〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more generall because the thing must first be carried to me before I can deliuer it to another Againe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of absolute necessity in euery thing and therefore must needs be there whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore generall because it may be euery where but is not For it is impossible for vs to see any thing without there be reason in it ergo Logicke the Art that made it is most generall and omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore by nature is first for other arts cannot bee without it that may be without them And thus now wee are come to Logicke THE LOGICIANS SCHOOL-MASTER The first Booke CHAP. I. Dialectica est ars bene disserendi WEE haue heard what Encuclopaidia is and of Ars and that the subiect of it is Res that hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee haue heard moreouer the affections of Arts and the Species of them that they are generall of the thing acting or speciall of the thing acted Now then the first thing in nature is reason and here remember what wee heard before that we may see as God gouerned things in generall by arts so in speciall reason by Logicke and it is most generall because it is of most generall vse not in regard of his Precepts for so it is as speciall as any but for vse because there can be nothing without Logicke yet Logicke may be without speech quantity c. ergo this is most generall Now true it is that this as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceede from the thing in nature yet Logick is more generall then any of the rest in regard of his vse for it is in it selfe in speech in quantitie c. so that looke where any art is there Logicke is but it doth not follow that where Logick is there Arithmetick Geometry c. should bee Againe it pleased the Lord to make man his Steward vnder him ouer all the Creatures ergo in this respect it is necessary he should behold all the creatures to the imployment of the vse of the principall Lord therefore hee must first see them therefore must bee prepared with such a facultie that he may see all things by it Now this is omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is such an art I shew it thus If there be reason then there is an art of it because reason is ens a primo and it is for an end therefore there must be that art that is of reasons act For the Proposition I proued it before for reason was for an end for the Assumption none will deny but that there is reason if they will acknowledge themselues to be but men Our author cal this art Dialectica which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying secerno separo seligo as for example if there were many things together I would seuere them and this name fitteth reasons act very well for Logicke is like a fire among the Chimists for as fire will congregare homogenia and segregare heterogenia so Logicke is the fire of all arts seuering in the same act that fire doth Logick from Grammar and Rhetorick from both c. and then it congregates to Logick that which is congreans to it to Grammar that which is homogenie to it c. so that when it inuents it picks out homogenies it disposeth them and layes them in seuerall places therefore this name Dialectica is very fitly giuen to this art that workes this wonderfull effect Wonderfull I may call it for the Chimists can doe great effects but the Logicians can doe greater for they can see Gods Logicke in the things and had not man falne he might haue come to haue seene all the wisedome of God in the Creatures Now if Logick doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is congregare homogenia and segregare heterogenia by the same effect it may fitly be so called now this art is so called saith Diogenes Laertius first by Plato if hee were the author hee was more ancient then Aristotle and antiquity should haue honour with good reason if we haue any reason nay Geometrie is so called from its subiect rather not metiri from antiquitie but Zenophon in his fourth booke of remembrances saith that Socrates was Platoes Schoolemaster and he neuer writ any thing but Plato alwaies so that Socrates might reade it and Zenophon heare it for he was his Scholler for Zenophon Plato fuere aequales and Diogenes Laertius might reade it in Plato as hee had noted it from Socrates and the Oracle witnesseth that Socrates was the wisest man in his time and he was more wise then Aristotle for Plato that was Socrates Scholler was his Master so that for this name we see how fitly it agrees to this art and also the confirmation of it from antiquitie Now Aristotle cals it Logicke I doe not deny but the name is good but it is later as Laertius witnesseth that Aristotle gaue it first but it is from the subiect reason as the names of most arts are Arithmeticke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerus Geometrie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra c. but it doth not so liuely name this art as Dialectica doth which names the life and deliuers the quintessence of Logick so that Logica as it is coniugare of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names it well but doth not set it out with that vigour that Dialectica doth So thus wee see the reason of the name Est ars What art is we heard before this it is euery thing hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is accomplished by many pettie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which causes the precepts of art to be answerable thereunto so that Logicks maine end is bene disserere bene inuenire and bene iudicare are the pettie acts of it Now if Logica and Dialectica shew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frame of mans reason and direct it to the chiefe end its happinesse where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resteth then it is ars at ergo Est ars bene disserendi First disserendi for the explanation of the word dissero comes of dis and sero sero signifies first to sow and dis a sunder or dissero that makes disserui to sow asunder whether it be so vsed I find not I for my part euer read it in this Logicall signification and that which I told you of concerning dilectica is true of this that as there was things to be sowne and a satio secernendorum and a sowing them asunder so there are first semina which are arguments in inuention Secondly a satio of them that is a disposing of them Axiomatically and syllogistcally and lastly a dissetio that is a disposing of them according to true method and order so that in this disserere we haue the nature of
