The Art of Logic, Book 3 · Part 16
OF The use and Exercise OF LOGICK.
AFter the absolute Frame or method of the Precepts of Logick, followeth in order of Nature, and of Doctrine, the use and Exercise of the Art more fully and plainly to be delivered.
Exercise of Logick, is a function of the mind or reason, whereby the Precepts of art comprehended in the mind are indeed and work applied to the things that are to be known out of the art.
And it is either
Particular.
Universal.
The particular or special Exercise of Logick, is, when some one particular Logical precept, is by the example thereof illustrated and exercised: Unto this speciall use there need no other direction then the frame of Logical Precepts before laid down; For there the use through every Precept is declared by special Examples,
The Universall Exercise, is when some whole Rank of Logical precepts is applyed to things that are to be known or recognized: Like as a Smith, when some litle part of a work is to be done, taketh in his hand the Hammer onelyonly, or the Tongs; But when he hath a whole work to do, he useth the furniture of all his Smiths Tools.
So in Logick, sometime the genus, or the cause, or some accident of a thing only, is to be dealt of, and proved or refuted by a Syllogism or two; and for this the special Rules before delivered are sufficient: But these are not enough when one hath a general argument, or whole matter to treat of Logically. For a larger course is now to be taken.
This Universal Exercise is either
The handling of a thing, called foreign.
The recognizing of a thing handled, called foreign.
Of the Tractation or handling of a thing, called foreign, or Generation.
Tractation (or Handling) is the meditation of a Theme, or matter to be done by Instruments of Art.
And it is either
Simple. a
Conjunct. b
Simple treating, is, whereby a simple Theme is explained.a
A simple Theme is one thing signified by one Term onelyonly.
The handling of a simple Theme, is either
Universal.
Singular.
The general Canons of handling a Theme are five.
1 Let the name of the propounded theme be considered, whether it be simple; and if it be not simple, but combined of many words, whether it may be reduced to one simple word, either in the Latine, or in the Greek, or other tongue. For a word of that language is to be preferred, which signifieth a simple thing most simply.
2 When the word is found to be simple; Let it be considered whether it be a Noun Abstract or Concrete.
3 It is also to be considered whether the word of the proposed Theme be certain, or ambiguous; and if it be ambiguous, let it carefully be distinguished.
Let there be added a definition of the Noun; Either foreign, according to the term, or foreign, according to the Etymologie and Notation: And especially the latter.
5 Having considered the definition, think then carefully of the Genus (or general) of a Theme; Namely, in what order of things, and how it is placed: and if it be no where found in this order among the predicaments, let it be counted for a Non …ns; And so the handling of it be ended with the consideration of the Name.
For example. If a man would treat of Purgatory; First, let him weigh the name; Then mind the Definition and Declaration of the Name by the Etymologie, viz. That by this Name is signified some Infernal fire; But somewhat gentler, wherein the souls of them that are to be saved, must be purged, and rosted therein, so long as till full satisfaction be made for their sins. This Declaration of the name sheweth that such a fire there is no where: therefore, Not to be sought in any predicament (or Rank of things.) And so it is but folly, either to define it, or declare it by the causes and properties thereof. But here note, that this consideration, Whether a thing be or not, is not to be according to the Existence (foreign) in some certain place, or time; but it is to be minded essentially (foreign) As if one would treat of Christs Incarnation; The question, Whether it be or no, is not to be minded so, as whether it be to day, or whether it shall be; But this is enough, that at any time it hath been, and now also dureth in effect, although Christ be no more Incarnate, nor brought forth. The like is also to be minded for things to come, as the day of Judgement, Resurrection, &c. For though these have not yet Existence, yet have they Essence; and because it is sure they shall be, they are to be treated of, in order and manner of things that now are.
Treating also is either
Of a Perfect Theme. a b
Of an Imperfect Theme. a b
A perfect theme, is, that which is perfectly placed in thea order of things or predicaments; as an Universall thing, one, and whole by it self.
And it is either
Substantial.
Accidental.
The treating of both these is either
Primary. 1
Secondary. 2
Primary treating is, which, when the beginnings of the Definition are foreknown, gathereth from them the Definition, and then useth the other Logical terms for explaning the term, according to those Canons that follow pertaining to the explication of a substance.
1 When the name of the theme is weighed, and the lawfullA Theme substiantial Genus found, let the difference be sought for, either by the predicamental Tables, or by some notable effect, or antecedent of a Theme known to the senses.
