Transubstantiation Moreover the Term of the Relation is not to be tied to the Relate as the Communion with the substance and benefits of Christ is not to be tied to the bread and wine in the Supper nor the washing away of sins to water in Baptism The Table of Relations Followeth Relation is either Natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a By Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b a Naturall which is either 1 Of Measure either Inward and productive as is every cause hither may be referred the degrees of Kindred which is either Outward Ruling as every Rule Square c. Adjacent Place Time Primary as Degrees of consanguinity in a line Right as great Grandfather Grandfather Father Son c. Sideloong Equall as Brother Sister Unequall as Uncle c. Secondary as degrees of affintiy Father in Law Son in Law c. 2 Of Convenience 3 Of Difference 4 Of Disposition 2 Of convenience or Agreement and this either in Substance called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the self-same absolutely Quantity called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equality and proportion Quality called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitude Representation called Signification and all Naturall Signes 3 Of Difference as diversity and opposition of things 4 Of Disposition or order and situation in the world and worldly bodies b By Institution either Divine A Humane B A Divine which is either Of Power General as the Regiment of the world Law of Nature Special as touching The Church as the Regiment of the Church The head of the Church Christ Christ the Mediator Prophet Priest King The Ministers of the Church to Preach Minister Sacraments c. Of Conjunction as The Law The Gospel Of Confirmation as touching Temporall things as the Rainbow Spirituall as Gods Word which is a signe formally considered Figures or Types Sacraments Old Circumcision Passeover New Baptisme Lords Supper B Humane which is either Of Power and Office and Dignity Greater as Kingdom King Prince Duke Earl Consul c. Lesser as Master Tutor c. Of Convention or Consent To be rightly as is Marriage State of the Commonwealth Monarchy Aristocrasie Democraciy To be well as are Societies and Confederacies Contracts Covenants Testaments Obligations c. Contracts specially so called and are either Named Borowing Lending Trusting Pawning Buying Selling. Un-named Of collation either Distinction and Disposition Armies Order and Method of Diciplines signification Vocall as all Towns formally Reall Simple as signing or confirming Seal Diadem Scepter c. Souldier Coats Badges c. Pawns and Pledges Limits Bounds c. Hitherto of the principall Predicaments now follow the lesse principall in which onely things by accident and secondarily so called are disposed And they be four When Where Situation Habit. The Predicament When is that wherein are placed things in the Concrete noting the manner or circumstance of the time Hereunto belong Ages Infancy Youth Old age parts of the yeer Summer Winter Spring Autumn Morning Noon Night c. Also the Concretes of Ages as a Childe an Old man c. The Predicament Where is that wherein are placed things in the concrete noting the manner or circumstance of place As Europe Germany England an English man a Londoner an Ilander a Sea-man c. All Countries and their Inhabitants The Predicament of Situation is that wherein are placed things in the concrete noting the certain position and order of the parts of the body As standing sitting lying upright groveling c. The Predicament of Habit is that wherein are placed things in the concrete noting some artificiall Adherent As armed cloaked booted spurr'd with a breast-plate c. Of the Cause We have seen the Order of things now followeth the Term without that Order which is no degree of the Predicamental rank And it is either Inward a a And it is either Outward b b Inward is that which inwardly cleaveth with another Inwards be the Cause the Caused the Subject the Accident the Whole the Part. A Cause is that whereon the thing caused doth depend And so it differeth from a beginning which hath not alwaies respect of dependance as God the Father may be said to be the beginning of the Son but not the cause for the cause and the caused differ in essence which the Persons in the Trinity do not The Canons of the Cause are three 1 Every Cause is before his thing caused in order of nature of knowledge and dignity 2 As without a cause nothing is done so also without it nothing is distinctly known Therefore God is without Cause for he is not made nor done but existeth of himself 3 There is a certain Order of Causes neither is there granted in them a Proceeding to infinite There be four Causes The Efficient the Matter the Form the End The efficient Cause is that whereon the effect dependeth and is By it self m By accident n Efficient by it self is that whereon the effect dependeth by it self The Canons hereof be three 1 No Efficient doth in vain but all for some certain End 2 The same Efficient Cause as it is the same