Actively taken under which is Desire of Food of Generation Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respiration and locall going In special Of Man a Of brute Beasts b a Man whose actions are Naturall Habituall Naturall Inward as be the 1 Understanding The apprehension of simple things composition and division 2 Remembring The apprehension of simple things composition and division Discourse Syllogistical Methodical 3 Willing Outward as speaking laughing weeping Speculation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation of the Heavens and other Natural things Practises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacred Common as praying to God loving of our Neighbour c. Ecclesiastical as preaching ministring the Sacraments c. Moral as Commâ—on to exercise Temperance Meeknesse c. Special Political to govern a Commonwealth c. Oeconomical to rule the house bring up children c. Faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More worthy as to read write dispute heal the sick c. Lesse worthy as to weave spin c. Of Brute beasts which are diverse according to the diversity of kinds in Beasts Of Passion Passion is the receiving of an Action The Canons hereof are three 1 Passion is received not so much by the condition of the Agent as by the disposition of the Patient So many Passions and effects of the holy Ghost are imperfect because of us which receive them not for the condition of the holy Ghost 2 Passion receiveth contrariety 3 Passion receiveth more and lesse Passion is either 1 Transmutative or 2 Intentional 1 Transmutative when some reall change is made in the Patient 2 Intentionall when no real change is made but onely a Termination of the Action Thus a coloured thing is said to suffer because it receiveth terminateth the sight Some call this Spiritual and Logical Passion The Table of Passion followeth Passion is Perfective a Defective b Perfective of the Creatures either In general Ordinary as Government Passive Sustentation Passive In speciall Extraordinary as the Sun stayeâ— from moving In special of Spirits Bodies Of Spirits as of the Good Angels which have their passions joy in God anger against his Foes c. Holy souls which also have joy c. By which they are perfected Of Bodies and these Superior as Heaven whose circular motion is a kinde of passion Inferiour and this is either In Generall as all alteration and motion Passive In Speciall In Speciall as of the Elements in which is mutuall alteration Mixt Bodies Of mixt bodies which be either Common as to be heated cooled moistened dried boiled c. Speciall of things without life as passions of Metals c. with life With life In generall as Nourishment increasing In speciall In speciall either of Plants as the Passions of herbs c. Animals or things with soul. Animals in General m Special n m In general as the Sense inward and outward passive Appetite either Desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Food Dry as hunger Moist as thirst Generation as Lust. Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Approving and following Common as Pleasure Special of good Present as joy love Future as desire Eschewing and flying Common as Dolour Special of evil present as sorrow anger future as fear In special Of Brute beasts Of Man * * Of man either Adventitial as to learn to receive habit Theoretical Ingrafted Ingraft Outward as weeping laughter passive Inward Inward Receiving of Intellectuall Species c. Reasonable appetite or will Approving and following either Common as humane pleasure Speciall of good Past as a good conscience Present love joy Future hope desire Shunning Grief of minde Speciall either of Terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own Present heavinesse Future fear Anothers mercy Indignity as shame Defective privative in Spirits Evil Angels as hatred of God and good men despair envie joy in evil Torments Souls of Reprobates despair pains eternal Bodies Heavenly as Eclipses of Sun and and Moon Inferiour things In general Corruption In special mixt things Generally Rottennesse Specially in living things In general Diseases of death Intemperatenesse Hot pestilent Ague Apoplexie Epilepsie mixt the joynt ague 2 Ill conformation as of parts out of joynt Solution of that which is continued As wounds impostumes c. In speciall in men all commonly Evil concupiscence terrors of conscience for sin Calamities as punishments Specially the Reprobates as Despair Torments Relation We have seen the Order of Absolute Accidents now followeth Relation which is the Union of two or more The Canons hereof are six 1 Every Relation is more unworthy than any Absolute Accident and in Nature after it For Relation is not a thing real by it self but by the foundation of it that is either the subject or the efficient cause for every real thing added to another maketh composition but Relation added to a Subject makes no composition for in God be many Relations but in him is no Composition So the name of a Doctor or Captain given to a man is nothing but a vain title and shadow except there be qualities of Learning Vertue Fortitude Also Relation may be taken from a Subject it remaining safe as it was So relation of the Sacrament may be taken from the water and yet be water still So in us after forgivenesse of sins