Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25846	Logic, or, The art of thinking in which, besides the common, are contain'd many excellent new rules, very profitable for directing of reason and acquiring of judgment in things as well relating to the instruction of for the excellency of the matter printed many times in French and Latin, and now for publick good translated into English by several hands.; Logique. English. 1685	Arnauld, Antoine, 1612-1694.; Nicole, Pierre, 1625-1695.	1685 (1685)	Wing A3723; ESTC R7858	106,112	258

Substances like to Manners of which sort are Cloath'd Arm'd c. There are others which we may call simply Real and these are the true Manners which are not Substances but Manners of Substance Lastly there are others which we may call Negatives because they represent the Substance to us with a Denial of some real or substantial Manner Now if the Objects represented by these Ideas whether Substances or Manners are really such as they are represented to us we call 'em true If not they are false Ideas in such a manner as they may be And these are they which in the Schools are called Entia Rationes Entities of Reason which happen for the most part when the Mind conjoins two Ideas real in themselves but distinct thus the Idea of a Golden Mountain is an Entity of Reason compounded of two Ideas of a Mountain and Gold which the Mind represents as conjoin'd when really they are not so CHAP. III. Of Aristotle's Ten Predicaments TO this Head of the Objects of Ideas the ten Predicaments of Aristotle may be reduc'd as being but several Classes under which that Philosopher comprehended all the Objects of our Thoughts compredending all Substances under the First and all accidents under the other Nine The first Substance which is either Spiritual or Corporeal the second Quantity which is either discrete when the Parts are divided as Numbers Or Continued when the parts are conjoined and then either successive as Time and Notion or Permanent which by another name is call'd Space or Extension in Length Breadth and Profundity length alone making lines Length and Breadth making surface and all together causing Solidity Third Quality of which Aristotle makes four Kinds The first comprehends Habitude a disposition of Mind or Body acquir'd by reiterated Acts as the Sciences Vertue Vice Excellency in Painting Writing Dancing The Second Natural Ability such as are the Faculties of the Soul or Body the Understanding the Will the Memory the Five Senses Swiftness of Foot The Third Sensible Qualities as Hardness Softness Ponderosity hot cold colours sounds odors and several sorts of Relishes The Fourth Form and Figure which is the extrinsecal determination of Quantity as Round Square Spherical Cubical Fourthly Relation of one thing to another as of Father to Son Master to Servant King to Subject of Power to the Object of sight to the Thing Visible to which may be added all things denoting Comparison as like equal bigger less Fifth Action either consider'd in it self as to walk leap to know to love or externally as to strike to saw to break to manifest to hear Sixth Suffering as to be stricken broken to be manifested heated Seventh where as when we answer to Questions about Place He is at Rome at Paris in his Study or a bed Eighth When we answer to questions about Time as when did he Live a hundred Years ago When was this done Yesterday Ninth Scituation as Sitting Standing Lying behind before upon the Right-hand on the Lost The Tenth the manner of having as to have any thing about a Man for Cloathing Ornament Armour or to be Cloath'd Adorn'd Arm'd to wear Breeches c. These are Aristotle's Ten Predicaments form'd for the Birth of so many Misteries though to say truth of very little use and so far from rectifying of Judgment which is the Scope of Logic that they frequently do much mischief and that for two Causes which it will be worth while to display in this place The first is that these Predicaments are things lookt upon as things grounded upon Reason and Truth whereas they are things meerly Arbitrary and which have no ground but the Imagination of a Man that has no Authority to prescribe Laws to others who have as much Right as he to dispose in the same or any other order the Objects of Thinking according to the Rules of Philosophy which every one embraces In a word the following Distic contains whatever falls under our Consideration according to the new Philosophy Mens Mensura quies motus Positura Figura Sunt cum materia Cunctarum Exordia rerum For the followers of this Philosophy believe they have drain'd all Nature out of these seven Heads 1. Mens or the Thinking Substance 2. Matter or the Extended Substance 3. Measure or the Bigness or Smallness of every part of the Matter 4. Position or Scituation one in respect of another 5 Figure 6. Their Motion 7. Their Rest or slower Motion The other Reason why we think this Series of Predicaments to be pernicious is this because it occasions Men to satisfie themselves with the outward Rind of Words instead of Profiting by the wholsome Fruit and to believe they know all things so they are able to say by rote certain names of Arbitrary Signification which yet imprint no clear or distinct Ideas as we shall afterwards demonstrate Here something might be said of the Attributes of the Lullists Goodness Patience Magnitude and the rest But it is such a ridiculous Invention to think that they are able to give a Reason of all things by the application of a few Metaphisical words that it is not worth refuting And therefore a very Modern Author has affirm'd with great Reason that the Rules of Aristotles Logic are serviceable not so much to discover what we are Ignorant of but to explain to others what we know already but that Lully taught us to prattle fluently and without Judgment of that of which we know nothing at all And therefore Ignorance is to be preferr'd far before this false Knowledg for as St. Austin judiciously observes in his Book of the utility of Belief such a disposition of the Mind is highly to be blam'd for two Reasons One for that he who is perswaded that he understands the Truth renders himself uncapable of Learning any more and Secondly because such a Presumption and Rashness is a sign of an ill-govern'd and ill-qualified Mind Opinari saith he Duas ob res turpissimum est quod discere non potest qui sibi jam se scire persuasit per se ipsa temeritas non bene affecti Animi signum est For the word Opinari in the purity of the Latin Tongue signifies a disposition of Mind that consents too lightly to uncertain things and so believes that he knows what he does not understand and therefore all the Philosophers maintain'd Sapientem nihil Opinari and Cicero blaming himself for that defect says that he was Magnus Opinator CHAP. IV. Of the Composition and Simplicity of Ideas wherein is discours'd the manner of knowing by Abstraction or Precision WE have affirm'd by the by in the second Chapter that we may apprehend the Mode or Form without considering distinctly the Substance of which it is the Mode from whence we take an occasion to explain what is Abstraction of the Intellect The narrow Limits to which our Souls are confin'd are the reason that we cannot perfectly apprehend things if a little compounded without considering 'em in