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
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
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
and even subject that of a common it may be made proper 3 Because Relation is busied between two Subjects of which one is called the Relate the other the Correlate therefore in explaning of a relation both of them must be assigned 4 The Object then is to be minded about which the accident is occupied and Objects bear rule in qualities and Actions 5 The Principal efficient causes must be found out First the neer and then the neerest causes 6 In Relations the ground or Fundament must be enquired and it differeth not from the neerest cause 7 Then let the end of the accident be shewed which also bears sway chiefly in quality and action 8 But in Relations the Term must be enquired which is the same with the final cause 9 Then give the definition of the accident according to the nature of every predicament assigning besides the Genus the essential terms as the Subject the Object the Efficient cause and the End 10 Often also the Antecedents Connexes Circumstances and Consequences are to be reckoned As when the propounded Theme is an Action or Passion 11 The effects of the proposed accident must be distinctly told 12 A Division must be added either into the Species if the proposed accident be a Genus or into other members fitting to an accident 13 Then shew the things akin thereto or which have some affinity of nature with the proposed theme 14 Let the diversity which is between Themes akin be shewed 15 Let the Opposites or Contraries be added For Example This accidental Theme is to be handled Calling upon God 1 The Name is absolute 2 The Genus in the Predicament of Action is found to be this a religious action 3 The Subject of this Action is a faithfull man 4 The Object First to whom it should be directed is the whole Trinity and the Father of our Lord Jesus Christ reconciled by the Son Secondly The Object of the things to be asked which are Bodily and Spiritual Thirdly The Object for whom is our selves and others 5 The Efficient cause principal is the manner of confidence stirred up by the holy Ghost by the authority and merit of Christ the Mediator Joh. 4. Rom. 6. The outward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gods commandment and his promise to hear us Joh. 16. Psal. 150. The inward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feeling of our own wants and remembrance of Gods benefits before received The Instrumentall causes are the Form given by Christ Mat. 6. and our members Inward and Outward as heart tongues eyes hands knees c. 6 The end is the obtaining of benefits and thankfull glorifying of God 7 So the whole definition is this Invocation is a Religious action or operation from the motion of faith kindled by the holy Ghost with trust and authority of Christ the Mediatour done by a faithfull man and directed unto God propitious in his Son for the obtaining of good things needfull and for the glorification of Gods holy Name 8 The proper accidents or things requisite are First That it be done in true faith without wavering Jam. 1. Secondly That it be directed to Gods will Thirdly That it be with devout inward Motions and outward gestures if it may be Fourthly That it be not hasty limiting God a time or manner Jsaiah 28. Fifthly That it be conceived with brief words without any redundance of speech 9. The effects are Union with God joy and comfort of mind the obtaining of good things needfull 10. The Circumstances are the place now free Joh. 4. publike or private the time also free at all hours c. 11. The things connexed unto it are purity of life sobriety tentations of the Devil much to be resisted 12. The Division is by circumstance of the place publike or private By the object it is supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. The things akin unto it are diligent reading of the Scripture Meditation of holy things continual diligence in the works of our calling 14. The contraries are A corrupt conscience an unclean life doubting profaness and contempt blasphemy and execration And thus much of the primary handling of a perfect Theme The Secondary is when the Definition of a Theme is put at the first beginning and afterwards is resolved and explained by parts This way is commonly used of many in an their treatises And though it be good yet is it not so artificial and profitable as the former Now followeth the handling of Imperfect Themes Imperfect Themes are they that are imperfectly placed in the Predicaments and Order of things And they are imperfect either In respect of our understanding Of their own Nature In respect of our understanding onely the nature of the most high God cannot perfectly be treated of explained Of its own nature a Theme Imperfect is five-fold 1 A singular thing 2 A Part. 3 A Concrete 4 A Collective 5 A Privation A Singular thing or Individuum is either Substantial a Accidental b Substantial hath these Canons 1 Among substantial Themes those chiefly come to be handled in use which are called persons 2 The Genus and Species are in secret thought presupposed in singulars 3 The persons name and Etymologie and reason of the giving of it is to be considered 4 Then comes to be considered the efficient cause or beginning and birth of the person with the Circumstances of place and Countrey of time when and then the subjects of this birth his Father and Mother 5 These are to be told the accidents of the person First Pertaining to his body as Stature and Health Secondly to his minde as Wit Judgement Memory Learning Also Moral Vertues Chastity Liberality c. And these may be led along his ages as his childhood youth mans age 6 The effects of the person are to be recited what memorable things he hath done in every age especially in his manhood 7 Let the things which are akin be shewed as they that live in his time his friends and the things wherein the person most delighteth 8 Finally let the diverse things and contrary to the person be rehearsed as Foes Enviers and his death with the cause thereof as the disease or if it were violent by what adversity he perished Then the things connex to his death if any strange signes went before or if he spake any memorable thing at last whereto adde the consequents of his death as his Burial and Funerals A singular accident is which cleaves to a singular substance as either the quality or action or Passion or Relation of it The Canons for handling this Theme are these 1 Let the name be weighed as was in a theme universal 2 Let the Genus and Species of the propounded theme be presupposed 3 The Subject namely the singular substance is to be considered as also the Object about which it is occupied 4 Let the antecedents
which serve but to beat down the price of waste-paper and to make the world sit straight about you but securing always the Interests of truth It will teach you to dispute and form a right Judgement of any thing to discern golden Verities from glaring and guilded and to assure your faith against the strongest Sconces of error to Raze or batter it It will not lead you out of the right way as some blind guides but help you to reduce those that are strayed From it as from a spirituall Artillery you may deprome all weapons of reason to guard not affront the truths of God which not seldom suffer in mens hands But as the end of war is a calm and good peace so Harmony and agreemement of spirit is the Mark or rather Center of disputings for Fencing is but fooling in the Faith Look then into it go over it and you will quickly see the use and Advantage of it Judge it not by the Frontispiece no more then you would the Riches of the Indian Mines by the barren and Raggy surface of the Earth or the Treasure of a Lapidaries store by the presentment at his Window Yet when you have read it and perchance dispute whether it doth more please or profit you know that as a passion to the common good both conceived and brought it forth so I have obtained if growing up with the peace of the Nation it shall beget any thing of Amity and Unity among the Saints That Paul being nothing and Cephas nothing The God of Truth and Love may be All in all Z. C. The Art of Logick THe prime perfection and pleasure in this life second to that supernaturall one Faith in Christ blessed for ever and Sanctification through the Spirit consists in mans conversing according to understanding and Reason i. e. to understand know and judge distinctly of things as they are in their Natures To the attainment of such a knowledge three things are necessary 1 The object or thing to be known viz. Every thing in Nature 2 A naturall faculty or power of understanding which floweth from a reasonable Soul and is innate to every man 3 A certain disposition whereby this power is ordinately and regularly that is in order and without errour led into Act. Now this is either 1 Immediate and by infusion of God which is extraordinary and rare and in these Ages of the Church promised to no person in particular 2 Or it is acquired and gotten by information and discipline which is frequent and ordinary Now the disciplines disposing a mans understanding to the knowledge of things are either 1 Objective 2 Directive 1 Objective disciplines be such as handle things which are in Nature as Objects of our understanding which are principally four 1 Theologie 2 Jurisprudence 3 Medicine 4 Philosophy 1 Divinity called by the Greeks Theologie which is the knowledge of God and things Supernaturall as they are Supernaturall c. 2 