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
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
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
a proceeding to infinite for subordination presupposeth order and order resisteth infinitenesse 2 Of causes subordinate the inferiour in causing hangs on the superiour 3 In causes essentially subordinate that which is cause of a cause is the cause of the thing caused This is true only in causes essentially subordinate but false in contingently subordinate for God is not the cause of sin though he be the cause of mans will which causeth sin for will is not oâ— it self and as it is will the cause of sin for then it should sin always but as it hath defect so the nature of the horse is not the cause of halting though it be the cause of motion Causes subordinate be either First a Second b First is that which hath the highest place in the Order of causing and it is either 1 simply first or 2 after a sort 1 Absolutely first is which in no respect is second as onely God 2 After a sort first is that which is first in a certain kind onely as in the moving of living Creatures the soul is the first cause whereon all other causes and effects in such creatures depend The second cause is that which hangeth on the first either Mediate or Immediate Mediate when others do come between it and the last effect It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause in power for putting it the last effect is not yet but onely may be And this mediate cause is either Farr off Or neer Far off when many come between it and the last effect as the motion of Heaven is a cause far off of mans walking c. For many other causes come between This pertains not to the first cause God for he is not far from every one Acts. 7. 27. but he walks immediately with every created Agent Neer is when one only comes between it and the effect as the lifting up of vapours unto the clouds is a neer cause of rain for one only comes between even the resolution of the cloud Immediate cause is which produceth the effect by immediate and next force called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof be five First The next cause presupposeth all the causes farther off 2 The next cause being granted needs must the effect be granted or taken away when it is taken away For the next cause is the cause in Act and therefore cannot want an effct any more then a father can want a childe So then they greatly erre which strive that the essentiall Proprieties may be taken away the forms of the subjects remaining safe whereas the form of the subject is the next cause of all those properties that are in the subject 3 One effect hath but one next cause though it may have many effects 4 By the next cause Accidents are distinctly and perfectly known 5 The next cause is enquired both by sense and observation and by the Examen of Logick these two Instruments God hath given men to finde out the next causes chiefly of Naturall effects The next cause is either Inward Outward Inward which is essentiall to the subject unto whom it produceth the effect So forms are always next causes of many faculties in subjects as a reasonable soul is the next cause of laughing speaking c. Outward which is without the Essence of that subject to whom it produceth the effect so the next cause of laughter is a moving of the heart and midriâ—â— by some ridiculous object known and this is called outward because it is neither the form nor matter though it be in man Contingently subordinate causes are when the Inferiour hangs not on the superiour of its self and its own Nature As man depends on the Sun and the picture depends on man but because this picture depends not on him as a man or naturall thing but as he is an Artificer onely therefore the picture is subordinate to the Sun contingently So is it for mans will and sin for though sin hang on the will yet because it hangs not on it according to the preferment of nature and as it is will but as it is corrupted therefore are they subordinate contingently Hitherto of a cause by its self now followeth a cause by accident which is either in 1 Naturall or 2 Voluntary Agents First the Naturall Agent That is called a cause by accident which brings not forth the effect of its own Nature but by something that happens to it as an Ague causeth temperance not of its self but by accident for of it self the cause is the will bridling the appetite So knowledge puffeth up The Law causeth wrath for it lighteth on them that cannot keep it 2 In voluntary Agents cause by accident is which brings forth an effect besides the intent and purpose or by ignorance as a man cutting wood his Ax-head flies off and kills his neighbour unawares Thus Judas Pilate and the Jews were causes by accident of Christs Passion and mans Redemption for they never purposed nor thought of such a good effect Hither belongs Fortune which sometime is taken largely for any chance as when a glasse falleth and by fortune is not broken sometime strictly taken Fortune is the cause voluntary by accident of that effect which one knew not meant not nor hoped for as a man digging or plowing the ground findes a bag of gold Thus many things amongst men may be said to be done by fortune or luck not in respect of God the first Cause but in respect of secondary causes The Canons of causes by Accident as well Natural as Voluntary be four 1 One end of the same thing may be a cause both by accident and by its self in a diverse respect as the Gospel by its self is the cause of Conversion by accident the cause of hardening 2 Every effect of a cause by accident is reduced to a cause by its self And thus all chances of Fortune are to be reduced unto God 3 Things that be done by chance or fortune be rare but of causes by themselves many and often 4 Causes by accident are infinite and inordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make it a kinde of cause Sine qua non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it needs not for such causes may be referred to instruments or some other before The matter next followeth which is either Properly so called Improperly so called First properly so called is Principal a Lesse principal b Principal which is onely matter and in no respect compounded Second which so is matter as it is also a materiall compound As a mans body is the matter of a man though it be all compounded of Elements The Canons hereof be two First every second matter depends on the first viz. in a certain Order of Nature 2 Every second matter is necessarily determined in a certain quantity to one onely and certain form So the matter of a man is onely determined to a reasonable soul and cannot