reason quite through as we had in Dialectica So that this name deliuers also to vs very fitly the very soule of Logicke for as in mans body there is a soule or a forme per quam res est id quod est à caeteris rebus distinguitur so there is of this art or rather of the subiect of it reason and as in other things the Lord hath wrought so cunningly that wee cannot see their forms but onely the next acts to the formes so here our author desireth to giue to vs the forme of reason which because he cannot do therfore he deliuers it by the finall cause the next act to the forme so that when he saith dialectica est ars bene disserendi he meanes it is such an art that hath such a forme that doth bene disserere therefore I conclude thus If this be the happinesse the act and foule of reason then it is defined fitly Ars bene disserendi at ergo Bene. Here it is an aduerbe for Grammar here doth declare some controuersie and an aduerbe is a part of speech ioyned to the verbe to shew his signification therefore bene is here added to make perfect the act of this disserere ergo bene disserere is not two things but one thing this is a cōmendation in defining arts to break the forms of them as little as we can because the forme is but one argument and if wee put two or more words into the forme wee breake it into so many peeces Now for the reason of bene in a Art this it is Art is the rule of the frame of Ens à primo so Logicke is the rule of reason as it is Gods creature ergo as it is good ergo bene is here put in well to shew the Act of the goodnesse of this reason Now since the fall of man his reason is weakned and darkned and so there is a bona ratio and a mala ratio though mala ratio is not ratio indeed but the errour of ratio and this act is to guide reason as it doth bene disserere not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserere ergo it is well put in to seuer them For if Dialectica be ars rationis bene agentis then it is ars bene disserendi onely and not malè disserendi at ergo So Grammar is the Art onely bene loquendi though it discrie malèe loqui now here among the Logicians are many questions and controuersies against our Author As some except against the name dialectica and makes it more speciall then here Ramus takes it and they distribute reason into three parts Dialectica Sophistica and Apodictica which was the distribution of the Aristotelians not of Aristotle himselfe but Simplicius that chiefe fellow was the first man that brought it vp and afterward it was generally receiued in Schooles from him By Dialectica they vnderstand al probable reason and probality in Schooles is taken in two significations sometime it is taken for a contingent true axiome ergo it belongs to one little particle of the doctrine of axioma Sometimes it is taken for axioma dubium or quaestio and then it belongs to the doctrine of Syllogismes so that we shall find probabilitie in these two places but to make Dialectica so special is to make a Camel go through the eie of a needle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more generall then so doth it not goe though all iudgement yea and inuention too Againe for Apodictica which is de necessarijs that belongs to a necessary axiome for no syllogismes are are necessary but the axiomes which they consist of but the syllogisticall iudgement is the same both of necessary and contingent axiomes and a syllogisme of contingent propositions is necessary as well as that which is of necessary axiomes Now for Sophistica that is shut out for if I see the truth what need I looke farther and wheras they alleadge that it is of the apparencie of truth what care I for that yet it is counterfeit so that they would haue al Logick to consist in a necessary and a contingent axiome for no syllogismes are so and that is the reason that Ramus denies that demonstration for their necessary that they speake of is in axiom not in syllogisme Againe Sophistica is generall to all arts and not speciall to Logick for all arts haue their errors Now the Schooles distribute Logicke into Dialectica Grammatica and Rhetorica which sauours of a notorious equiuocation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifies ratio and oratio but this is onely a distributing of the name not of the thing as if they should say Logica signifies ratio or speech many also there are that finde fault with Ramus for the reason of this name some say it come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colloquor but that is not because of their collocutio but because of their reasoning in their speech together but again what hath Logick to doe with words and to name Logick from speech hath no reason at all for it may be without it There is also a great question whether Dialectica be Ars as Scaliger will haue it because saith hee opus post se reliquit or if it be facultas as Craelius holds or whether it bee scientia as others say These are bables we haue heard that the wisedome of God is Ars in the thing it is called scientia by a metonimy of the adiunct for the subiect which is properly the iudgement of a rule of art so that here is a double trope first a metonimy of the adiunct for the subiect the knowledge of the art for the art it selfe then a synecdoche of the part for the whole the rule for the whole art for facultas that is the subiect ratio ergo Craelius speaks by metonimy of the subiect for the adiunct for the faculty is reason it self so that dialectica est ars as for their distribution in Schooles that ars doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scientia onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contemplare it is a bable wee see scientia is the knowledge of the art and ars is rei as Arithmetick is of number Geometrie of magnitude c. and Logicke of reason so that the scientia or Theorie of art is fallacia accidentis to take it for the art it selfe and is as if wee should say a painted man is a true man ergo when we say a man is a good Logician we meane a man hath that knowledge of reason and so for other arts so that our knowledge of an art is no more of the essence of it then my knowledge of a man is of the essence of the man Againe when I say the knowledge of an art I say two things knowledge and art which are subiect and adiunct ergo knowledge is but accidentall to the art For bene disserendi there are many aduersaries and one grand enemie some say it is rather ars bene vtendi ratione but
