multitude of divers things and ye call it Tâ—aâ—scendental Number Such as is the holy Trinity in spirits and other things that have no quantity Strictly for a collection of discontinued quantities It is called predicamental number and considered Absolutely and either it is Simple either Perfect which is equal to his parts Imperfect A bounding which is lesser than the parts of it as 12. Diminished which is greater than the parts as 88. Again both perfect and imperfect is either Even when it may be divided into two equal parts it is either A likely even as 32. A likely odd as 18. Vnlikely even as 12. Odd which cannot be divided into two equal parts and is either First which unity onely measureth as 3 5 7. Compound divided by 2 or more numbers as 15. Mean as 9 which 3 only measureth 25 which 5. Figured which is either Plain arising of the multiplication of one number by another as seven times five are 35. Square arising from multiplication of number into it self as 25. Cubick arising from a number led in it self that which comes of them multiplied again by the first number as 125. Concretely or determinately unto some subject to be numbered as a flock an host a talent Hexameter for a verse of six feet A Church a Common-wealth a City an Oration c. The predicament of quality is wherein the generals and specials thereof be disposed The general Rules hereof be five 1 Quality is of all absolute antecedents the most copiâ—us and frequent in Nature for whatsoever we see hear â—aste smell feel all of it is quality 2 Of all accidents quality is most accommodate to the sense 3 Qualities onely have contrariety 4 Qualities have degrees or more and lesse And these they have not in respect of the essence or definition which is no where varied but in respect of the existence or singular cleaving to this or that subject disposed so or so So Faith in general in respect of the essence is one and single without degrees but faith in this or that person is greater or lesser yet retaineth it the same essence and definition in all For a weak faith is yet Faith The like is for other qualities heat cold c. 5 By reason of qualities things are said to be like or unlike one another As men of one colour are said to be alike but of one stature they are said to be equal Quality hath four kinds or specials 1 Habit. 2 Natural power 3 Sufferable quality 4 Figure 1 Habit is a quality brought into man whereby he is liable unto those works which by Nature alone he cannot do Here habit is taken properly and strictly and not for every accidental form contrary to privation nor for the habit and stature of the body nor for apparel or any general power which sometime in a large use are called habits The general Rules of Habit are two 1 Unto Habit there is required a certain inclination going before and a power of Nature 2 Habit maketh easinesse and cheerfulnesse in working ought Habit is either begun a full-ended b 1 Begun it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disposition Taken here strictly though sometimes it is largely used for all fitness to any thing or unfitness also for disposing and ordering parts in method for degrees of every accident as when water waxeth warm it is said to have a disposition to heat The Rules of disposition be two 1 Disposition goeth before habit as a Degree therto 2 It is more easily lost then is an habit 2 Full-ended or compleat habit is that which hath got his confirmation and complement And it is either infused or gotten otherwise Infused is that which is shed by the singular grace of the Holy Ghost into mens minds as Faith Love and other gifts of God Gotten is that which is gotten by the Humane Industry precepts and often repetitions of Actions As the Art of Logick Rhetorick c. Naturall power is that which is in us by Nature And is Active Passive Active is that whereby we are able and apt to do Passive is that by which we are apt to suffer or receive ought Naturall power also is either First Second The first power is that which next followeth from the form of the subject as in a natural body power to move in a man to speak c. The second power is a disposition of the temperature and instruments by which the first power is brought into act as a living creature hath not only the first power of seeing flowing from the sensitive soul which it retaineth alwayes but hath also a disposition of the eye which may lost whereby one seeth clearer then another Hereto belongs towardnesse of wit strength of body originall sin vertues of Herbs Gems c. 3 Sofferable quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which maketh suffering or passion in the senses Or it may be called â—fficient quality for it affects the senses as sweet smels refreshes a man and stenches annoy him So cold and heat 4 Figure or form is a certain configuration of the colour and lineament in the body it may be called Figure in respect of the lineaments and disposition and Form in respect of the colour or light And it is either Naturall Artificiall Naturall is the figure which Nature gives every one Artificial is the form which is given by Art as the Goldsmith puts Gold into the form of a Ring Cup or Chain c. The rank and order of all qualities followeth Quality properly so called is either Potential * Actual ** Potentiall is either Natural Brought in and it is called Habit. Natural is First a Second b First which is either Manifest whose causes are manifest as in a man facility to learn to laugh c. Hidden Hidden which is given to a thing either by Proper temperature As the Loadstone to draw Iron Sympathie as between the Vine and the Elm. Antipathie as between the Olive and the Oak Second which is either Common Singular Common is the naturall disposition of the instruments which every first power needeth if it should be brought into Act. Singular ariseth from the temperature of some persons as wittinesse boldnesse c. Habit brought in is either Incompleat called Disposition Compleat properly called Habit or Vertue Compleat Habit is either Extraordinary such as was in the Prophets and Apostles and by the image of God in man before his fall Ordinary Ordinary Habit or Vertue is either Speculative m Operative n Speculative is either In Part as opinion and knowledge of some conclusion Totall Total or Aggregative peculiarly called Science which is either 1 Metaphysick Or a Physick under which is Astronomy 3 Mathematick under which is Geometry Arithmetick Optick Musick c. Operative is either Practick A Factive B Practick is More perfect a More imperfect b More perfect by the special help of the holy Ghost And is either Total h
