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
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
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
sociated are when there is not need of All c. So a man and a woman are causes necessarily sociated in producing a childe Again six-horses may for more pomp be joyned together in drawing a chariot when two or three are sufficient Lesse Principal is that whereon the effect lesse principally dependeth And it is either 1 Impulsive or 2 Instrumentall Impulsive is that which impelleth or moveth the principal agent to do And it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which within moveth to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which outwardly moveth to do Occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alway a cause within the Efficient himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without the Efficient cause So of our Justification the principal Cause is God The cause Proegumene is Gods good will and love for these move God in himself to forgive us ouâ— siâ—s The Cause Procatactick is likewise obedience and merit whereby outwardly he is provoked to take us into favour seeing his Justice is satisfied for us So in an Ague the Proëgumenon is some corrupt humour in the veins the Prâ—cataâ—cticon is outward heat of the Sun or the Northern wind whereby the pores are stopped and the humour boileth 2 Instrumentall is that which is taken of the principall cause to produce the effect called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof are two 1 The whole Instrument serveth for the Action of the Principall Agent by whom it is directed Therefore when it serveth not the principal Agent it loseth the Nature of an Instrument As men when they oppose themselves to Gods Commands and Rule are not Gods Instruments but the Devils Hereupon note that an Instrument taketh the determination of his action from his principal Agent As Ink of its own nature blotteth the Paper but it fashioneth no letter unlesse the Writer guideth the Pen. The whole force of an Instrument consists in the use for then it is in Act a cause when it is caused but when it is idle it is not an Instrument but some other thing Instruments have no dignity of themselves but of the principall cause and serve not but in use and work when the principall Agent can use them no more they are no longer called Instruments but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by homonymy And all Instruments because they are indeterminate are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such as one may use well or ill as a sword riches called of their use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Instrument is either Co-operative Passive Co-operative is that which by an inward force together is moved in producing the effect As a servant is an Instrument used by his Master yet so as he also moveth himself So the Creatures though they be instruments in respect of God yet have they their action distinct from Gods As Paul calleth Ministers Gods co-workers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto such instruments often is given the efficacie of the principall Agent as Preachers are said to convert and save souls when the Lord doth these by them so Baptism is said to regenerate c. by an improper predication whereof hereafter in the second Book Passive is that moveth not it self at all in producing the effect as the earth under us is an instrument of walking so a copy to write on other things or a pattern some instruments are necessary some not as God useth Angels c. when as he needeth them not And it is true the principal efficient cause worketh well by evil instruments to wit when it needs not the instruments As God made Joseph Ruler of Egypt by his envious brethren and by Balaam blessed his people otherwise in necessary instruments such commonly is the action of the principal doer as is the instrument so a man cutteth ill if he have a blunt knife rideth ill if he have a lame horse c. Also in divine things often instruments do move but it is all one as if they moved not for the force of the effect is not in them So Moses staff was moved at the dividing of the Red-sea but this motion caused not the Sea to part save only in a similitude So Peters shadow Acts 5. Pauls napkins Acts 19. had of themselves no force to heal the sick Also the efficient cause is either Naturall a Voluntary b Naturall is which of the readinesse and necessity of Niture bringeth forth the effect As fire of necessity naturally burneth c. The Canons hereof are two 1 A Naturall cause is properly determined unto one of the Opposites As fire naturally is carried upward not downward only heateth and cooleth not The Loadstone draweth iron to it and doth not both draw and drive it away 2 A Naturall cause doth not adde a certain moderation and dilation of the action but it worketh to the utmost of his power as fire when it hath fewel burneth without measure 3 A voluntary cause is which doth of certain foreknowledge and counsell The Canons hereof be three 1 A Voluntary cause is free and indifferent to an action so as it may do or may not do And freedom is two-fold 1 of Contradiction and 2 of Contrariety the first is when a cause may do or not do and so every voluntary cause is simply free But liberty of contrariety is again 1 Natural or 2 Moral Natural when contrary natural effects proceed as a Physician may use medicines cooling or heating Moral is when men may effect things good or evil honest or dishonest 2 A voluntary cause doth by certain moderation and at his pleasure can suspend the action though occasion be given of doing So God gives not all his gifts to one or alwayes punisheth but deferreth c. at his pleasure Again a voluntary cause is free either Meerly After a sort Meerly free which with full appetite willeth and produceth the effect And it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After a sort free which willeth and produceth the effect but with an heavie and sorrowfull appetite As in a tempest a Merchant casts his goods into the Sea to escape Shipwrack Moreover the efficient cause is either Transmutative Emanative Transmutative which doth with some notable change or motion as when fire worketh on water and heateth it c. Emanative when the effects flow without any notable change as from the soul flow forth the powers of sense understanding speaking c. From the Sun comes light and yet in the soul or Sun is no change 2 We have seen of the 1 force or manner of effecting now follow the divisions of 2 the orders of effecting The efficient cause is subordinate either Essentially m Contingently n Essentially when the inferiour doth of it self and necessarily depends on the superiour in effecting as in Generation a man depends on the Sun The Canons hereof be three 1 In causes of themselves subordinate there is not granted
