Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	cause_n	good_a	justification_n	9,619	5	9.5591	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26578	The art of logick; or, The entire body of logick in English. Unfolding to the meanest capacity the way to dispute well, and to refute all fallacies whatsoever. The second edition, corrected and amended. By Zachary Coke of Grays-Inn, Gent.	Ainsworth, Henry, 1571-1622?; Coke, Zachary, attributed name.	1657 (1657)	Wing A804C; ESTC R209562	134,638	238

is not cold therefore it is hot Here the first proposition hath an imperfect enumeration for we should adde or else it is without all Elementary quality A Biformed disjunctive is that when a disjunction of parts is made which soever be granted the adversary is fast it is called a Dilemma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice taken and taking also an Horned Syllogism and a Crocodiline Syllogism As Johns Baptism is either of God or of men If of God why do we not receive it If of men we are in danger of the people which count him a Prophet The Conons hereof are four 1 The force of consequence in a Dilemma dependeth on the ful enumeration of the disjoyned members and the convenient removing of them both 2 The Dilemma hath no force if there be not a full disjunction but a third or fourth member may be given 3 It is also without force if both members be granted as making nothing against us As the Jews reasoned against Christ Tribute must be given to Cesar o● unto God If to God then not to Caesar and this is Treason If to Caesar then not to God and this is Sacriledge Our Saviour answereth by granting both Give to Caesar that which is Caesars and to God that which is Gods 4 Finally A Dilemma hath no force if it may be turned and returned upon the adversary Often also in the undertaking of a Dilemma they are faulty in evil consequence and then we must answer by denying the consequence as Infants which while they are a Baptizing do cry and resist either they understand or not If they understand not neither beleeve they and therefore should not be baptized If they understand they are Sacrilegious that oppugne Gods Institution Here be evil consequences in both branches for it followeth not That Infants do beleeve although they understand not explicitely what there is done Neither followeth it That they are Sacrilegious and repugne Gods Ordinance though they cry and struggle for they stuggle not against the water as it is an holy sign or with formal reason but as it is a cold Element oftensive to their tender body Even as a godly man that loves no wine doth naturally abhor the wine which is in the Lords Supper but he abhors it only as it is wine and not as it is a Sacred signe of Christs blood And thus much of a Syllogism Formal or commonly considered A Special or Material Syllogism is which is restrained unto certain conditions of matter And it is either True Apparent True is when not only the form but also the matter of it is good And is either Notional a Real b A notionall Syllogism is whose conclusion and premises have some second Notion or term of Logick The Canons hereof are two Of which the first for foreknowledge of the conclusion The latter is for finding out of the mean 1. Every simple Notion handled in the first part of Logick comes into the conclusion of a National Sillogism for every second Notion may be compared with the first We ask Whether time and place be words conjoyned or absolute Whether the Genus of sin be an action or the Genus of faith be knowledge Whether Antichrist is to be one singular person Whether faith be proper to the Elect Whether persons in the Trinity be really modally or formally distinguished and so of all other points So as there is great use of a Notional Syllogism 2. The Mean term for a notional Syllogysm is easily taken from the nature and properties of that second Notion of which question is made in the conclusion so as from the first part of Logick the Canons of every second Notion may be put for the Major in the Syllogism and then let the assumption be made affirmative or negative For example It is asked Whether an action be the genus of sin or not For a denyal there is found out a mean term from the nature and properties of a good genus As by this Canon No subject is the genus of that whereof it is the subject l. 4. Top. cap. 6. But an action is the subject whereto sin cleaveth therefore it is not the genus of sin Again It is asked Whether good works be the cause of Justification Take for Major this Canon of a cause No cause is after the effect but good works are after Justification for the person must first be justified and please God before he can do any good work therefore good works are not the cause And so of all other Notions with their Canons treated of in the first part of Logick wherby appeareth the great use of those Rules and that there needs here no long discourse of a Notional or topical Syllogism A Comparative Syllogism Seeing every Syllogism is first absolute As when we ask whether this be that or not or else secondly Comparative as when we ask whether this be more or lesse then that here shall be added Canons of a Comparative Syllogism The generall Canons hereof are two The 1 For the foreknowledge of the conclusion 2 The other to finde the Mean 1 The conclusion of a Comparative Syllogism being contingent and for the most part taken confusedly needeth therefore diligent distinction and limitation As it one ask whether this or that be better We must distinguish between better simply and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and better in respect and after a sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather to be chosen in respect of time and place So marriage is simply better than a single life because of propagation Gen. 2. Yet single life is rather to be chosen in time of persecution 1 Cor. 7. 2 The mean term of a comparative Syllogism is hardly found by the places of reall invention because the attribute is most common and almost Notional not reall therefore this is here handled after a Notional Syllogism The speciall Canons pertain either to the question as it is asked indefinitely whether this be rather then that or unto the question as it is asked whether this be better then that or worse 1 That which is such by Nature is rather such then that which is not such by Nature as flowers are fairer then garments For they have a naturall beauty these but an artificiall 2 That which maketh an other such is rather such then that which maketh not and if both do make that which rather maketh is rather such As Fire is hotter then Water for it maketh the Water such The Canons pertaining to a conclusion better or not better are these 1 That which is more lasting and constant is better than that which is lesse lasting So 1 Cor. 13. Love is better than faith For love endureth alwayes 2 That which is of it self good is better than that which is good by another and by accident So To live is better than to eat because we eat to live and live not to eat

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 disseve●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 th● 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