taken from the Signs of quantity is shewed by the signification of the Signs and their mutual correspondence These therefore are equivalent Not every man is elected and some man is not elected there is no man that is not a sinuer and every man is a sinner Not any man is good and No man is good c. 2. Diversity of words takes not away the equal value of sense when the things signified by the words in the sense and meaning of the Speaker are the same These therefore are equipollent Bread is the body of Christ and bread is the Communion of Christs body For it s Christs intendment as Paul expounds him 3. Equivalents should have Antecedent and consequent the same indeed The transplacing of antecedents and Consequents changeth the sense of propositions For these are not equivalent to say Bread is Christs body and in bread is Christs body or Christs body is in the bread nor these Bread is Christs body and let Bread be Christs body c. 4. Of Equivalents one may be more forcible and significant then another and yet the agreement of sense remain safe As these agree in sense Bread is Christs body and read is an holy sign of Christs body Though the first hath a more forcible signification 5. A Proposition of this sign all having limitation is of equal value with the particular when the limitation is taken away as All men that beleeve shall be saved and onely some men shall be saved 6 A proposition of the sign All distributing into generall of the singulars is of equal value also with a particular as God would all men to be saved and God would some of every sort of men to be saved 7 A proposition of the sign All collective is equall to an indefinite as All the outward senses are five and there are five outward senses Note also that in the Hebrew not all is equivalent to none as Psal. 143. Not all living shall be justified i. e. no living 8 Indefinites sometime are equivalent to universals sometime to particulars to those in a matter necessary to these in a contingent 9 The affirming of a privation and deniall of an habit are equivalent in an hable subject as He is not just therefore he is unjust this is true in a man not in an infant nor in a stone 10 He that puts one eqvivalent puts also the other and contrary He that takes away one takes away the other so when Christ saith Few are chosen he saith in effect All are not chosen The speciall Canons which pertain to the Modals onely are five 1 Propositions of necessary and impossible are equivalent when they have the manner of the same spoken of a diverse quality as It is necessary that offences arise and it is impossible that offences should not arise 2 Propositions of necessary and contingent are equivalent when they have a diverse quality in a word in manner It is necessary for the Elect to abide in Gods grace It is not contingent for the Elect to abide in Gods grace 3 Propositions of impossible and possible are eqvivalent when they have the saying of the same and the manner of a diverse quality It is impossible for the Elect to perish It is not possible for the Elect to perish 4 Propositions of possible and contingent in the Greek phrase are often equivalent when the manners considered in themselves import a diverse signification 5 In Modals secondarily so called an exclusive in a necessary matter is eqvivalent to an universal as The elect only are saved and all the elect are saved Conversion is the agreement of two propositions by transposing of the parts and it is either 1 simple or 2 by accident or 3 by counterplacing 1 Simple is the mutuall change of the Antecedent and consequent the quantity and quality abiding the same first and properly about an universall denyer and particular affirmer 2 And by reason of the mater about an universall affirme necessary and reciprocall as No unbeleever eateth Christs flesh therefore none that eateth Christs flesh is an unbeleever 2 By accident is the mutuall change of antecedent and consequent the quality abiding but the quantity being changed viz. the universall into a particular affirmant as Every man is a living creature therefore some living creature is a man 3 By counterplacing is the mutuall transplacing of the consequent and antecedent the quantity abiding but the quality changed viz. about an universal affirmant as All that are ordained to life do beleeve therefore they that beleeve not are not ordained to life Acts 13. The Canons of conversion are nine of which the first four are generall the other pertain to the Modais 1 That which is to be converted must have a proper connexion understood without any ambiguity these therefore are not to be turned Christ is a vine Bread is Christs body c. 3 The whole antecedent of that which is converted must be made the consequent of the converter not maimed or cut off 4 In converting the obique Cases must be made light as not because Some tree is in the Garden therefore some Garden is in the Tree but thus therefore something that is in the Garden is a Tree 5 Conversion of Modals is made by change of those extreames which are in the saying the manner alway abiding fast and the quality