The Art of Logic, Book 1 · Part 27 – Part 29
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 calleda 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 essentiala 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 th…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 intob 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, foreign, or self-same being of things is looked on.
Indentity, is the unity and agreement of things, and is
Ordinary. aa
Extraordinary. bb
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.a
And is either
Formal.
Numerical.
Formal, is of them which differ onelyonly 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.b
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, foreign, 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, foreign.
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, foreign: 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 foreign.
Hypostatical, is when two compleat Natures are united in one Hypostasis, or persons, called foreign, whereof there is onelyonly 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 foreign; as they that agree in Essence, are called foreign.