a Imperfect b Perfect is that which is under a perfect Genus The Rules hereof be four 1 The Species is in Nature after the Genus in Knowledge distinct 2 It ariseth from the determination of the Genus so as it swalloweth up as it were the whole Genus in it self that whatsoever the Genus hath it also hath 3 Perfect Species do equally participate of their Genus one as well as the other 4 Perfect Specials be in Nature together As a Man is not after a Beast in nature though in time Beasts were first created So Baptism and the Lords Supper be in Nature together being alike Species of the Sacrament of the new Testament though in time Baptism was first Imperfect Species is that which is under an imperfect Genus The Rules hereof be three 1 Under an imperfect Genus one Species is more principal than another So a Substance is the more principal Species of a Thing An Accident is lesse principal 2 The principal Species of an imperfect Genus communicateth as much to the other Species as doth the Genus it self So an Accident is as much bound to a Substance as to a Thing 3 The principal Species is in Nature and Knowledge before the less principal for it depends wholly on the principal and is that which it is by benefit thereof This Rule discovereth the Popish Errour That in the Masse the Accidents of Bread and Wine should remain without the Substance Also the Species is either Subaltern that is Species of one and Genus of another Most special or lowest Species never Genus The Rules hereof be two 1 The lowest Species cannot be divided by opposite differences 2 It may be conserved in one Individuum Hitherto of the direct degree Primary Now followeth the Secondary or Individuum An Individuum or singular thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which under the generals and specials is determined unto certain circumstances of Existence The Rules hereof be four 1 The note of on Individuum is sometime more strict sometime more large The word whereby an Individuum â—s signified is sometime single sometime compound Single as proper names as Christ Abraham Peter c. or 〈◊〉 â—f proper as the Apostle meaning Paul the Philoâ—… meaning Aristotle 1 Compounds be either Demonstrative as this Man that Woman c. Oâ— uttered by commune names as a certain man or the Saviour of the world the Virgins Son meaning Christ the enemy of Mankind i. e. Satan These some call Individua vaga and Individua vaga ex hypothesi 2 Singulars or Individua as they are the secondary object of Logick so also they cannot perfectly be defined neither of themselves as they be singulars are they considered in disciplines for they belong to sense as to be seen felt c. whereas universall things appertain to reason and as sense properly perceives not universal things so neither doth reason singular things viz. as they are sensible nor so excellently as universals 3 Singulars primarily and by themselves do exist work and are perceived Essence is of universals Existence is of singulars for hereto is required the Termination of some certain time and place which is not in universals 4 Singulars are incommunicable for they having a most restrained Nature have no inferiours to communicate with An Individuum is either Accidental a Substantial b 1 Accidental is which is under the order of Accidents as Accidents have their Predicaments so also their Genus Species singulars So an habit is the Genus of Faith Faith is the Species but Abrahams faith the Centurions faith c. are singulars or Individua Substantial is that which is under the order of Substance And is Absolute m With Addition n Absolute which is looked on absolutely With Adjection is a person which is the first substance intelligent incommunicable not part of another nor sustained by another Some singulars be called indirect as are the names of Cities Rivers Mountains c. Note these Properties A Person must he 1 A Substance so no Accident is a Person It is 2 The first Substance or a singular thing so no Universall is a Person It must have 3 Understanding so no particular Beast as Balaams Asse is a Person It is 4 Not part of another so a mans soul is not a Person It is not 5 Sustained by another so Christs humane Nature is not a Person It is 6 Not communicable so the divine Essence is not a Person for it is communicated with the Father Son and holy Ghost We have seen the direct degrees now follow the Collateral or sidelong which is called Difference Difference is here taken in a strict and peculiar signification only for the determination and restraining of the universal and indifferent Nature in the Predicamental order and not for every distinction and diversity of things whereof we treat hereafter And thus Difference pertaineth to the degrees of Order not as constituting or informing but as binding and knitting not as causing any thing properly but as determining and tying together the universal in the Predicamental line The Difference is that which restraineth and determineth the Genus in the Species The Rules hereof are eight 1 The Difference respecteth the general and the special in a divers respect the general as determinable the special as determinated 2 The Difference as it is a difference never noteth a thing compleat and separate but alwayes incompleat 3 The Difference is after the general and before the special yet is it in the general indeterminately or in power Universals are like a long rope loose without knot difference is like a knot the special is as a rope tied with a knot