of the saying kept 6 There is no other conversion in Modals then simple and by accident 7 Propositions of the manner necessary are converted so as the pure simply when they are universall negatives or particular affimatives and by accident when they are universall affirmants though so also they be simply converted as It is necessary that no man be a stone is converted simply therefore it is necessary that no stone be a man 8 Propositions of possible are converted as the former of necessary 9 Propositions of contingent if they be affirmative are converted as the former but negatives not so for particulars are converted simply but universals no way Thus much of the consentany affections Dissentany is the opposition of Propofitions Opposition is the fight of two Propositions according to the disposition in affirming and denying The Canons hereof be four 1 Opposition must have the same antecedent and consequent understood without ambiguity as It is not good for man to be alone it is good for man to be alone here is no opposition for the one is meant simply the other respectively 2 Opposition must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same respect i. e. the consequent must be disposed with the antecedent according to the same part and nature of the antecedent as Christ was before Abraham Christ was not before Abraham the first is Time meant as he is God the other as he is man so here is no opposition 3 Opposition must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the same as the Sun is darkened the Sun is not darkened by limitation both those are true and
for they are ordered as means hereunto The Distinctions and Subdivisions of these may be gathered from the divisions of their causes going before for among Relates one is known by another Of the Subject and the Accident A Subject is that whereunto an Accident sticks â—and is Absolute a Limited b Absolute is that whereto an Accident sticketh absolutely without any limitation of part So Christs person is the absolute subject of the Mediatours office and all things thereto pertaining for to be Mediator agreeth to the whole person as it is the whole So the whole man is the subject of life and death and it cannot rightly be said the body dieth for that which is compounded is also dissolved and consequently dies and that is the whole man So also man is the absolute subject of laughter and an Animal is the absolute subject of sense And it is either Proper Common Proper which is reciprocate with his Accident viz. so as it be determined to it alone not larger nor straighter so a man is the proper subject of laughter and Animal of sense Common is which is not reciprocate with his Accident but may have or not have the accident as a man is the subject of whitenesse A Limited Subject is that whereto an accident is given in part not absolutely as a Black-moor is the limited subject of whitenesse being white but in his teeth so Christ is the subject of accidents limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when whole Christ is said to be every where it is by limitation to his infinite Nature or Godhead so when he is said to be born die c. it is by limitation to his finite nature or manhood this the Greeks note by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accident is that which sticketh to the subject it is called also adjoynt The Canons hereof be three 1 An Accident by nature is later than his Subject 2 One Accident in number cannot be in divers Subjects in number 3 One Accident in number goes not from Subject to Subject An Accident is either Proper m Common n Again proper is so called either Absolutely and primarily After a sort Absolutely so called is reciprocate with the subject of some certain Species The Canons hereof be three 1 Every proper floweth from the Essential beginnings of his subject as the power of laughter floweth from a reasonable soul. 2 Every proper is determined to some certain Species in Nature 3 Every proper accident of one Species is communicable to another that is really divers every thing to the perfection of it requireth three things knit undivided 1 Essence 2 Essential properties 3 Operations wherefore a propriety cannot be communicated unlesse first the Essence of things be made common and confounded Absolute proper is either Perfect Imperfect Perfect is that which is not only alone and in all but always and perpetually in it as qualities in respect of a natural body the faculty of wit will speech c. in a man The Canons hereof are three 1 A subject cannot without contradiction be conceived under the denial of a perfect proper adjoynt as I cannot conceive man without power of wit c. But it must imply contradiction a man to be no man 2 It is not possible for perfect Propers to be severed from their subjects a moment of time because they come from the form of the subject and the next cause being put the effects are put and contrary he that takes away proprieties takes away Nature 3 Perfect Propers are first in Universals as reason is in man generally then it is in this or that man more or lesse Imperfect proper is that which is in a thing alone and in all but not alwayes as the acts of speaking laughing weeping c. are onely in a man and in all men but not alwayes Proper after a sort which is called proper onely by comparison with another as it is proper for a man to be two-footed in respect of a four-footed beast Fewnesse is proper to the Elect in respect of the Reprobates Common accident is that which commonly and contingently is in subjects that be diverse in specie The Canons hereof are five 1 A Common accident floweth not from the Essential beginnings of the subject 2 It is such as a subject may be conceived under the opposite thereof without any implying of contradiction a man may be conceived under the opposite of an Ague without implying