2 When the Genus and difference are found by its self, the Definition must be gathered and made.
3 The Definition of a substance being gathered, the form thereof and matter is distinctly to be considered.
4 Let the Form then be assigned, and (so far as the perspicuity of the Doctrine will suffer) declared.
5 After the Form, let the matter generally be weighed.
6 After, the Integral parts, which make the matter entire; let those parts at least be considered which are most principal, and primary Instruments to bring forth the operations of the Form.
7 The efficient cause Principal and Instrumental, although it pertains not to the Essence of a Substance, yet it is to be considered for the knowledge of the Existence; The like is also to be minded for the final cause.
8 The proper accidents or effects flowing from the Form, and cleaving to the whole compound, must be reckoned.
9 Then let there be added a Division of the proposed substance, by the Primary accidents, by the Integral parts, inferring a manifest distinction; and if the Theme be a Genus, let the Species thereof be recounted, which after may have their peculiar handling also if the handler be so purposed.
10 Let the things that are akin to the proposed substance be added.
11 And then let there be shewed the things that are diverse and contrary.
For example, Let this Theme Animal (or living crea…ure) be to be handled.
1 Weigh the name, which in Latine is of Anima, a Soul; which signifieth any living Form, which also is in plants; but is by an excellencie given to other sensible creatures, in whom the Soul more manifestly appeareth by sense and motion. In Hebrew it is called foreign Cajah, of life; for that such creatures seem onelyonly to have life. Of the ambiguity of the name, or concretion, or abstraction, there needs none ado.
2 Next look for the Genus which is found in the Table of Substances to be a living body.
3 The difference restraining that Genus, is found in the same Table also to be sensitive.
4 The whole Definition therefore is, that an Animal is a living body sensitive.
5 The matter far off of an Animal, are the Instruments of life; The next matter is the Instruments of sense and motion; which taken all together are called the body of the Animal.
6 The Form neer, is the Soul Vegetant; the neerest, is the Soul sensitive, which by the effects or proper accidents that cleave to the Animal, are as it were by the latter words evidently perceived.
7 Then come to the existence, and here weigh the efficient cause of an Animal: The principall Efficient, is the Forming of the youngling of an Animal, whereby the sensitive Soul is united with the body; The Instrumental cause is the Seed, the Womb, the Birth; all which may be treated of peculiarly.
8 The end is to be shewed wherefore an Animal was at first created, and wherefore in time gendered; The End Universal is the glory of God the Creator; The particular is the Complement of all the degrees of life, and so the perfection of the World and Creatures, which require not onelyonly a Body vegetant, but also sensible.
9 The proper accidents of an Animal are principally, 1 Sense Inward and Outward. 2 Appetite. 3 Going. Secondarily, 1 Breathing, 2 Watching, Sleep, Dreaming.
10 The Integrant parts of the body or matter, are, 1 Similary parts, as blood and other Humours, Flesh, Bones, Sinews, Arteries. 2 Dissimilary parts principall, are the Brain, Heart, Stomack, Liver; and other lesse principal all over the body.
11 The division of an Animal, is, 1 By reason of the temperature and parts, into Male, and Female. 2 By the Species, into Man and Beast, which also may severally and distinctly be considered.
12 The things akin to an Animal, are, Plants, especially those that are called foreign Plant Animals, and half Animals, as Sponges, &c.
13 The Opposites of an Animal, are things that want Life, Sense and Motion; and Poysons, which are pernicious to the Life.
And thus much for handling a perfect Theme Substantial.
A Theme Accidental is handled according to these Canons.b A Theme accidental.
1 After due consideration of the name, First think of the Order or predicament of the proposed accident; whether it be quantity, quality, Action, Passion, or Relation; For so it will appear, whether it indeed be an accident, or a Non ens, and feigned Theme.
2 When the Genus is found, let the Subject of the accident be shewed; And withall, consider whether the accident treated of, be common or proper; For these two have diverse explications; Wherefore an accident should alway be reduced to his first and even subject, that of a common it may be made proper.
3 Because Relation is busied between two Subjects, of which one is called the Relate, the other the Correlate, therefore in explaning of a relation, both of them must be assigned.
4 The Object then is to be minded about which the accident is occupied; and Objects bear rule in qualities and Actions.
5 The Principal efficient causes must be found out; First the neer, and then the neerest causes.
6 In Relations the ground or Fundament must be enquired, and it differeth not from the neerest cause.
7 Then let the end of the accident be shewed, which also bears sway chiefly in quality and action.
8 But in Relations the Term must be enquired, which is the same with the final cause.
9 Then give the definition of the accident according to the nature of every predicament, assigning besides the Genus the essential terms, as the Subject, the Object, the Efficient cause, and the End.