Jurisprudence or Law which takes in beside the special Laws of God and Nature the Canon Civil Laws the Law of Nations our Laws Common Statute and Municipall c. 3 Medicine or Physick both the Speculative and Practique 4 Philosophy which comprehends Metaphysicks which considereth things as they are such c Also Physiques or naturall Science next of all Mathematicks which contains Arithmetick Geometry Astronomy Musick Opticks and last of all Ethicks or Morals containing Occonomicks and Politicks under which again beside History is comprized Strategicks called Martiall Discipline Directive Disciplines be such as handle not the things themselves to be known nor do they inform or perfect the understanding of man in those things but they prepare only some operation of man and with framed Rules and Instruments do guide and direct it Now the operations of man requiring and needing such artificial Rules are chiefly two The first is the understanding or cogitation of things The second the signification either by word or writing of those cogitations as for the Disciplines Directive of the signification of mens thoughts as Grammer Rethorick Poetry they are beside our purpose to treate here and that which thus directs the understanding or cogitations is Logick only to the consideration whereof I mean the Homonomy and AEquivocation of the Word of Term we now come This word Logick Hath divers significations For first is meant by it the power or faculty of the understanding and reasoning which is innate and floweth from mans Essence or Nature 2 It may be taken for a frame or constitution of Logical precepts by this or that man written called a systeme which frame may be also taken for an Art by a Metonomy of the Cause for the Effect accepting Art not for an habit ingenerated in the mind by precepts and use but for a collection of universal precepts to operate in a determinate latitude and limit of End 3 It may be accepted for a certain part of this whole frame or constitution namely that which is of a Syllogism Contingent or Commune 4 It may signifie an Act or Habit begotten by precepts and use in the mind of the Artist as when we say Peter is a good Logician and this is the most proper signification of the word Logick according to which we define it So therefore Logick is an Art of ordering and directing of mans understanding in the knowledge things Or secondly Logick is an Art that teacheth how to think and judge distinctly of all things In this Definition are contained 1 The Genus 2 The Object 3 The End The Genus of Logick is an Art for It cannot be Wisdom which teacheth and treateth of the highest causes and things 2 It s not Understanding which containeth and consisteth of the habit of principles 3 Nor is it Science which is made up only of such things as are real and universal 4 Nor can it be Prudence which teacheth things that are particular to be done and practised It remains therefore that it be an Art For First it imitates and perfecteth Nature 2 It presupposeth a certain end whereunto it directeth all the means 3 It is to be known not for its own but for the sake of some other the profit thereof being in use not speculation 4 It adviseth nothing of the means it consults not whether to use these or those means to obtain the end for that they all are predetermined and in a certain disposition ordinated to their end 5 It operates without any contrariety or repugnancy of the appetite and affections as not engaging or disengaging them 6 It is not commendable for the intent or purpose but for the thing done the work it self 7 It is not to be dispraised when it errs of set purpose and industry for it could have done otherwise but when it errs of ignorance and unwillingly 8 It is delivered by an Analytical and Resolutive method proceeding from the object and end foreknown unto the means which are
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
meant thereby let another word if it may be had be put in the room as when the word Clergy is applied to the Ministers onely which is said to be common to all the Saints 1 Pet. 5. 4 When a word is figurative not for any need but for finenesse sake put a proper word for it The Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yoking together of words is a depending of words yoked together And is Primitive Derivative Primitive on which another word hangs in deduction Derivative which hangs on the Primitive as faithfull on Faith And they are either Of a word only Of thing Of word only when not so much the Natural Order of signifying is looked on as the forming of words one from another Of thing when there is a union of signification and is Primary Secondary Primary which is in which the dependance both of signification and determination is observed of Faith faithful and Justice just c. Secondary In which there is a dependance of signification only and not of termination also as when of vertue one is said to be studious gracious c. Of a thing The arising term of a thing without the word is Resolving Conferring Resolving is either Definition Division Of a Definition Definition is the unfolding or turning out of the defined thing And it is either 1 Perfect 2 Imperfect 1 Perfect is the unfolding of the thing by essentiall terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof be five 1 Every defined thing of perfect definition must be by it self and directly in the predicamental order of things so then there can be no perfect definition of doubtfull things of Fictions or Privations as sin c. of things concrete incompleat c. 2 Whatsoever is perfectly defined is a Species 3 A Definition must be formed perspicuous and determinate viz. free from all ambiguity 4 A Definition should be reciprocall and equall to the thing defined 5 An essential Definition must consist of things simply before more known and so indemonstrable Not regarding what we must know or what this or that man is able to comprehend but absolutely and simply what is first in nature and more known according to the Essential Order of things Definition hath two Notions and Conceits 1 The one of agreement or conveniencie called the Genus 2 The other of distinction or difference called the Difference The conceit of agreement or Genus both of Substances and Accidents is found by bringing the defined thing into his predicamental Order and by conferring with his superiours by the Canons of a true and next Genus The Notion of Distinction or Difference is either Of Substances Of Accidents In Substances there is one onely and simple Difference which also may easily be known by the same predicamental Table In Definition of Accidents the Difference is taken from the Subject the Efficient the End and Object The Canons of Defining Accidents by every of the Orders are nine 1 Proper Accidents are defined by the Subject made equal and the next efficient cause 2 Common Accidents are defined by the mention of the efficient cause 3 Quantity taken in general and compleatly is defined by mention of the subject and the efficient as that it is â— bodies Accident arising from the extension of the matter Special quantities as a line c. are not defined because they are things incompleat neither is number 4 Qualities potentiall naturall are defined by the subject the efficient cause and act unto which they are carried as to an end As risibility is the power of man to laugh proceeding from a reasonable soul. 5 Habits are defined by the end the object as Logick is an Art directing the operations of the mind about the knowledge of things Liberality is a vertue of taking bestowing 6 Qualities patible are defined by the efficient cause and the subject if they be proper accidents as colour is the quality of a mixt body arising from the tempering together of bright and dark Smell is an affecting quality of a mixt body arising from the predominion of a dâ—y thing savouring tempered with moist 7 Actions are defined by mention of the subject the object the efficient and the end as sense is the knowledge of a sensible object arising from the receiving of sensible species by a fit sensory instrument to the conservation and perfection of the living creature Sight is a sense about Colour and light arising from the receiving of both by their species unto the perfection of the living Creature Adoration is an holy operation of a Faithfull man arising from the acknowledgement and trust of God Almighty and in his Son mercifull by the holy Ghost stirred up to the honour of God and the faithfull mans salvation 8 A Passion is defined by the subject and the efficient cause as anger is an affection arising from heat of the blood moved about the heart for some huâ—t done Sleep is a passion ceasing from operations in living creatures arising from the Alimentary nourishing and profitable humour imbruing the brain and as it were congealing the passages of the Animall Spirits 9 Relations are defined by the subject relate correlate foundation and term The subject relaâ—e and correlate is wherein the relation is of mutual part some call it the materiall as the subject of marriage is man and woman hereupon the Relate and Correlate is the husband and wife The Foundation is from which the relation riseth or for which it is in the subjects the foundation is ratio referendi without which it would be nothing it is answerable to the efficient cause and is either neer or far off as the next foundation of Marriage is the lawfull consent of each party the far Foundation is Gods first institution in Paradise The term is as the end for which the relation is brought into the subject it is the office and effect of the relation so the term of Baptisme is the seal and confirmation of the washing of sins by Christs blood so marriage is an order or union between husband and wife established by mutuall consent for procreation of seed and pleasant society of life and goods Description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Imperfect definition is the unfolding of a thing by terms lesse essentiall it is called Description and is either Principal Lesse Principal Principal which unfoldeth the thing by the Genus and the Accidents or the proper effects as a man is a living Creature that can laugh go upright made after Gods Image Lesse Principal is the unfolding of a thing by terms meerly contingent or outward without assigning the exact Genus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing not what but what manner a thing it is And it is either 1 Of the part of the concrete or 2 of the part of the thing Of the part of the concrete when a thing by its nature capable of a perfect definition is yet unfolded to us unperfectly Of the part of the thing