a proceeding to infinite for subordination presupposeth order and order resisteth infinitenesse 2 Of causes subordinate the inferiour in causing hangs on the superiour 3 In causes essentially subordinate that which is cause of a cause is the cause of the thing caused This is true only in causes essentially subordinate but false in contingently subordinate for God is not the cause of sin though he be the cause of mans will which causeth sin for will is not oâ— it self and as it is will the cause of sin for then it should sin always but as it hath defect so the nature of the horse is not the cause of halting though it be the cause of motion Causes subordinate be either First a Second b First is that which hath the highest place in the Order of causing and it is either 1 simply first or 2 after a sort 1 Absolutely first is which in no respect is second as onely God 2 After a sort first is that which is first in a certain kind onely as in the moving of living Creatures the soul is the first cause whereon all other causes and effects in such creatures depend The second cause is that which hangeth on the first either Mediate or Immediate Mediate when others do come between it and the last effect It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause in power for putting it the last effect is not yet but onely may be And this mediate cause is either Farr off Or neer Far off when many come between it and the last effect as the motion of Heaven is a cause far off of mans walking c. For many other causes come between This pertains not to the first cause God for he is not far from every one Acts. 7. 27. but he walks immediately with every created Agent Neer is when one only comes between it and the effect as the lifting up of vapours unto the clouds is a neer cause of rain for one only comes between even the resolution of the cloud Immediate cause is which produceth the effect by immediate and next force called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof be five First The next cause presupposeth all the causes farther off 2 The next cause being granted needs must the effect be granted or taken away when it is taken away For the next cause is the cause in Act and therefore cannot want an effct any more then a father can want a childe So then they greatly erre which strive that the essentiall Proprieties may be taken away the forms of the subjects remaining safe whereas the form of the subject is the next cause of all those properties that are in the subject 3 One effect hath but one next cause though it may have many effects 4 By the next cause Accidents are distinctly and perfectly known 5 The next cause is enquired both by sense and observation and by the Examen of Logick these two Instruments God hath given men to finde out the next causes chiefly of Naturall effects The next cause is either Inward Outward Inward which is essentiall to the subject unto whom it produceth the effect So forms are always next causes of many faculties in subjects as a reasonable soul is the next cause of laughing speaking c. Outward which is without the Essence of that subject to whom it produceth the effect so the next cause of laughter is a moving of the heart and midriâ—â— by some ridiculous object known and this is called outward because it is neither the form nor matter though it be in man Contingently subordinate causes are when the Inferiour hangs not on the superiour of its self and its own Nature As man depends on the Sun and the picture depends on man but because this picture depends not on him as a man or naturall thing but as he is an Artificer onely therefore the picture is subordinate to the Sun contingently So is it for mans will and sin for though sin hang on the will yet because it hangs not on it according to the preferment of nature and as it is will but as it is corrupted therefore are they subordinate contingently Hitherto of a cause by its self now followeth a cause by accident which is either in 1 Naturall or 2 Voluntary Agents First the Naturall Agent That is called a cause by accident which brings not forth the effect of its own Nature but by something that happens to it as an Ague causeth temperance not of its self but by accident for of it self the cause is the will bridling the appetite So knowledge puffeth up The Law causeth wrath for it lighteth on them that cannot keep it 2 In voluntary Agents cause by accident is which brings forth an effect besides the intent and purpose or by ignorance as a man cutting wood his Ax-head flies off and kills his neighbour unawares Thus Judas Pilate and the Jews were causes by accident of Christs Passion and mans Redemption for they never purposed nor thought of such a good effect Hither belongs Fortune which sometime is taken largely for any chance as when a glasse falleth and by fortune is not broken sometime strictly taken Fortune is the cause voluntary by accident of that effect which one knew not meant not nor hoped for as a man digging or plowing the ground findes a bag of gold Thus many things amongst men may be said to be done by fortune or luck not in respect of God the first Cause but in respect of secondary causes The Canons of causes by Accident as well Natural as Voluntary be four 1 One end of the same thing may be a cause both by accident and by its self in a diverse respect as the Gospel by its self is the cause of Conversion by accident the cause of hardening 2 Every effect of a cause by accident is reduced to a cause by its self And thus all chances of Fortune are to be reduced unto God 3 Things that be done by chance or fortune be rare but of causes by themselves many and often 4 Causes by accident are infinite and inordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make it a kinde of cause Sine qua non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it needs not for such causes may be referred to instruments or some other before The matter next followeth which is either Properly so called Improperly so called First properly so called is Principal a Lesse principal b Principal which is onely matter and in no respect compounded Second which so is matter as it is also a materiall compound As a mans body is the matter of a man though it be all compounded of Elements The Canons hereof be two First every second matter depends on the first viz. in a certain Order of Nature 2 Every second matter is necessarily determined in a certain quantity to one onely and certain form So the matter of a man is onely determined to a reasonable soul and cannot
The end is either Principal * 1 Lesse principal * 2 * 1 Principal unto which a thing is ordered of its own nature and by first intent of the efficient as the principal end of the Lords Supper is the confirmation of Faith and sealing up of Spiritual benefits with a thankfull rememberance of Christs death And it is either A mean between a Last of all b A mean between is which tendeth yet further As the intermiddle end of a Souldier is to fight valiantly but this tends to a further end to get the victory And it is either Work Ending of the work The work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain thing brought forth by Nature or by the Artizen so the house is the end and work of the builder The ending of the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the possession and use thereof As dwelling is the ending of the house The last end is whereunto all the rest are ordered called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first scope and chief intention The Canons hereof are seven 1 The end which is last in execution is first in intention 2 The last end is necessarily and chiefly good and chiefly moving or to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galen 3 In the last end both appetite and operation of the efficient is terminate 4 It gives to all the means lovelinesse order and measure So tribulations for the Gospel are joyfull because the end is eternal life 5 Onely the last end perfecteth both doer and deeds wherefore we must know the last end if we would intend and use the middle end aright which is against Popish Doctrine of perfection of vertues even without respect of the last End Bellarm 5. de grat cap. 9. 