contradiction a man to be not a man 3 A common accident may be in two divers specifically distinct subjects 4 It is more and rather in singulars than universals for they flow not from the essence but from the existence 5 Common accidents receive degrees as one man is whiter than another but one man is not more risible than another A common accident is either Separable Inseparable Separable which may easily be separated from the subject as health from a man sleep c. Inseparable which is not easily separated from the subject though to be separated nothing repugneth as blacknesse is inseparable in a raven Of the Whole and the Part. Now follow the inward terms the Whole and the Part. The Whole is that which hath parts and it is either by it self a by accident b Whole by it self is which hath parts properly and perfectly so called And it is either Universal Co-ordinate Universal whole is a thing common and universal in respect of Particulars as an Animal is the whole of man and beast Co-ordinate is which is made of parts co-ordinate in act and is Ordinary a Extraordinary b Ordinary which hath ordinary parts and is Essential Integral Essential which hath essential parts as Matter and Form called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man in respect of body and soul. And it is either 1 Perfectly or 2 Imperfectly so called 1 Perfectly called is substantial which is compounded of Matter and Form 2 Improperly so called as an Oration consists of Letters Syllables Words as the Material and the signification as the Formal A Common-weal of Magistrates and Subjects as the Material and of their union by Laws to felicity as the Formal Integral which consists of Integrant parts and is Perfectly called Imperfectly called Perfectly which consists of substantial parts united And is either of The same kind Homogeneum Of another kind Heterogeneum Of the same kind which hath parts having the same name with the whole as every part of water wine blood c. is called water c. Of another kinde which hath parts having a name diverse from the whole as a mans body consists of head breast belly c. Imperfectly called is that which consists of parts imperfect And is Substantial Accidental Substantial which consists of the Aggregation of substantial parts as a heap of corn of many grains c. Accidental when an accident is as it were compounded of other accidents so the Moral Law is the whole in respect of the
Common Proper Common is about which many things together are busied so the common object of all the senses is greatnesse figure and motion for these are apprehended and judged of all the senses in common Proper is which is determined to one as colour to seeing sound to hearing c. Both of them again is Primary Secondary Primary unto which a thing is first carried as universall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the primary object of the understanding And God is of the Philosopher Ethic. 10. acknowledged to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondary unto which a thing is secondly carried as things singular in respect of the understanding and things universal in respect of sense Also the object is either Mediate Immediate Mediate which is objected by means of another as sensible substances are objects of the senses by means of the qualities Immediate which is objected without any means so qualities are objects of the senses as colour of sight c. An Object by accident is about which a thing is busied by accident and this is meant both in respect of the action and of the object so evil is the object of the will by accident for about it the will is busied not of its own Nature as it is will but of vice and defect outwardly accident thus also the understanding by accident is busied about falshood the preaching of the Gospel about Reprobates And of the object Sarah Abrahams wife was sensible by her accident when the King saw her not as Abrahams wife but as a fair woman c. Concomitant is either Antecedent 1 Consequent 2 1 Antecedent is which goeth in order of time before a thing so as it cannot be the cause And it is either Necessary Contingent Necessary which goeth before necessarily either by nature or by will as Childhood goes before Manhood Spring time before Harvest Resurrection before Eternal Life Contingent which goes before a thing contingently as the rednesse of the evening in respect of the next day's fair weather the red lowring of the morning in respect of rain at evening Such antecedents may be called signes 2 Consequent is which followeth the thing so as it is not the effect And it is either Necessary Contingent Necessary which needs must follow the antecedent as in the necessity of Gods decree Christs suffering necessarily followed his last Supper death followed his suffering resurrection his death and burial c. Contingent which followeth contingently so fair weather contingently or it may be followeth the white Moon for sometime it doth not c. Of simple Terms arising from the first Having seen the first single Terms next follow those that arise and are conceived by means of the first A Term arising from the first is either of A Word 1 * A Thing 2 * Of a Word The Term of a Word is either the a Explication of a Word b Conjugation of a Word The Explication of a Word is either 1 a Definition of a Name or 2 a Distinction of a doubtfull word or a 3 clearing of a dark word 1 A Definition of a Name is which turneth up and unfoldeth the signification of a Word and is either by a Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Definition by a word is which declareth the signification of a word by some other that is more known either by a Synonymy and Metalepsis or by a contrary word As when I say a Condition is a Promise Stibium is Antimony Antichrist is he that is against Christ and for the Devil c. Etymologie Definition by Notation