10 Often also the Antecedents, Connexes, Circumstances and Consequences are to be reckoned; As when the propounded Theme is an Action or Passion.
11 The effects of the proposed accident must be distinctly told.
12 A Division must be added, either into the Species, if the proposed accident be a Genus: or into other members fitting to an accident.
13 Then shew the things akin thereto, or which have some affinity of nature with the proposed theme.
14 Let the diversity which is between Themes akin be shewed.
15 Let the Opposites or Contraries be added.
For Example. This accidental Theme is to be handled; Calling upon God.
1 The Name is absolute.
2 The Genus in the Predicament of Action is found to be this, a religious action.
3 The Subject of this Action, is, a faithfull man.
4 The Object, First, to whom it should be directed, is the whole Trinity, and the Father of our Lord Jesus Christ, reconciled by the Son. Secondly, The Object of the things to be asked, which are Bodily and Spiritual. Thirdly, The Object for whom, is our selves and others.
5 The Efficient cause principal, is, the manner of confidence, stirred up by the holy Ghost, by the authority and merit of Christ the Mediator, Joh. 4. Rom. 6. The outward moving cause (foreign) is Gods commandment, and his promise to hear us, Joh. 16. Psal. 150. The inward moving cause (foreign) is, the feeling of our own wants, and remembrance of Gods benefits before received▪ The Instrumentall causes are the Form given by Christ, Mat. 6. and our members Inward and Outward; as heart, tongues, eyes, hands, knees, &c.
6 The end, is the obtaining of benefits, and thankfull glorifying of God.
7 So the whole definition is this; Invocation is a Religious action, or operation from the motion of faith, kindled by the holy Ghost, with trust and authority of Christ the Mediatour, done by a faithfull man, and directed unto God propitious in his Son, for the obtaining of good things needfull, and for the glorification of Gods holy Name.
8 The proper accidents or things requisite, are, First, That it be done in true faith without wavering. Jam. 1. Secondly, That it be directed to Gods will. Thirdly, That it be with devout inward Motions and outward gestures (if it may be.) Fourthly, That it be not hasty, limiting God a time or manner. Jsaiah 28. Fifthly, That it be conceived with brief words without any redundance of speech.
9. The effects, are Union with God, joy and comfort of mind, the obtaining of good things needfull.
10. The Circumstances, are the place, now free. Joh. 4. publike, or private; the time also free, at all hours, &c.
11. The things connexed unto it, are, purity of life, sobriety, tentations of the Devil much to be resisted.
12. The Division, is by circumstance of the place, publike or private: By the object: it is supplication (foreign) Prayer (foreign) Intercession (foreign)
13. The things akin unto it, are, diligent reading of the Scripture, Meditation of holy things, continual diligence in the works of our calling.
14. The contraries, are, A corrupt conscience, an unclean life, doubting, profaness, and contempt, blasphemy and execration.
And thus much of the primary handling of a perfect Theme.
The Secondary, is when the Definition of a Theme is put at the first beginning, and afterwards is resolved and explained by parts: This way is commonly used of many in an their treatises: And though it be good, yet is it not so artificial and profitable as the former.
Now followeth the handling of Imperfect Themes.
Imperfect Themes, are they that are imperfectly placed in the Predicaments and Order of things.Imperfect▪ Theme.
And they are imperfect, either
In respect of our understanding.
Of their own Nature.
In respect of our understanding, onelyonly the nature of the most high God cannot perfectly be treated of & explained.
Of its own nature, a Theme Imperfect is five-fold,
1 A singular thing.
2 A Part.
3 A Concrete.
4 A Collective.
5 A Privation.
A Singular thing or Individuum, is either
Substantial. a1
Accidental. b
Substantial hath these Canons.
a1 Among substantial Themes, those chiefly come to be handled in use which are called persons.
2 The Genus and Species are, in secret thought, presupposed in singulars.
3 The persons name, and Etymologie, and reason of the giving of it, is to be considered.
4 Then comes to be considered the efficient cause, or beginning and birth of the person, with the Circumstances of place and Countrey, of time when; and then the subjects of this birth, his Father and Mother.
5 These are to be told; the accidents of the person; First, Pertaining to his body; as Stature, and Health. Secondly, to his minde; as Wit, Judgement, Memory, Learning; Also Moral Vertues, Chastity, Liberality, &c. And these may be led along his ages, as his childhood, youth, mans age,
6 The effects of the person are to be recited, what memorable things he hath done in every age, especially in his manhood.