6 The End being put all means to the end are put As in Gods predestination whom God hath destinated to Life he hath also to Faith in good works 7 The End entreth the manner of being and supplyeth places of Form viz. in those things whose essentiall perfection is in operation The last end is last either Simply After a sort Simply last which in respect of all things whatsoever is the last and this is alwaies the end and never a mean to the end so the seeing and celebrating of God is the last and utmost end wherein mans understanding will and desires shall rest Prov. 8. After a sort last which in order of some things is the last thus the last end of War is Victory and Peace the last end of Logick is the direction of the minde in knowledge The lesse principal end is whereto things are lesse principally ordered viz. not of the nature of the thing but the appointment of the Agent So the principall End of the Lords Supper is a faithfull and thankfull remembrance of Christs death but the lesse principall Ends be many as exexercise of Repentance distinction of the Church from other Companies c. The Canons hereof be two 1 Lesse principall Ends are not taken away by the principall 2 One thing may have many lesse principall Ends and they either sub-ordinate or well co-ordinate The End secondarily so called is that whereto the End primary so called is intended called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui And it is either of Imperfection Perfection Of Imperfection is to whose use and need the thing is intended so the End cui to whom of health is the sick man so the end of the Lords Supper is faithfull people So Reprobates are not the end cui of Christs passion for the end cui by destination of the efficient and of its nature ought to be capable of the end cujus but Reprobates are not intended by Christ nor are capable in applying of it and therefore are removed by Christ John 17. 7. Of Perfection the End cui is of whom the efficient receiveth perfection called also the end of assimilation thus God is the End to whom of all our actions as the perfecter of them A◠End by Accident is unto which the means are ordained by accident and not of their Nature So the End of sin is the manifestation of Gods Justice the End of Hereresies and Atheism is the illustration of the truth such Ends are indeterminate and confuse Of the Caused The Caused is that which hangeth upon the Cause and is The effect The Mattered The Formed The destinate The effect is that which hangeth on the Efficient The Canons hereof are three First No effect exceeds the vertue of its cause So the Sun though it hath not formally the heat which it giveth yet it hath it eminently that is something much more excellent then that heat namely pure light Absurdly therefore do the Popish Priests give unto Accidents the power of making a substance for they say in the Masse the accidents of Wine in the cup do change the water into another substance 2 As is the cause such is the caused This is meant 1 of causes by themselves not of causes by accidents therefore it followeth not to say This Ship-wright is a good man therefore he makes a good Ship for he makes the Ship not as he is a man or good but as he is a Wright or Artizen 2 It is meant in causes natural and those chiefly particular so it followeth not to say the effects of the Sun are hot therefore the Sun is hot for the Sun is a universal thing and not a particular in causing 3 It is meant of causes doing voluntarily if they would produce an effect conformably as a good Ship-wright makes a good Ship if he will 4 It is meant upon condition and manner of the receiver not of the thing received so the Argument follows not from the chief perfection of God to the chief perfection of the gifts in the Creatures for God works voluntarily and according to the measure of the receiver and when we speak here of goodnesse it is not meant moral goodnesse but the Natural and Artificial faculty and force of causing and by this many Canons of effects are to be understood 3 That for which any thing is so is it self so much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Canon hath three limitations 1 The cause must be by it self for it follows not This man is drunken with wine therefore this wine is more drunken because wine maketh not a man drunken but by the abuse of it 2 It is required that that affection whereof the cause and effect is named such be in both 3 That it receive more and lesse 1 The Mattered is that which hangs on the matter As the whole compound naturall body is the caused of the matter 3 The Formed is that which hangs on the form As the said natural informed body 4 The Destinate is that which is ordered unto the End it may also be called the Ended for by the End it is determined so vocation justification sanctification are the Destinates of Eternal Life
is not cold therefore it is hot Here the first proposition hath an imperfect enumeration for we should adde or else it is without all Elementary quality A Biformed disjunctive is that when a disjunction of parts is made which soever be granted the adversary is fast it is called a Dilemma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice taken and taking also an Horned Syllogism and a Crocodiline Syllogism As Johns Baptism is either of God or of men If of God why do we not receive it If of men we are in danger of the people which count him a Prophet The Conons hereof are four 1 The force of consequence in a Dilemma dependeth on the ful enumeration of the disjoyned members and the convenient removing of them both 2 The Dilemma hath no force if there be not a full disjunction but a third or fourth member may be given 3 It is also without force if both members be granted as making nothing against us As the Jews reasoned against Christ Tribute must be given to Cesar o◠unto God If to God then not to Caesar and this is Treason If to Caesar then not to God and this is Sacriledge Our Saviour answereth by granting both Give to Caesar that which is Caesars and to God that which is Gods 4 Finally A Dilemma hath no force if it may be turned and returned upon the adversary Often also in the undertaking of a Dilemma they are faulty in evil consequence and then we must answer by denying the consequence as Infants which while they are a Baptizing do cry and resist either they understand or not If they understand not neither beleeve they and therefore should not be baptized If they understand they are Sacrilegious that oppugne Gods Institution Here be evil consequences in both branches for it followeth not That Infants do beleeve although they understand not explicitely what there is done Neither followeth it That they are Sacrilegious and repugne Gods Ordinance though they cry and struggle for they stuggle not against the water as it is an holy sign or with formal reason but as it is a cold Element oftensive to their tender body Even as a godly man that loves no wine doth naturally abhor the wine which is in the Lords Supper but he abhors it only as it is wine and not as it is a Sacred signe of Christs blood And thus much of a Syllogism Formal or commonly considered A Special or Material Syllogism is which is restrained unto certain conditions of matter And it is either True Apparent True is when not only the form but also the matter of it is good And is either Notional a Real b A notionall Syllogism is whose conclusion and premises have some second Notion or term of Logick The Canons hereof are two Of which the first for foreknowledge of the conclusion The latter is for finding out of the mean 1. Every simple Notion handled in the first part of Logick comes into the conclusion of a National Sillogism for every second Notion may be compared with the first We ask Whether time and place be words conjoyned or absolute Whether the Genus of sin be an action or the Genus of faith be knowledge Whether Antichrist is to be one singular person Whether faith be proper to the Elect Whether persons in the Trinity be really modally or formally distinguished and so of all other points So as there is great use of a Notional Syllogism 2. The Mean term for a