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
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
connexes adjacents and circumstances specially be explaned 5 Let the causes Efficient both Principal and Impulsive and Instrumental be diligently discussed and the final cause also added 6 Let the description be gathered by naming of the Species assignation also of the subject object circumstances of time and place with mention also of the efficient and final causes 7 Let the proper Requisites and Effects be added 8 Let the Consequents be named 9 Let the things akin be rehearsed 10 Let the things diverse be compared and the opposites at last assigned For example Let Christs ascension be the theme to be handled 1 Ascension is the scansion or moving from an inferiour place to a superiour 2 The Genus of it is a motion local whose extreams are 〈…〉 what and unto what and then the mean by which the 〈…〉 is made Now here we are to mind whether Christs Ascention be a Natural moving or Supernatural And we may find it to be a Naturall moving First In respect of the Subject which is a natural Body Secondly and in respect of the terms and mean But in respect of the Efficient cause and end it is Supernatural 3 The Subject of this ascention is Christs whole person not absolutely but restrictively according to that part which could move from place to place which is his humane nature As for the Object Local moving is not occupied about it 4 The Antecedents far off were Christs Ministery and all that he did in his life the neerer are his Passion Resurrection conversing after with his Disciples forty dayes and bringing of them to Mount-Olivet c. The Connexes are the term from whence Namely Mount-Olivet The term whereto namely the Heaven of Heavens The means by which are the Air and Sphere of fire and other Orbs thorow which his Body went The Circumstance of places agrees with the terms The time was forty dayes after his Resurrection The other Connexes were the gazing of his Disciples the appearing of the Angels c. 5 The principal Efficient cause was the vertue of the Godhead the inward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Christs love to his Elect The outward moving cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the profit and salvation of his Elect. The final cause in respect of Christ is the full possession of glory Secondly In respect of his Elect to fulfill his kingly office by defending and ruling of his Church Also his Prophetical and Priestly office by sending the holy Ghost to teach them and the interceding for them with the Father 6 Hereupon the Description ariseth this That Christs ascension was a Local moving whereby he as touching his body leaving the earth on Mount-Olivet came thorow all the Regions of the Elements by vertue of the Godhead into the glorious Heaven to possesse full glory and to defend his Church against all Enemies and by the power of the holy Ghost from Heaven to teach and instruct and by Intercession to commend us to the Father 7 The Effects of his ascension are the sending of the holy Ghost the gathering of his Church by the Ministery of his Apostles the suppressing of the Enemies and defence of his Church sitting on Gods right hand and Intercession 8 The Consequent of his Ascension was the Apostles wondering and returning to Jerusalem Fear and dwelling together till the Spirit was sent down 9 The things akin to his Ascension were his Resurrection the ascending of Enoch and especially of Elias 10 Diversity may be shewed between those for the ascension of Enoch and Elias was not a Victory over sin and the Devil nor a triumph of merit but of grace not by their own power but by anothers c. And the Opposites of his ascension are His base estate on earth and that disparition vanishing away which Ubiquitaries feign of his Body c. And thus much of the handling of a singular accident The handling of a Part hath these Canons 1 Let the name of the part in several tongues be considered and the Notation shewed 2 Because every Part is a thing Incomplete a complete Genus or Species of it cannot be had but it must be referred unto the predicament in which the whole is therefore by Comparison to the whole and Relation to the whole the Nature of the Part is of our understanding to be conceived For every part is part of the whole and if it be cut from the whole it deserves almost no consideration because the use of it is ceased 3 It must be considered whether the part be Essential or Integral 4 If the part be Essential let it be minded whether it be the Form or the Matter If the Form it must chiefly be explained by his Operations or Forces and Effects If it be the Matter the disposition of it must be considered by which it is apt to receive the Form and so the Instruments by which the operations of the Form are wrought and so let the whole body be subdivided into parts greater and principal lesser and least of all 5 Let it be considered whether the Integral part be similar or dissimilar For Similars come rarely under consideration because it is of the same name nature and properties with the whole but dissimilars are wont chiefly