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
are the conceptions we have of things as they are things Now these second Notions do not directly and by themselves shadow out unto us the things themselves nor any thing accidental or appendant unto them but point unto certain intellectual Rules whereby we do with all distinctnesse and regularity form things that is the conceits of things As the Sailors Compasse doth not give direction to the Mariners by subjecting to the sight the very winds themselves really but the North-wind South-wind c. as they may be specificated or the Regions wherein they range Those that primarily imposed names intended to name first the things themselves then secondly they added second Notions which we call Mental and Logical As the word Man is to expresse primarily the conceit which we form of Humane Nature and is as the image thereof and immediately founded therein for mans nature is the immediate object and this is a word of the first intention but when we say a man is a Species or a Genus or Difference c. these are words of the second intention not desumed immediately from the thing which is humane nature but from the manner of understanding whereby we understand such Terms to agree unto Peter John and every man 2 The compound Materiall be the precepts in Logick framed of and from those Notions of second â—ntention explicitely plainly exhibiting to our minds and understandings those things which the second Notions themselves do but implicitely and darkly these therefore are necessary unto the learning of this Art of Logick and ought to be formed according to these subsequent Rules 1 The precepts of Logick should be made regularly and fully to obtain the End 2 Both as to the words of them and number they should be conceived and set down determinately 3 They should be Homogeneal that is of the same kinde mensurated and adapted only to this Art and End 4 They should be framed plain and with perspicuity 5 They should be apposite and fit to the teaching and learning of this Art And so much for the primary Material of Logick The secondary Material or representative are Examples added to the Precepts which is only a particular experiment of this or that precept either upon our selves or others wherein are observable these following Rules 1 Examples ought to be agreeable and fitting to the nature and end of the Art deducing carefully the experiments from those had arrived unto the end of the Art and that accordingly operated 2 Examples as accommodate to the precepts so they should be very intelligible fit to be made use of and proportionate to the truth and verity of the precepts And thus much of the first and second efficient causes by which the habit of Logick is acquirable viz. the Nature and Method We come briefly to the third Efficient which is Exercise of Logick The Exercise then of Logick consisteth in this that we frequently think on diligently meditate things conformable to the prescriptions and rules of Logick that is orderly and distinctly This indeed is the chief most principal and the nearest Efficient Cause of this habit in us of this Art of Logick and immediately engenerates and expresseth Logick in us whereas Wit and Precepts are Causes but remote The means and parts of this Exercitation are two Representative Operative 1 Representative are such as are superadded to the Rules of Logick as Experiments and manifest Testimonies Forms of Disputation Resolution c. 2 Operative is the very Art it self of this Exercitation and Use which should be by an assiduous imitation of the most eminent wits and by the agitation of our own And thus much of the Prolegomena's and things necessary to the foreknowledge of Logick THE FIRST BOOK OF THE Art of Logick LOgick is an Art which conducteth the mind in the knowledge of things It hath three things to be remarked as parts thereof The first is that which directs the first operation of the mind which objecteth to it self onely single or simple things by the mediation of a single or simple term which is a notion or instrument of Logick representing unto the understanding one thing called therefore incomplex and it is called a second notion as it is the minds image and pourtraict shadowing to it self some outward thing First notions are as it were the string or rule of a Dial second notions are as it were the ombre and shadow made by that rule or string these both shew the hour but the string or stem first and fundamentally the second that is the shadow but secondarily as it configurateth to the other A single or simple term is 1 On whom the latter depends and it is either of a word or of a thing 2 Arising from the first and it is also either of a word or of a thing Of a Word or Voice The term of a Word is that whereby the naming of a thing is considered a word is the sign of things or conceptions pronounced or written with a certain frame of letters and syllables In a word three things are remarkable 1 The Material 2 The formal 3 The Imposition The Materiall is the sound in the pronouncing of the letters and syllables whereof the word is constituted either in speaking or writing The Formal is the signification of the word and by consequence the relation to the conceit of the minde which 〈◊〉 giveth knowledge of now the efficient cause of this signifcation is the imposition and institution which in the He brew Tongue is Divine as God was the institutor and imposer in other tongues humane as having been invente and imposed by man Unto a Word appertain 1 Divisions 2 Affections 1 Of the division of words 1 Words have their divisions either Of the thing signified a * Of the manner and ordering of signifying b * Of things signified some words are Of themselves significative as a Man or Woman Worm c. and all Nouns that signifie a thing wholly Consignificative and that need other words to expresse their meaning as Adverbs Pronouns c. Significative words also are of the first intention which signifie of themselves without the help of the minde and they are the things themselves or 2 Of the second intention which means not a thing it self but the manner of it or word of Art whereby the thing is understood Now the division of the manner of signifying words is into Abstract Concrete Abstract is which signifieth a thing apart causing the minde to meditate the simple and precise nature of any thing as Godhead Manhood whiteness redness c. Concrete is that which signifies things conjoyntly as having more natures then one complicate or conjunct as man white holy c. Words also are either of 1 A particular signification as man 2 Collective signification as a flock a company a Church c. Again of the manner of signifying words are either Distinct. Ambiguous Distinct
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
them that are as two severed and distinct things The Canons are three 1 Things that really differ may be severed one from another as water from cold 2 They are never subordinate one to another 3 They may receive opposition and repugnancie as man and beast Real distinction is either Inward Outward Inward is of them which differ in inward Terms And is Subordinate Co-ordinate Subordinate is of them which differ in subordinate or predicamental Terms And is either Generical Distinction Specifical Distinction Individual Distinction Generical is of them which differ in the general far off or neer As man and vertue For one is a substance and the other is a quality Specifical is of them which coming of one general are separated by essential differences or put under sundry specials Thus man and beast differ in species Also Man and Lion Horse c. Individual is a separation of two or more singulars which also are said to differ in number As Peter Paul James c. Co-ordinate distinction is which is made by co-ordinate Terms And is Causal Subjective Causal is of them which differ in cause far off or neer As man and beast differ in form laughing and weeping differ in the efficient and end Subjective is either of The Subject The Accident Distinction of Subject is when accidents differ in subject as speaking and bleating laughing and neighing c. Distinction of accidents is of subjects that differ in accidents And is either Primary Secondary Primary is of them that differ in accidents primarily called And it is either 1 Imparity 2 Dissimilitude 1 Imparity is when things differ in greater or lesser quantity as love excels faith 1 Cor. 13. The soul excels the body c. 2 Dissimilitude is