealed will to his power the argumeent alwayes is of force But it follows not because he will not that therefore he cannot 10. From Gods will Indefinite and Hypothetical unto the simple execution thereof an argument is not of Force as God would all men should be saved therefore they shall all be saved It follows not For that Will is Hypotheticall or Conditional If they believe 11. Gods affirmative Commandments are to be taken with limitation 12. Gods negative Commandments do binde simply Testimony of sense is that which every ones sense telleth him And it is Outward Inward Inward is which Laws of Nature and Conscience tells us Outward is that with the outward senses as seeing hearing c. rightly disposed and so the sensuall observation and experience doth confirm Matth. 11. Go tell John what ye hear and see Come see the place where the Lord was layed And thus much of the first kinde of necessary Syllogism The other kind of necessary Syllogism hath the mean term from the place of the Efficient cause the Final and the Effect And it is called Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is either Perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Imperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Perfect Demonstration called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Wherefore is whose mean is taken from the place of the efficient cause or end for to get the knowledge of such a conclusion as wherein the accident is attributed to or spoken of his subject The general Canons of this Demonstration are eight 1 Three things are in every demonstration 1 The subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection or accident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The conclusion of a demonstration consisteth of two extreams viz. the affection or accident which is put in place of the attribute and then secondly the subject wherein the affection is 3 The foreknowledge of the conclusion is the same that was of others viz. that the subjects both name and existence and definition of the Essence be foreknown and the name of the attribute or affection 4 The finding of the mean also agreeth unto the general precepts For it is taken from the nature of the extreams viz. the efficient cause of thâ— attribute which often is the form of the Subject and from the end of the same attribute 9. A demonstation hath certain degrees So that one exceeds another in necessity and so hath propositions one more necessary another lesse 6. Demonstrations are given in all kindes of disciplines contemplative of practick though the demonstrations of contemplative disciplines be more worthy 7. There are given demonstrations aswell Negative as Affirmative though the affirmative be more worthy 8. A Demonstration perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath great kin with the perfect definition of an accident For the things that are in a perfect definition as Efficient Cause End and Subject the same are also in a demonstration A perfect Demonstration is either Of the Efficient a Of the End b A Demonstration of the efficient cause is whose mean is
which serve but to beat down the price of waste-paper and to make the world sit straight about you but securing always the Interests of truth It will teach you to dispute and form a right Judgement of any thing to discern golden Verities from glaring and guilded and to assure your faith against the strongest Sconces of error to Raze or batter it It will not lead you out of the right way as some blind guides but help you to reduce those that are strayed From it as from a spirituall Artillery you may deprome all weapons of reason to guard not affront the truths of God which not seldom suffer in mens hands But as the end of war is a calm and good peace so Harmony and agreemement of spirit is the Mark or rather Center of disputings for Fencing is but fooling in the Faith Look then into it go over it and you will quickly see the use and Advantage of it Judge it not by the Frontispiece no more then you would the Riches of the Indian Mines by the barren and Raggy surface of the Earth or the Treasure of a Lapidaries store by the presentment at his Window Yet when you have read it and perchance dispute whether it doth more please or profit you know that as a passion to the common good both conceived and brought it forth so I have obtained if growing up with the peace of the Nation it shall beget any thing of Amity and Unity among the Saints That Paul being nothing and Cephas nothing The God of Truth and Love may be All in all Z. C. The Art of Logick THe prime perfection and pleasure in this life second to that supernaturall one Faith in Christ blessed for ever and Sanctification through the Spirit consists in mans conversing according to understanding and Reason i. e. to understand know and judge distinctly of things as they are in their Natures To the attainment of such a knowledge three things are necessary 1 The object or thing to be known viz. Every thing in Nature 2 A naturall faculty or power of understanding which floweth from a reasonable Soul and is innate to every man 3 A certain disposition whereby this power is ordinately and regularly that is in order and without errour led into Act. Now this is either 1 Immediate and by infusion of God which is extraordinary and rare and in these Ages of the Church promised to no person in particular 2 Or