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
to be ordinated Ergo Logick is an Art Of the Object of Logick The object of Logick is two-fold 1 That which it directeth 2 That whereto the understanding is directed 1 The object which Logick directeth is the Understanding Reason Mind or thought of man wherein two things are to be foreknown 1 The properties of the understanding 2 The parts and degrees thereof 1 The properties of the understanding to the preknowledg of Logical precepts necessary are 1 That those perceived of sense be first and best known of the understanding let the understanding deduce thence its original knowledge 2 That since the defection of our first parents in Paradise our understanding cannot faithfully and certainly determine to comprehend the natures of things with distinctnesse and order and by its own acies and strength to discern the truth unlesse by artificiall and outward rules directed and governed unto which the understanding looks as the Mariner to the Compasse In which respect and sense it is in worse case than the senseâ— which have conserved themselves sound entire since the first apostacie of their own force and vigour being still able to determine themselves faithfully to know their own objects 3 That the understanding of it self is rather carried to the cogitation of things universal and such objects as are not determined either by will place time c. circumstances then unto determinate things and singular the effects and products of sense 4 That the understanding acts not in a moment but successively in time and by order 5 It understands not the same independently and of it self but goeth from one thing to another and hence it is that the distinct knowledge of God is paramount the reach of the understanding there being nothing in God diverse from God or what is not God himself in man there are many things more obvious to knowledge than man himself but in God there 's no such thing who is conceivable only that but most imperfectly by himself 6 That at one and the same time it is occupied about and understandeth but one thing 7 That the object must be proportionate to it self and finite it cannot understand God who is infinite 8. That it may assent certainly to conclusions proved even Testimony if authentique yet so as no distinct knowledge can be begotten in the understanding except there be a mean from the nature of the Predicate or Subject for that to know is by the Cause 9 That the instruments of its operation need be pure and composed should be spirits void of affectuous humours as Anger Fear Malice Revenge c. Degrees are three 1 The first degree of the understanding is simple viz. the apprehension of a single Term or Theme as Peter Paul a living Creature 2 Is the conception of two Terms by way of composition as when we think A man is a living Creature or A man is a reasonable Creature 3 Is when in order we think of more than two Terms passing the thought from one to the other till you come to a third This is discourse Discourse now is two-fold Illative Ordinative Illative is such a moving of our Thoughts as when by the repeating the co-ordination of things that is the third Term with the two former we judge the co-ordination of these two Terms to be true or false This discourse is that which is called Syllogistical 2 Ordinative is a moving of our thoughts from one part of the doctrine to another that so we may judge how they consist and hang together This discourse is called Methodical The Object to which the understanding is directed and ordered is every thing in Nature for the understanding and comprehending of which in our thoughts the Understanding needeth and seeketh rules of Logick 1 Of this object there is a three-fold partition of things 1 Some are infinite as God and hereunto the serv'ce of Logical Instruments is not sufficient for the eliciting of a perfect conception or knowledge Others are finite and create and of them some be spiritual and imperceptible by sense and with much ado can the understanding conceive them Some also be corporall and to know them and their instruments Logical instruments chiefly serve 2 Things in nature are considerable two wayes 1 Indeterminately without respect or restraint to Term Place or other circumstances as a Man 2 Determinately unto circumstances as Peter Paul c. About the first as about things universal are Logical instruments and directions primarily and principally used About the latter as about singular they are used but secondarily 3 Things are considered absolutely and in themselves and so are called simple beings or entia or things as a Man Sometime as co-ordinate and one with another as a Man a living creature now they are called compounded About the first the first part of Logick is used about the latter the second and third parts The proper end of Logick is the ordering and directing of mans cogitations or the acts of mans understanding in the knowledge of things this is the true and proper end of Logick 1 Because every essential end must be equall to its thing ended nor streighter nor larger because the end constituteth the essence 2 Every end must be one for the unity of an Art depends of the unity of the end as the unity of knowledge depends of the unity of the subject 3 An End in Arts not conjecturall such is Logick must be put when the means are put and these three Criteria or rules exactly do agree in the direction of the understanding and hitherto having minded the nature and essence of Logick le ts now consider the properties and effects that followeth the essence Properties of Logick 1 No discipline more helpeth the wit or contemplative sharpness i. e. the inclination of the temperature to contemplate distinctly and accurately 2 Unto the wit belongs 1 The judgement or judging faculty i. e. a disposition soundly to think and perceive what 's true and what 's false in 2 things 2 A facility of learning 3 Discipline 4 A witty 3 faculty quickly to find out the mean to prove the truth and 4 refute the falshood all which Logick helpeth ordereth directeth 3 Logick is the directory of the thoughts making them regular that whatsoever is conceiveable of a thing may be drawn to a right sum for an orderly processe in them and to avoid confusion 4 When a man hath soundly and well thought on a thing it enableth him exactly and in order to reach and write it 5 It causeth a man well to learn that which is well taught 6 It giveth a reflexive knowledge to a man that is it makes a man not onely know directly but makes him know that he knoweth a thing 7 It enableth a man to resolve what is compositively handled by others 8 It much avails and profits to conference and collations whether occasional or other 9 By it is a man