distinction of things after diverse qualities actions passions and the image of all these Secondary distinction of accidents is of them that differ in relations as when one is a father or a master another not Outward real distinction is when things are distinguished by outward Terms as by Objects Time Place Antecedents Consequents c. Modal distinction is when not the things so much as the manners of the things are distinct either things by their manners or manners by their things And it is either Simple Comparative Simple when manners of things are simply distinguished so essence and existence differ in a simple modal distinction Comparative is when the same thing or quality is distinguished by more and lesse As between hot and lukewarm 1 More and lesse do never vary the species so weak faith and strong faith Paul a child and a man do not differ in specie 2 Things compared by more and lesse must not be AEquivocall As the sharpnesse of voice and of a sword may not be compared 3 Things compared by more or lesse must be of the same species and nature so it is not meet to compare a Smiths saw to a Carpenters mallet nor to ask which was best learned of Galen a Physician or of Bartolus a Lawyer Extraordinary distinction is in things extraordinary And it is either between God and the Creatures or between the essence and persons of the Godhead or of the persons one from another God differs from Creatures more than in generall and agrees onely in Analogy in the persons there is distinction somewhat like the Modall For Justin Martyr cals the persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Opposition Now followeth Opposition which is the Fighting together of two simple Terms so as neither the one can agree with the other nor both of them with the third after one and the same manner They agree not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons of Opposition are two 1 Opposites so far forth as they are such are together 2 One Opposite helps the knowledge of another in that that is an Opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opposition is either Common a Special b Common is contradiction which is the first opposition of a thing and not a thing The Canons hereof are four 1 Contradiction is of all Oppositions the first and so the measure of all the rest Cold and heat were not opposed unlesse Cold were not Heat and Heat not Cold. 2 Contradiction is of Oppositions the simplest 3 It wants simply all mean For between a thing and not a thing there is no mean thing 4 It is of all Oppositions the greatest or strongest Contradiction is either 1 Exprest 2 Implyed 1 Exprest when the note of denyall is plainly put to one part As a man and not a man 2 Implicit when the note of denyall being omitted one part overthrows another As an unbloody Sacrifice For that which is not bloody is not a Sacrifice so the Catholike Romane Church Christs every where present Body for if it be every where it not a body Speciall Opposition is which is between special extreams and is Primary Secondary Primary whose parts are most strongly opposed And is either 1 Privative 2 Disparation 3 Repugnancy 4 Contrariety 1 Privative Opposition is the fighting betwixt habit and privation Habit is the presence of a thing that cleaveth to some certain and fit Subject Privation is the absence of an habit in a Substance capable of the habit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Canons hereof are five 1 A privative Opposition is neer akin to Contradictory 2 Privative Opposition admits a Mean as to the eye twilight is a Mean between light and dark God is neither moveable nor immoveable Privatively 3 Privative Oppositions have extreams of the same Genus the Habit directly the Privation indirectly as sight and blindnesse 4 Habit and Privation are about the same Subject As because an Animall onely hath sight therefore an Animall only is blind not a stone c. 5 Privative Opposition requires determination of a certain time neither can privation be given to a Subject but after the time that by its nature and fitnesse it might receive the habit as none can be said to be bald untill the time by Nature they should have hair Privation is either Naturall Comming otherwise Naturall when that is wanting which the Subjects should Naturally have whether it be Accident that is due to the Subject or a part required to the constitution of the whole And it is again either First totall or Secondly after a sort Totall privation is from which there is granted no ordinary regresse to the habit The Canons hereof are three 1 Totall privation is properly of dispositions or powers onely 2 Totall privation is beside Nature 3 From privation to habit no regresse is granted As he that is once quite blind can never see more viz. ordinarily Privation after a sort or in part is when an ordinary and easie regresse is granted from the privation to that habit As darknesse of the night which at morning returns to light so sleep to awaking sicknesse to
health c. Privation adventitial or coming otherwise is of a thing outwardly cleaving as poverty is the privation of riches imprisonment of liberty c. 2 Disparation is an opposition of specialls arising from the division of one Generall by opposite differences as a man and a beast are disparates or dissevered The Canons hereof are three 1 Disparates never agree to the same things as they are Disparates So bread is the body of Christ cannot be spoken substantially but onely relatively as bread hath relation to Christs body 2. Compleat Disparates do not concur as body and soul to make a man so God and man concur to one hypostaticall thing in Christ but not essentiall 3. Repugnancy is opposition either between one Disparate and the property of another or between two or moe properties of Disparates and also properties of contraries and their antecedents and consequencies As to fein and to be indeed a friend to be elect and to fall from the grace of God To be bread and to be born of the Virgin To be prudent and not to be able to dissemble anger for this is Repugnant to prudency 4 Contrariety is an opposition between two qualities that drive out one another And it is either By it self By Accident Contrariety by its self is of qualites by themselves and absolutely taken The Canons hereof be eight 1. Of contrariety each part is positive as hot and cold 2. Of contraries both are under a certain general neer or far As white and black are under the general of colour 3. Contraries are about the same subject viz. either the generall or the speciall But not always about the same in number or those things which onely differ in Accidents So white and black are in the same mixt body generally taken but not in the same body in number As a Swan and a Raven c. 4 If one of the contraries be the other also must needs be or at least have possibility to be If in nature there be fire there must also be water 5 Contraries cannot be in the same degree that excell But may be in degrees that are remiss So what is hot in extremity is not cold at all 6. One contrary if it overcomes corrupteth another 7 The remission of one contrary often comes to pass by the weakning of the other 8 Contraries have contrary Causes Effects Properties and next Subjects So Vertue is of God Vice of the Devil Temyerance helps health Intemperance hurts it c. Contraties by themselves are either Mediate Immediate Mediate which do admit a Mean viz. of taking part with the extreams as heat and cold admit between lukewarmness Immediate which do not admit a Mean As Vertue and Vice Contrariety by accident is which agreeth unto other things for the qualities as fire and water are contrary because of heat and cold The secondary opposition is betwixt the Relation and the Correlate The Canons hereof be three 1 Relative opposition is of all the weakest 2 Opposites relatively have no Mean viz. which takes part of the extreams as Father and Son 3 Opposites relatively are both affirmative And thus much of the simple Terms of the first part of Logick A Generall Sum of the first Part of Logick The first part of Logick is about a simple Term and is either The first which is either Of a word with the Divisions Canons Of a thing which is either The predicamental Row wherein is considered The manner how things are received into the Rows The degree Direct which is Primary The General The Special Secondary the singular Collateral or sidelong the difference The partition for a predicament is either Primary Of Substance Of Accidents Absolute Quantity Quality Action Passion Of Relation Secondary as When. Where Situation Habit. the term about the Row which is either Inward The cause Efficient Matter Form End The caused The Subject and Accident The Whole and the Part. Outward Adherent either Adjacent which is either Connex Circumstance Adjoint Concomitant which is either Antecedent Consequent Arising of the first and is either Of a word and is either The unfolding of a word Conjugates Definition of a Name Distinction of the doubtfull Clearing of the obscure Of a thing and either Resolving and is either Definition Division Conferring aud either is Consentany as the identity of things Dissentany as Diversity Distinction Opposition THE SECOND BOOK Handling the Second Part OF LOGICK Which is a Director of a Compound conceit Of a Proposition THe second Part of Logick directeth a compounded conceit which is done by Precepts concerning a Proposition A Proposition is a sentence wherein one thing is affirmed or denied of another And it is considered either In general and is called Formal a a In Special