The knot is after the loose rope but before the knit rope and the knot which in power was in the loose rope is in act in the tied rope A rope with knots differeth not really from a rope which hath not knots so the Species restrained by difference differeth not really from the Genus 4 Every Difference inferreth his proper and certain Genus Therefore differences should not be transferred from Genus to Genus 5 The Difference that is to determine the general must needs be opposite for difference restraineth not the Genus but by a kind of opposition and se junction of the Species 6 Every Difference is inseparable from his Species 7 The Difference is not varied by degrees 8 The Difference is apt to be avouched praedicari of his Genus but in the Concrete or in quale For no difference sheweth what a thing is but of what manner it is As if one ask What manner of living creature is a man The answer is A reasonable living creature so that the difference is not so much spoken of the Species Man as of the Genus Living Creature or Animal for it maketh the Genus to differ and determineth it Difference is either Far off Nearest Far off is that which is
enabled to an apt and regular placing and acquiring of intellectuall vertues as on which depends the disposition and order of all disciplines as to their frames and constitution 10 It is the rule of those habits a man hath acquired instructing him to work aright yet I mean but the rules of ingenious and intellectuall operations 11 In respect of man that is to learn it is the rule of all other disciplines whatsoever but especially for Divinity I say not it is essentiall to the simple knowledge of things substantiall to salvation for this may be by infusion from heaven without any humane artifice but I mean the ordinary way of erudition and skill to handle places in Theologie depends on Logick Now unto Logick as unto every habit are required three things as it were efficient causes of it Nature Method Exercise 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nature that is a naturall faculty which consists of the humours disposition and temperament of the body whereby a man is inclinable to this more then to that Discipline 2 Method 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is a Collection and frame of all Logicall precepts needful to the acquisition or getting the habit of the Art About this frame two things are considerable 1 Invention m 2 Conformation n The principal Inventor of this Art as of all other is the Spirit of God viz. the holy Ghost then men his Instruments in all Ages Now the Causes motive of men to invent this Art were 1 The defect of mans nature who out of a perception that the thoughts of men could not wel determinate themselves to the understanding of things without the help of second thoughts were forced to frame and devise such and they call them Logicall notions a 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admiration of natural effects arising out of abstruseness of the Causes causing grief to ingenuous spirits for wonder speaks ignorance by which they were irritated to a serious enquiry after the Causes which without Logical determinations was not feasable 3 A puritation and itch after knowledge innate to every man Now he that desireth an end adviseth of and desireth the means conducent thereunto and such in speciall is Logick The means men used at first I mean since the Fall for the expoliting and adorning of the Art of Logick is first Outward Sense principally those of Seeing and Hearing 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observation and this ever presupposeth remembrance which is nothing but a reflexion upon something formerly taken notice of 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience that is the collection of many Observations and Examples and retaining them in memory 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Induction the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effect of the understanding is invention which from the judgement of the senses and experience of observations formeth in the understanding a common and universal notion which as it were is a rule by which the knowledge and vertue of working are directed in the operation to come In the Conformation of this whole Logical Constitution two things are very observable 1 The Formal q 2 The Material 1 The formal c. consists 1 In the determinate distribution of the parts a 2 In the co-ordination of the parts so determined unto the end of the whole b 1 In the distribution of the parts these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rules are observeable 1 Every good distribution should be made with words fit and significative unto the minde of the parts of the whole distributible but not of any thing not therein contained 2 Division should be of the whole not of the parts of the whole 3 If it be a good division the parts divided will be equal to the whole and neither more nor less 4 It should consist of such parts onely as are in the whole retaining the same order and agreeing with it 5 In a good partition there should be a disjunction segregation of the parts one from another neither presupposing or including one the other 6 And this disjunction of parts must be such a disjoyner which mensurates the whole and whereby the whole is constituted 7 A division should distinguish the whole not confound or perplex it 8 The parts integral should be amongst themselves of the same order and nature