it is acquired and gotten by information and discipline which is frequent and ordinary Now the disciplines disposing a mans understanding to the knowledge of things are either 1 Objective 2 Directive 1 Objective disciplines be such as handle things which are in Nature as Objects of our understanding which are principally four 1 Theologie 2 Jurisprudence 3 Medicine 4 Philosophy 1 Divinity called by the Greeks Theologie which is the knowledge of God and things Supernaturall as they are Supernaturall c. 2 Jurisprudence or Law which takes in beside the special Laws of God and Nature the Canon Civil Laws the Law of Nations our Laws Common Statute and Municipall c. 3 Medicine or Physick both the Speculative and Practique 4 Philosophy which comprehends Metaphysicks which considereth things as they are such c Also Physiques or naturall Science next of all Mathematicks which contains Arithmetick Geometry Astronomy Musick Opticks and last of all Ethicks or Morals containing Occonomicks and Politicks under which again beside History is comprized Strategicks called Martiall Discipline Directive Disciplines be such as handle not the things themselves to be known nor do they inform or perfect the understanding of man in those things but they prepare only some operation of man and with framed Rules and Instruments do guide and direct it Now the operations of man requiring and needing such artificial Rules are chiefly two The first is the understanding or cogitation of things The second the signification either by word or writing of those cogitations as for the Disciplines Directive of the signification of mens thoughts as Grammer Rethorick Poetry they are beside our purpose to treate here and that which thus directs the understanding or cogitations is Logick only to the consideration whereof I mean the Homonomy and AEquivocation of the Word of Term we now come This word Logick Hath divers significations For first is meant by it the power or faculty of the understanding and reasoning which is innate and floweth from mans Essence or Nature 2 It may be taken for a frame or constitution of Logical precepts by this or that man written called a systeme which frame may be also taken for an Art by a Metonomy of the Cause for the Effect accepting Art not for an habit ingenerated in the mind by precepts and use but for a collection of universal precepts to operate in a determinate latitude and limit of End 3 It may be accepted for a certain part of this whole frame or constitution namely that which is of a Syllogism Contingent or Commune 4 It may signifie an Act or Habit begotten by precepts and use in the mind of the Artist as when we say Peter is a good Logician and this is the most proper signification of the word Logick according to which we define it So therefore Logick is an Art of ordering and directing of mans understanding in the knowledge things Or secondly Logick is an Art that teacheth how to think and judge distinctly of all things In this Definition are contained 1 The Genus 2 The Object 3 The End The Genus of Logick is an Art for It cannot be Wisdom which teacheth and treateth of the highest causes and things 2 It s not Understanding which containeth and consisteth of the habit of principles 3 Nor is it Science which is made up only of such things as are real and universal 4 Nor can it be Prudence which teacheth things that are particular to be done and practised It remains therefore that it be an Art For First it imitates and perfecteth Nature 2 It presupposeth a certain end whereunto it directeth all the means 3 It is to be known not for its own but for the sake of some other the profit thereof being in use not speculation 4 It adviseth nothing of the means it consults not whether to use these or those means to obtain the end for that they all are predetermined and in a certain disposition ordinated to their end 5 It operates without any contrariety or repugnancy of the appetite and affections as not engaging or disengaging them 6 It is not commendable for the intent or purpose but for the thing done the work it self 7 It is not to be dispraised when it errs of set purpose and industry for it could have done otherwise but when it errs of ignorance and unwillingly 8 It is delivered by an Analytical and Resolutive method proceeding from the object and end foreknown unto the means which are
which hath a certain and distinct signification as fire earth ayr and other names of things existent in nature An ambiguous word is which indistinctly signifieth things that in nature are divers as Cancer which signifieth both a living creature and a disease hereunto all words that are Eqvivocall and have divers senses are referrible Now words become doubtful either by chance of purpose Words ambiguous by chance is when reason cannot be given why one name should be given to things divers in nature and definition Of purpose doubtfull is when a common name is given to divers things upon counsell and for some certain reasons and this again is doubtfull either of Dependance a Similitude b Ambiguous of dependance is when a generall name is given to divers things whereof one is dependant on another as upon the more principall touching the nature of it as this word thing is most generall and therefore doubtfull it being attributed both to substances and accidents but not equally and alike for to a substance it is given of it self and