come The Compound foreknowledge of the conclusion is when the nature quality and quantity thereof is considered The Canons hereof are seven 1. Let the conclusion or state of the controversie be rightly informed 2. Let a compound or Hypothetical never be put in the place of a conclusion but only a Simple or Categorical 3. That conclusion is more easily proved which may be concluded in many figures and moods And that which can be but in few is harder to be proved 4. An universal affirmative is hardly proved not easily refuted 5. An universal negative is easily proved hardly refelled 6. A particular affirmant is more easily proved more hardly refelled 7 A particular negant is easie to prove most hard to refute 2. Now followeth the taking of the mean by Collation of the extreams The mean or medium is either Perfectly so called or Imperfectly Perfectly called is that simple Term which being taken from the nature of both extreams either knitteth or disjoyneth them one with another Hereof are three Canons 1. Every mean is taken from the Terms of both extreams in the conclusion as well the natural as the repugnant Terms therefore he that would find a medium must mind the general the special the causes the accidents the parts the cognata the opposites of both Terms in the conclusion 2. What manner of mean is required to make a Syllogism of this or that quantity the Vowel Letters in the Modes of every Figure do evidently shew 3. The mean though it may be taken from the part of the antecedent as wel as of the consequent yet that is counted more noble which is drawn from the nature of the consequent As for example a mean is to be found to prove this conclusion Every man is an Animal mind the nature of this consequent Animal and from it take the property of it which is sense this agreeth with both Terms and is an excellent mean or Argument to prove the conclusion thus Every thing that hath sense is an Animal Every man hath sense therefore every man is an Animal 4. One and the same mean for a diverse respect of the Antecedent or consequent may be referred to diverse places of Inventiom as for example A man hath sense because he is an Animal This Argument in respect of the Antecedent man is from the place of the genus but in respect of the consequent it is from the place of the subject for an Animal is the proper subject of sense 5. Store of Means or Arguments is gotten chiefly two ways 1. By deducing both extreams one after another through the places of invention as well contingent as necessary 2. By discerning the principal means from the less principal for example take the consequent of thy opposed conclusion particularly and lead it through the contingent places argue and reason from the Notation of it the likes equales conjugates and the other contingent titles of places which are at least 16. now thou hast so many Means Then come to the others store-house of necessary places and reason from the Genus the difference the subject and accident the proper the causes and the other titles of necessary places which are at least 17. Then do the like about the Antecedent of the proposed conclusion and thus maist thou have for one Conclusion fifty Means or Arguments but not the store of Arguments is to be respected so much as the weight or force of them three or four sound Arguments are enough to prove any common Conclusion The Mean imperfectly so called is when a Testimony or speech of any Author is taken to prove the conclusion This mean is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inartificial because testimonies want artificial force to prove any thing of themselves It is called also the Place from authority that is the dignity of the speaket And thus much of the constitution of a Syllogism Now followeth the division of it Of the three Figures of Syllogisms A Syllogism is divided by three Figures A Figure is the conformation of a Syllogism according to the certain situation of the Mean term and certain manners or modes of quantity and quality Figura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexand. A mode or manner is a lawful constitution of Propositions in every figure according to the quality and quantity And it is either Principal Lesse Principal Principal is when the Propositions are general that is joyned with universals or indefinite or particular Less Principal is when the premises are singular The Figures of Syllogisms are three The first Figure is in which the mean or middle Term is the Antecedent subject or foregoer in the major or first proposition and the consequent Attribute or follower in the minor or second Proposition The Modes of this Figure are four called Barbara Celarent Darii Ferio these are but words of Art and serve for no other meaning then that the vowel Letters in them denote the quality and quantity of the Propositions a noteth an universal affirmative e an universal negative i Noteth a particular affirmative and o noteth a particular negative As may be seen in the examples following Barbara Every sinner is subject to Gods wrath Every man is a sinner therefore Every man is subject to Gods wrath Celarent No sinner deserveth Gods favour Every man is a sinner therefore No man deserveth Gods favour Darii All sin is to be shunned Some pleasure is sin therefore Some pleasure is to be shunned Ferio No sin giveth a man true comfort Some pleasure is sin therefore Some pleasure giveth a man no true comfort A Singular Syllogism The promised Messias ought to die for the sins of the world Jesus Christ is the promised Messiah Therefore He ought to die for the sins of the world The second Figure is in which the Mean or middle term is in both the Premises put in the place of the Consequent The Modes of this Figure are also four Called Cesare Camestres Festino Baroco Cesare No true Christian loveth this worlds good Every covetous man loveth this worlds good therefore No covetous man is a true Christian. Camestres All righteousness pleaseth God No faith without works pleaseth God therefore No faith without works is righteousness Festino No true Worship displeaseth God Some prayer displeaseth God therefore Some prayer is not true worship Baroco All vertue deserveth praise Some love deserveth not praise therefore Some love is not vertue Singular Syllogisms Jupiter Belus was an Assyrian Jupiter of the Poets was not an Assyrian therefore Jupiter of the Poets is not Jupiter Belus Jude Iscariot was a Traytor Jude that wrote the Epistle was not a Ttaytor therefore Jude that wrote the Epistle was not Jude Iscariot The third Figure is in which the Mean or Medium is put in the place of the Antecedent in both premises The Modes of this Figure are six Called Darapti Felapton Disamis Datisi Bocardo Ferison Darapti Every godly man is happy Every godly man is hated of