receive any unreasonable and so in all other creatures that vain is the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transamination of Pythagoras the Jews c. Hereby is confirmed the doctrine of the Resurrection when every one shal receive the same body and soul. The second matter is either Far off Neer Far off which makes a compound others coming between So an humane body is the next matter of a man Lesse principall is that whereof it being changed and not remaining a thing is made Called therefore matter passing away whereas the other is permanent so seed is the matter passing away of living Creatures for it is changed and as it were perished before the constitution of the body And it is either Far off when things are made of it from far Neer whereof a thing is next made As of meat and drink a man is engendred afar off for of it is blood of blood seed but seed is the next matter Matter improperly so called is in a similitude and by Analogy or proportion called matter The Canons hereof be three 1 That which Artizens work on in their Art and are occupied about is called matter As the matter of the Goldsmith is gold and silver The matter of Idols is silver gold wood or stone c. 2 The Notion of matter is also often given to Accidents so three Propositions are called the matter of a syllogism The two Tables the matter of Gods Law 3 The name of Matter is also given to a subject wherein the accident is and the Object about which the Action of a thing is busied The form answereth to the matter and is so called Properly m Improperly n Form properly so called is a cause that with the Matter constituteth a substantial compound or body it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the substantial Form The General Rules hereof be seven 1 Every form properly called is a substance 2 The form is the chiefest part of the essential compound whereby it is constituted and essentially distinguished from all others Every thing is named not of the matter but of the form hereupon the form is called Act for the Antecedent matter is not in esse but in power till the form come and this the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth 3 Unto the Form are due properly the operations of every compounded thing The form being put three things are put 1 the being of a thing 2 the distinction of it 3 the operation and he that grants the form grants the consequences of it that is the proper operations 4 The Form in a diverse respect assumes the relation of the efficient cause and end Of the efficient in respect of the powers that flow from it and operations in which the powers cease and of the end in respect of the begetter and disposer who intends nothing but the consequences of the Form 5 Every Form is more perfect than the matter and according to Natures scope before it wherefore the form is called species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 The Form by it self comes not into the senses because it is not endued with qualities which are the Objects of senses therefore man who begins to understand by sense is very ignorant of forms and their names by reason whereof our knowledge is like the shadow in the Sun 7 The Form is not varied by degrees nor increaseth it by its self though the whole compound be varied in quantity For the Form consists in indivisibility it is like a number which if one adde to or take from it it continueth not the same it was before Form is either First Second First Form is which in Order goes before all other in Order I say not of intention but of generation This also is called the first beginning active and the common form of all bodies and Nature Second Form is that which follows the first called also the inferiour and the particular Form as Nature is called the Universal Form The Canons hereof be two First The second Form is not united to the Matter unlesse the matter be rightly disposed and prepared Secondly A certain and specifical Form is determined to a certain matter so as it cannot be communicated with another nor go out of one unto another nor be together in two disjoyned Matters Mens souls cannot go into the bodies of beasts c. Form improperly so called is either Natural or Artificial of which we have spoken in the Predicament of quality In a most generall signification Privation sometime is called a form so every relation in Philosophy is called form and formal as the formal thing of a Syllogism is the order of knitting the three Propositions which are the Material What formal difference is shall be shewed after in distinction The End is that unto which the Efficient is ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End is diversly taken as for the last or utmost of any thing here properly we treat of the End of intention called also the scope End is either By it self A * ◠By Accident B An end by it self is that whereunto the efficient and means of their own Nature are ordered And it is either so called Primarily a Secondarily b Primarily which the Efficient intendeth to attain called Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cujus The General Rules hereof be six 1 The End moveth the efficient to do therefore is it called the cause of causes for Matter without Form is rude Form if there want the preparing and efficient cause is not brought into the matter but the efficient worketh not if it be not moved with desire so without the end no cause is caused 2 The end by it self and in its own Nature is only good and of good So an End and Good are convertible for the end is that which we most would what we most would is most to be desired and desire naturally is alwayes ordered to good All vice wanteth both efficient and end 3 Whatsoever hath an efficient cause hath also an end 4 The end is both cause and effect in a diverse respect so the celebrating of Gods Name is mans action and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet is also the end of man 5 The end as it is an end is also before and better than the means before it not in order of production but of perfection and intention So Justification is before Faith though also it be gotten by Faith I say also as it is an end for otherwise as touching the absolute essence the means may be as perfect or more Christs incarnation and office hath greater perfection than mans Redemption absolutely considered 6 The end and the efficient are causes each of other the end causeth the efficient as touching causality not as touching being and not causality Walking before meat is the efficient cause of health and health is the end or finall cause of such walking
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 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
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