7▪ Let the things which are akin be shewed, as they that live in his time, his friends, and the things wherein the person most delighteth.
8 Finally, let the diverse things and contrary to the person, be rehearsed, as Foes, Enviers; and his death with the cause thereof, as the disease; or if it were violent, by what adversity he perished; Then the things connex to his death, if any strange signes went before: or if he spake any memorable thing at last; whereto adde the consequents of his death, as his Burial and Funerals.
A singular accident, is, which cleaves to a singular substance,[b] as either the quality▪ or action, or Passion, or Relation of it.
The Canons for handling this Theme are these.
1 Let the name be weighed, as was in a theme universal.
2 Let the Genus and Species of the propounded theme be presupposed.
3 The Subject, namely, the singular substance is to be considered; as also the Object about which it is occupied.
4 Let the antecedents, 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 (foreign) is Christs love to his Elect: The outward moving cause (foreign) 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.2
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.3
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.4
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 the Collection be made of many accidents, or of Substances.
2 Consider whither unto those many Subjects gathered together, there cleave any Relation, and then that Relation is to be explained by the Precepts given before.
For example. To treat of the Church, which is a collection of many singular persons, 1 Consider the name in Hebrew, Greek, and other Languages; And then mind it after a double kind. 1 In respect of the Material thing. 2 And in respect of the Formal. The Material of the Church, be Gods people: therefore, the Church may after a sort be referred unto Substance: And after a sort to quantity, or Number. But because to this Number there cleaves a Relation, therefore first of all thou must turn thy minde to Relation: For the Church is the Communion of Saints; and all Communion is Relation. Now the Relation of the Church is twofold. 1 Of the members to the head. 2 And of the members one to another: therefore, the Church may be defined, The company of the Elect united in one head Christ, and one with another in the Bond of the Holy Ghost, unto the fruition of eternal Salvation.
A Privative Theme hath these Canons.5
1 Besides the name, consider the Genus of that thing whose Privation is propounded, to wit, so as that there may be a calling back unto the Habit.
2 Then let the description of the Privation be added, the Privative causes being added to the denial of the habit, and the Subject wherein the privation is.
3 Things akin and repugnant, may so be added in Privatives, that it may be thought the opposition of the privation is perfection.
And thus much of the handling of a simple Theme.*
A conjoyned Theme, is, which is combined of simples; So as it is made the matter and object of the second and third function which the reason or understanding of man exerciseth.
The handling of a conjunct Theme, according to the second part of Logick, is, which combineth and constituteth some proposition or sentence.
The Canons hereof are these.
1 Let the antecedent and consequent of the proposition be rightly ordered, each one in his place.
2 Let the Negative Particle to make a Negative Proposition, be put in that place where the Band of the Affirmation may be broken.
3 Let the note of universality be rightly placed, & shewed, whether it be absolute or limited, distributive or collective.
4 Let the consequent rightly be restrained and limited to the antecedent.
5 Let the Conjunctions, specially the conditionals rightly be distinguished in the proposition from the other parts.
6 Let a conditional proposition be revoked by cogitation of the mind unto a simple proposition.
7 Let the sentence constituted be rightly reciprocate and turned.
8 Let an improper proposition be reduced to a proper.
9 Let a contingent proposition be called to a necessary.
10 Let it be considered unto what Discipline the proposed sentence doth pertain: Which may be learned by the Nature of the simple terms in the proposition; For if these be Theological, the proposition belongs to Theologie: If Political, to Politicks, and so the rest.
And this may suffice for the handling of a conjoynt theme, by the Instruments of the second part of Logick.
The handling or generation of the third part, is either
Syllogistical. a
Methodical. b
Syllogistical, is, when any probleme or conjoynt propositiona is handled by confirming, or refuting, that the truth, if it be unknown, may be found out: if obscure, may be declared; if doubtfull, may be confirmed.
And this handling of Logick, is called Disputation. Disputation is either
Solitary. 1 *
Social. 2 *
Solitary disputation, is when our selves secretly treat of1 * any controverted Probleme, or question, the adversary being not present, or instant.
In this, two things are to be considered. 1 The question it self, or state of the controversie. 2 The manner of confirming and refuting.
The question (or Probleme) is the matter subjected to Disputation. The Canons of this matter are these.
1 Let not the matter propounded to be disputed of, violate Piety and Religion. (As, whether there be a God, whether Parents are to be honoured, &c.)