there remains Original sin as touching the material thereof that is inclination to evil though the formal of it that is guiltiness be taken away by Gods gracious imputation 2 Relations do in company and multitude exceed all Absolute Accidents for infinite references are added both to qualities and all other Accidents All disciplines are full of References In Theologie all Doctrines have relation as of sin of the Law of the Mediatour of the Persons in the Trinity of Sacraments of Miracles c. 3 Relation by it self is not perceived by the senses As a man sees a stone in the field but knows not whether it be a Dool stone unless he be admonished of it Abimelech saw Sarah to be a fair woman but could not see her to Abrahams wife The Relate and the Correlate as they are such are together both in Nature and knowledge and so mutually do put or take away one another as well in being as in knowing So the Father and the Son as they are Relate and Correlate are together though materially as the Father is a man he must needs be before his Son Hereupon Christ saith He that knoweth me knoweth the Father 5 Every Correlate doth so answer to his Relate that the one may be said to be of the other So Adam was the Father of Cain and Cain the son of Adam 6 Relations need no local Touching for the bringing in or conservation of themselves As a Father being in England may have a son born in France Christ now bodily in Heaven hath true and real union and eleaving with his members on Earth The same body hath also true and real union Sacramental with the Bread in the Lords Supper So as there needs no Popish
one viz. that which it most respecteth so Baptisme and the Lords Supper are not to be referred to Substance or Action but to Relation because water and the washing therewith are but the materiall things in Baptism the formall being the holy Relation in signing and sealing the Spiritual washing away of sin 8 Lastly things themselves are placed in the Predicaments of themselves and fundamentally Conceits and Names of things but secondarily and so far forth as they represent things and so much of the manner how things are received into the Predicamentall scale or order we passe now to the second viz. The degrees of the order or Predicamentall Series The degrees then of this Order by which things are to be understood in their ranks some are superiour some inferiour to others and these degrees are not unfitly called Predicables A Degree is 1 Direct a a 2 Collateral b b 1 Direct when we ascend or descend forthright that is in a strait and direct line in order as Genus Species Individuum 2 Collateral when the ascent or descent is made in an indirect line and side-long as Difference Again the direct degree is either Primary or Secondary Primary as Genus and Species Secondary as Individual Primary is that which in the Predicamental order is universal or common to many and is Genus and Species Genus Genus is that which hath Species under it that is a general is that which containeth two specials or more under it The common Rules hereof are four 1 The Genus or general is alway of the same Predicament or order of things with it Species or special By which Canon or Rule you may discern any and many false generals as that the body of Christ is not the true Genus or general of the Sacrament of the Lords Supper that water is not the true Genus of Baptism nor an action the Genus of sin nor air of sound that harmony or number is not the Genus of the soul for such be not in one Predicament by this also Metaphors are removed as when the Church is called Noahs Ark or the Spouse the body of Christ these are true but not the true genera or generals for Metaphors shew not what a thing is but what a thing is like to 2 The Genus is never the cause of his Species nor the subject nor the accident and therefore is never predicated or spoken of his Species in the Concrete but alwayes absolutely in the right that is the nominative Case They therefore erre that in the Meteors make water to be the Genus of rain fire the Genus of a Comet air of the wind whereas Meteors are called waterish fiery airy so the cause cannot be the true Genus as when dubitation is said to be the counterpoise of equal reason Anger the boiling of the blood about the heart Death the separating of the soul from body c. In such the causes are placed in stead of generals so also for the subject when we define wind to be the air moved Original sin to be corrupt nature c. 3 The Genus is alwayes and necessarily more large than all the Species of it and is not returned or reciprocated with them 4 The Genus is inseparable from his Species nor can that be the true Genus without which the Species are or may be in any or any where this proves motion cannot be the true Genus of pleasure seeing pleasure may be somewhere where motion is not or ceaseth Genus is twofold Supream Subaltern 1 The highest and most general is so a Genus as it can never be a Species 2 Subaltern Genus is that is successive and by turn that is when it is Genus of them contained under it and Species of that which is above it Also the Genus is either remote and afar off from the Species or 2 Neer and next unto it as the Genera of a man a living Creature is the remote Genus and Animal is the neerest Genus for there are none other