alwaies doth the same thing Idem quà idem semper facit idem 3 The Efficient Cause properly so called doth not effect but some good thing in it self For evil things are not things properly but defects of things A Thief puts forth his hand to take another mans goods this moving of it self proceeds from the soul that moveth but the misorder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this motion is not from the soul. So the theft is not properly an effect but a defect and ataxie in the motion proceeding from the ataxie of the appetite Moreover the Efficient cause as it is a cause is alwaies a simple thing so when a man is said to be the cause of his own accidents properly he is not the cause but the subject that hath the cause and things are spoken of him not as effects but accidents A man is not the cause of laughter but the commotion of the heart and midriffe by some ridiculous object known neither is a man the cause of the faculty of laughter but a reasonable soul. The Efficient is of it self divided by 1 The Force and the manner of Effecting 2 The order of Effecting 1 Of the force of effecting it is Principall Lesse Principall Principal whereon the effect princicipally dependeth and s Solitary Partaking Solitary is that which hath alone the chiefty in producing the effect and is therefore called the total cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Sampson was the sole cause of carrying away the Philistines gates Christ the whole or onely cause of Mans Redemption Partaking is which not alone but with others hath the chiefty in producing the effect and is called partiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is partaking or sociated either 1 Necessarily or 2 Contingently 1 Necessarily sociated are when all of them together are needfull if the effect should be produced 2 Contingently
is not cold therefore it is hot Here the first proposition hath an imperfect enumeration for we should adde or else it is without all Elementary quality A Biformed disjunctive is that when a disjunction of parts is made which soever be granted the adversary is fast it is called a Dilemma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice taken and taking also an Horned Syllogism and a Crocodiline Syllogism As Johns Baptism is either of God or of men If of God why do we not receive it If of men we are in danger of the people which count him a Prophet The Conons hereof are four 1 The force of consequence in a Dilemma dependeth on the ful enumeration of the disjoyned members and the convenient removing of them both 2 The Dilemma hath no force if there be not a full disjunction but a third or fourth member may be given 3 It is also without force if both members be granted as making nothing against us As the Jews reasoned against Christ Tribute must be given to Cesar o◠unto God If to God then not to Caesar and this is Treason If to Caesar then not to God and this is Sacriledge Our Saviour answereth by granting both Give to Caesar that which is Caesars and to God that which is Gods 4 Finally A Dilemma hath no force if it may be turned and returned upon the adversary Often also in the undertaking of a Dilemma they are faulty in evil consequence and then we must answer by denying the consequence as Infants which while they are a Baptizing do cry and resist either they understand or not If they understand not neither beleeve they and therefore should not be baptized If they understand they are Sacrilegious that oppugne Gods Institution Here be evil consequences in both branches for it followeth not That Infants do beleeve although they understand not explicitely what there is done Neither followeth it That they are Sacrilegious and repugne Gods Ordinance though they cry and struggle for they stuggle not against the water as it is an holy sign or with formal reason but as it is a cold Element oftensive to their tender body Even as a godly man that loves no wine doth naturally abhor the wine which is in the Lords Supper but he abhors it only as it is wine and not as it is a Sacred signe of Christs blood And thus much of a Syllogism Formal or commonly considered A Special or Material Syllogism is which is restrained unto certain conditions of matter And it is either True Apparent True is when not only the form but also the matter of it is good And is either Notional a Real b A notionall Syllogism is whose conclusion and premises have some second Notion or term of Logick The Canons hereof are two Of which the first for foreknowledge of the conclusion The latter is for finding out of the mean 1. Every simple Notion handled in the first part of Logick comes into the conclusion of a National Sillogism for every second Notion may be compared with the first We ask Whether time and place be words conjoyned or absolute Whether the Genus of sin be an action or the Genus of faith be knowledge Whether Antichrist is to be one singular person Whether faith be proper to the Elect Whether persons in the Trinity be really modally or formally distinguished and so of