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
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
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
for they are ordered as means hereunto The Distinctions and Subdivisions of these may be gathered from the divisions of their causes going before for among Relates one is known by another Of the Subject and the Accident A Subject is that whereunto an Accident sticks â—and is Absolute a Limited b Absolute is that whereto an Accident sticketh absolutely without any limitation of part So Christs person is the absolute subject of the Mediatours office and all things thereto pertaining for to be Mediator agreeth to the whole person as it is the whole So the whole man is the subject of life and death and it cannot rightly be said the body dieth for that which is compounded is also dissolved and consequently dies and that is the whole man So also man is the absolute subject of laughter and an Animal is the absolute subject of sense And it is either Proper Common Proper which is reciprocate with his Accident viz. so as it be determined to it alone not larger nor straighter so a man is the proper subject of laughter and Animal of sense Common is which is not reciprocate with his Accident but may have or not have the accident as a man is the subject of whitenesse A Limited Subject is that whereto an accident is given in part not absolutely as a Black-moor is the limited subject of whitenesse being white but in his teeth so Christ is the subject of accidents limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when whole Christ is said to be every where it is by limitation to his infinite Nature or Godhead so when he is said to be born die c. it is by limitation to his finite nature or manhood this the Greeks note by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accident is that which sticketh to the subject it is called also adjoynt The Canons hereof be three 1 An Accident by nature is later than his Subject 2 One Accident in number cannot be in divers Subjects in number 3 One Accident in number goes not from Subject to Subject An Accident is either Proper m Common n Again proper is so called either Absolutely and primarily After a sort Absolutely so called is reciprocate with the subject of some certain Species The Canons hereof be three 1 Every proper floweth from the Essential beginnings of his subject as the power of laughter floweth from a reasonable soul. 2 Every proper is determined to some certain Species in Nature 3 Every proper accident of one Species is communicable to another that is really divers every thing to the perfection of it requireth three things knit undivided 1 Essence 2 Essential properties 3 Operations wherefore a propriety cannot be communicated unlesse first the Essence of things be made common and confounded Absolute proper is either Perfect Imperfect Perfect is that which is not only alone and in all but always and perpetually in it as qualities in respect of a natural body the faculty of wit will speech c. in a man The Canons hereof are three 1 A subject cannot without contradiction be conceived under the denial of a perfect proper adjoynt as I cannot conceive man without power of wit c. But it must imply contradiction a man to be no man 2 It is not possible for perfect Propers to be severed from their subjects a moment of time because they come from the form of the subject and the next cause being put the effects are put and contrary he that takes away proprieties takes away Nature 3 Perfect Propers are first in Universals as reason is in man generally then it is in this or that man more or lesse Imperfect proper is that which is in a thing alone and in all but not alwayes as the acts of speaking laughing weeping c. are onely in a man and in all men but not alwayes Proper after a sort which is called proper onely by comparison with another as it is proper for a man to be two-footed in respect of a four-footed beast Fewnesse is proper to the Elect in respect of the Reprobates Common accident is that which commonly and contingently is in subjects that be diverse in specie The Canons hereof are five 1 A Common accident floweth not from the Essential beginnings of the subject 2 It is such as a subject may be conceived under the opposite thereof without any implying of contradiction a man may be conceived under the opposite of an Ague without implying contradiction a man to be not a man 3 A common accident may be in two divers specifically distinct subjects 4 It is more and rather in singulars than universals for they flow not from the essence but from the existence 5 Common accidents receive degrees as one man is whiter than another but one man is not more risible than another A common accident is either Separable Inseparable Separable which may easily be separated from the subject as health from a man sleep c. Inseparable which is not easily separated from the subject though to be separated nothing repugneth as blacknesse is inseparable in a raven Of the Whole and the Part. Now follow the inward terms the Whole and the Part. The Whole is that which hath parts and it is either by it self a by accident b Whole by it self is which hath parts properly and perfectly so called And it is either Universal Co-ordinate Universal whole is a thing common and universal in respect of Particulars as an Animal is the whole of man and beast Co-ordinate is which is made of parts co-ordinate in act and is Ordinary a Extraordinary b Ordinary which hath ordinary parts and is Essential Integral Essential which hath essential parts as Matter and Form called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man in respect of body and soul. And it is either 1 Perfectly or 2 Imperfectly so called 1 Perfectly called is substantial which is compounded of Matter and Form 2 Improperly so called as an Oration consists of Letters Syllables Words as the Material and the signification as the Formal A Common-weal of Magistrates and Subjects as the Material and of their union by Laws to felicity as the Formal Integral which consists of Integrant parts and is Perfectly called Imperfectly called Perfectly which consists of substantial parts united And is either of The same kind Homogeneum Of another kind Heterogeneum Of the same kind which hath parts having the same name with the whole as every part of water wine blood c. is called water c. Of another kinde which hath parts having a name diverse from the whole as a mans body consists of head breast belly c. Imperfectly called is that which consists of parts imperfect And is Substantial Accidental Substantial which consists of the Aggregation of substantial parts as a heap of corn of many grains c. Accidental when an accident is as it were compounded of other accidents so the Moral Law is the whole in respect of the