with the whole that the whole might the better measure them 9 Lastly A good division should be commodious and apt to notificate the whole The second as it were efficient cause of Logick is Method the division whereof or the generall way to learn it is into three parts 1 The first is of the generall precepts to be foreknown which precepts are as the Porch of a building as of the signification of the word or name the acception of it the genus or generall title of it the end the object and the parts 2 Is the Method or frame of the precepts constitutive of the Art these are the chief rooms of the house 3 The Exemplar or pattern of this Art of Logick to be used and practised which servs as the Postick and hinder part of this Edifice Again the second of these is tripartite or admits of a threefold division The first is which shews the cogitation to co-ordinate two terms one toward another The second and third which direct the discoursive cogitations when they are first Illative go by way of inference and consequence Or 2 When they are ordinative methodicall and by conclusion as is premonstrate And so much as to the determinate distribution of the parts 2 Now come we to the Co-ordination of the parts concerning which note these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rules 1 That every constitution or frame is a mean to some determinate certain end therefore it ought to be proportioned and ordered to this end with a certain proportion adornment and method and adapted to the happy acquisition thereof 2 Whatsoever is in the end or use must be put into the constitution and frame not more or lesse 3 Let no precept go into the frame that maketh not for the end or use 4 The use should easily and plainly be understood by the precepts it being a thing unfit that the instrument should be more hardly understood than the use of it 5 That we may attain without precepts there should be no precepts delivered of the same And thus much of the Formall of the frame of Logick now come we to the Material 2 The Material then of the frame of Logick consists in that wherein the partition and conformation before handled is and it is two-fold 1 Primary 2 Representative and Secondary The primary Material also is two-fold Simple a Compound b 1 The simple material be the Logical terms words made to represent the sense of the cogitations so that the understanding is as it were limited and confined within it self in cogitating and thinking they are called Second Notions The first Notions
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
In part i Total or Aggregative is considered Absolutely called Theologie Relatively called Church-policie In part is called spirituall Vertue and is General Special General and the common directive of all other vertues which are 1 Religion Love fear of God c. 2 Love of our neighbours 3 Universal Justice 4 Prudencie Special and it is ordered towards Our selves Another For ourselves To rule The appetite and pleasure by Temperance Anger by Meeknesse Fear by Fortitude Patience c. To another God Our Neighbour Towards God Worship Prayer Profession Swearing by him c. Towards our Neighbour Superiour Reverence Obedience Equal Particular Justice Peace Concord Kindnesse c. Inferiour Gentlenesse Mercy Liberality c More imperfect by generall Grace of God and for this life and is also Total In part Total Aggregative is either Absolute Ethicks or moral vertue Relative unto The Common-weal Politicks Law Families as Oeconomicks In part commonly called moral vertue and is General directing others as Universal Justice Prudency Special which is Absolute In conversation Absolute about Fear Fortitude Pleasure Temperance Riches Liberality Magnificence Honours Modesty Magnanimity Anger Meeknesse In conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is Gentleness Kindness Justice particular Urbanity Commutative Distributive Factive called Art is either More worthy or Liberal a Less worthy or Mechanical b Liberal Is Directive Or Principal Directive and instrumentary Governing the Speech by Forming it Grammatically Adorning it Rhetorically Poetry Reason Logick Principal as Medicine under it Surgery Apothecary Art Mechanical which is profitable to live either 1 Absolutely 2 Commodiously 3 Comely 4 Pleasantly 1 Absolutely As 1 A Midwives Art 2 Husbandry 3 Shepherdy 4 Hunting Fishing Fowling 5 Milners Art 6 Baking Brewing Butchery c. 2 Commodiously of which some be 1 As the Art of Printing 2 Warfare 3 Building 4 Book-binding 5 Merchandize Mean As 1 About Metals Minerals Smiths c. 2 About Wood Carpenters Joyners c. 3 About Wooll Cloth-makers c. Tailors 4 About Stones as Stone-hewing c. Base As Curriers Shoomakers Sadlers Barbers c. 3 Comely as 1 The art of Painting 2 Carving 3 Graving c. 4 Pleasantly as the art of 1 Singing and Minstrelâ—â—e 2 Dancing 3 Gaming c. Actual quality is either Affecting the Senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conforming b Affecting is First Second The first is either More effectual as Light Cold. Heat Lesse effectual as Moistnesse Drinesse The Second ariseth of the first either Neat as Thinness Thicknes Lightnesse Heavinesse Softnesse Hardnesse Smoothnesse Roughnesse Slipperinesse Clamminesse Drinesse Further off as 1 Taste 2 Smell 3 Colour 4 Sound 1 Taste which is either Hot as Acrimony Bitternesse Saltnesse Sweetnesse Fatnesse Cold as Sowernesse Aâ—sterity Taâ—tnesse 2 Smel Simple Sweet or stinking Mixt. 3 Colour which is either Intentional as