so neer man as those two Again the Genus is Perfect a Imperfect b Perfect Genus or a Synonymous general is when his Species all of them take equal part of him as a living creature is the equal and perfect Genus of man and beast for a beast is a living creature no lesse than and equally with a man The Canons and Rules of a perfect Genus are five 1 A perfect Genus hath a Nature not separated but yet distinct from all his Species 2 All that which is in the Genus is equally communicated with the Species so as nothing can be said of the Genus but the same also may and must be said of every species 3 The Genus is in Nature before all his Species and therefore first in that knowledge which is according to Nature 4 The Genus hath necessarily many species as not being able to be conserved in one for every genus is perfected in determination of opposite differences and opposition implyeth plurality so that one genus must of necessity have at the least two species 5 A perfect Genus being put there needs not therefore any determinate or certain species to be put and if one species be denyed the genus is not thereupon denyed There is an Analogy and similitude between a Genus and Matter For first as the matter is more imperfect than the form c. So is the genus more imperfect then the difference or species 2 As the first matter is undetermined to any of his forms so is the genus to any of his differences as the matters have a power unto the opposite forms so hath the generall unto the opposite differences yet neverthelesse there is great discrimination betwixt the genus and the matter and they be not the same An Imperfect Genus is that which is not communicated with his species equally and alike but to one more to another lesse The Rules and Canons of this be three 1 An Imperfect Genus is immediately properly and of it self communicated but with one species with another it is communicated but mediately and secondarily in order to the primary species so this genus thing or ens is an imperfect genus to substance and accident for thing is communicated primarily to substance to accident but secondarily in and by the substance accidents being not so much things Create as Concreate 2 An Imperfect Genus hath not a Nature altogether distinct from its species so a thing naturally is not altogether distinct from substance or accident 3 To put an Imperfect Genus we must needs put some certain species viz. that species by which it agreeth to the other and this species being denyed the genus it self is forthwith denyed And so much for the first Predicable of the first degree to wit the genus The Species Species or the special is an universal thing subjected or subordinate unto the Genus and it is Perfect
Negative Universal and Particulars which is done in none of the other Figures 2. In the first figure there is a proceeding from Universals to Particulars or from the Genus to the Species 3. The major of the first Figure must alwaies be Universal 4. The minor must alwaies be Affirmative 5. The Antecedent of the minor proposition in the first figure must be included in the Antecedent of the Major as the Special in his General This Canon is most profitable to be noted For the whole frame and form of this first figure is overthrown if in the Antecedents of the major and minor be two disjoyned things and not subordinate one to another The properties of the secondary figures are either common to both as well the second as the third or special to each one Common to both is imperfection arising both from lesser evidence and from placing of the mean with the extreams Imperfection requireth both Reduction and Exposition Reduction is the transforming of a Syllogism formed in the first or second Figure into a Syllogism of the first Figure Reduction is either Direct or Indirect 1. Direct is which is done by the only transposing or turning of the Propositions the extreams of the conclusion remaining The Canons of this Reduction are eight 1. Reduction of the second and third Figure unto the first is not alwaies necessary therefore not always carefully to be essayed 2. The Consonants in the beginning and the midst do shew the manner of Reduction 3. The Consonanrs in the beginning are four B C D F shewing unto which Mode of the figure every Mode of the second and third figure is to be reduced Namely to that which beginneth with the same Consonant As Cesare and Camestres are reduced to Celarent Festino and Felapton unto Ferio Disamis and Datisi unto Darii 4. Also the four Consonants in the midst C M P S do shew by what Instrument the reduction is to be made whether by Conversion Transposition or deduction unto impossible 5. C therefore noteth indirect Reduction or that which is done by the Impossible and is onely in those words Baroco and Bocardo 6. M noteth that there must be a transposition made of the propositions the Minor in the place of the Major and the Major in place of the Minor 7. P noteth conversion of the proposition by accident to wit of the minor into which the syllable having P falleth if the syllable of the modes be rightly distributed into the propositions 8. S sheweth that there must be a simple conversion made either of the Major or the Minor and the conclusion together as this letter is hard either in the first or midle or