3 Simply good is better than that which is good for some As marriage is better than single life Study of learning better than Merchandize 4 That is more excellent which is in the more worthy and honourable thing As a Monarchy is the best Regiment For God is a Monarch It is better to give than to receive For God giveth onely 5 The end is better than the means unto the end As better is health than the use of Physick better is peace than Triumph 6 That which is possible is better than that which is impossible 7 That is better which of it self is more fair and honourable 8 That which is after is oftentimes better than the former to wit if other things be like c. As the later thoughts are better than the former 9 Many good things are to be preserred before few 10 That which effecteth many good things is better than that which doth but few So a Publike person is better than a Private 11 That which is joyned with pleasure is better than that which wanteth pleasure 12 At what time a thing is more necessary at that time it is more to be chosen So comfort is better in sorrow than in prosperity 13 That which is alwayes profitable is better than that which is but sometime So Bread is better then all Phesants Partridges c. For it is alwayes needfull 14 That which hath all kindes of good as honest profitable and pleasant is better than that which is under but one kinde of good 15 That is most to be shunned which most hindereth things to be chosen 16 They are most to be chosen whose opposites are most to be shunned So prudence is better than knowledge because imprudence is more hurtfull than simple ignorance 17 That is best which is most famous and notable 18 Hard things are to be preferred before easie 19 Things that we may communicate with others specially with friends are better than those which we may not So learning is better than health liberality than temperance 20 That is best which is most proper So Gods grace is better for his children than worldly riches For these are common with the wicked that proper to the elect To use reason is better than to use sense For that is proper to man this is common with beasts So wit is better than memory which many fools have 21 Of those which are under the same Genus or Species that is better which hath its own proper vertue So cold water is better than hot Natural gesture than affected 22 They which are of abundant seem better than necessary things As to have fair cloaths better than mean to be a good Artizen better than a mean 23 Things that cannot be given by men are better than those that can So wit is better than riches 24 That is more to be chosen the abundance whereof is more to be chosen than of any other thing 25 Better is when a thing may be chosen without an other than when without an other it is not to be chosen As prudence is better than strength 26 Of what things we deny the one that the other may seem to be in it that is the better which we would have seem to be in it So many deny they took pains about a thing that they may seem to be witty therefore wit is better than pains taking 27 Such things as whose losse we take not more grievoussy we are more blamed for are more to be chosen As children than riches for we are more blamed if we be not sorry for losse of our children than of our goods 28 That which effecteth good is better than that which doth not 29 Conjugates follow mutually therefore if one be better the other also shall be better As the New Testament is better than the old therefore also a Minister of the New is better than a Minister of the old 30 That which pleaseth God is better than that which pleaseth man 31 That which we choose for it self is better than that which we choose for glory And this much of a Notional Syllogism and a comparative A Reall Syllogism is whose terms are Reall that is first Notions put without the mind And it is either Contingent a Or Necessary b A Contingent is whose contingent mean contingently disposed with the extreams getteth a suspended and weak assent to the conclusion and is called opinion A contingent mean is that which is taken from a contingent place Contingent places be either From the word c From the things d Places from the word are either 1 From the definition of a Noun 2 From the Conjugates A place from the definition of a Noun hath three Canons 1 To what the definition and notation of a noun is given to that also the defined thing is given 2 When the definition and Notation is larger than the thing defined and noted the consequence is of force onely negatively As it is not a sacred sign therefore not a Sacrament 3 When the Notation is equall to the noted the consequence is of force as well affirmatively as negatively as He foretels things to come therefore he is a prophet he is not a prophet therefore he foretels not things to come A place of Conjugates hath three Canons 1 One of the conjugates being put another is put and one taken away another is taken away as Sin pleaseth not God therefore not the sinner ◠That which is given to one of the Conjugates is given also to the other as Religion is contemned because the Religious are contemned They that have one God one Spirit one Baptism ought to have Unity amongst themselves In the Trinity there is Unity because the Father the Son and the holy Ghost are one A place from the things is either Artificial h Inartificial i Artificial is which containeth Terms arguing of themselves And it is either First Or rising from the first First is which containeth the first Terms And it is either Inward m Outward n Inward is which containeth inward Terms as Of the cause and caused of the subject and accident of the whole and the part The place of the cause and caused hath five Canons 1 The far-off efficient cause being put it is probable that the effect should be put as The clouds gather therefore it will rain 2 The cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put it is probable the effect is put and contrariwise also the effect being put it is probable such a cause is put as He loves her therefore he will marry her He married her therefore he loved her 3 The Instruments being put it is probable the effect is put and contrary the effect being put it is probable the instruments are put and contrary as He reads good books therefore he will be learned He useth proper physick therefore he shall recover health c. 4 From the common matter put or taken away or the matter whereof to put