they that appear in a Glasse the Rainbow Real and true and is either Simple Mixt. Simple as Whitenesse Blacknesse Mixt of the former two either Exactly as rednesse Inequally with one of the First redness and that either exceeding Saffron Colour Purple wanting as Yellow Colour Greennesse 4 Sound which is Direct Reflexive as the Eccho Direct is either 1 Simple as high and low or 2 Mixt as the mean Conforming called form and figure which is either Naturall in bodies Unperfect as Meteors in the Air. Perfect as in Plants Beasts c. Artificiall as the figure of a Garment Table Sword c. Action Action is the agitation or stirring of a substance and as it were the flowing out and execution of the forces thereof The Rules are four 1 Every Action is taken in hand and finished to some End 2 Every Action is before the Passion in order of Nature and dignity whereupon it is better alway to give than to receive 3 Action taketh contrariety Not of it self but by and for the qualities by means of which the Agent acteth As heating and cooling are two contrary actions because heat and cold are contrary 4 Action receiveth more and lesse In the same respect as before Action is either Immanent and tarrying Transient and passing Immanent is which inferreth no real evident change outward such is understanding willing perceiving Transient is which inferreth a change indeed as warming cooling burning c. Whereby the Patient is changed Also Action is either Dividuall Individuall Dividuall which is distinguished as with certain parts of the progresse Individuall which hath not many parts of progresse So forgivenesse of sins is an Individual Action for it is done in a time inobserveable but sanctification and regeneration is a divided Action for it is done by degrees and successively in the Elect in this life A Table of Actions followeth An Action is either Of God a Of a creature b Of God either Inward Outward Inward or Absolute not terminate to creatures and is Essential proceeding from Absolute Essentiall properties Personall proceeding from personall properties as Generation Mission Outward referred to the creatures and is Commune A Proper B Commune to the three persons and is General c Special d A Generall pertaining to all Creatures indifferently and is Ordinary as the Creation Conservation Government of the World Extraordinary or miraculous Extraordinary when things are either Perfected as raising up the dead healing diseases Hindred as the staying of the Sun Josh. 10. of the fire Dan. 3. Used for that which is not of their Nature as a rock to send forth water a Virgin to conceive c. Speciall pertaining to some creatures as Election to life calling to Grace Redemption Justification c. Proper to some certain Person as The Father to send the Son The Son take our Nature and be our Mediatour The Holy Ghost to illuminate and sanctifie A Creatures action on is either of a Spiritual Creature Temporall Creature 1 Spiritual which is General or common to all as locall motion Speciall of Angels A reasonable soul such as it doth apart from the body Angels Good as praising of God executing his Commandments c. Evil as afflicting and tempting of creatures 2 Corporal which is Superiour and more worthy as in the heaven Circular motion Illumination by stars Inferiour Circular motion Illumination by stars Inferiour in Generall is either Alteration Local motion rightforth either Pulsion or driving Traction or drawing Vection or carying Speciall In special of Elements which have their alteration and motion locall Mixt things Of mixed things that be Without life as all operations mineral and metallical without life or living Of living things in General Special In the general as be either Nourishment under which be Grouth Generation taken actively In special of Plants as the operations of herbs trees c. Animals or living Creatures Animals or living creatures General a Special b In general Sense actively taken Inward Common sense Phantasie actively taken Outward more worthy as Seeing Hearing lesse worthy as Touching Smelling Tasting Appetite
Actively taken under which is Desire of Food of Generation Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respiration and locall going In special Of Man a Of brute Beasts b a Man whose actions are Naturall Habituall Naturall Inward as be the 1 Understanding The apprehension of simple things composition and division 2 Remembring The apprehension of simple things composition and division Discourse Syllogistical Methodical 3 Willing Outward as speaking laughing weeping Speculation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation of the Heavens and other Natural things Practises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacred Common as praying to God loving of our Neighbour c. Ecclesiastical as preaching ministring the Sacraments c. Moral as Commâ—on to exercise Temperance Meeknesse c. Special Political to govern a Commonwealth c. Oeconomical to rule the house bring up children c. Faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More worthy as to read write dispute heal the sick c. Lesse worthy as to weave spin c. Of Brute beasts which are diverse according to the diversity of kinds in Beasts Of Passion Passion is the receiving of an Action The Canons hereof are three 1 Passion is received not so much by the condition of the Agent as by the disposition of the Patient So many Passions and effects of the holy Ghost are imperfect because of us which receive them not for the