all other points So as there is great use of a Notional Syllogism 2. The Mean term for a notional Syllogysm is easily taken from the nature and properties of that second Notion of which question is made in the conclusion so as from the first part of Logick the Canons of every second Notion may be put for the Major in the Syllogism and then let the assumption be made affirmative or negative For example It is asked Whether an action be the genus of sin or not For a denyal there is found out a mean term from the nature and properties of a good genus As by this Canon No subject is the genus of that whereof it is the subject l. 4. Top. cap. 6. But an action is the subject whereto sin cleaveth therefore it is not the genus of sin Again It is asked Whether good works be the cause of Justification Take for Major this Canon of a cause No cause is after the effect but good works are after Justification for the person must first be justified and please God before he can do any good work therefore good works are not the cause And so of all other Notions with their Canons treated of in the first part of Logick wherby appeareth the great use of those Rules and that there needs here no long discourse of a Notional or topical Syllogism A Comparative Syllogism Seeing every Syllogism is first absolute As when we ask whether this be that or not or else secondly Comparative as when we ask whether this be more or lesse then that here shall be added Canons of a Comparative Syllogism The generall Canons hereof are two The 1 For the foreknowledge of the conclusion 2 The other to finde the Mean 1 The conclusion of a Comparative Syllogism being contingent and for the most part taken confusedly needeth therefore diligent distinction and limitation As it one ask whether this or that be better We must distinguish between better simply and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and better in respect and after a sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather to be chosen in respect of time and place So marriage is simply better than a single life because of propagation Gen. 2. Yet single life is rather to be chosen in time of persecution 1 Cor. 7. 2 The mean term of a comparative Syllogism is hardly found by the places of reall invention because the attribute is most common and almost Notional not reall therefore this is here handled after a Notional Syllogism The speciall Canons pertain either to the question as it is asked indefinitely whether this be rather then that or unto the question as it is asked whether this be better then that or worse 1 That which is such by Nature is rather such then that which is not such by Nature as flowers are fairer then garments For they have a naturall beauty these but an artificiall 2 That which maketh an other such is rather such then that which maketh not and if both do make that which rather maketh is rather such As Fire is hotter then Water for it maketh the Water such The Canons pertaining to a conclusion better or not better are these 1 That which is more lasting and constant is better than that which is lesse lasting So 1 Cor. 13. Love is better than faith For love endureth alwayes 2 That which is of it self good is better than that which is good by another and by accident So To live is better than to eat because we eat to live and live not to eat
for they are ordered as means hereunto The Distinctions and Subdivisions of these may be gathered from the divisions of their causes going before for among Relates one is known by another Of the Subject and the Accident A Subject is that whereunto an Accident sticks â—and is Absolute a Limited b Absolute is that whereto an Accident sticketh absolutely without any limitation of part So Christs person is the absolute subject of the Mediatours office and all things thereto pertaining for to be Mediator agreeth to the whole person as it is the whole So the whole man is the subject of life and death and it cannot rightly be said the body dieth for that which is compounded is also dissolved and consequently dies and that is the whole man So also man is the absolute subject of laughter and an Animal is the absolute subject of sense And it is either Proper Common Proper which is reciprocate with his Accident viz. so as it be determined to it alone not larger nor straighter so a man is the proper subject of laughter and Animal of sense Common is which is not reciprocate with his Accident but may have or not have the accident as a man is the subject of whitenesse A Limited Subject is that whereto an accident is given in part not absolutely as a Black-moor is the limited subject of whitenesse being white but in his teeth so Christ is the subject of accidents limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when whole Christ is said to be every where it is by limitation to his infinite Nature or Godhead so when he is said to be born die c. it is by limitation to his finite nature or manhood this the Greeks note by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An