notional Syllogysm is easily taken from the nature and properties of that second Notion of which question is made in the conclusion so as from the first part of Logick the Canons of every second Notion may be put for the Major in the Syllogism and then let the assumption be made affirmative or negative For example It is asked Whether an action be the genus of sin or not For a denyal there is found out a mean term from the nature and properties of a good genus As by this Canon No subject is the genus of that whereof it is the subject l. 4. Top. cap. 6. But an action is the subject whereto sin cleaveth therefore it is not the genus of sin Again It is asked Whether good works be the cause of Justification Take for Major this Canon of a cause No cause is after the effect but good works are after Justification for the person must first be justified and please God before he can do any good work therefore good works are not the cause And so of all other Notions with their Canons treated of in the first part of Logick wherby appeareth the great use of those Rules and that there needs here no long discourse of a Notional or topical Syllogism A Comparative Syllogism Seeing every Syllogism is first absolute As when we ask whether this be that or not or else secondly Comparative as when we ask whether this be more or lesse then that here shall be added Canons of a Comparative Syllogism The generall Canons hereof are two The 1 For the foreknowledge of the conclusion 2 The other to finde the Mean 1 The conclusion of a Comparative Syllogism being contingent and for the most part taken confusedly needeth therefore diligent distinction and limitation As it one ask whether this or that be better We must distinguish between better simply and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and better in respect and after a sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather to be chosen in respect of time and place So marriage is simply better than a single life because of propagation Gen. 2. Yet single life is rather to be chosen in time of persecution 1 Cor. 7. 2 The mean term of a comparative Syllogism is hardly found by the places of reall invention because the attribute is most common and almost Notional not reall therefore this is here handled after a Notional Syllogism The speciall Canons pertain either to the question as it is asked indefinitely whether this be rather then that or unto the question as it is asked whether this be better then that or worse 1 That which is such by Nature is rather such then that which is not such by Nature as flowers are fairer then garments For they have a naturall beauty these but an artificiall 2 That which maketh an other such is rather such then that which maketh not and if both do make that which rather maketh is rather such As Fire is hotter then Water for it maketh the Water such The Canons pertaining to a conclusion better or not better are these 1 That which is more lasting and constant is better than that which is lesse lasting So 1 Cor. 13. Love is better than faith For love endureth alwayes 2 That which is of it self good is better than that which is good by another and by accident So To live is better than to eat because we eat to live and live not to eat
3 Simply good is better than that which is good for some As marriage is better than single life Study of learning better than Merchandize 4 That is more excellent which is in the more worthy and honourable thing As a Monarchy is the best Regiment For God is a Monarch It is better to give than to receive For God giveth onely 5 The end is better than the means unto the end As better is health than the use of Physick better is peace than Triumph 6 That which is possible is better than that which is impossible 7 That is better which of it self is more fair and honourable 8 That which is after is oftentimes better than the former to wit if other things be like c. As the later thoughts are better than the former 9 Many good things are to be preserred before few 10 That which effecteth many good things is better than that which doth but few So a Publike person is better than a Private 11 That which is joyned with pleasure is better than that which wanteth pleasure 12 At what time a thing is more necessary at that time it is more to be chosen So comfort is better in sorrow than in prosperity 13 That which is alwayes profitable is better than that which is but sometime So Bread is better then all Phesants Partridges c. For it is alwayes needfull 14 That which hath all kindes of good as honest profitable and pleasant is better than that which is under but one kinde of good 15 That is most to be shunned which most hindereth things to be chosen 16 They are most to be chosen whose opposites are most to be shunned So prudence is better than knowledge because imprudence is more hurtfull than simple ignorance 17 That is best which is most famous and notable 18 Hard things are to be preferred before easie 19 Things that we may communicate with others specially with friends are better than those which we may not So learning is better than health liberality than temperance 20 That is best which is most proper So Gods grace is better for his children than worldly riches For these are common with the wicked that proper to the elect To use reason is better than to use sense For that is proper to man this is common with beasts So wit is better than memory which many fools have 21 Of those which are under the same Genus or Species that is better which hath its own proper vertue So cold water is better than hot Natural gesture than affected 22 They which are of abundant seem better than necessary things As to have fair cloaths better than mean to be a good Artizen better than a mean 23 Things that cannot be given by men are better than those that can So wit is better than riches 24 That is more to be chosen the abundance whereof is more to be chosen than of any other thing 25 Better is when a thing may be chosen without an other than when without an other it is not to be chosen As prudence is better than strength 26 Of what things we deny the one that the other may seem to be in it that is the better which we would have seem to be in it So many deny they took pains about a thing that they may seem to be witty therefore wit is better than pains taking 27 Such things as whose losse we take not more grievoussy we are more blamed for are more to be chosen As children than riches for we are more blamed if we be not sorry for losse of our children than of our goods 28 That which effecteth good is better than that which doth not 29 Conjugates follow mutually therefore if one be better the other also shall be better As the New Testament is better than the old therefore also a Minister of the New is better than a Minister of the old 30 That which pleaseth God is better than that which pleaseth man 31 That which we choose for it self is better than that which we choose for glory And this much of a Notional Syllogism and a comparative A Reall Syllogism is whose terms are Reall that is first Notions put without the mind And it is either Contingent a Or Necessary b A Contingent is whose contingent mean contingently disposed with the extreams getteth a suspended and weak assent to the conclusion and is called opinion A contingent mean is that which is taken from a contingent place Contingent places be either From the word c From the things d Places from the word are either 1 From the definition of a Noun 2 From the Conjugates A place from the definition of a Noun hath three Canons 1 To what the definition and notation of a noun is given to that also the defined thing is given 2 When the definition and Notation is larger than the thing defined and