condition of the holy Ghost 2 Passion receiveth contrariety 3 Passion receiveth more and lesse Passion is either 1 Transmutative or 2 Intentional 1 Transmutative when some reall change is made in the Patient 2 Intentionall when no real change is made but onely a Termination of the Action Thus a coloured thing is said to suffer because it receiveth terminateth the sight Some call this Spiritual and Logical Passion The Table of Passion followeth Passion is Perfective a Defective b Perfective of the Creatures either In general Ordinary as Government Passive Sustentation Passive In speciall Extraordinary as the Sun stayeâ— from moving In special of Spirits Bodies Of Spirits as of the Good Angels which have their passions joy in God anger against his Foes c. Holy souls which also have joy c. By which they are perfected Of Bodies and these Superior as Heaven whose circular motion is a kinde of passion Inferiour and this is either In Generall as all alteration and motion Passive In Speciall In Speciall as of the Elements in which is mutuall alteration Mixt Bodies Of mixt bodies which be either Common as to be heated cooled moistened dried boiled c. Speciall of things without life as passions of Metals c. with life With life In generall as Nourishment increasing In speciall In speciall either of Plants as the Passions of herbs c. Animals or things with soul. Animals in General m Special n m In general as the Sense inward and outward passive Appetite either Desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Food Dry as hunger Moist as thirst Generation as Lust. Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Approving and following Common as Pleasure Special of good Present as joy love Future as desire Eschewing and flying Common as Dolour Special of evil present as sorrow anger future as fear In special Of Brute beasts Of Man * * Of man either Adventitial as to learn to receive habit Theoretical Ingrafted Ingraft Outward as weeping laughter passive Inward Inward Receiving of Intellectuall Species c. Reasonable appetite or will Approving and following either Common as humane pleasure Speciall of good Past as a good conscience Present love joy Future hope desire Shunning Grief of minde Speciall either of Terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own Present heavinesse Future fear Anothers mercy Indignity as shame Defective privative in Spirits Evil Angels as hatred of God and good men despair envie joy in evil Torments Souls of Reprobates despair pains eternal Bodies Heavenly as Eclipses of Sun and and Moon Inferiour things In general Corruption In special mixt things Generally Rottennesse Specially in living things In general Diseases of death Intemperatenesse Hot pestilent Ague Apoplexie Epilepsie mixt the joynt ague 2 Ill conformation as of parts out of joynt Solution of that which is continued As wounds impostumes c. In speciall in men all commonly Evil concupiscence terrors of conscience for sin Calamities as punishments Specially the Reprobates as Despair Torments Relation We have seen the Order of Absolute Accidents now followeth Relation which is the Union of two or more The Canons hereof are six 1 Every Relation is more unworthy than any Absolute Accident and in Nature after it For Relation is not a thing real by it self but by the foundation of it that is either the subject or the efficient cause for every real thing added to another maketh composition but Relation added to a Subject makes no composition for in God be many Relations but in him is no Composition So the name of a Doctor or Captain given to a man is nothing but a vain title and shadow except there be qualities of Learning Vertue Fortitude Also Relation may be taken from a Subject it remaining safe as it was So relation of the Sacrament may be taken from the water and yet be water still So in us after forgivenesse of sins there remains Original sin as touching the material thereof that is inclination to evil though the formal of it that is guiltiness be taken away by Gods gracious imputation 2 Relations do in company and multitude exceed all Absolute Accidents for infinite references are added both to qualities and all other Accidents All disciplines are full of References In Theologie all Doctrines have relation as of sin of the Law of the Mediatour of the Persons in the Trinity of Sacraments of Miracles c. 3 Relation by it self is not perceived by the senses As a man sees a stone in the field but knows not whether it be a Dool stone unless he be admonished of it Abimelech saw Sarah to be a fair woman but could not see her to Abrahams wife The Relate and the Correlate as they are such are together both in Nature and knowledge and so mutually do put or take away one another as well in being as in knowing So the Father and the Son as they are Relate and Correlate are together though materially as the Father is a man he must needs be before his Son Hereupon Christ saith He that knoweth me knoweth the Father 5 Every Correlate doth so answer to his Relate that the one may be said to be of the other So Adam was the Father of Cain and Cain the son of Adam 6 Relations need no local Touching for the bringing in or conservation of themselves As a Father being in England may have a son born in France Christ now bodily in Heaven hath true and real union and eleaving with his members on Earth The same body hath also true and real union Sacramental with the Bread in the Lords Supper So as there needs no Popish