and determinatly called material b b In Generall when the disposition of a sentence is looked on nakedly and absolutely without any special condition of the things themselves And is again either Primary or simple and Categorically perfect c c Secondary or Compound and Hypothetical and Imperfect d d Primary or Simple is which in one simple Composition propoundeth any thing to be or not to be Of this we are to consider both the 1 Constitution and 2 Division and also the 3 Affections The Constitution of a Proposition is of the parts and the disposing of the parts of which those may be called the material and this the Formal The Parts are either the Signed or the Signers or Signs The parts Signed or Absolute are The Antecedent or Subject The Consequent or Predicate or Attribute The Subject or Antecedent is of which any thing is pronounced The Consequent or Predicate is that which is pronounced of the Subject As in this sentence True faith doth work by love the first part true faith is called the Subject or Antecdent the latter part work by love is called the Consequent or Attribute or Predication The Canons of the Subject and Attribute are two 1 That is the true natural subject or antecedent in a Proposition which without the proposition even in the Nature of things is subjected And that is the true Natural attribute or consequent which in the very Nature of things is in another and if in any Proposition that be put first which is not first in Nature or last which is not last in Nature it is called a proposition against Nature and Inordinate which must be marked and brought into order as It is not good for man to be alone Here good is not the true Antecedent or Subject but the Lonedom of the man of which it is said that it is not good 2. The Consequent or Attribute must be diverse from the Subject For the same is not to be pronounced of the same as a Sword is a Sword no though it be in other Terms as the Gospel is glad tidings Stibium is Antinomy The Signing parts of Signs be either Significative Categorematical Consignificative Syncategorematical A Significative Sign is which
is to be preferred before the testimony of one and an obscure man 11 Testimony of a skilfull Artizen is to be preferred before the testimony of another unskilfull however famous otherwise 12. Testimonies of ancient Fathers if they be subordinate to the holy Scripture have a force in proving Theologicall conclusions but no proving humane yet greater 13. An Argument from humane Testimony negatively is of no force And thus much of a contingent Syllogism Of a necessary Syllogism A necessary Syllogism is which hath a Mean or Medium of necessary disposition to bâ— get in the minde firm and immovable assent to the conclusion It is called Science The generall Canons thereof are three 1. The Conclusion of a necessary Syllogism sometime is pure â—r proper to one discipline sometime mixed or of divers Disciplines as Onely Faith justifieth this is a pure conclusion for both the terms faith and justifieth are terms of Theology and handled therein A narurall body is in a place this is puâ—e for only Naturall Philosophy treateth of a place and a body but this Accidents in the Lords Supper are not without the holy bread and wine is necessary and may be proved by a neâ—essary Syllogism but it is not pure for the word Accident is Metaphysical oâ— Logical the other terms Theological 2. In a pure conclusion we must needs use a Mean of the same kinde that is such as together with the extream of the coâ—clusion pertaineth to one and the same discipline and not to diverse 3. Of a necessary Syllogism the propositions also are necessary A necessary Syllogism is either Monstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Monstrative is whose Mean is taken from a monstrative place that is from every place of necessary invention except the place of the efficient cause the end and the effect And it is either Artificial c Inartificial d Artificial places again are either of first Terms or secondly of Arisen Places of the first terms be Inward a Outward b Inward are they which are taken from inward terms and they are nine 1. From the Genus 2. From the Species 3. From the cause material 4. The Formal 5. The Subject 6 The Accident 7. The proper 8. The whole 9. And the part The first place of the Genus hath two Canons 1. To what the Genus is given to the same some Species must needs be given but indeterminate as It is sin therefore Original or Actual 2. From what the Genus is taken away from that necessarily all the Species are taken as It is no sin therefore neither original nor actual therefore no sin The place of the Species hath two Canons 1. To what the Species is given to the same the Genus must needs be given as He is a man therefore a living creature 2. From what all the Species are taken from it the Genus must needs be taken as It is neither original 〈◊〉 actual sin therefore no sin The place from the Form and specifical difference hath two Canons 1. Whereto the Form is given or taken away thereto the formed is given or taken away as Satyrs have no reason therefore are â—o men 2 Whereto the Form is given thereto the determinate matter must needs also be given and contrarywise as Nebuchadnezzar kept the Form of a man still therefore also the body The place from the matter hath three Canons 1. Whereto the matter is given or taken away thereto the mattered thing must needs also be given or taken away as Glorified bodies shall consist of the four Elemements therefore they shall be mixt 2. Whereto the matter is given thereto the determined Form must needs also be given and contrariwise as Pigâ—eyes have the bodies of men therefore the Forms also 3. As is the matter such is the mattered thing as The Image is of rotten wood therefore it is also rotten The place from the proper subject hath this one Canon Whereto a proper accident is given or taken from it thereto the subject also mâ—st needs be given or taken from it as Christ is God therefore hath power to forgive sins The place from the proper accident hath two Canons 1. Whereto a proper accident is given or taken from it thereto the subject must needs be given or taken from it as Christ forgiveth sins hath life in himself and gives life to others and therefore he is God 2. That which is said of the proper accident in theiconcrete is said also of the subject as A questioner is to be shunned because a blab is to be shunned The place from the whole and parts hath three Canons 1. The whole being put or taken away needs must the parts be put or taken away as the whole Supper pertaineth to Lay men therefore the Cup. 2. That which agreeth or not to an whole of the same kinde that also agreeth or not to the part if the attribute be such as may by proportion agree to the part as Water is moist therefore every drop of water is so 3 One principall part being destroyed the whole is taken away as This building hath no Roof therefore is no house He hath no head therefore is no living body Places of outward terms are Circumstances Object Concomitancy The place of Circumstances hath this one Canon Circumstances being put or taken away the adject is put or taken away and the adject put or taken away so is the Circumstance as The flowers are badded therefore it is spring time it is a body therefore there is a place wherein it is The place of the necessary object hath also one Canon Whereto an even object is given or taken from it thereto that which is busied about the object is given or taken from it and contrariwise as He is exercised about the worship of Idols therefore he is an Idolater Christ is true God therefore he is to be worshipped The place from the necessary Antecedent hath this one Canon A necessary Antecedent being put or taken away the consequent of it is put or taken away as he is dead in Christ therefore he shall rise to eternall 〈◊〉 The woman is not with childe therefore she shall not bring forth The place from the necessary consequent hath also one Canon A necessary consequent being put the antecedent is put as The woman brought forth therefore she had conceived he is a man therefore he was a childe 2. Places of termes arisen from the first are of Definition Division and Opposites The place of definition and description principal hath one Canon Whereto a definition or description is given or taken from it thereto the defined or described thing is given or taken from it and that which agrees or not to the definition or description the same agreeth or not to the defined or described and contrariwise as In the Old Testament there was a state of worshipping God in and by Christ therefore in the Old Testament there were Christians The