2 Let it not be of things plainly manifest, & without doubt.
3 Let it be profitable, grave, not inept, or ridiculous.
4 Let it not exceed the capacity of mans mind.
5 Let it be framed with words perspicuous, and not ambiguous.
6 Let it be such as is this day controversed.
A Probleme propounded to be disputed of, is either
Perfect.
Imperfect.
Perfect is, whose terms are Universal, so as they may be proved, or disproved, by necessary and artificial arguments.
Imperfect, is, whose terms are singular, so as they have need to be proved; chiefly by Inartificial arguments taken from authority of Writers, or from testimony of the senses.
The handling of a Probleme, is either
Primary.
Secondary.
Primary, is, which is instituted according to these Canons.
1 Let the state of the controversie be rightly constituted, and without all ambiguity, by choosing the Affirmant, or Negant Thesis which thou wilt defend.
2 Let a full precognition of the future proving and refuting be instituted by definition of the Antecedent & Consequent; Also by fit Limitations and Distinctions which are the future Principles of all the disputation to come.
3 Let the propounded Thesis be confirmed by arguments. 1 Artificial, drawn from the nature of the Antecedent and Consequent. 2 By Inartificial, that is, Testimonies and Authorities.
4 After confirmation let our Adversaries Thesis be set down directly opposite to our Thesis.
5 Let a Refutation be added, both of the Distinctions by which they answer unto our arguments, and also of the adversaries Objections.
6 Let the proved Thesis be repeated, and let the Consequences (foreign) be gathered from the conclusion, confirmed by the arguments.
Sociall disputation hath in it two parts, one of the Opponent,2* the other of the Answerer.
The Canons of these parts, some are common to both parts, and some proper to each of them.
The common Canons are six.
1 Let there be brought unto disputation a good intention of the mind, which seeks not glory, but truth.
2 Let the mind be pure from all prejudices.
3 Let the disputers agree whether of them shall oppose, or answer.
4 Let both parties bind themselves to the Laws and Rules of Logick.
5 Let them agree between themselves of certain foreknown Principles.
6 Let brevity and plainnesse be kept in opposing, and answering all ambiguities, and Ambages of Oratorious Declamations be avoided.
The Canons of the Opponent are six.
1 The Opponents parts are two: 1 To move the objection. 2 To insist upon the solution given
2 As touching moving the question, let the position diligently be weighed, against which thou wilt oppose.
3 The position being carefully weighed, let the mean terms be brought forth for that conclusion thou desirest to infer, from the nature of the Antecedent and Consequent, and then also from testimony of chief Authors; Yet having withal a choice of arguments.
4 Let the arguments be clearly and briefly included in a Syllogistical Form.
5 Let the Opponent use a double kind of argumentation; Direct, or Offensive, and then that which leadeth to absurdity; and let him prefer this oft times before the other
6 If either of the premises in the Syllogism need manifest proof, let not the Opponent expect until the proof of the Major, or Minor be required; But let himself by and by confirm his proposition by making a Prosyllogism.
The Opponents duty in urging, or insisting on the Objection, hath these Canons.
1 Having heard the answer to the objection, let the Opponent in secret thought examine with himself, whether it be unto the Form, or the Matter.
2 If the Form of the argument be refused, let the Rule of Logick, against which it faulteth, be required; and if he acknowledge it to be a fault, let him urge it no more. For it is childish to go about to defend a naughty Form of Syllogism.
3 If answer be given to the matter, as for the most part it is, he must look whether it be by the distinction of an ambiguous Word, or a Limitation, or a Denial; And if it be none of these, let the Answerer be minded to deal Logically, and to use some certain form of Answer, which is fitting unto either of the Premises.
4 If the Answer be by Distinction, let it be examined by the Rules and Laws of a good Distinction, set down in the Frame of Logick, and let the like be done for Limitation.
5 Let there be endevor also that from the answer given there be a Syllogism made leading to absu…dity: Namely, so that the sum of the answer be put in place of the Minor, and some other proposition manifestly true in plac… of the Major; from which an absurd conclusion being inferred, may convince the answer to have been evil.
And thus much for the Opponents duty.
The Answerer is either Inferior, or Superior.
The Inferior Answerer, is he that absolutely is so called, as that hath propounded the Thesis to dispute of.
The Answerers duty, is both to assume the argument, and to solve it.
The taking of the argument hath two Canons.
1 Let the Answerer diligently look that he take the argument faithfully without any Circumlocutions; and for that purpose let him take to himself some leasure.
2 If the argument be not formed by the Opponent, let him bid it to be formed; and if he cannot form it, let the Objection be rejected; or if the Form of the argument be not plainly desperate, let the Answerer himself form it.