principally to an accident lesse principally as having its nature dependent of the substance it is therefore called an Analogous general or Genus Ambiguous of similitude is when for some consimilitude or likenesse together one name is given to divers things and is either 1 Simple d or 2 Compound e 1 Simple is when the Similitude lies between two and no more and is of Conceit Things really Ambiguous by similitude of conceit is when two things altogether divers as God and the Creature obtain one and the same attribute or name upon the conception we make of some similitude betwixt them so God and man are both said to be good just to repent c. whereas really no words can be found to expresse Gods most incomprehensible being Ambiguous by similitude of things in reality is when the significations of their natures or operation bear an evident and known similitude As when meat and medicine are called healthfull because both cause health Or as when a beast and a disease are called a Wolf because of the rapacity and ravenousnesse of both and upon this account are the Seals of Gods Covenant called Sacraments because of the correspondence and similitude they bear unto those Solemn Oaths wherewith men were in former ages bound and consecrate to the Wars Ambiguous of a Compound Similitude is whose likenesse consisteth of a proportion between four and it is called Analogie As this word Governour is Analogical and proportionable when attributed to a Magistrate and a Ship-master for here is the proportion between four as the Master of a ship or Pilot is unto a ship whereof he hath government so is the Magistrate unto the Common-wealth In like manner flesh is Analogical in respect of beasts birds and of apples cherries c. And in this sense are Magistrates called Gods upon earth Psal. 82. 6. And thus much of the divisions of Words Now follow their affections or their Canons and Rules which be three The first affection of a word is that it should be perspicuous that is plain and significative unto the mind of that which it ought to signifie 2 It should be received by a common consent and use 3 It should be proper determined and adapt to the signifying of the thing to be signified Of the Order of things Having hitherto treated of the first single Term which is of a word the next thing to be treated of is the single Term of a Word which without the word representeth to the understanding somewhat of the thing it self And it is either The order of things called Predicament or some Term or Not on without the Order The Predicamental Order is a distinction and disposition of all things by certain orders and degrees of orders Herein are considerable 1 The manner how things are received into this order a 2 The graduation or degrees of this order b 3 The particular things themselves c 1 The manner of receiving them into this order is first Direct 2 Proportional 3 Collateral 4 Indirect 5 By accident all which are declared by eight Rules following First then directly and primarily in the order or Predicamental scale is a thing which is 1 Real and positive 2 Simple and of it self 3 Universal 4 Compleat or Whole 5 Univocal that is a thing signified by one distinct and certain word these five are as it were conditions of referribility in things unto a Predicamental order 2 Receiving things into this order is by proportion thus may God blessed for ever be brought in not directly because he is a most simple Being one in Number having neither Genus above him nor difference to restrain him because whereof he cannot be placed in the Predicament of substance but Analogically and by proportion 3 Collaterally side-wise or obliquely thus a difference is placed in the Predicamental scale or series as a reasonable soul if it be taken for the difference of a living creature is placed in the Predicament of Substance but sidewise not directly hitherto also may be referred Abstracts to wit Abstraction of Inferiours as they are called as Humanity Animality c. 4 By Reduction or indirectly things placed in this Predicamental scale are first Concrete and which simply consist not of one and the same thing as just mercifull and other Concretes containing both substances and accidents so the Church the World and other like Collectives hither also may the parts of any whole be referred as the head hand foot c. but reductively and by reducing them unto their whole 5 By Accident do appertain to the Predicamental order things compounded and this they do by reason of their simple Terms as Man is a living creature this sentence is referred to the order of substance A man is learned this is referred to the order of substance in part as it respects the man and partly to the predicament of quality as this man is learned 2 Things Intentional without the minde as the Images of true things colours seen in a glasse c. 3 Second Notions as words of Art Genus Species Difference c. 4 Relations of Reason as the right or left side of a pillar c. 5 Privations which are alway referred unto the same Predicamental order that the habits thereof are as blindnesse is in the same rank that sight is 6 Fained things things of fiction as a Golden Mountain Hirco-cervus c. referred to the predicament of substance 6 From the predicamentall order be excluded plainly 1 All words of ambiguity and doubt at least before they be distinguished and limited 2 Fained things which are absolutely impossible as a Created God Deified flesh an unbloody Sacrifice merit of works in a sinner universall Election and other such prodigious fantasies 7 A thing in it self simply one pertains to one Predicament if it be Concrete it may be referred to two but inequally and so that it be primarily under