last syllable For if it be heard in the first syllable As Cesare it noteth the simple conversion of the major if in the midst it notes the conversion of the minor And if in the last the conversion of the conclusion as in Camestres it is twice heard in the midst and the last and therefore noteth the conversion to be made of the Minor and of the conclusion As take the syllogism in Cesare Cessare No true Christian loveth the World Every covetous man loveth the World therefore No covetous man is a true Christian. First the letter C sheweth it must be reduced to Celarent S in the first syllable shews the manner of reduction to wit by a simple conversion of the major thus Celarent None that loveth the world is a true Christian. Every covetous man loveth the world therefore No covetous man is a true Christian. Indirect Reduction is when we shew the evidence of the Illation by absurdity of the contradiction to be admitted The Canons hereof are six 1. Indirect Reduction hath place only in two Moods Baroco of the second and Bocardo of the third Figure 2 Indirect Reduction is made by concession and by Assumption 3. By concession because the adversary granteth both premises and yet denies the inference of the Conclusion 4. The premises therefore being granted by supposition the contradictory is to be taken of the conclusion which is in the imper ect Syllogism that is to be reduced 5. The contradictory of the conclusion being taken is put in the place of the Minor if it be Baroco of the second Figure and in place of the Major if it be Bocardo of the third Figure and so the Major in the second Figure is alway left in his place as the Minor in the third 6. Hence is made the conclusion in the first Figure wherein contradiction is made to the proposition left of the imperfect Syllogism and so the adversary is driven to an absurdity that is to the contradictory of that proposition which before he had granted as true And thus much of shewing the evidence by Reduction Exposition is the declaration of a Syllogism formed with a middle Mean general Term in the third Figure by a singular Mean contained under the general as neerer to the sense for example None of the Elect sin unto death Some of the elect sin grievously Therefore Some that sin grievously sin not to death Exposition of this may be made by singulars known unto us as David Peter c. David sinned not unto death David sinned grievously therefore some grievously sinning sin not to death The Properties peculiar to the second Figure now follow which are comprehended in three Canons 1. The second Figure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sit to refute with for it disjoyneth two diverse things because they agree not in one third 2. In the second Figure the Major must alway be Universal even as in the first Figure 3 In the second Figure may be no meer affirmants The Proprieties of the third Figure are four set down in four Canons 1. The proceeding of the third Figure is for the most part from the straighter to the larger Therefore Logicians say the first figure hath process 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Minor must always be affirmant 3. The whole and entire consequent of the Minor must needs be inferred in the conclusion and put in the place of the Antecedent for if it be maimed or in part all is troubled and there are four Terms As Whole Christ is every where whole Christ consisteth of the Godhead and the Manhood therefore the Manhood is every where Yea though the Matter be good the Form may be evil as God is the God of the living God is the God of Abraham therefore Abraham liveth Here in the Conclusion the Consequent of the Minor is impaired which whole is not Abraham but the God of Abraham The Argument then must not be in the third but the first Figure thus They of whom God is God do live but God yet is the God of Abraham therefore he liveth the Major followeth because to be God is to exercise Divine properties in the Object and in whom such things are done he must needs exist 4. The Conclusion in the third
or take away the mattered and so on the contrary is a contingent inference as In Germany is much wood therefore they have many ships 5 From a voluntary end to the means and from these to the end is a contingent inference as He studied hard therefore he means to have the degree of a Doctor c. The Canons of Subiect and Accident Whole and Part are four 1 From the common accident being put unto the subject is a contingent inference as from the accident removed to the removing of the subject as It is a black Bird therefore a Crow She loves the childe therefore she is the mother of it 2 From a common subject being put to the putting of a common accident and contrary is a contingent infference as She is a Mother therefore she loves the children He is a Cretian therefore a lyar 3 The whole being put it is probable this or that part is put as He is a man grown therefore he hath a Beard 4 Some integral part being put it is probable the whole is put and contrariwise as There is a foundation and walls therefore a house Places of outward terms have five Canons 1 The adherent being put it is probable that is put which it is wont to cleave to and contrary As he goeth brave therefore he is rich 2 The contingent object being put it is probable