esse ante post And Grammar which is the garment of Logick doth speake by the verbe of time past present and to come now we giue it in Grammar to verbes not but that it may bee giuen to euery thing as well as to actions and passions but that we deliuer it actiuely or passiuely Againe primum mobile which God hath made a common globe to all the world and is measured according to praeterita praesens and futurae ergo time is in euery thing and Angels and mens soules are without respect of primum mobile and day and night because they are beyond them but they are not without duration passiue because they were made creatures by God so that though their tempus be called auum yet is it this tempus Obiection May praeteritum being past be said to be no if we respect praesens for they are as wee see here distinct things but if we respect the thing it is yet not in time but in its essence how in it essence not as it doth existere in rerum natura but as it is in a rule that is eternall so that though Socrates now be not yet this axiome Socrates est homo is now and will be to the worlds end so praeteritum praesens and futurum all of them are for wee doe not respect the adsignification of time but looke at the argument as it is a being so that time future is a true thing though the time be not yet come and that duratio past present and to come are because the thing still is so that time is an adiunct But here as locus must bee a thing with that affection of receiuing so time must bee a thing with this affection of measuring Omninoque qualitates subiectis praeter causas adiunctae c. Againe another modus of adiunctum is called qualitates which is adioyned to this or that not being causes here comes in their praedicament of qualitas and qualitas is no genus of any thing ergo that distinction of qualitas to bee naturalis or moralis is not at all but a speciall vse of a thing that is taught in a generall Art for qualitas is but a logicall terme and as adiunctum is genus to them so is qualitas Euery example is infima species in Logicke so that calor is an adiunct to fire and when I haue said so I haue considered the logicall respect and no more Praeter causas Wee haue heard that there can bee nothing but must haue causes and so the existere of a thing is from the esses that the causes giue and then the adiuncts come ouer and aboue the thing Now qualities are of two sorts proper and common these are but speciall modi of these qualities they may be proper because they argue at proper common because they argue at common or at randome as wee say Now whatsoeuer hath affection to argue that belongs to Logicke ergo these because they haue affection to argue rather as modi then as adiuncts as modi efficientis before So therefore they are distinguished thus So risus doth argue homo not so much in regard of his adiunctity as of its property Now qualitates propriae haue these properties with them conueniunt they come together with the subiect and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the whole and afterward with the parts ergo he saith well conueniunt Omni. This is somewhat hard for omni non dicitur de vno aut de duobus but tria simul omnia that is three will make an omne and our author teacheth in iudgement that a speciall axiome is quando consequens non omni and there it may be of one or two but here it must be taken more generall for one or two c. but because the schooles thought properties conuenire omni specici onely and thought that indiuidua had no properties as they also thought that forma was onely speciebus and indiuidua were distinguished accidentibus But our Logicke teacheth that euery thing hath a forme and therefore hath properties for commonly properties arise from the forme ergo he saith conueniunt omni whether it be omni specici or omni indiuiduo Soli. Soli shuts out all others else it is not a propertie Semper So that if they agree omni and non soli or soli and non omni or omni and soli sed non semper semper sed non omni soli they are no properties ergo a propertie doth argue with this vertue that it argues omni soli and semper and so it is meet because they will come into Art and will make a rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this it is euery Art ought to deliuer the causes qualities and act of a thing for so there is in nature first the thing then the qualities or faculties then the act which points out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that if one would make an Art of homo that part of naturall Philosophy hee must speake of risus because he doth something in nature by vertue of that quality so heat and cold first agree to elementum calidum and frigidum and afterwards to the species not by the immediate acts of their formes vpon their matter but by the common acts of fire and agree to produce heat and water and earth to produce cold Vt homini risus aequo hinnitus cani latratus c. He meanes the facultie not the act so neighing to a horse euery beast hath his peculiar voyce though wee cannot discerne it so well Common adiuncts are such as agree to that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is first in the parts and then in the generall as learning first agrees to Socrates Plato c. and then to man and this is the difference betweene proper and common adiuncts the proper adiuncts agree first to the generalls and then to the singulars The common agree first to the singulars and then to the generalls Hoc genere argumenti Faunium Chaeriam Cicero pro Roscio Comaedo cauillatur Nonne ipsum caput supercilia illa penitus abrasa c He had not an haire for he shaued them off ergo he reasons from thence that he was a knaue and it may be true because they are hot headed that are bald this is a new modus and he reasons from signes which are common qualities tney doe not agree omni soli and semper and yet a knaue doth omni soli and semper commonly Sic Martialis 2. lib. Zoilum ludit Crine ruber niger ore breuis pede lumine luscus c. The cause of these not making a good man is this the cause of a red head is colour ergo there is much heat and where there is much heat there will be much fancie and where there is much fancie there will be much iuggling Niger ore that comes from melancholy that lyes in the muscles about the mouth breuis pede that may haue some reason with it for such