multitude of divers things and ye call it Tâ—aâ—scendental Number Such as is the holy Trinity in spirits and other things that have no quantity Strictly for a collection of discontinued quantities It is called predicamental number and considered Absolutely and either it is Simple either Perfect which is equal to his parts Imperfect A bounding which is lesser than the parts of it as 12. Diminished which is greater than the parts as 88. Again both perfect and imperfect is either Even when it may be divided into two equal parts it is either A likely even as 32. A likely odd as 18. Vnlikely even as 12. Odd which cannot be divided into two equal parts and is either First which unity onely measureth as 3 5 7. Compound divided by 2 or more numbers as 15. Mean as 9 which 3 only measureth 25 which 5. Figured which is either Plain arising of the multiplication of one number by another as seven times five are 35. Square arising from multiplication of number into it self as 25. Cubick arising from a number led in it self that which comes of them multiplied again by the first number as 125. Concretely or determinately unto some subject to be numbered as a flock an host a talent Hexameter for a verse of six feet A Church a Common-wealth a City an Oration c. The predicament of quality is wherein the generals and specials thereof be disposed The general Rules hereof be five 1 Quality is of all absolute antecedents the most copiâ—us and frequent in Nature for whatsoever we see hear â—aste smell feel all of it is quality 2 Of all accidents quality is most accommodate to the sense 3 Qualities onely have contrariety 4 Qualities have degrees or more and lesse And these they have not in respect of the essence or definition which is no where varied but in respect of the existence or singular cleaving to this or that subject disposed so or so So Faith in general in respect of the essence is one and single without degrees but faith in this or that person is greater or lesser yet retaineth it the same essence and definition in all For a weak faith is yet Faith The like is for other qualities heat cold c. 5 By reason of qualities things are said to be like or unlike one another As men of one colour are said to be alike but of one stature they are said to be equal Quality hath four kinds or specials 1 Habit. 2 Natural power 3 Sufferable quality 4 Figure 1 Habit is a quality brought into man whereby he is liable unto those works which by Nature alone he cannot do Here habit is taken properly and strictly and not for every accidental form contrary to privation nor for the habit and stature of the body nor for apparel or any general power which sometime in a large use are called habits The general Rules of Habit are two 1 Unto Habit there is required a certain inclination going before and a power of Nature 2 Habit maketh easinesse and cheerfulnesse in working ought Habit is either begun a full-ended b 1 Begun it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disposition Taken here strictly though sometimes it is largely used for all fitness to any thing or unfitness also for disposing and ordering parts in method for degrees of every accident as when water waxeth warm it is said to have a disposition to heat The Rules of disposition be two 1 Disposition goeth before habit as a Degree therto 2 It is more easily lost then is an habit 2 Full-ended or compleat habit is that which hath got his confirmation and complement And it is either infused or gotten otherwise Infused is that which is shed by the singular grace of the Holy Ghost into mens minds as Faith Love and other gifts of God Gotten is that which is gotten by the Humane Industry precepts and often repetitions of Actions As the Art of Logick Rhetorick c. Naturall power is that which is in us by Nature And is Active Passive Active is that whereby we are able and apt to do Passive is that by which we are apt to suffer or receive ought Naturall power also is either First Second The first power is that which next followeth from the form of the subject as in a natural body power to move in a man to speak c. The second power is a disposition of the temperature and instruments by which the first power is brought into act as a living creature hath not only the first power of seeing flowing from the sensitive soul which it retaineth alwayes but hath also a disposition of the eye which may lost whereby one seeth clearer then another Hereto belongs towardnesse of wit strength of body originall sin vertues of Herbs Gems c. 3 Sofferable quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which maketh suffering or passion in the senses Or it may be called â—fficient quality for it affects the senses as sweet smels refreshes a man and stenches annoy him So cold and heat 4 Figure or form is a certain configuration of the colour and lineament in the body it may be called Figure in respect of the lineaments and disposition and Form in respect of the colour or light And it is either Naturall Artificiall Naturall is the figure which Nature gives every one Artificial is the form which is given by