or Etymologie is which declares the Word by the Original of it and this not Grammatically but Logically for the meaning and explaning of a thing as Noble is he which by vertue is noscible famous or well known The Canons or Etymologie are three 1 The Etymologie of all words is not to be sought for many words are primitive 2 In Etymologies we must not go on without End but must stay in some that is first as the English word Mix may come from the Latine Misceo and that from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Greek from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masach And here we must rest for the Hebrew is the first tongue and many words in it are primitive 3 Etymologies are taken from the end effects proprieties object and opposites of a thing and are therefore from these to be derived and these by those to be declared as a River comes from the Latine Rivus and both of them from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ravah which signifieth to wet or moisten because Rivers do moisten the dry Land World so called of War old because the older it is the War or worse it is c. Distinction 2. A Distinction is the freeing of a doubtfull word from the variety of hidden significations The Canons hereof are seven 1 The Distinction of a doubtful word must be first in all consideration of things 2 When one word or name is given to things of divers Orders and kinds it is doubtful and needeth distinction as if one speak of a Canker it is to be known whether it be of the Canker-worm or the Canker-sore c. 3 When a word is given to any in a diverse respect viz. Absolutely and by relation it is doubtful and needeth distinction as Justification is taken either absolutely as it is in the Justified person only Rom. 4. or relatively to our neighbour as he may acknowledge us to be justified by the effects of Faith Jam. 2. 4 When a word meaneth sometime more things sometimes fewer it is doubtfull as Faith is sometime largely used sometime strictly so Church Grace Election c. 5 When the opposite of any word is doubtfull the word it self is doubtful as Election to life hath opposite Reprobation Election to an Office hath no opposite therefore Election is a doubtfull word 6 When a Primitive word is doubtfull the Derivative is so too and if one of the conjugates be doubtfull so is the other as Faith is diversly taken therefore a faithfull man or infidel is diversly to be taken 7 Distinction of a word repugneth not the Nature and use of things neither darkeneth it but cleareth the understanding of the minde viz. a good distinction but evil distinction doth darken and confound things Illustration 8 The clearing or Illustration of a dark word is the reducing of it to perspicuity The Canons hereof be four 1 When a word is dark by barbarousnesse or Soloecism it is to be judged by Grammar Rules as Transubstantiation is a monstrous word and hath bred as monstrous opinions so Opus operatum c. 2 When a word is dark for want of use let a more usuall and safe word be put in place as the Sacrament of the Altar is an unproper word not to be used for the Lords Supper 3 When a word is larger or straighter than the thing
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
onely justifieth Both of these Affirmative and Negative is either Pure Modal Pure is wherein the Consequent is purely disposed with the antecedent without the expresse manner of disposition Modal is which is affected with a certain mood or manner of disposition And it is either Primary a Secondary b Primary is which is affected with some Primary manner as be those four 1 Necessary or needs 2 Impossible 3 Possible 4 Contingent or perhaps 1 As It is necessary that a Creature be finite The Elect must needs be saved 2 It is impossible that God should be created 3 It is possible for him that fighteth to win the victory 4 It is contingent for a man to sit for he may also not sit The Canons of those Modal propositions are five 1 There is more use of those Modals among the Greeks than the Latines 2 No other Modes or manners are here looked on than Formal that is such as affect the disposition of the Consequent with the Antecedent 3 A Modal Proposition hath the manner for the Consequent indirect and by Analogie so called in every Modal Proposition there are two things the Saying and the manner as in this It is impossible that the Elect should be deceived That the Elect should be deceived is a saying impossible is the manner the saying is put in stead of the Antecedent the manner in stead of the consequent but this must narrowly be taken 4 The quantity of a Modal proposition is esteemed partly by the saying partly by the manner but chiefly and properly by the saying as that which hath the quantity of multitude Secondarily by the manner as that which hath the quantity of time Necessary hath the force of an Adverb universally affirming as It is necessary for a man to be reasonable that is a man is alwayes reasonable Impossible hath the force of an universal Negative as It is impossible for a man to be a Stone that is a man is never a stone Possible and contingent have the force of particulars as sometimes for the most part c. 5 The quality or affirmation and Negation of a modal proposition is esteemed by the manner as It is impossible for the Elect to perish This is a Negative It is necessary that Christ should be true man this is affirmative by reason of these Manners Necessary and Impossible Secondary Modals which have a secondary manner are either 1 Exclusive 2 Exceptive 3 Restrictive Exclusive which hath an exclusive significative word as onely alone c. And it is Exclusive either of the Antecedent or Subject Consequent Exclusive of the antecedent is which with an exclusive word set before it excludes or shuts out other antecedents from participation of the same consequent as Only faith justifieth