noted the consequence is of force onely negatively As it is not a sacred sign therefore not a Sacrament 3 When the Notation is equall to the noted the consequence is of force as well affirmatively as negatively as He foretels things to come therefore he is a prophet he is not a prophet therefore he foretels not things to come A place of Conjugates hath three Canons 1 One of the conjugates being put another is put and one taken away another is taken away as Sin pleaseth not God therefore not the sinner ◠That which is given to one of the Conjugates is given also to the other as Religion is contemned because the Religious are contemned They that have one God one Spirit one Baptism ought to have Unity amongst themselves In the Trinity there is Unity because the Father the Son and the holy Ghost are one A place from the things is either Artificial h Inartificial i Artificial is which containeth Terms arguing of themselves And it is either First Or rising from the first First is which containeth the first Terms And it is either Inward m Outward n Inward is which containeth inward Terms as Of the cause and caused of the subject and accident of the whole and the part The place of the cause and caused hath five Canons 1 The far-off efficient cause being put it is probable that the effect should be put as The clouds gather therefore it will rain 2 The cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put it is probable the effect is put and contrariwise also the effect being put it is probable such a cause is put as He loves her therefore he will marry her He married her therefore he loved her 3 The Instruments being put it is probable the effect is put and contrary the effect being put it is probable the instruments are put and contrary as He reads good books therefore he will be learned He useth proper physick therefore he shall recover health c. 4 From the common matter put or taken away or the matter whereof to put
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
receive any unreasonable and so in all other creatures that vain is the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transamination of Pythagoras the Jews c. Hereby is confirmed the doctrine of the Resurrection when every one shal receive the same body and soul. The second matter is either Far off Neer Far off which makes a compound others coming between So an humane body is the next matter of a man Lesse principall is that whereof it being changed and not remaining a thing is made Called therefore matter passing away whereas the other is permanent so seed is the matter passing away of living Creatures for it is changed and as it were perished before the constitution of the body And it is either Far off when things are made of it from far Neer whereof a thing is next made As of meat and drink a man is engendred afar off for of it is blood of blood seed but seed is the next matter Matter improperly so called is in a similitude and by Analogy or proportion called matter The Canons hereof be three 1 That which Artizens work on in their Art and are occupied about is called matter As the matter of the Goldsmith is gold and silver The matter of Idols is silver gold wood or stone c. 2 The Notion of matter is also often given to Accidents so three Propositions are called the matter of a syllogism The two Tables the matter of Gods Law 3 The name of Matter is also given to a subject wherein the accident is and the Object about which the Action of a thing is busied The form answereth to the matter and is so called Properly m Improperly n Form properly so called is a cause that with the Matter constituteth a substantial compound or body it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the substantial Form The General Rules hereof be seven 1 Every form properly called is a substance 2 The form is the chiefest part of the essential compound whereby it is constituted and essentially distinguished from all others Every thing is named not of the matter but of the form hereupon the form is called Act for the Antecedent matter is not in esse but in power till the form come and this the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth 3 Unto the Form are due properly the operations of every compounded thing The form being put three things are put 1 the being of a thing 2 the distinction of it 3 the operation and he that grants the form grants the consequences of it that is the proper operations 4 The Form in a diverse respect assumes the relation of the efficient cause and end Of the efficient in respect of the powers that flow from it and operations in which the powers cease and of the end in respect of the begetter and disposer who intends nothing but the consequences of the Form 5 Every Form is more perfect than the matter and according to Natures scope before it wherefore the form is called species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 The Form by it self comes not into the senses because it is not endued with qualities which are the Objects of senses therefore man who begins to understand by sense is very ignorant of forms and their names by reason whereof our knowledge is like the shadow in the Sun 7 The Form is not varied by degrees nor increaseth it by its self though the whole compound be varied in quantity For the Form consists in indivisibility it is like a number which if one adde to or take from it it continueth not the same it was before Form is either First Second First Form is which in Order goes before all other in Order I say not of intention but of generation This also is called the first beginning active and the common form of all bodies and Nature Second Form is that which follows the first called also the inferiour and the particular Form as Nature is called the Universal Form The Canons hereof be two First The second Form is not united to the Matter unlesse the matter be rightly disposed and prepared Secondly A certain and specifical Form is determined to a certain matter so as it cannot be communicated with another nor go out of one unto another nor be together in two disjoyned Matters Mens souls cannot go into the bodies of beasts c. Form improperly so called is either Natural or Artificial of which we have spoken in the Predicament of quality In a most generall signification Privation sometime is called a form so every relation in Philosophy is called form and formal as the formal thing of a Syllogism is the order of knitting the three Propositions which are the Material What formal difference is shall be shewed after in distinction The End is that unto which the Efficient is ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End is diversly taken as for the last or utmost of any thing here properly we treat of the End of intention called also the scope End is either By it self A * ◠By Accident B An end by it self is that whereunto the efficient and means of their own Nature are ordered And it is either so called Primarily a Secondarily b Primarily which the Efficient intendeth to attain called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cujus The General Rules hereof be six 1 The End moveth the efficient to do therefore is it called the cause of causes for Matter without Form is rude Form if there want the preparing and efficient cause is not brought into the matter but the efficient worketh not if it be not moved with desire so without the end no cause is caused 2 The end by it self and in its own Nature is only good and of good So an End and Good are convertible for the end is that which we most would what we most would is most to be desired and desire naturally is alwayes ordered to good All vice wanteth both efficient and end 3 Whatsoever hath an efficient cause hath also an end 4 The end is both cause and effect in a diverse respect so the celebrating of Gods Name is mans action and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is also the end of man 5 The end as it is an end is also before and better than the means before it not in order of production but of perfection and intention So Justification is before Faith though also it be gotten by Faith I say also as it is an end for otherwise as touching the absolute essence the means may be as perfect or more Christs incarnation and office hath greater perfection than mans Redemption absolutely considered 6 The end and the efficient are causes each of other the end causeth the efficient as touching causality not as touching being and not causality Walking before meat is the efficient cause of health and health is the end or finall cause of such walking