accident is that which sticketh to the subject it is called also adjoynt The Canons hereof be three 1 An Accident by nature is later than his Subject 2 One Accident in number cannot be in divers Subjects in number 3 One Accident in number goes not from Subject to Subject An Accident is either Proper m Common n Again proper is so called either Absolutely and primarily After a sort Absolutely so called is reciprocate with the subject of some certain Species The Canons hereof be three 1 Every proper floweth from the Essential beginnings of his subject as the power of laughter floweth from a reasonable soul. 2 Every proper is determined to some certain Species in Nature 3 Every proper accident of one Species is communicable to another that is really divers every thing to the perfection of it requireth three things knit undivided 1 Essence 2 Essential properties 3 Operations wherefore a propriety cannot be communicated unlesse first the Essence of things be made common and confounded Absolute proper is either Perfect Imperfect Perfect is that which is not only alone and in all but always and perpetually in it as qualities in respect of a natural body the faculty of wit will speech c. in a man The Canons hereof are three 1 A subject cannot without contradiction be conceived under the denial of a perfect proper adjoynt as I cannot conceive man without power of wit c. But it must imply contradiction a man to be no man 2 It is not possible for perfect Propers to be severed from their subjects a moment of time because they come from the form of the subject and the next cause being put the effects are put and contrary he that takes away proprieties takes away Nature 3 Perfect Propers are first in Universals as reason is in man generally then it is in this or that man more or lesse Imperfect proper is that which is in a thing alone and in all but not alwayes as the acts of speaking laughing weeping c. are onely in a man and in all men but not alwayes Proper after a sort which is called proper onely by comparison with another as it is proper for a man to be two-footed in respect of a four-footed beast Fewnesse is proper to the Elect in respect of the Reprobates Common accident is that which commonly and contingently is in subjects that be diverse in specie The Canons hereof are five 1 A Common accident floweth not from the Essential beginnings of the subject 2 It is such as a subject may be conceived under the opposite thereof without any implying of contradiction a man may be conceived under the opposite of an Ague without implying contradiction a man to be not a man 3 A common accident may be in two divers specifically distinct subjects 4 It is more and rather in singulars than universals for they flow not from the essence but from the existence 5 Common accidents receive degrees as one man is whiter than another but one man is not more risible than another A common accident is either Separable Inseparable Separable which may easily be separated from the subject as health from a man sleep c. Inseparable which is not easily separated from the subject though to be separated nothing repugneth as blacknesse is inseparable in a raven Of the Whole and the Part. Now follow the inward terms the Whole and the Part. The Whole is that which hath parts and it is either by it self a by accident b Whole by it self is which hath parts properly and perfectly so called And it is either Universal Co-ordinate Universal whole is a thing common and universal in respect of Particulars as an Animal is the whole of man and beast Co-ordinate is which is made of parts co-ordinate in act and is Ordinary a Extraordinary b Ordinary which hath ordinary parts and is Essential Integral Essential which hath essential parts as Matter and Form called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man in respect of body and soul. And it is either 1 Perfectly or 2 Imperfectly so called 1 Perfectly called is substantial which is compounded of Matter and Form 2 Improperly so called as an Oration consists of Letters Syllables Words as the Material and the signification as the Formal A Common-weal of Magistrates and Subjects as the Material and of their union by Laws to felicity as the Formal Integral which consists of Integrant parts and is Perfectly called Imperfectly called Perfectly which consists of substantial parts united And is either of The same kind Homogeneum Of another kind Heterogeneum Of the same kind which hath parts having the same name with the whole as every part of water wine blood c. is called water c. Of another kinde which hath parts having a name diverse from the whole as a mans body consists of head breast belly c. Imperfectly called is that which consists of parts imperfect And is Substantial Accidental Substantial which consists of the Aggregation of substantial parts as a heap of corn of many grains c. Accidental when an accident is as it were compounded of other accidents so the Moral Law is the whole in respect of the
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