Art as the Goldsmith puts Gold into the form of a Ring Cup or Chain c. The rank and order of all qualities followeth Quality properly so called is either Potential * Actual ** Potentiall is either Natural Brought in and it is called Habit. Natural is First a Second b First which is either Manifest whose causes are manifest as in a man facility to learn to laugh c. Hidden Hidden which is given to a thing either by Proper temperature As the Loadstone to draw Iron Sympathie as between the Vine and the Elm. Antipathie as between the Olive and the Oak Second which is either Common Singular Common is the naturall disposition of the instruments which every first power needeth if it should be brought into Act. Singular ariseth from the temperature of some persons as wittinesse boldnesse c. Habit brought in is either Incompleat called Disposition Compleat properly called Habit or Vertue Compleat Habit is either Extraordinary such as was in the Prophets and Apostles and by the image of God in man before his fall Ordinary Ordinary Habit or Vertue is either Speculative m Operative n Speculative is either In Part as opinion and knowledge of some conclusion Totall Total or Aggregative peculiarly called Science which is either 1 Metaphysick Or a Physick under which is Astronomy 3 Mathematick under which is Geometry Arithmetick Optick Musick c. Operative is either Practick A Factive B Practick is More perfect a More imperfect b More perfect by the special help of the holy Ghost And is either Total h
receive any unreasonable and so in all other creatures that vain is the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transamination of Pythagoras the Jews c. Hereby is confirmed the doctrine of the Resurrection when every one shal receive the same body and soul. The second matter is either Far off Neer Far off which makes a compound others coming between So an humane body is the next matter of a man Lesse principall is that whereof it being changed and not remaining a thing is made Called therefore matter passing away whereas the other is permanent so seed is the matter passing away of living Creatures for it is changed and as it were perished before the constitution of the body And it is either Far off when things are made of it from far Neer whereof a thing is next made As of meat and drink a man is engendred afar off for of it is blood of blood seed but seed is the next matter Matter improperly so called is in a similitude and by Analogy or proportion called matter The Canons hereof be three 1 That which Artizens work on in their Art and are occupied about is called matter As the matter of the Goldsmith is gold and silver The matter of Idols is silver gold wood or stone c. 2 The Notion of matter is also often given to Accidents so three Propositions are called the matter of a syllogism The two Tables the matter of Gods Law 3 The name of Matter is also given to a subject wherein the accident is and the Object about which the Action of a thing is busied The form answereth to the matter and is so called Properly m Improperly n Form properly so called is a cause that with the Matter constituteth a substantial compound or body it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the substantial Form The General Rules hereof be seven 1 Every form properly called is a substance 2 The form is the chiefest part of the essential compound whereby it is constituted and essentially distinguished from all others Every thing is named not of the matter but of the form hereupon the form is called Act for the Antecedent matter is not in esse but in power till the form come and this the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth 3 Unto the Form are due properly the operations of every compounded thing The form being put three things are put 1 the being of a thing 2 the distinction of it 3 the operation and he that grants the form grants the consequences of it that is the proper operations 4 The Form in a diverse respect assumes the relation of the efficient cause and end Of the efficient in respect of the powers that flow from it and operations in which the powers cease and of the end in respect of the begetter and disposer who intends nothing but the consequences of the Form 5 Every Form is more perfect than the matter and according to Natures scope before it wherefore the form is called species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 The Form by it self comes not into the senses because it is not endued with qualities which are the Objects of senses therefore man who begins to understand by sense is very ignorant of forms and their names by reason whereof our knowledge is like the shadow in the Sun 7 The Form is not varied by degrees nor increaseth it by its self though the whole compound be varied in quantity For the Form consists in indivisibility it is like a number which if one adde to or take from it it continueth not the same it was before Form is either First Second First Form is which in Order goes before all other in Order I say not of intention but of generation This also is called the first beginning active and the common form of all bodies and Nature Second Form is that which follows the first called also the inferiour and the particular Form as Nature is called the Universal Form The Canons hereof be two First The second Form is not united to the Matter unlesse the matter be rightly disposed