His other Duty to Solve, hath these Canons,
1 When the Form is agreed of, let first the conclusion be minded, as whether the Opponent hath rightly formed the state of the controversie: and whether he hath lawfully opposed his position or conclusion unto our position.
2 If the conclusion be rightly framed, Let the minde have recourse straightway to the Major Proposition: As, weigh whether it be true, and whether it be simply true, or but after a sort, and whether it be compounded, having a faulty knitting or composition.
3 Let the Answer never be by denial, if the argument may be by Distinction and Limitation.
4 The Minor Proposition seldom comes to be limited, or distinguished, but often to be denied.
5 Let not the Answerer rashly reject the authorities of famous men, but deal thus. 1 Let him cause their words faithfully to be recited. 2 Let him reconcile them what he he can to his sentence. 3 If he cannot, then let him oppose the authority of another man as famous as he, or more.
6 To a direct Answer, which is so to be made as we now have shewed, let there be sometime added an indirect answer, as, chiefly a Retortion, whereby we shew how the Adversaries argument maketh for us.
The duties of the Superiour Answerer or President, are two, to Rule, and to Help.
For Ruling, Let the President diligently attend whether they dispute to the purpose, and abide in the matter that is within the lists of Disputation: which if it be not done, let him warn both the Opponent and Answerer of their duty.
For Help. If the Answerer fail, let the President shew a more solid and firm answer; Yet, without the Answerers shame; But if the Answerer give a tolerable answer, let him praise it, and explain it somewhat more fully for the Audtories sake.
And thus much for Generation, or Syllogistical handling.
The Generation or handling of Method, is, whereby we frame a Method and Order to our Tractation.
Ordination therefore or Disposition, is either
Particular.
Universal.
Particular Ordination, is, whereby the Method is framed of any simple or conjoyned Question or Theme; This hath been treated of enough before in the Precepts of handling a single and conjoyned Theme.
Universal Ordination, is whereby the whole Discipline or Frame of any Art or Science is disposed.
The Canons hereof are these.
1. He that would orderly Frame any Discipline, let him first mind of what sort it is, either Contemplative, or Operative.
2. Necessary things which cannot by man be produced, are Delivered in Contemplative Disciplines, whose Method is called Compositive.
3. He therefore that would dispose a Contemplative Discipline, must proceed thus. 1. That he fore know the Subject of it touching the name. 2. That he deliver the Principles of the Subject. 3. And that he follow the properties of the Subject which flow from the Principles or Causes.
4. Operative Disciplines are handled. 1. By the End. 2. By the Subject whereinto the end is to be brought. And 3. By the means whereby his end may be obtained. And this Method is called Resolutive, (foreign).
The Operative Disciplines thus to be disposed, are, Grammar, Rhetorick, Logick, Ethicks, Oeconomicks, Politicks; and the three Superior Faculties, Theologie, Law, Physick or Medicine.
For example, In the disposition of Logick, First, there is mention made of the end; Namely, The direction of mens thoughts in the knowledge of things; then the Subject of it: Namely, the three Operations of mans mind. And then that wch remaineth in this Art, is all spent in handling the Instruments or means, by which this end may be obtained of man, which means are taught in the three parts of Logick.
Hitherto we have heard of handling or Generation separate, or a part, which is instituted according to each of the parts of Logick.
Now followeth combined generation which mingleth theThe way of teaching well. use of all the parts of Logick tog…ther.
Combined generation or treating is either
In Teaching. a
In Learning. b
Teaching is ofa two kinds,
Accurate or exact, called Acroamatical▪ a
Popular, called Exoterical, b
The accurate kind of Teaching, is, which is instituted accordinga to the strict Rules of Logick, and is not so much applyed to the capacity of the Learner, as to the nature and distinct knowledge of the things.
The General Canons hereof are five.
1. In Teaching, three things are to be looked on. 1. The Teacher. 2. The Learner. 3. The manner of teaching.
2. Let the Teacher apply himself chiefly to the nature of that thing which he would teach; and therefore let him not choose every Learner; but one that is of a good wit, and capable of exact Doctrine.
3. The Method of teaching must be esteemed by the nature of the things and Laws of Logick, not by the pleasure of the Teacher, or capacity of the Learner.
4. Let brevity in teaching be used, such as is fitted for the nature and greatness of the thing.
5. Let the words be fitted only to the understanding and mind, not to the affections and delight.
Exact manner of teaching is eithera
Free. a
Textual. b
Free, is when we do not explain other mens words or writings: But we our selves propound the thing
And it is eithera
Of the whole Discipline. a
Of some part or Theme. b
A whole entire Discipline is taught by these Canons.