Only God is uncreated The Exclusive of the antecedent excludes not concomitants or them that accompany the same as onely the Father is true God excludes not the concomitant the Son and the holy Ghost but false gods idols c. Exclusive of the consequent is which by a sign of Exclusion put between antecedent and consequent excludes other consequents from the same antecedent as Reprobates do evil onely Carthusians do onely eat fish 2 Exceptive is which consists of an excepting particle as Except Besides Unlesse c. The Canons be four 1 In an Exceptive proposition alway the antecedent is excepted from participation of the consequent and not contrary as was in the Exclusive 2 The antecedent excepted must be contained under the Excepter For it is foolish to say Every man except a beast is able to laugh because a beast is not contained under a man 3 The antecedent from which the exception is made must be an Universall that it may be distributed As it is foolish to say Some man except Judas is elected 4 That which is excepted should be straiter than that from which it is excepted For it is vain to say A man except a man runneth 3 Restrictive is which consists of restraint or limitation as far forth as in respect of according to c. Limitation is the determination of that according to which the Consequent agreeth with the Antecedent or not agreeth And is General Special General which is conceived with general terms Special which is conceived with special Terms that is which pertain to any thing in special and properly And it is either of One Noun Diverse Of one Noun is which limits the thing by it self that the Consequent may be understood to agree essentially As A man as he is a man hath reason Of a diverse Noun which limits the Antecedent by something diverse from the Antecedent And it is either Essential a Accidental b Essential which is done by an essential term And is either General Partial General when it is limited by his Genus as a man as he is a body is local as he is a living thing he is nourished as he is Animal he hath sense c. Partial when a thing is limited by some part Essential or Integral As A man touching his soul is Immortal Sacraments touching their matter are visible touching their form are invisible Christ as man died c. Accidental is which limits a thing Accidentally And is Inward Outward Inward when a thing is limited by some Inward accident either absolute or Relative as Fire as it is hot burneth not as it is dry God willeth hardning of sinners not as it is sin but as it is a punishment Outward when a thing is limited by some outward comparison and respect as when a mean man is said to be great in respect of a dwarf Isaac was a Son in respect of Abraham and a Fatâ—her in respect of Jacob Faith justifieth as it hath reference to Christ. The Canons of limitation are six 1. A Consequent or Attribute contradictory can with no Limitation be made to agree with the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False therefore are the Popish Limitations to prove that Accidents may be without the Subject in their Transubstantiated Sacrament For it implieth a contradiction 2. Every lawfull Limitation should have possibility to be referred to some form of Limitation delivered by the Art of Logick 3. A Limitation should be made by that which agreeably is in the antecedent or Consequent whether it be in it absolutely or Relatively 4. The manner Limiting in part should be distinct in deed and words from the Limited in the antecedent and Consequent 5. Limitation should be perspicuous casie to be explained 6. Limitation in a diverse respect pertaineth to the antecedent and Consequent of the proposition Limited The Affection of propositions either Consentany a Dissentany b Consentany whereby propositions agree together And is Equal valour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conversion b The Canons of equal valor are either General Special General which pertain as well to the Pure as to the Modal though chiefly to the Pure And they be ten 1. Equal Valor of Propositions which is
the world therefore Some that is hated of the world is happy Felapton No will worship pleaseth God All will-worship is the invention of man therefore Some invention of man pleaseth not God Disamis Some man shall be saved Every man is a sinner therefore Some sinner shall be saved Datisi Every holy man is loved of God Some holy man is afflicted of God therefore Some that is afflicted of God is loved of God Bocardo Some in the visible Church shall not be saved All in the visible Church professe Christ therefore Some that profess Christ shall not be saved Ferison None whom God loveth are wretched Some whom God loveth are poor therefore Some poor men are not wretched Singular Syllogisms Judas was not saved Judas was an Apostle therefore Some Apostle was not saved Abraham entred into the Kingdom of Heaven Abraham was rich therefore Some rich man entreth into the Kingdom of Heaven And thus much of the Species or Figures of a perfect Syllogism Now followeth the proprieties Of the Proprieties of a Syllogism The Proprieties of a Syllogism are either General Special General are which agree to all the Figures together And they are comprehended in these Canons 1. The disposition of a Syllogism is called by the principles set in the mind of man of which the first is that which is called Spoken of All and of None to wit when any thing is said or denyed of the Universal the same is also said or denyed of the particulars contained under it The other Principle is of proportion Whatsoever do agree in one third Term do agree between themselves and they that dis-agree in one third disagree between themselves 2. In a Syllogism three Terms are only disposed not more nor fewer The fourth Term must needs trouble the frame For the mean is referred unto two And four Terms may