to deserve explication 6 In every part therefore besides the name there must be considered 1 The quantity and figure 2 The quality or temperature 3 The situation and how it is placed and knit with other parts 4 The uses or actions of the parts for whose sake this Instrument is of Nature made 5 The lesser parts of which it is compounded 7 After this let the things akin to the part be weighed as are either parts like unto it and finally let the Opposites be added as are in mans body the peculiar diseases of the parts The use of this Doctrine of the Part is chiefly seen in anatomies and in astronomy and architecture or building But most of all in the anatomy and parts of a mans body A Concrete accident is explained chiefly by these Canons 1 Besides the ambiguity of the name and the Etymologie let the Absolute accident be considered of which the Concrete is denominated because the resolution of the Concrete into the Absolute is the best explication of the Concrete 2 In the accident absolute whereinto the Concrete is resolved let the Genus Causes Objects Effects Things akin and Opposites be considered and let them be applied to the Concrete accident after the same manner 3 In relations concrets are often wont to be taken for absolutes by the unheedy therefore there needeth great discretiō 4 When the nature of the absolute accident is perceived the description of the Concrete may be annexed viz. that which is builded by the consideration of the absolute Collectives are diverse things especially substances united together not by any essentiall Band but by Number and Relation The Canons for explaining Collectives are these 1 Besides the Name consider whether
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
when the thing it self is not capable of a perfect definition as be all privatives incompleat concrete c. The Canons hereof be two 1 Privations are described by mention of the habits whose privations they are as originall sin is an ataxie or disorder of the understanding will and appetite born with us and opposite to Gods Image 1 Concrete accidents are not unfitly described by putting the subject in the place of the genus as a Minister of the word is a person lawfully called and ordained to the preaching of the word and administrating of the Sacraments A Magistrate is a publique person ordained of God to rule and defend the Subjects with Justice Prudence and Fortitude Boetius gathereth from the Greeks ten forms of Descriptions 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the name of a thing is unfolded as Antichrist is he that is against Christ. Justification is a reputing for Just. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by its difference as hatred is that which dureth longer than wrath 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is said to be that which it is like to as a man is a bubble the Church is Noahs Ark. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a thing is declared by removing the contrary as vertue is to flee vice death is the privation of life 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by circumlocution as Paul was the Teacher of the Gentiles 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Example as a substance is for examples sake a man a horse c. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of the full of the same kinde As an Enthymeme is that which wanteth one of the premisses to be a Syllogism 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by praise as a history is the witnesse of Times the light of Truth the life of memory the mistresse of life the shower of Antiquity also by dispraise as riches ate the enticements to evil 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is said to be another for natural similitude as a man is a little world wine is the soul of a Banquet 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Notation as the World is that which waxeth worse and old Of Division Division is the resolving of the whole into parts and is Perfect a Imperfect b Perfect is the resolving of the whole properly so called and perfect into parts properly called The Canons hereof are nine 1 That which is rightly divided must needs have parts Therefore the truth is ill divided into Philosophical seeing it is not an whole thing but simple and impartible So Omnisciency into Ubiquity c. 2 The divided and division should be without all doubtfulness and darkness as works should not be divided into operation operantis nor Faith into Historical Miraculous and saving Faith not blindnesse into corporal and spiritual nor liberty into civil and spiritual 3 The members dividing should agree with the whole therefore Logick is not well divided into Invention and Judgement seeing these are actions and Logick a quality 4 The members dividing should be equal to the whole so ceremonies are ill divided into godly and ungodly for this contains not the whole Nature of ceremonies because some are mean or indifferent 5 The members dividing should be disjoyned one from another so a body is ill divided into head eyes belly heart c. for the eyes are contained in that head and the heart in that