when the thing it self is not capable of a perfect definition as be all privatives incompleat concrete c. The Canons hereof be two 1 Privations are described by mention of the habits whose privations they are as originall sin is an ataxie or disorder of the understanding will and appetite born with us and opposite to Gods Image 1 Concrete accidents are not unfitly described by putting the subject in the place of the genus as a Minister of the word is a person lawfully called and ordained to the preaching of the word and administrating of the Sacraments A Magistrate is a publique person ordained of God to rule and defend the Subjects with Justice Prudence and Fortitude Boetius gathereth from the Greeks ten forms of Descriptions 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the name of a thing is unfolded as Antichrist is he that is against Christ. Justification is a reputing for Just. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by its difference as hatred is that which dureth longer than wrath 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is said to be that which it is like to as a man is a bubble the Church is Noahs Ark. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by removing the contrary as vertue is to flee vice death is the privation of life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by circumlocution as Paul was the Teacher of the Gentiles 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Example as a substance is for examples sake a man a horse c. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of the full of the same kinde As an Enthymeme is that which wanteth one of the premisses to be a Syllogism 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by praise as a history is the witnesse of Times the light of Truth the life of memory the mistresse of life the shower of Antiquity also by dispraise as riches ate the enticements to evil 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is said to be another for natural similitude as a man is a little world wine is the soul of a Banquet 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation as the World is that which waxeth worse and old Of Division Division is the resolving of the whole into parts and is Perfect a Imperfect b Perfect is the resolving of the whole properly so called and perfect into parts properly called The Canons hereof are nine 1 That which is rightly divided must needs have parts Therefore the truth is ill divided into Philosophical seeing it is not an whole thing but simple and impartible So Omnisciency into Ubiquity c. 2 The divided and division should be without all doubtfulness and darkness as works should not be divided into operation operantis nor Faith into Historical Miraculous and saving Faith not blindnesse into corporal and spiritual nor liberty into civil and spiritual 3 The members dividing should agree with the whole therefore Logick is not well divided into Invention and Judgement seeing these are actions and Logick a quality 4 The members dividing should be equal to the whole so ceremonies are ill divided into godly and ungodly for this contains not the whole Nature of ceremonies because some are mean or indifferent 5 The members dividing should be disjoyned one from another so a body is ill divided into head eyes belly heart c. for the eyes are contained in that head and the heart in that body c. 6 Division should be made into the next and immediate members so a body is ill divided into man beast and tree for many members that come between are leaped over for next a body is either simple or compound 7 Division should consist of as few members or parts as the nature of the whole that is to be divided will bear 8 A true division should be made by those things which are in the whole and not by the things outward and accidents to the whole so quantity is ill divided into Mathematical Physical and Logical for Disciplines are accidentary and outward to things neither is a thing by and by diverse when it is diversly considered by sundry disciplines 9 A perfect division is the beginning of understanding and of constituting the method of things and disciplines A perfect division also is either of The whole Subordering The Co-ordered Of the sub-ordering is which resolveth the general into the specials that are subordered or subjected thereto as to divide Animal into man and beast The Canons hereof are two 1 The divided must be a general we must learn to discern the diverse respects and considerations of things from the divisions as when the Church is distinguished into visible and invisible it is not properly a division much less a division of the general into specials for a Church is a lowest special but it is only a diverse respect and manner of considering the Church likewise when a man is divided into inward and outward 2 The difference by whose means the general is divided should be essential and proper viz. not translated from one general to another The division of the co-ordered is which resolves the whole into parts co-ordered and is either Essential a Integral b Essential which resolves the essential whole into essential parts and is either 1 First or 2 Secondarily so called 1 First is when the Essential whole properly called is resolved into matter and form as a man into soul and body And here the true and next matter and form must be taken Secondarily so called is when an Essential whole improperly so called is resolved into his material and formal as an Oration into a sound or words written and their signification A Church into men called c. The union of thâ—se with Christ and one with another by faith and obedience of the Faith whereof these are the materiall of the Church those the formall Integral division is which resolveth the whole into integral parts and it is also either 1 First primarily 2 Secondarily so called 1 Primary is which resolveth into parts the entire whole properly called as the Tabernacle was divided into the Court the holy and the most holy This manner of partition should be instituted in right order descending from the more principall and greater parts unto the lesser Secondarily called is which resolveth into parts an entire whole improperly called such as accidents be as a Syllogism is resolved into three Propositions and Terms the Law into two Tables or ten Precepts An imperfect division is when the whole is resolved into parts by accident and it is either 1 Of the subject into his accidents and circumstances or 2 Of accidents by their subjects 3 Or of the effects by their efficient or final causes or 4 Of causes by the effects or 5 Of things by their objects as 1 Of men some are tall some low some learned some unlearned some dwell in hot countries some in cold 2 Agues some are in the spirits some in the humours
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