and prepared Secondly A certain and specifical Form is determined to a certain matter so as it cannot be communicated with another nor go out of one unto another nor be together in two disjoyned Matters Mens souls cannot go into the bodies of beasts c. Form improperly so called is either Natural or Artificial of which we have spoken in the Predicament of quality In a most generall signification Privation sometime is called a form so every relation in Philosophy is called form and formal as the formal thing of a Syllogism is the order of knitting the three Propositions which are the Material What formal difference is shall be shewed after in distinction The End is that unto which the Efficient is ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End is diversly taken as for the last or utmost of any thing here properly we treat of the End of intention called also the scope End is either By it self A * ◠By Accident B An end by it self is that whereunto the efficient and means of their own Nature are ordered And it is either so called Primarily a Secondarily b Primarily which the Efficient intendeth to attain called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cujus The General Rules hereof be six 1 The End moveth the efficient to do therefore is it called the cause of causes for Matter without Form is rude Form if there want the preparing and efficient cause is not brought into the matter but the efficient worketh not if it be not moved with desire so without the end no cause is caused 2 The end by it self and in its own Nature is only good and of good So an End and Good are convertible for the end is that which we most would what we most would is most to be desired and desire naturally is alwayes ordered to good All vice wanteth both efficient and end 3 Whatsoever hath an efficient cause hath also an end 4 The end is both cause and effect in a diverse respect so the celebrating of Gods Name is mans action and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is also the end of man 5 The end as it is an end is also before and better than the means before it not in order of production but of perfection and intention So Justification is before Faith though also it be gotten by Faith I say also as it is an end for otherwise as touching the absolute essence the means may be as perfect or more Christs incarnation and office hath greater perfection than mans Redemption absolutely considered 6 The end and the efficient are causes each of other the end causeth the efficient as touching causality not as touching being and not causality Walking before meat is the efficient cause of health and health is the end or finall cause of such walking
is enough to alledge some chief with addition of this clause Neither can an unlike example be shewn As Paul in Heb. 11. to prove that all that are saved are not saved but by faith alledgeth Abel Enoch Noah Abraham Isaac Jacob Joseph c. and at last saith There are many moe examples Neither can any be shewed unlike to those 3 An Induction may be made a Syllogism of the first Figure by putting in the place of the Major such a proposition in which the consequent of the conclusion is spoken of all particulars or singulars reckoned up or understood as of the mean and adding a Minor in which the same particulars or singulars are spoken of the Antecedent or first part of the conclusion As Spanish French Rhenish and all Wines do heat All Wine is Spanish French Rhenish c. therefore all Wines do heat Lesse Principal Induction is when one or two singulars are induced or when one is proved by another As Abraham was justified by faith therefore other godly are so justified also Sorites is an imperfect Syllogism wherein the consequent of the first proposition is made the Antecedent of the second and so forward as by a chain until at length the last consequent be spoken of the Antecedent of the first propoposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coacervator an heaper together This is called a Stoical argument The Canons are five 1 The reason of the consequence in a Sorites is both the connexion of the subordinates in the same predicament and also the coherence of the causes and effects by themselves For Example A man is an animal an animal is a sensual body a sensuall body is living that that is living is mixt that that is mixt is a substance therefore a man is a substance also Rom. 8. All foreknown are predestinate all predestinate are called all called are justified all justified are glorified therefore all foreknown are glorified 2 When terms not subordinate are confounded and causes by themselves are mixt with causes by accident the Sorites is naught as Of evil manners spring good Laws good Laws are worthy of praise things worthy of praise are to be desired therefore Evil manners are to be desired This conclusion is naught for evil manners are not causes of themselves of good Lawes but by accident 3 A denial makes a faulty Sorites when it cannot be reduced to some figure and begetteth either both premises negant or a negant Minor in the first figure otherwise when there is a good connexion of negative consequents or attributes Negative Sorites are not simply to be rejected as Affliction bringeth patience patience bringeth experience experience brings forth hope hope makes not ashamed therefore affliction makes not ashamed 4 When a particular proposition in a