1. Let the Teachers first care be, to perceive whether the Discipline that he will teach, be Contemplative or Operative.
2. Let the Frame of the Discipline, if it be Contemplative▪ be disposed according to the Precepts of Compositiv… Method; if it be Operative, according to the Precepts of resolutive Method.
3. After the things to be foreknown, let there be a right partition of the Discipline.
4. Let the Precepts be given in a Lawful Order by Partition, and Subpartition, by Definitions, Divisions and Canons.
5. Let the Precepts have these three Requisites. 1. That they be true. 2. That they be profitable. 3. That they be Methodically disposed.
6. Let Commentaries be added to the Precepts; But so as the Scholler may discern the difference between the Precepts and Commentaries.
A Theme is taught by these Canons.
b1. Let the teacher look whether the Theme he is about to propound be Simple or Compound.
2. If it be Simple, let him handle it by a simple Method; if conjoyned, then by a conjoynt Method [Of both these, Rules have been before.]
Textual, or a strict kind of teaching, is when we declareb to the Hearers any Authors text.
And this is handled both by
Resolution.
Illustration.
Resolution, is the recognizing of those Artifices by which the Author hath handled his purpose.
Illustration, is either of Words or Things.
Words are either
Simple.
Conjoynt.
Both of them are Illustrated by help of
Grammer.
Logick.
By Grammer help, the Natural meaning of words is shewed, Synonomies are compared, Constructions are weighed.
By help of Logick a doubtful word is distinguished, and a Figurative is reduced to a Proper, a dark Proposition is made clear.
The Things themselves are declared by the Essential …ope of the text propounded.
Ev…ry Text is either
Doctrinal. 1. foreign
Practical. 2.
Mixt. 3.
A Doctrinal Text, is, which is referred unto knowledge1 only. This is declared, 1. By revocation to some Method. 2. By filling up those things which in the Text are wanting for the full handling of it.
Practical writings are declared either2.
Historically.
Rhetorically.
Historically we declare any thing, 1. By bringing like Histories. 2. By explaining the Chronology, Topography, and Prosopography (that is, description of time, place and person,) 3. And by translating the Hypothesis to a Thesis, or Particular to a General.
Rhetorical kind of Teaching pertains to popular, and consisteth chiefly in Amplifying and Augmenting: Of these it is not here further to be spoken of, they rather pertaining to Rhetorick then Logick.
And thus much for the way of right teaching.
To Learn, is to comprehend in mind those things which theThe way of Learning well. Teacher propoundeth, and we in our Judgment do approve.
The manner of Learning is either
Exact.
Popular.
To Learn exactly, Acroamaticè, is to conform ones judgementb in the comprehension of things to the Nature and Order of the things themselves, and to the exact judgment of the Teacher.
And thus men learn by these four things. 1. Attention▪ 2. Ordination. 3. Selection. 4. Imitation.1.
Attention, is the attaining and firm impression of the things taught.
The Canons hereof are three.
1. Let a Teacher be chosen Methodical and perspicuous, and one that knoweth the exact manner of teaching, and is willing faithfully to communicate it with thee.
2. A living voice is alwayes to be preferred before a dead or written.
3. Let the Learner meditate with himself alone the things heard or read, and let him take occasion of speaking to others that which he learneth.
The Ordination or ordering of studies hath these Canons.2.
1. Let the Study of words be discerned at first from the Study of things, and let one time be bestowed in the learning of Tongues, another in the comprehending of things.
2. On Tongues, let the flowring years of youth be bestowed: For unto these there needeth little judgement, but only memory which hath vigor in youth.
3. Because Tongues are learned for the things, and Words are only Images of things: therefore less time is to be bestowed in manly age, on words, then on things.
4. For the right ordering of the Study of any Tongue, two things are required. 1. A Methodical & dexter Frame of the Art of Grammar. 2. A Comprehension of the meaning of every word in that Tongue.
5. As for the Study of things, they are learned either in whole Disciplines, or in particular Themes.
6. Frames of Instrumental Disciplines must needs be learn'd before the Principal.
7. Instrumental Disciplines pertaining to things, are Rhetorick and Logick, needful to be learned before other Disciplines: For they are the keys whereby the doors of other Disciplines are unlocked.
8. Among Principal Disciplines, one may begin with Ethicks then proceed to Physicks, Mathematicks, Metaphysicks, till at length they stay in Theology, or some other that is aimed at.