ended with the consideration of the Name For example If a man would treat of Purgatory First let him weigh the name Then mind the Definition and Declaration of the Name by the Etymologie viz. That by this Name is signified some Infernal fire But somewhat gentler wherein the souls of them that are to be saved must be purged and rosted therein so long as till full satisfaction be made for their sins This Declaration of the name sheweth that such a fire there is no where therefore Not to be sought in any predicament or Rank of things And so it is but folly either to define it or declare it by the causes and properties thereof But here note that this consideration Whether a thing be or not is not to be according to the Existence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some certain place or time but it is to be minded essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if one would treat of Christs Incarnation The question Whether it be or no is not to be minded so as whether it be to day or whether it shall be But this is enough that at any time it hath been and now also dureth in effect although Christ be no more Incarnate nor brought forth The like is also to be minded for things to come as the day of Judgement Resurrection c. For though these have not yet Existence yet have they Essence and because it is sure they shall be they are to be treated of in order and manner of things that now are Treating also is either Of a Perfect Theme a b Of an Imperfect Theme a b A perfect theme is that which is perfectly placed in the order of things or predicaments as an Universall thing one and whole by it self And it is either Substantial Accidental The treating of both these is either Primary 1 Secondary 2 Primary treating is which when the beginnings of the Definition are foreknown gathereth from them the Definition and then useth the other Logical terms for explaning the term according to those Canons that follow pertaining to the explication of a substance 1 When the name of the theme is weighed and the lawfull Genus found let the difference be sought for either by the predicamental Tables or by some notable effect or antecedent of a Theme known to the senses 2 When the Genus and difference are found by its self the Definition must be gathered and made 3 The Definition of a substance being gathered the form thereof and matter is distinctly to be considered 4 Let the Form then be assigned and so far as the perspicuity of the Doctrine will suffer declared 5 After the Form let the matter generally be weighed 6 After the Integral parts which make the matter entire let those parts at least be considered which are most principal and primary Instruments to bring forth the operations of the Form 7 The efficient cause Principal and Instrumental although it pertains not to the Essence of a Substance yet it is to be considered for the knowledge of the Existence The like is also to be minded for the final cause 8 The proper accidents or effects flowing from the Form and cleaving to the whole compound must be reckoned 9 Then let there be added a Division of the proposed substance by the Primary accidents by the Integral parts inferring a manifest distinction and if the Theme be a Genus let the Species thereof be recounted which after may have their peculiar handling also if the handler be so purposed 10 Let the things that are akin to the proposed substance be added 11 And then let there be shewed the things that are diverse and contrary For example Let this Theme Animal or living creaâ—ure be to be handled 1 Weigh the name which in Latine is of Anima a Soul which signifieth any living Form which also is in plants but is by an excellencie given to other sensible creatures in whom the Soul more manifestly appeareth by sense and motion In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cajah of life for that such creatures seem onely to have life Of the ambiguity of the name or concretion or abstraction there needs none ado 2 Next look for the Genus which is found in the Table of Substances to be a living body 3 The difference restraining that Genus is found in the same Table also to be sensitive 4 The whole Definition therefore is that an Animal is a living body sensitive 5 The matter far off of an Animal are the Instruments of life The next matter is the Instruments of sense and motion which taken all together are called the body of the Animal 6 The Form neer is the Soul Vegetant the neerest is the Soul sensitive which by the effects or proper accidents that cleave to the Animal are as it were by the latter words evidently perceived 7 Then come to the existence and here weigh the efficient cause of an Animal The principall Efficient is the Forming of the youngling of an Animal whereby the sensitive Soul is united with the body The Instrumental cause is the Seed the Womb the Birth all which may be treated of peculiarly 8 The end is to be shewed wherefore an Animal was at first created and wherefore in time gendered The End Universal is the glory of God the Creator The particular is the Complement of all the degrees of life and so the perfection of the World and Creatures which require not onely a Body vegetant but also sensible 9 The proper accidents of an Animal are principally 1 Sense Inward and Outward 2 Appetite 3 Going Secondarily 1 Breathing 2 Watching Sleep Dreaming 10 The Integrant parts of the body or matter are 1 Similary parts as blood and other Humours Flesh Bones Sinews Arteries 2 Dissimilary parts principall are the Brain Heart Stomack Liver and other lesse principal all over the body 11 The division of an Animal is 1 By reason of the temperature and parts into Male and Female 2 By the Species into Man and Beast which also may severally and distinctly be considered 12 The things akin to an Animal are Plants especially those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plant Animals and half Animals as Sponges c. 13 The Opposites of an Animal are things that want Life Sense and Motion and Poysons which are pernicious to the Life And thus much for handling a perfect Theme Substantial A Theme Accidental is handled according to these Canons 1 After due consideration of the name First think of the Order or predicament of the proposed accident whether it be quantity quality Action Passion or Relation For so it will appear whether it indeed be an accident or a Non ens and feigned Theme 2 When the Genus is found let the Subject of the accident be shewed And withall consider whether the accident treated of be common or proper For these two have diverse explications Wherefore an accident should alway be reduced to his first