Sorites it put in the second or third place or when the particular negant is put in any place the Sorites is naught for the Major is particular or the Minor negant in the first Figure 5 In a Sorites the Antecedent or first part of the conclusion is the Minor term the consequent the Major the other which besides these are found in a Sorites are Means and look how many Means so many Syllogisms An imperfect Syllogism also is either Simple Compound Simple which consisteth of simple Propositions of which we have heard before Compound is which consisteth of a compound Proposition called also hypothetical and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is either 1 Conditional 2 Disjunctive Conditional whose Major is Conditional or Hyprthetical The Canons hereof are seven 1 An Hypothetical Syllogism consists of antecedent and consequent the antecedent is of the first part of the Proposition the consequent of the latter 2 The Union of antecedent and consequent is called the reason of the consequent which is the very form of an hypothetical Syllogism and therefore if it cannot be granted the hypothetical Syllogism must needs be faulty 3 That Hypothetical Syllogism is good which may be reduced to a good simple Syllogism for as the perfect is always the measure of the unperfect so a simple Syllogism is the measure of a compound 4 Therefore in an Hypothetical Syllogism from the assumption of the antecedent to the conclusion of the consequent the inference is of force but not from the assumption or putting of the consequent to the putting of the antecedent for so in the second figure should be meer affirmants as If Infidels be grafted into Christ they eat his flesh But they eat his flesh therefore they are grafted into Christ. The Argument is not of force 5 From removing the consequent to the removing of the antecedent the inference is of force but not from the destruction of the antecedent to the destruction of the consequent for so there should be a minor negant in the first figure as If he be a man he hath reason but he is not a man therefore he hath not reason The Conclusion is true but it followeth not of the premisses formally but by accident onely 6 When an Hypothetical hath three terms in the first Proposition it is easily reduced to a Categoricall or simple Syllogism for the reason of the consequence being granted is put for the Major in a simple Syllogism and then the Minor followeth of its own accord as If the Heaven be hot it may be corrupted by another body the reason of the consequence is Every hot thing may be corrupted with another body that is cold but it is not corruptible therefore neither is it hot Here of make a simple Syllogism in the second figure thus Every hot thing is corruptible Heaven is not corruptible therefore Heaven is not hot 7 But when four terms are in the first Proposition the reduction is hard and laborious because the reason of the consequence cannot so easily be rendered by a simple Proposition as I◠Justice be by the Law Christ died in vain But Christ died not in vain therefore Justice is not by the Law Here are four terms in the first Proposition 2 A Disjunctive Syllogism is which hath the first Proposition a Disjunctive And it is either Uniform c Biformed or a Dilemma d Uniform is which of members disjoyned takes away the one to put the other or puts the one to take away the other as Either we are justified by faith or by works not by works therefore by Faith The Canons hereof are two 1 The whole force of the consequence in a disjoyned Syllogism consists in the opposition and disjunction of the parts whereupon that must needs be naught whose parts are subordinate as We have instruction either from God or from our teachers but it is from God therefore not from our teachers The disjunction is naught for it disjoyneth things subordinate 2 A right disjunction requires a full enumeration of parts if therefore a third part can be given or a fourth the disjunction is naught as Heaven is either Hot or Cold but it
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
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
for they are ordered as means hereunto The Distinctions and Subdivisions of these may be gathered from the divisions of their causes going before for among Relates one is known by another Of the Subject and the Accident A Subject is that whereunto an Accident sticks â—and is Absolute a Limited b Absolute is that whereto an Accident sticketh absolutely without any limitation of part So Christs person is the absolute subject of the Mediatours office and all things thereto pertaining for to be Mediator agreeth to the whole person as it is the whole So the whole man is the subject of life and death and it cannot rightly be said the body dieth for that which is compounded is also dissolved and consequently dies and that is the whole man So also man is the absolute subject of laughter and an Animal is the absolute subject of sense And it is either Proper Common Proper which is reciprocate with his Accident viz. so as it be determined to it alone not larger nor straighter so a man is the proper subject of laughter and Animal of sense Common is which is not reciprocate with his Accident but may have or not have the accident as a man is the subject of whitenesse A Limited Subject is that whereto an accident is given in part not absolutely as a Black-moor is the limited