either be expressed or implyed in a doubtful word For every doubtful word is a double word Neither can there be lesse then three Terms For two extreams cannot be disposed and knit without a third mean Not but that one Term repeated more effectually may stand for two Terms as in this A man in extream poverty is yet a man 3. The mean or middle Term may not come into the conclusion 4. If Abstract Terms be confounded with Concrete and Oblique cases with Right so as the Principle of the spoken Of all Of none be violated or that there be four Terms the Syllogism must needs be naught 5. Let there be a right placing of consignificative or exceptive and restrictive words lest that which pertains to the conclusion be plucked from it or lest the particular restrictive be twice repeated in the premises For if that be it is meer trifling As in this example Good as it is good is lovely Justice is good as it is good Ergo c. 6. A Syllogism consisting of meer particulars is naught One Term must be universal else 't is against both those Syllogistical principles noted before in the first Canon of All and of None and agreeing in one third Moreover in pure particulars there be four Terms For the Major speaks of one subject and the Minor of another As Some man is rich some man is learned Therefore learned men are rich 7. A Syllogism of meere Negatives is naught For it is against the second Syllogistical principle which will have the middle Term at least attributed to the one extream Example No Infidel pleaseth God No Elect is an Infidel Therefore No Elect pleaseth God 8. Let the Premises in a Syllogism have the same kind of Attribution or Predication that is the major must not be proper and the minor improper or otherwise As Bread is eaten with the mouth Bread is Christs body Therefore Christs body is eaten with the mouth Here that which is attributed or spoken of the Bread in the first proposition is proper in the 2d figurative the conclusion therefore is false 9. The major and minor Term must be brought into the conclusion as they were disposed in the Premises not changed or maimed Therefore it is not right to say All sinners repentant find mercy Some men find not mercy Therefore some men are not finners Here the conclusion is maimed and is not as in the first proposition 10. There must be no more in the conclusion then was in the premises 11. The conclusion must imitate the more unworthy and weaker part that is premised The worthiness is esteemed by the quality and quantity so that an Affirmative is always more worthy then a Negative and an Universal then a Particular It is therefore ill to reason thus Some faithful are saved Every faithful man is called Therefore every man that is called is saved Here of a particular Major is inferred a general conclusion And it followeth not the weaker but the stronger 12. In a Syllogism sometime by reason of the form a true conclusion is gathered from false premises But it is impossible for a false Conclusion to be gathered from true premises Truth cannot be gathered from falshood but by accident as Every man is a Living creature Every man is a stone therefore Every man is a living creature Here the conclusion is true by reason of the form though both the premises be false 13. Of one Syllogism rightly framed many conclusions may be gathered And this four manner of ways 1. By consequence As They that have communion with the Devil abide not in Christ and consequently do not eat Christs body 2. By conversion of propositions As No elect abideth in sin all his life Every believer is an elect Therefore none that abideth in sin all his life is a Believer 3. By inclusion of one proposition in another As All the Elect believe in Christ Some men believe not in Christ Therefore some men are not Elect Therefore also it is false that all men are Elect For in proving the truth of the one part of the contradictory the falshood of the other part is included and proved 4. By descention or undertaking a particular term under an Universal As All that conserveth society is profitable All vertue conserveth society Therefore all Vertue is profitable Therefore every lawful contract because it conserveth society is profitable And thus much of the general properties common to all the Figures Now followeth the special Of these some pertain to the Primary Figure Secondary Figure The properties of the primary Figure are five contained in so many Canons 1. The disposition or frame of the first Figure is most perfect And this for three causes 1. Because the frame of this Figure most agreeth to natural sense and the Syllogistical principles that are in all men and is of all the most evident 2. Because the Mean of this Figure is indeed the Mean or middle in place and situation whereas in other figures it is the Mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by reason of illation 3. Because in this all kind of conclusion may be gathered Affirmative
Figure is never Universal And hitherto of a perfect Syllogism Animperfect Syllogism is which hath an imperfect disposition of Syllogistical Form And it is Direct f Indirect g g Indirect is which concludeth by indirect or absurd And it is Primary a Secondary b Primary is when the adversary by the contradictory of the conclusion which he denyeth and by the complication of a proposition manifestly true and granted is driven to an absurdity The Canons hereof are seven 1. Let the contradictory be taken of the conclusion which the adversary denyeth 2. Let a contradiction be assumed manifestly true and which the adversary cannot deny and let that be placed instead of the Major 3. Let the contradictory of the conolusion be put instead of the Minor and thereupon with the Major manifestly true let be inferrd an absurd conclusion 4. From the absurd conclusion inferred go back to the absurd proposition or contradictory