that is put about which it is busied and contrary as There are many sick therefore many Physitians 3 The circumstance of place or time being put it is probable that is put which is wont to be therein and contrary as It is eight of the clock in the morning therefore he is not drunk He was not seen about the house in the night therefore he is a thief 4 The antecedent being put it is probable the consequent is put and contrary as The Moon is pale therefore it will rain 5 The conâ—ingent consequent being put it is probable the antecedent was and contrary as It raineth therefore the Moon was pale Places of terms arising from the first Are either From Description From Comparison The place from description hath one Canon To whom the lesse principal description agreeth it is probable that the described agreeth or agreeth not thereto as It is not a Bush bigger then a Biamble with strong twigs and red Berries therefore it is not the Dogg-bryar The place from comparisons the place is either from Consentany a Comparison Dissentany b Comparison From consentany comparisons the place is either from Even Like The place from Even hath two Canons 1. Even things agree ro Even and what is given to the one is given to the other of even things and contrary as Rom. 5. By one man salvation may be restored to the world seeing by one man sin and death came on the world 2. Whereto one of the even things agreeth or not thereto it is probable the other also agreeth or not as Christ had power to heal the Palsie-sick therefore he had power to forgive sins Mat. 9. The place from Like hath three Canons 1 That which agreeth or not to one of the like things that also agreeth or not to the other as The rain returns not back to heaven but watereth the earth neither Gods Word returneth in vain 2. To whom one of the Similies agreeth or not the other also agreeth or not 3. A similitude or comparison allegericall if it should have any force in arguing it must needs have authority in the Scriptures and application Ministred by the Holy Ghost Of Proportionals there is the same Judgement and what is affirmed or denied of one by proportion that is also of another For as is the seed in the land so is the word to the heart but seed falling into good ground bears good fruit therefore doth Gods Word likewise in a good heart Neer to the place of Even and Like things is the plaâ—â— from a singular thing and example whose Canon is one Of Even and Like things there is the same Judgement and that which agreeth or not to one singular of the same kinde doth so to the oâ—her as Abraham was justified by faith therefore also other men An example is either True Feigned True which hath indeed come to passe Feigned which is devised for the teaching of children And it is A Parable A Fable A Parable is a feigned example drawn from such actions of men as may or are wont to be done A Fable is a feigned example drawn from beasts and other such things whereunto humane actions do not agree From dissentany comparison the places are from Uneven Unlike Uneven either greater or lesser The place from the greater hath two Canons 1. If there be the greater there will also be the lesser and whereto the greater agreeth the lesse doth also as God hath given us life therefore he will give us food and rayment 2. That which in the same proportion agreeth not to the greater agreeth not also to the lesser as The Just is scarce saved therefore much lesse the wicked The place from the Lesser hath onely this one Canon If the lesser be not then the greater will not be as Of our selves we cannot think a good thought much lesse do a a good deed 2. The place from Unlike is either Simple Compound Simple Unlikes agree to Unlikes and whatsoever agreeth to one of the Unlikes as it is unlike agrees not to the other as Though beasts have all things common t is unfitting men should For compound unlikes they which are not proportionate to them proportionals do not agree as A good shepherd deals not with his flock like an hireling the hireling flies when the wolf comes therefore the good shepherd doth not so And thus much of places Artificial Inartificial is a place which argueth not of it self but by the assumed force of an artificial place and it is called the place of testimony Contingent testimony is that which cometh from man as he is man The Canons of humane Testimony are 13. 1 Though no humane testimony as such be of necessary truth yet admitteth it certain degrees and one is more strong or weak than the other 2 Proper or ones own testimony of things done or not done especially in the worser part if it be not wrung out of force is counted for firm 3 Publike testimonies of publike seals are firm 4 Testimony of publike and long-lasting fame is also to be esteemed for meanly firm 5 Old testimony is more worth than new 6 Grammatical testimonies to wit which treat of the use signification quantity of words syllables c. gathered out of the best Authors are firm 7 Testimonies Practick that is Ethick Politick Legal of honest filthy right wrong spoken of grave Authors are firm 8 Testimonies historical of approved Historians are firm 9 Testimonies Theoretical of some great and received Author alledged after reasons of a Theoretical conclusion have great force 10 Testimonie of many Wise men and Famous