subject of whitenesse being white but in his teeth so Christ is the subject of accidents limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when whole Christ is said to be every where it is by limitation to his infinite Nature or Godhead so when he is said to be born die c. it is by limitation to his finite nature or manhood this the Greeks note by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accident is that which sticketh to the subject it is called also adjoynt The Canons hereof be three 1 An Accident by nature is later than his Subject 2 One Accident in number cannot be in divers Subjects in number 3 One Accident in number goes not from Subject to Subject An Accident is either Proper m Common n Again proper is so called either Absolutely and primarily After a sort Absolutely so called is reciprocate with the subject of some certain Species The Canons hereof be three 1 Every proper floweth from the Essential beginnings of his subject as the power of laughter floweth from a reasonable soul. 2 Every proper is determined to some certain Species in Nature 3 Every proper accident of one Species is communicable to another that is really divers every thing to the perfection of it requireth three things knit undivided 1 Essence 2 Essential properties 3 Operations wherefore a propriety cannot be communicated unlesse first the Essence of things be made common and confounded Absolute proper is either Perfect Imperfect Perfect is that which is not only alone and in all but always and perpetually in it as qualities in respect of a natural body the faculty of wit will speech c. in a man The Canons hereof are three 1 A subject cannot without contradiction be conceived under the denial of a perfect proper adjoynt as I cannot conceive man without power of wit c. But it must imply contradiction a man to be no man 2 It is not possible for perfect Propers to be severed from their subjects a moment of time because they come from the form of the subject and the next cause being put the effects are put and contrary he that takes away proprieties takes away Nature 3 Perfect Propers are first in Universals as reason is in man generally then it is in this or that man more or lesse Imperfect proper is that which is in a thing alone and in all but not alwayes as the acts of speaking laughing weeping c. are onely in a man and in all men but not alwayes Proper after a sort which is called proper onely by comparison with another as it is proper for a man to be two-footed in respect of a four-footed beast Fewnesse is proper to the Elect in respect of the Reprobates Common accident is that which commonly and contingently is in subjects that be diverse in specie The Canons hereof are five 1 A Common accident floweth not from the Essential beginnings of the subject 2 It is such as a subject may be conceived under the opposite thereof without any implying of contradiction a man may be conceived under the opposite of an Ague without implying contradiction a man to be not a man 3 A common accident may be in two divers specifically distinct subjects 4 It is more and rather in singulars than universals for they flow not from the essence but from the existence 5 Common accidents receive degrees as one man is whiter than another but one man is not more risible than another A common accident is either Separable Inseparable Separable which may easily be separated from the subject as health from a man sleep c. Inseparable which is not easily separated from the subject though to be separated nothing repugneth as blacknesse is inseparable in a raven Of the Whole and the Part. Now follow the inward terms the Whole and the Part. The Whole is that which hath parts and it is either by it self a by accident b Whole by it self is which hath parts properly and perfectly so called And it is either Universal Co-ordinate Universal whole is a thing common and universal in respect of Particulars as an Animal is the whole of man and beast Co-ordinate is which is made of parts co-ordinate in act and is Ordinary a Extraordinary b Ordinary which hath ordinary parts and is Essential Integral Essential which hath essential parts as Matter and Form called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man in respect of body and soul. And it is either 1 Perfectly or 2 Imperfectly so called 1 Perfectly called is substantial which is compounded of Matter and Form 2 Improperly so called as an Oration consists of Letters Syllables Words as the Material and the signification as the Formal A Common-weal of Magistrates and Subjects as the Material and of their union by Laws to felicity as the Formal Integral which consists of Integrant parts and is Perfectly called Imperfectly called Perfectly which consists of substantial parts united And is either of The same kind Homogeneum Of another kind Heterogeneum Of the same kind which hath parts having the same name with the whole as every part of water wine blood c. is called water c. Of another kinde which hath parts having a name diverse from the whole as a mans body consists of head breast belly c. Imperfectly called is that which consists of parts imperfect And is Substantial Accidental Substantial which consists of the Aggregation of substantial parts as a heap of corn of many grains c. Accidental when an accident is as it were compounded of other accidents so the Moral Law is the whole in respect of the