But if the Proposition be not only repeated but also explained or limited by the Author that explication and limitation is to be shewed before the Resolution of the Arguments And if the Author have not explained or limited it and yet the Proposition needeth explanation and limitation we our selves ought to do it 5. Let it be considered whether the propounded Theme be universal or singular or whether it be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Let it also be considered whether it be a Theme doctrinal or practical 7. After the Theme is thus considered let the next caâ—e be of the Means by which the Theme is handled of the Author which are Arguments either proving or refuting or Anticipations or unloosing of objections or amplifications or exaggerations 8. Of the Arguments We are first to mind whether they be artificial or inartificial i. e. Testimonies 9. Let the artificial Mean be reduced to the place of Invention and conferred with the Antecedent and Consequent of the propounded Conclusion 10. We must look whether any of the premises be omitted by the Author in the Text and then he that resolveth must add them 11. If any of the Premises be proved by a Prosyllogism then must we use the same process in resolving the Prosyllogism that was used before in the primary Syllogism 12. Let the confirming Arguments be distinguished from the refuting 13. If the Author bring in a secret Objection that also must diligently be distinguished from the Confirmation and reduced to a syllogistical form We must also mark how the Text answers to this Objection 14. Let Amplifications be referred to their certain places and Adornations to the certain Figures of Rhetorick Methodical Resolution is whereby the Artifices of Method are examined The Canons thereof are three 1. As Method is Universal or Particular so must the Resolution also needs be made Either according to the Parts of Universal Method or according to the Canons of particular Method 2. The Bonds of knitting together and of passing from one point to another in the Method must in the Resolving diligently be shewed 3. If any things occur in the Author either superfluous or strange from the propounded Theme he that resolveth must give warning of them And thus much of Simple Resolution or separate Combined Resolution is whereby is unfolded any Treatise made by the Author according to more Parts of Logick And it is either of a whole Discipline or of some Writing or Treatise pertaining to some Discipline The Resolution of a whole Discipline is whereby the Method of any Frame or Body of Discipline is unfolded The Canons of which Resolution are these 1. Let the Praecognita or things fore-known of the proposed Discipline be so instituted that first it may appear whether it be a Contemplative or an Operative Discipline 2. If it be Contemplative then the whole Resolution must be directed to these three as to a most certain Load-star Namely that first the Subject of the Discipline be enquired Afterwards the Species of this Subject and also the affections both General and Special and then the causes or beginnings of these affections 3. And if it be an Operative Discipline also three things must be enquired in the Authors Writings 1. The end that is to be got by the Operation 2. The Subject whereunto this end is to be brought And 3. The means by which it is to be brought in 4. Let the Precepts alwayes be distinguished from the Commentaries An Authors Treatise is Resolved by these Canons 1. Mind whether the writing be accurate Acroamatical or popuâ—ar Exoterical or mixt 2. Let lawful foreknowledges be made of the Efficient cause or Author of the Writing of the Scope of his Writing of the Object if it be an Epistle to any 3. Let a general partition be made of the whole Treatise and if it be divided into Chapters let every Chapter be referred to his part 4. A general Resolution being so made then come to a particular Resolution of every Member Chapter wherein when any Theme Simple or Conjoynt is handled let the process of the Resolution be made according to the Precepts before given of either Theme And thus endeth the Doctrine of the Exercise of Logick Blessed be God FINIS Generall rules to be foreknown of Logick Objective disciplines Directive discipline Observe All faculties have two things in them Matter and Form or somewhat not unlike the Matter Precepts the Form the order of the Precepts The Matter every faculty hath of it self as of its own nature The Form is by Logick administred The AEquivocation of the word Logick 1 Naturall Logick †The thoughts of mans mind is nothing else but his reason or understanding wholly occupate about things The first Definition of Logick The second 1 Genus The five principall Habits of Aristotle Reasons drawn from the properties Reasons why Logick is an Art 2 Object of Logick Also the primary object of Logick is Reason the secondary Speech the manifestation and utterance of Reason 9 Properperties of the understanding By sin there are three defections in mans Reason 1 Aberration from the apprebending of things 2 Obscurity and difficulty either not being able to comprehend the natures of things or to discern them with their notes and properties as in a glasse 3 Distraction and confusion in the apprehension of them Logick now hath a medicine to cure these which it doth 1 By the explanation of things 2 By the Probation 3 By Ordination 2 The Degrees of the understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things to be known threefold 3 End of Logick Mark other Disciplines do not so much direct the mind Physicks Mathematicks as teach and minister the knowledge of things whereas Logick of it self is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proper acdents and the effects of Logick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Nature required unto Logick as the as it were efficient cause m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For nothing comes into the understanding but that was some manner of way first in the sense n q a 2 Method requisite to Logick Three parts of Logick precepts 1 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Material of the frame of Logick †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the constituting of Logical precepts The secondary Material of Dogick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the secondary Material 3 Efficient cause of Logick The means and parts of Exercise two Which directeth simple terms 3 Parts of Logick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simple terms twofold a. b †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b d e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rules of the affections of words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Predicament is a 1 The manner of receiving things Rules 4. 1 2 Genus twofold â— 5 Rules of a perfect Genus b 3 Rules of an imperfect Genus a b The Individuum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b m n b b The Difference * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predicaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Accident b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Quantity 1 2 a Quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b * a b m n A a h i E a b ** a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— B b â— b b 7 When. 8 Where 9 Situation 10. Habit. a a Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b b †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 3 Form m n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 2. Phys. cap. 1 End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A * a a b * 2 b * B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Effect 2 Mattered 3 Form 4 Destinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m n a a â— b Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a b b b b m * a â— e f n * 1 * a b 2 * Definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a b a b a b a b c a b a a c c Constitution Material i. e. Nominative Case Formal Division from the Material a c â— b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division from the Formal a 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b a 3 Affections a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— a â— i. e. Proposition a b a â— The definition of Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a A Perfect Syllogism m Major Minor Mean â— a 3. Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperfect Syllogism a a b a b A compound or hypothetical Syllogism c d a b a b m b a b b f c a â— b b a Testimony b Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— c c d d b b a b m g k l n a b a b ☜ a b †** b a a bb b a 2 b b a a A Theme substiantial b A Theme accidental Imperfect Theme 1 a b 2 3 4 5 * a 1 * 2* The way of teaching well a a a a b b 1 2. The way of Learning well b 1. 2. 3 â— b 4 a a b a b