9. When the Frame of the Discipline is rightly ordered and comprehended in the mind, then come to the reading of Authors, which serve to confirm or illustrate that Discipline.
10. The Learner must diligently distinguish the Commentaries of the Precepts, from the Precepts themselves: and in the Precepts observe this Order, that he keep in mind the Definitions and Divisions, making Tables for the same use; And then, that he turn him to the Canons and Rules, and have them diligently, both in understanding and Memory.
11. Let the Learner handle one Discipline only at one time; and having done that, let him go then to another in order as before is said, beginning at the Instrumentals.
12. In the Learning, let Ardent love of the thing which is learned be cherished in thy mind; and that which is begun, let it be continued without interruption.3
Selection, is whereby the things which we read in others, worthy observation; or which we our selves do find out, we dispose under certain Classes and Titles: commonly it is called the gathering of Common places.
Common places are titles Methodically disposed, unto which things read and meditated, are referred.
And they are either of
Words.
Things.
Places of Words are either of
Common Words.
Words of Art.
Places of common Words, are again either of
Single. Words.
Conjoynt. Words.
Places of Single words are in Lexicons, and in the Nomenclator.
Places of Conjoynt Words or Phrases, seem to be things best disposed, if you gather only the more solemn and usual Forms, either in common life, or in the faculty which thou professest according to the order of the things themselves.
Common places of Words of Art, are so gathered as the places of the things themselves.
Places of things themselves are either
Theoretical.
Practical. †
Theoretical, which pertain to knowledg only.
And they be either of
Essential Precepts.
Commentaries.
Places of Precepts, are the seats of matters which are disposed in every Discipline, according to the proper Method; The matters of every Discipline are to be disposed according to the Method of the simple Question, as, that the fr…t title be of the name of every Theme, another of the Genus, and so forward as the Order is diligently designed in the handling of a simple Theme.
Places or Commentaries pertain chiefly to Disputations and Controversies which are moved about any matter of the Frame of any Discipline.
The Canons of the common places of controverses, are.
1. The Controversies that fall about the matter, ought diligently to be severed, and the titles or places of these, from the titles of the simple things themselves lookt upon in their nature.
2. The order of the Controversies, depends upon the Order of the things.
3. Under-titles also of Controversies must be disposed according to the members of the Probleme to be handled.
4. But whether to absolute simple titles any man will subject the titles of Controversies, or assign a peculiar Volume to Controversies, that is Arbitrary, or at ones pleasure.
5. Controversies should be brought to a few, as much as may be, that in every Discipline, onelyonly the necessary sums, and such as be this day in use, be set into a common place.
Practick places be either
Rhetorical. a
Historical. b
By Rhetorical places here we mean not those that pertain… to the Precepts of Rhetorick; But which are referred to the use and practice of the Precepts.
The Canons of gathering common places Ecclesiastical are these.
1. Let the Common places of Ecclesiastical Rhetorick be distributed into two Volumes; Of which let the first contain places gathered for teaching, the other places that p…rtain to moving.
2. The first Volume of teaching-places, let it be so furnisht, that, according to the Chapters of the Catechism, the titles of the Common places, of which the people are wont to be taught, may be noted.
3. Under these titles, let Forms be written in which any head of Religion may popularly be propounded in the mother Tongue, that the people may be taught both truly and perspicuously.
4. The other Volume of moving places, should be disposed according to the chief affections, which by Sermons are to be moved.
5. In the first place may be put the title of the motion of Repentance, which again may be divided into his undertitles.
6. Next we may come to the Affection of love and desire, or Adhortation.
7. Let the last Affection be of Joy and Consolation.
Historical places are eitherb
Simple.
Compound.
Simple, are examples of Vertues, Vices, Punishment…, and of Rewards, whose disposition is to be made according to the Frame of Ethicks.
Compound places are titles of Aphorisms, Ethick, Oeconomick, Politick, Ecclesiastick; which (as it were Practick Conclusions) are proved by their Examples as Induction.
Imitation is the Conformation of the Learner unto the4 Image of some Notable Doctor.
Imitation is either
Grammatical.
Rhetorical.
Logical.
Grammatical Imitation is about Words and Phrases.
Rhetorical is chiefly in Amplifying and Adorning, and it is learned in Institutes best from Rhetorical common places.
Logical Imitation, is, when we conforme our understanding unto the understanding and judgement of excellentest Wits in the handling of a simple and conjoyned Theme.
And thus much of the first part of the Exercise of Logick; Namely, of Tractation or Generation.