ended with the consideration of the Name For example If a man would treat of Purgatory First let him weigh the name Then mind the Definition and Declaration of the Name by the Etymologie viz. That by this Name is signified some Infernal fire But somewhat gentler wherein the souls of them that are to be saved must be purged and rosted therein so long as till full satisfaction be made for their sins This Declaration of the name sheweth that such a fire there is no where therefore Not to be sought in any predicament or Rank of things And so it is but folly either to define it or declare it by the causes and properties thereof But here note that this consideration Whether a thing be or not is not to be according to the Existence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some certain place or time but it is to be minded essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if one would treat of Christs Incarnation The question Whether it be or no is not to be minded so as whether it be to day or whether it shall be But this is enough that at any time it hath been and now also dureth in effect although Christ be no more Incarnate nor brought forth The like is also to be minded for things to come as the day of Judgement Resurrection c. For though these have not yet Existence yet have they Essence and because it is sure they shall be they are to be treated of in order and manner of things that now are Treating also is either Of a Perfect Theme a b Of an Imperfect Theme a b A perfect theme is that which is perfectly placed in the order of things or predicaments as an Universall thing one and whole by it self And it is either Substantial Accidental The treating of both these is either Primary 1 Secondary 2 Primary treating is which when the beginnings of the Definition are foreknown gathereth from them the Definition and then useth the other Logical terms for explaning the term according to those Canons that follow pertaining to the explication of a substance 1 When the name of the theme is weighed and the lawfull Genus found let the difference be sought for either by the predicamental Tables or by some notable effect or antecedent of a Theme known to the senses 2 When the Genus and difference are found by its self the Definition must be gathered and made 3 The Definition of a substance being gathered the form thereof and matter is distinctly to be considered 4 Let the Form then be assigned and so far as the perspicuity of the Doctrine will suffer declared 5 After the Form let the matter generally be weighed 6 After the Integral parts which make the matter entire let those parts at least be considered which are most principal and primary Instruments to bring forth the operations of the Form 7 The efficient cause Principal and Instrumental although it pertains not to the Essence of a Substance yet it is to be considered for the knowledge of the Existence The like is also to be minded for the final cause 8 The proper accidents or effects flowing from the Form and cleaving to the whole compound must be reckoned 9 Then let there be added a Division of the proposed substance by the Primary accidents by the Integral parts inferring a manifest distinction and if the Theme be a Genus let the Species thereof be recounted which after may have their peculiar handling also if the handler be so purposed 10 Let the things that are akin to the proposed substance be added 11 And then let there be shewed the things that are diverse and contrary For example Let this Theme Animal or living creaâ—ure be to be handled 1 Weigh the name which in Latine is of Anima a Soul which signifieth any living Form which also is in plants but is by an excellencie given to other sensible creatures in whom the Soul more manifestly appeareth by sense and motion In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cajah of life for that such creatures seem onely to have life Of the ambiguity of the name or concretion or abstraction there needs none ado 2 Next look for the Genus which is found in the Table of Substances to be a living body 3 The difference restraining that Genus is found in the same Table also to be sensitive 4 The whole Definition therefore is that an Animal is a living body sensitive 5 The matter far off of an Animal are the Instruments of life The next matter is the Instruments of sense and motion which taken all together are called the body of the Animal 6 The Form neer is the Soul Vegetant the neerest is the Soul sensitive which by the effects or proper accidents that cleave to the Animal are as it were by the latter words evidently perceived 7 Then come to the existence and here weigh the efficient cause of an Animal The principall Efficient is the Forming of the youngling of an Animal whereby the sensitive Soul is united with the body The Instrumental cause is the Seed the Womb the Birth all which may be treated of peculiarly 8 The end is to be shewed wherefore an Animal was at first created and wherefore in time gendered The End Universal is the glory of God the Creator The particular is the Complement of all the degrees of life and so the perfection of the World and Creatures which require not onely a Body vegetant but also sensible 9 The proper accidents of an Animal are principally 1 Sense Inward and Outward 2 Appetite 3 Going Secondarily 1 Breathing 2 Watching Sleep Dreaming 10 The Integrant parts of the body or matter are 1 Similary parts as blood and other Humours Flesh Bones Sinews Arteries 2 Dissimilary parts principall are the Brain Heart Stomack Liver and other lesse principal all over the body 11 The division of an Animal is 1 By reason of the temperature and parts into Male and Female 2 By the Species into Man and Beast which also may severally and distinctly be considered 12 The things akin to an Animal are Plants especially those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plant Animals and half Animals as Sponges c. 13 The Opposites of an Animal are things that want Life Sense and Motion and Poysons which are pernicious to the Life And thus much for handling a perfect Theme Substantial A Theme Accidental is handled according to these Canons 1 After due consideration of the name First think of the Order or predicament of the proposed accident whether it be quantity quality Action Passion or Relation For so it will appear whether it indeed be an accident or a Non ens and feigned Theme 2 When the Genus is found let the Subject of the accident be shewed And withall consider whether the accident treated of be common or proper For these two have diverse explications Wherefore an accident should alway be reduced to his first
connexes adjacents and circumstances specially be explaned 5 Let the causes Efficient both Principal and Impulsive and Instrumental be diligently discussed and the final cause also added 6 Let the description be gathered by naming of the Species assignation also of the subject object circumstances of time and place with mention also of the efficient and final causes 7 Let the proper Requisites and Effects be added 8 Let the Consequents be named 9 Let the things akin be rehearsed 10 Let the things diverse be compared and the opposites at last assigned For example Let Christs ascension be the theme to be handled 1 Ascension is the scansion or moving from an inferiour place to a superiour 2 The Genus of it is a motion local whose extreams are 〈…〉 what and unto what and then the mean by which the 〈…〉 is made Now here we are to mind whether Christs Ascention be a Natural moving or Supernatural And we may find it to be a Naturall moving First In respect of the Subject which is a natural Body Secondly and in respect of the terms and mean But in respect of the Efficient cause and end it is Supernatural 3 The Subject of this ascention is Christs whole person not absolutely but restrictively according to that part which could move from place to place which is his humane nature As for the Object Local moving is not occupied about it 4 The Antecedents far off were Christs Ministery and all that he did in his life the neerer are his Passion Resurrection conversing after with his Disciples forty dayes and bringing of them to Mount-Olivet c. The Connexes are the term from whence Namely Mount-Olivet The term whereto namely the Heaven of Heavens The means by which are the Air and Sphere of fire and other Orbs thorow which his Body went The Circumstance of places agrees with the terms The time was forty dayes after his Resurrection The other Connexes were the gazing of his Disciples the appearing of the Angels c. 5 The principal Efficient cause was the vertue of the Godhead the inward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christs love to his Elect The outward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the profit and salvation of his Elect. The final cause in respect of Christ is the full possession of glory Secondly In respect of his Elect to fulfill his kingly office by defending and ruling of his Church Also his Prophetical and Priestly office by sending the holy Ghost to teach them and the interceding for them with the Father 6 Hereupon the Description ariseth this That Christs ascension was a Local moving whereby he as touching his body leaving the earth on Mount-Olivet came thorow all the Regions of the Elements by vertue of the Godhead into the glorious Heaven to possesse full glory and to defend his Church against all Enemies and by the power of the holy Ghost from Heaven to teach and instruct and by Intercession to commend us to the Father 7 The Effects of his ascension are the sending of the holy Ghost the gathering of his Church by the Ministery of his Apostles the suppressing of the Enemies and defence of his Church sitting on Gods right hand and Intercession 8 The Consequent of his Ascension was the Apostles wondering and returning to Jerusalem Fear and dwelling together till the Spirit was sent down 9 The things akin to his Ascension were his Resurrection the ascending of Enoch and especially of Elias 10 Diversity may be shewed between those for the ascension of Enoch and Elias was not a Victory over sin and the Devil nor a triumph of merit but of grace not by their own power but by anothers c. And the Opposites of his ascension are His base estate on earth and that disparition vanishing away which Ubiquitaries feign of his Body c. And thus much of the handling of a singular accident The handling of a Part hath these Canons 1 Let