body c. 6 Division should be made into the next and immediate members so a body is ill divided into man beast and tree for many members that come between are leaped over for next a body is either simple or compound 7 Division should consist of as few members or parts as the nature of the whole that is to be divided will bear 8 A true division should be made by those things which are in the whole and not by the things outward and accidents to the whole so quantity is ill divided into Mathematical Physical and Logical for Disciplines are accidentary and outward to things neither is a thing by and by diverse when it is diversly considered by sundry disciplines 9 A perfect division is the beginning of understanding and of constituting the method of things and disciplines A perfect division also is either of The whole Subordering The Co-ordered Of the sub-ordering is which resolveth the general into the specials that are subordered or subjected thereto as to divide Animal into man and beast The Canons hereof are two 1 The divided must be a general we must learn to discern the diverse respects and considerations of things from the divisions as when the Church is distinguished into visible and invisible it is not properly a division much less a division of the general into specials for a Church is a lowest special but it is only a diverse respect and manner of considering the Church likewise when a man is divided into inward and outward 2 The difference by whose means the general is divided should be essential and proper viz. not translated from one general to another The division of the co-ordered is which resolves the whole into parts co-ordered and is either Essential a Integral b Essential which resolves the essential whole into essential parts and is either 1 First or 2 Secondarily so called 1 First is when the Essential whole properly called is resolved into matter and form as a man into soul and body And here the true and next matter and form must be taken Secondarily so called is when an Essential whole improperly so called is resolved into his material and formal as an Oration into a sound or words written and their signification A Church into men called c. The union of thâ—se with Christ and one with another by faith and obedience of the Faith whereof these are the materiall of the Church those the formall Integral division is which resolveth the whole into integral parts and it is also either 1 First primarily 2 Secondarily so called 1 Primary is which resolveth into parts the entire whole properly called as the Tabernacle was divided into the Court the holy and the most holy This manner of partition should be instituted in right order descending from the more principall and greater parts unto the lesser Secondarily called is which resolveth into parts an entire whole improperly called such as accidents be as a Syllogism is resolved into three Propositions and Terms the Law into two Tables or ten Precepts An imperfect division is when the whole is resolved into parts by accident and it is either 1 Of the subject into his accidents and circumstances or 2 Of accidents by their subjects 3 Or of the effects by their efficient or final causes or 4 Of causes by the effects or 5 Of things by their objects as 1 Of men some are tall some low some learned some unlearned some dwell in hot countries some in cold 2 Agues some are in the spirits some in the humours
some in the solid parts 3 The Scriptures some were written by the Prophets some by the Apostles Gardens some are for profit some for pleasure 4 Gods word either terrifieth the conscience as the Law or comforteth it as the Gospel 5 Love is either of God or of our neighbour Of the self-same being Hitherto of the arising term resolving now followeth the conferring whereby thing with thing is compared And is either Consentany Dissentany Consentany or agreeing is when the Identity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-same being of things is looked on Indentity is the unity and agreement of things and is Ordinary a Extraordinary b Ordinary in ordinary things and is either Greater a Lesser b Greater Identity of them which is are the same in some greater manner and as it were absolutely And is either Formal Numerical Formal is of them which differ onely in evolution of definition otherwise are the same in all things As a man and a reasonable Animal Numerical Identity is the unity of one singular undivided thing And is either 1 Primary or 2 Secondary 1 Primary which simply and properly is one in Number As Heaven Peter 2 Secondary Which are one in Number by some outward conjunction As one Church under Christ the head One heap of Corn c. Lesser Identity is of them which are one after a sort And is Inward Outward Inward is of them which agree in some inward manner or Term. And is either 1 Subordinate or 2 Co-ordinate 1 Subordinate is of them which agree under the Predidicamentall Order and is either Conjunctive Disjunctive Identity of Conjunctive subordination is of them which in the Predicamentall order do straight follow one another As be all Generalls with their subordinate specials These are called