of the first conclusion 5. The falshood of the Minor being shewed by the force of the contradictory principle let it be shewed that the first conclusion is true as that whereto the Minor is contradictorily opposed for example Arians deny this conclusion The Holy Ghost is God I take the contradictory The Holy Ghost is not God but a Creature and thus I infer The spirit of God is not God but a Creature therefore the The spirit of God is without God This Conclusion is absurd for no spirit is without that whose spirit it is therefore Paul saith plainly The spirit of God is in God Therefore either the Major or Minor is absurd not the Major for it is manifest the creatures are without the Creator therefore the Minor And therefore the right conclusion is true which is opposed to this Minor 6 Therefore a Syllogism leading to absurdity is faulty either when the Major is infirm or the conclusion not absurd or opposed to a true conclusion 7 A Syllogism leading to absurdity much urgeth in disputing and hath the chief use in shewing the verity of principles and specially of those conclusions which are nigh to principles so as they cannot well be proved by demonstration Secondary is which by the Adversaries grant of concontradictories inferreth the denyall of the same by it self as No Naturall body is infinite some body viz. Christs by the Ubiquitaries opinion is infinite therefore some body viz. Christs is not a body A direct imperfect Syllogism is 1 Enthymema 2 Consecution of sentences 3 Induction 4 Sorites 1 An Enthymema is a Syllogism wherein one of the premises is kept in The Canons are three 1 In an Enthymema the first proposition is called the antecedent the other the consequent 2 It may easily be made a Syllogism by adding the proposition that wanteth 3 Which of the premises is wanting may easily be judged by the conclusion whereof if the attribute or latter part appear not in the antecedent the Major is wanting if the subject or first part appear not the Minor is wanting as a living creature moveth therfore man moveth Here wants the Minor for this word man appeareth not in the antecedent A man is aliving creature therefore he moveth Here wants the Major for the attribute in the conclusion moveth appeareth not in the antecedent Consecution of sentences is when without disposition of the Mean one sentence followeth another And it is Consentanie a Dissentanie b Consentanie is when the consecution procedeth by consent of the sentences Namely by conversion inclusion and other naturall Relations of the Sentences The Canons hereof are nine 1 The converting to the converted in all kinds of conversion followeth rightly as No Infidel eats Christs body therefore None that eats Christs body is an Infidel 2 That inference which is made from a contrary sense is neer kin to conversion by contrary placing as Vertue is to be praised therefore Vice is to be dispraised 3 From the Superiour or Universall unto the Inferior or Particular distributely there is a good consecution as All sinners repenting finde mercy Therefore all great sinners repenting do finde mercy But from one particular to another it followeth not rightly As to say Some sin is not forgiven in the life to come therefore some sin is forgiven in the life to come 4 From the affirmative of a finite consequent or attribute followeth the Negative of an infinite consequent as man is just therefore man is not not-just 5 From the affirmative of an infinite consequent followeth the Negative of a finite consequent if the antecedent be capable of the habit as Man is not just therefore neither is he just neither un just But of an infant it followes not he is not just therefore he is unjust for he is not capable 6 From a conjoyned consequent are inferred things divided where there is no ambiguity nor repugnancy in the adject as Man is a living sensible body Therefore man is a body man is living man is sensible But it follows not a Carkase is a dead man therefore it is a man For between a Carkase and a man there is a repugnancy 7 From two or mo disjoyned consequents that cleave together by themselves and are taken without ambiguity we may infer conjoyned things as Man is a body and he is mixt and he is living and he is sensible therefore man is a living mixt sensible body But it followeth not if one say This man is a Musitian and he is good therefore he is a good Musitian because Musitian and good cleave together by accident And there is ambiguity in the word good which may be understood either of Moral good or of perfection of Arts. Neither is this right to say This servant is a father and he is thine therefore he is thy father For there is ambiguity in the word thing 8 From an exclusive to an Universal of transposed terms is a good consequence As Onely man can laugh therefore whatsoever can laugh is a man 9 From the removing of the one immediate member unto the exclusive is a good consequence As We are not justified by works therefore by faith onely Dissentany consecution is when from the truth of the one of the opposites is understood the falshood of the other and contrary from the falshood of the one the truth of the other As It is true that some man is not chosen to life therefore It is false that every man is chosen to life It is true that every Christian man is to be baptized therefore it is false that no Christian Infant is to be baptized Induction is either Principal a Lesse principal b Principal is when from many singulars or particulars there is drawn a general conclusion The Canons hereof are three 1 An Induction standing of particular propositions may bring in all the particulars As if one would prove that Wine heateth he may reckon up all sorts of Wine in the World as French Spanish Rhenish European Asian Affrican Wine c. 2 When singulars are infinite it
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