the name of the part in several tongues be considered and the Notation shewed 2 Because every Part is a thing Incomplete a complete Genus or Species of it cannot be had but it must be referred unto the predicament in which the whole is therefore by Comparison to the whole and Relation to the whole the Nature of the Part is of our understanding to be conceived For every part is part of the whole and if it be cut from the whole it deserves almost no consideration because the use of it is ceased 3 It must be considered whether the part be Essential or Integral 4 If the part be Essential let it be minded whether it be the Form or the Matter If the Form it must chiefly be explained by his Operations or Forces and Effects If it be the Matter the disposition of it must be considered by which it is apt to receive the Form and so the Instruments by which the operations of the Form are wrought and so let the whole body be subdivided into parts greater and principal lesser and least of all 5 Let it be considered whether the Integral part be similar or dissimilar For Similars come rarely under consideration because it is of the same name nature and properties with the whole but dissimilars are wont chiefly to deserve explication 6 In every part therefore besides the name there must be considered 1 The quantity and figure 2 The quality or temperature 3 The situation and how it is placed and knit with other parts 4 The uses or actions of the parts for whose sake this Instrument is of Nature made 5 The lesser parts of which it is compounded 7 After this let the things akin to the part be weighed as are either parts like unto it and finally let the Opposites be added as are in mans body the peculiar diseases of the parts The use of this Doctrine of the Part is chiefly seen in anatomies and in astronomy and architecture or building But most of all in the anatomy and parts of a mans body A Concrete accident is explained chiefly by these Canons 1 Besides the ambiguity of the name and the Etymologie let the Absolute accident be considered of which the Concrete is denominated because the resolution of the Concrete into the Absolute is the best explication of the Concrete 2 In the accident absolute whereinto the Concrete is resolved let the Genus Causes Objects Effects Things akin and Opposites be considered and let them be applied to the Concrete accident after the same manner 3 In relations concrets are often wont to be taken for absolutes by the unheedy therefore there needeth great discretiō 4 When the nature of the absolute accident is perceived the description of the Concrete may be annexed viz. that which is builded by the consideration of the absolute Collectives are diverse things especially substances united together not by any essentiall Band but by Number and Relation The Canons for explaining Collectives are these 1 Besides the Name consider whether
the arguments be clearly and briefly included in a Syllogistical Form 5 Let the Opponent use a double kind of argumentation Direct or Offensive and then that which leadeth to absurdity and let him prefer this oft times before the other 6 If either of the premises in the Syllogism need manifest proof let not the Opponent expect until the proof of the Major or Minor be required But let himself by and by confirm his proposition by making a Prosyllogism The Opponents duty in urging or insisting on the Objection hath these Canons 1 Having heard the answer to the objection let the Opponent in secret thought examine with himself whether it be unto the Form or the Matter 2 If the Form of the argument be refused let the Rule of Logick against which it faulteth be required and if he acknowledge it to be a fault let him urge it no more For it is childish to go about to defend a naughty Form of Syllogism 3 If answer be given to the matter as for the most part it is he must look whether it be by the distinction of an ambiguous Word or a Limitation or a Denial And if it be none of these let the Answerer be minded to deal Logically and to use some certain form of Answer which is fitting unto either of the Premises 4 If the Answer be by Distinction let it be examined by the Rules and Laws of a good Distinction set down in the Frame of Logick and let the like be done for Limitation 5 Let there be endevor also that from the answer given there be a Syllogism made leading to absuâ—dity Namely so that the sum of the answer be put in place of the Minor and some other proposition manifestly true in placâ— of the Major from which an absurd conclusion being inferred may convince the answer to have been evil And thus much for the Opponents duty The Answerer is either Inferior or Superior The Inferior Answerer is he that absolutely is so called as that hath propounded the Thesis to dispute of The Answerers duty is both to assume the argument and to solve it The taking of the argument hath two Canons 1 Let the Answerer diligently look that he take the argument faithfully without any Circumlocutions and for that purpose let him take to himself some leasure 2 If the argument be not formed by the Opponent let him bid it to be formed and if he cannot form it let the Objection be rejected or if the Form of the argument be not plainly desperate let the Answerer himself form it His other Duty to Solve hath these Canons 1 When the Form is agreed of let first the conclusion be minded as whether the Opponent hath rightly formed the state of the controversie and whether he hath lawfully opposed his position or conclusion unto our position 2 If the conclusion be rightly framed Let the minde have recourse straightway to the Major Proposition As weigh whether it be true and whether it be simply true or but after a sort and whether it be compounded having a faulty knitting or composition 3 Let the Answer never be by denial if the argument may be by Distinction and Limitation 4 The Minor Proposition seldom comes to be limited or distinguished but often to be denied 5 Let not the Answerer rashly reject the authorities of famous men but deal thus 1 Let him cause their words faithfully to be recited 2 Let him reconcile them what he he can to his sentence 3 If he cannot then let him oppose the authority of another man as famous as he or more 6 To a direct Answer which is so to be made as we now have shewed let there be sometime added an indirect answer as chiefly a Retortion whereby we shew how the Adversaries argument maketh for us The duties of the Superiour Answerer or President are two to Rule and to Help For Ruling Let the President diligently attend whether they dispute to the purpose and abide in the matter that is within the lists of Disputation which if it be not done let him warn both the Opponent and Answerer of their duty For Help If the Answerer fail let the President shew a more solid and firm answer Yet without the Answerers shame But if the Answerer give a tolerable answer let him praise it and explain it somewhat more fully for the Audtories sake And thus much for Generation or Syllogistical handling The Generation or handling of Method is whereby we frame a Method and Order to our Tractation Ordination therefore or Disposition is either Particular Universal Particular Ordination is whereby the Method is framed of any simple or conjoyned Question or Theme This hath been treated of enough before in the Precepts of handling a single and conjoyned Theme Universal Ordination is whereby the whole Discipline or Frame of any Art or Science is disposed The Canons hereof are these 1. He that would orderly Frame any Discipline let him first mind of what sort it is either Contemplative or Operative 2. Necessary things which cannot by man be produced are Delivered in Contemplative Disciplines whose Method is called Compositive 3. He therefore that would dispose a Contemplative Discipline must proceed thus 1. That he fore know the Subject of it touching the name 2. That he deliver the Principles of the Subject 3. And that he follow the properties of the Subject which flow from the Principles or Causes 4. Operative Disciplines are handled 1. By the End 2. By the Subject whereinto the end is to be brought And 3. By the means whereby his end may be obtained And this Method is called Resolutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Operative Disciplines thus to be disposed are Grammar Rhetorick Logick Ethicks Oeconomicks Politicks and the three Superior Faculties Theologie Law Physick or Medicine For example In the disposition of Logick First there is mention made of the end Namely The direction of mens thoughts in the knowledge of things then the Subject of it Namely the three Operations of mans mind And then that which remaineth in this Art is all spent in handling the Instruments or means by which this end may be obtained of man which means are taught in the three parts of Logick Hitherto we have heard of handling or Generation separate or a part which is instituted according to each of the parts of Logick Now followeth combined generation which mingleth the use of all the parts of Logick togâ—ther Combined generation or treating is either In Teaching a In Learning b Teaching is of two kinds Accurate or exact called Acroamatical a Popular called Exoterical b The accurate kind of Teaching is which is instituted according to the strict Rules of Logick and is not so much applyed to the capacity of the Learner as to the nature and distinct knowledge of the things The General Canons hereof are five 1. In Teaching three things are to be looked on 1. The Teacher 2. The Learner 3. The manner of teaching 2.