really the same as a man an Animal for they are not two disjoyned things but only subordinate The Canons hereof are two 1 They which are really the same of them the Superiour concurreth to the constitution and the definition of the Inferiour 2 They which are really the same fight not in anything Identity of disjunctive Subordination is of them which so agree under the predicamentall Order that they are notwithstanding disjoined one from another as two diverse things And is either Generall Or Specificall Generall of them which agree in the Generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a man and and a beast agree in an Animal Specificall which agree under one lowest speciall As Peter and Paul agree in humane Species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Coordinate is of them which agree in Coordinate Terms and is Causall Co-haesive Causall Identity is of them which agree in the causes or caused So in 1 Cor. 12. the distinct gifts agree in one efficient God c. Cohaesive Identity is either of the Subject or of the Accident Of the Subject is of Accidents which are in one Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Propheticall Priestly and Kingly Office in Christ this may also be called the same really so the faculty to understand to will c. Accidentall Identity is of them that agree in Accidents as a Moor and a Raven agree in blacknesse And it is either Primary Secondary Primary is of them which agree in Primary and properly called Accidents And it is either Parity Similitude Parity is the Identity of things that agree in quantity As when two men are of like stature or having a like number of children Of Similitude Similitude is the Agreement of things in quality chiefly and then also in action passion and relation And is either Absolute Parabolicall Absolute is the agreement of things in quality Action Passion Absolutely and simply Parabolicall is when the Accidents of things have a kind of Image among themselves As Christs Parables Mat. 13. c. The Canons hereof are four 1 Parabolicall similitude is the most fit instrument for plain and popular kinde of Teaching Seeing all our Doctrin proceeds from known to unknown we must needs learn so much the more easily as that is easie from whence the beginnings of learning are taken as are in Parables sensible things 2 Every like is also unlike Simile non estidem 3 Similitude must not be made between things too much dissevered As some have compared the ten Commandments with the ten plagues of Egypt 4 A Parable must be fitted to the Principall scope and intent of the Declarer and not be stretcht beyond this As when Christ likeneth his comming to a thief c. Similitude is either Simple Compound Simple which is between two Terms As a subtile wit likened to fire Compound which is between four So a Magistrate is to the Commonwealth in War as a Governour is to a Ship in a tempest Secondary Accidental Identity is of them that agree in relations Thus two parts are said to be same as two Masters as two Sons c Outward Indentity is when things agree in outward Terms as in Time Place Obiects Antecedents Consequents As Moses and Balaam lived in one age c. Extraordinary Identity is when things agree extraordinarily And it is either Essentiall Hypostatical Essential is in three persons of the holy Trinity which communicate in one essence in number Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypostatical is when two compleat Natures are united in one Hypostasis or persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof there is onely example in the person of our Mediatour Christ where the Divine and Humane Nature are said to be the same in Hypostasis such are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that agree in Essence are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Distinction Hitherto of the arising Term Consentany Dissentany followeth whereby the diversity of things is understood And is either Distinction Opposition Distinction is the diversity of things without sight And it is either Primarily so called Or Secondarily Secondary is that which is only in consideration and conceit of mind As when we distinguish in mind the right side of a Pillar from the left so in light though it be a most simple quality we distinguish the form of warming and of drying So in the attributes of God from the Essence and one from another as when we distinguish between Gods understanding Willing Punishing Pardoning c. Though in the Godhead there is properly no distinction indeed but onely thus in reason Primarily called distinction is which is in things immediately without the mind And is either Ordinary Extraordinary Ordinary is in ordinary things as in the Creatures And is Formal a Real b Modal c Formal is of those whereof one is taken in the definition of another as between Genus and Species Species and Singulars c. The Canons hereof are two 1 They that are formally distinguisht are not as thing and thing nor as two separated things as substance cannot be separate from man c. 2 They that are formally distinct do yet communicate in the same nature and properties Reall distinction is of