But if the Proposition be not only repeated but also explained or limited by the Author that explication and limitation is to be shewed before the Resolution of the Arguments And if the Author have not explained or limited it and yet the Proposition needeth explanation and limitation we our selves ought to do it 5. Let it be considered whether the propounded Theme be universal or singular or whether it be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Let it also be considered whether it be a Theme doctrinal or practical 7. After the Theme is thus considered let the next caâ—e be of the Means by which the Theme is handled of the Author which are Arguments either proving or refuting or Anticipations or unloosing of objections or amplifications or exaggerations 8. Of the Arguments We are first to mind whether they be artificial or inartificial i. e. Testimonies 9. Let the artificial Mean be reduced to the place of Invention and conferred with the Antecedent and Consequent of the propounded Conclusion 10. We must look whether any of the premises be omitted by the Author in the Text and then he that resolveth must add them 11. If any of the Premises be proved by a Prosyllogism then must we use the same process in resolving the Prosyllogism that was used before in the primary Syllogism 12. Let the confirming Arguments be distinguished from the refuting 13. If the Author bring in a secret Objection that also must diligently be distinguished from the Confirmation and reduced to a syllogistical form We must also mark how the Text answers to this Objection 14. Let Amplifications be referred to their certain places and Adornations to the certain Figures of Rhetorick Methodical Resolution is whereby the Artifices of Method are examined The Canons thereof are three 1. As Method is Universal or Particular so must the Resolution also needs be made Either according to the Parts of Universal Method or according to the Canons of particular Method 2. The Bonds of knitting together and of passing from one point to another in the Method must in the Resolving diligently be shewed 3. If any things occur in the Author either superfluous or strange from the propounded Theme he that resolveth must give warning of them And thus much of Simple Resolution or separate Combined Resolution is whereby is unfolded any Treatise made by the Author according to more Parts of Logick And it is either of a whole Discipline or of some Writing or Treatise pertaining to some Discipline The Resolution of a whole Discipline is whereby the Method of any Frame or Body of Discipline is unfolded The Canons of which Resolution are these 1. Let the Praecognita or things fore-known of the proposed Discipline be so instituted that first it may appear whether it be a Contemplative or an Operative Discipline 2. If it be Contemplative then the whole Resolution must be directed to these three as to a most certain Load-star Namely that first the Subject of the Discipline be enquired Afterwards the Species of this Subject and also the affections both General and Special and then the causes or beginnings of these affections 3. And if it be an Operative Discipline also three things must be enquired in the Authors Writings 1. The end that is to be got by the Operation 2. The Subject whereunto this end is to be brought And 3. The means by which it is to be brought in 4. Let the Precepts alwayes be distinguished from the Commentaries An Authors Treatise is Resolved by these Canons 1. Mind whether the writing be accurate Acroamatical or popuâ—ar Exoterical or mixt 2. Let lawful foreknowledges be made of the Efficient cause or Author of the Writing of the Scope of his Writing of the Object if it be an Epistle to any 3. Let a general partition be made of the whole Treatise and if it be divided into Chapters let every Chapter be referred to his part 4. A general Resolution being so made then come to a particular Resolution of every Member Chapter wherein when any Theme Simple or Conjoynt is handled let the process of the Resolution be made according to the Precepts before given of either Theme And thus endeth the Doctrine of the Exercise of Logick Blessed be God FINIS Generall rules to be foreknown of Logick Objective disciplines Directive discipline Observe All faculties have two things in them Matter and Form or somewhat not unlike the Matter Precepts the Form the order of the Precepts The Matter every faculty hath of it self as of its own nature The Form is by Logick administred The AEquivocation of the word Logick 1 Naturall Logick †The thoughts of mans mind is nothing else but his reason or understanding wholly occupate about things The first Definition of Logick The second 1 Genus The five principall Habits of Aristotle Reasons drawn from the properties Reasons why Logick is an Art 2 Object of Logick Also the primary object of Logick is Reason the secondary Speech the manifestation and utterance of Reason 9 Properperties of the understanding By sin there are three defections in mans Reason 1 Aberration from the apprebending of things 2 Obscurity and difficulty either not being able to comprehend the natures of things or to discern them with their notes and properties as in a glasse 3 Distraction and confusion in the apprehension of them Logick now hath a medicine to cure these which it doth 1 By the explanation of things 2 By the Probation 3 By Ordination 2 The Degrees of the understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things to be known threefold 3 End of Logick Mark other Disciplines do not so much direct the mind Physicks Mathematicks as teach and minister the knowledge of things whereas Logick of it self is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proper acdents and the effects of Logick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Nature required unto Logick as the as it were efficient cause m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †For nothing comes into the understanding but that was some manner of way first in the sense n q a 2 Method requisite to Logick Three parts of Logick precepts 1 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Directrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Material of the frame of Logick †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the constituting of Logical precepts The secondary Material of Dogick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the secondary Material 3 Efficient cause of Logick The means and parts of Exercise two Which directeth simple terms 3 Parts of Logick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simple terms twofold a. b †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b d e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rules of the affections of words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Predicament is a 1 The manner of receiving things Rules 4. 1 2 Genus twofold â— 5 Rules of a perfect Genus b 3 Rules of an imperfect Genus a b The Individuum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b m n b b The Difference * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predicaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Accident b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Quantity 1 2 a Quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b * a b m n A a h i E a b ** a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— B b â— b b 7 When. 8 Where 9 Situation 10. Habit. a a Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a b b †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 3 Form m n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 2. Phys. cap. 1 End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A * a a b * 2 b * B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Effect 2 Mattered 3 Form 4 Destinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m n a a â— b Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a b b b b m * a â— e f n * 1 * a b 2 * Definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a b a b a b a b c a b a a c c Constitution Material i. e. Nominative Case Formal Division from the Material a c â— b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division from the Formal a 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b a 3 Affections a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— a â— i. e. Proposition a b a â— The definition of Discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a A Perfect Syllogism m Major Minor Mean â— a 3. Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperfect Syllogism a a b a b A compound or hypothetical Syllogism c d a b a b m b a b b f c a â— b b a Testimony b Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— c c d d b b a b m g k l n a b a b ☜ a b †** b a a bb b a 2 b b a a A Theme substiantial b A Theme accidental Imperfect Theme 1 a b 2 3 4 5 * a 1 * 2* The way of teaching well a a a a b b 1 2. The way of Learning well b 1. 2. 3 â— b 4 a a b a b