The Art of Logic, Book 1 · Part 7 – Part 12
The Formal thing of this Predicament is the Table or Order of all Quantities: As,
Quantity is taken either for
Dissevered quantity or number, which is taken
Continued extension, which is taken, either
Vnproperly, and by proportion, as
Continuance of any thing: as in time the … of durance.
Extension of degree, called Intension, as one heat … said to be greater than another.
Extension of weight, or heavinesse.
Properly so called, which is the extension of a Body only, and it is either
Incompleat, as
Length or line, which is either
Right or straight.
Round or circular.
Mixt of sundry sorts.
Breadth, or superficies, which is either
Right lined
Of three sides.
Of four sides.
Of many sides.
Crooked lined; As a circle.
Mixt of right and crooked; As half a circle.
Compleat: the threefold dimension called a Body, which is either
Regular, having basis, sides, corners, equal and like, as Pyramides, &c.
Irregular, as a wedge, collar, &c.
Largely, for any multitude of divers things, and ye call it T…a…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 onelyonly 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 andQuality foreign. specials thereof be disposed.
The general Rules hereof be five.
1 Quality, is of all absolute antecedents, the most copi…us and frequent in Nature; for whatsoever we see, hear, …aste, smell, feel, all of it is quality.
2 Of all accidents, quality is most accommodate to the sense.
3 Qualities onelyonly have contrariety.
4 Qualities have degrees, or more and lesse. And theseforeign. 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 foreign, 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 ofb 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, foreign, is that which maketh suffering or passion in the senses, Or it may be called …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 eithera
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 eitherb
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 eitherm
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 eithern
Practick. A
Factive. B
Practick isA
More perfect. a
More imperfect. b
More perfect, by the special help of the holy Ghost. And is eithera
Total. h
In part. i
Total or Aggregative is consideredh
Absolutely, called Theologie.
Relatively, called Church-policie.
In part, is called spirituall Vertue, and isi
General.
Special.
General, and the common directive of all other vertues; which are 1 Religion, Love, fear of God, &c. 2 Love of our neighbours. 3 Universal Justice. 4 Prudencie.
Special, and it is ordered towards
Our selves.
Another.
For ourselves:
To rule:
The appetite and pleasure, by Temperance.
Anger, by Meeknesse.
Fear, by Fortitude, Patience, &c.
To another
God.
Our Neighbour.
Towards God, Worship, Prayer, Profession, Swearing by him, &c.
Towards our Neighbour
Superiour: Reverence, Obedience.
Equal: Particular Justice, Peace, Concord, Kindnesse, &c.
Inferiour: Gentlenesse, Mercy, Liberality, &c
More imperfect, by generall Grace of God, and for this life; and is also
Total.
In part.
Total & Aggregative, & is either
Absolute: Ethicks, or moral vertue.
Relative, unto
The Common-weal, Politicks, Law.
Families, as Oeconomicks.
In part, commonly called moral vertue, and is
General, directing others, as
Universal Justice.
Prudency.
Special, which is
Absolute.
In conversation:
Absolute, about Fear, Fortitude, Pleasure, Temperance, Riches, Liberality, Magnificence, Honours, Modesty, Magnanimity, Anger, Meeknesse.
In conversation, foreign, as is
Gentleness.
Kindness.
Justice particular.
Urbanity.
Commutative.
Distributive.
Factive, called Art, & is eitherE
More worthy or Liberal. a
Less worthy or Mechanical. b
Liberala
Is Directive.
Or Principal.
Directive and instrumentary, Governing the
Speech by
Forming it Grammatically.
Adorning it Rhetorically.
Poetry.
Reason, Logick.
Principal, as Medicine: under it
Surgery.
Apothecary Art:
Mechanical, which is profitable to live eitherb
1 Absolutely.
2 Commodiously.
3 Comely.
4 Pleasantly.
1 Absolutely: As, 1 A Midwives Art, 2 Husbandry, 3 Shepherdy, 4 Hunting, Fishing, Fowling. 5 Milners Art. 6 Baking, Brewing, Butchery, &c.
2 Commodiously, of which some be
1 As the Art of Printing. 2 Warfare 3 Building, 4 Book-binding. 5 Merchandize.
Mean, As 1 About Metals, Minerals, Smiths, &c. 2 About Wood, Carpenters, Joyners, &c. 3 About Wooll, Clothmakers, &c. Tailors. 4 About Stones, as Stone-hewing, &c.
Base. As Curriers, Shoomakers, Sadlers, Barbers, &c.
3 Comely, as 1 The art of Painting, 2 Carving, 3 Graving, &c.
4 Pleasantly, as the art of 1 Singing and Minstrel…e, 2 Dancing, 3 Gaming, &c.
Actual quality is either* *
Affecting the Senses foreign, a
Conforming. b
Affecting isa
First.
Second.
The first is either
More effectual, as
Light.
Cold.
Heat.
Lesse effectual, as
Moistnesse.
Drinesse.
The Second ariseth of the first: either
Neat: as Thinness, Thicknes, Lightnesse, Heavinesse, Softnesse, Hardnesse, Smoothnesse, Roughnesse, Slipperinesse, Clamminesse, Drinesse.
Further off: as, 1 Taste, 2 Smell, 3 Colour, 4 Sound:
1 Taste, which is either
Hot: as Acrimony, Bitternesse, Saltnesse, Sweetnesse, Fatnesse.
Cold: as Sowernesse, A…sterity, Ta…tnesse.
2 Smel
Simple. Sweet or stinking.
Mixt.
3 Colour, which is either
Intentional, as they that appear in
a Glasse.
the Rainbow.
Real and true, and is either
Simple.
Mixt.
Simple as
Whitenesse.
Blacknesse.
Mixt of the former two either
Exactly, as rednesse,
Inequally, with one of the
First & redness, and that either
exceeding
Saffron-
Colour
Purple.
wanting as
Yellow-
Colour
Greennesse.
4 Sound, which is
Direct.
Reflexive, as the Eccho.
Direct is either, 1 Simple, as high and low, or 2 Mixt, as the mean.
Conforming, bcalled form and figure, which is either
Naturall in bodies
Unperfect, as Meteors in the Air.
Perfect, as in Plants, Beasts, &c.
Artificiall, as the figure of a Garment, Table, Sword, &c.
Action.
Action, is the agitation or stirring of a substance, and as itforeign were, the flowing out and execution of the forces thereof.
The Rules are four.
1 Every Action is taken in hand, and finished to some End.
2 Every Action is before the Passion, in order of Nature and dignity: whereupon it is better alway to give than to receive.
3 Action taketh contrariety: Not of it self, but by and for the qualities, by means of which the Agent acteth. As heating and cooling are two contrary actions, because heat and cold are contrary.
4 Action receiveth more and lesse. In the same respect as before.
Action is either
Immanent and tarrying.
Transient and passing.
Immanent, is which inferreth no real & evident change, outward, such is understanding, willing, perceiving. Transient is, which inferreth a change indeed, as warming, cooling, burning &c. Whereby the Patient is changed.
Also Action is either
Dividuall.
Individuall.
Dividuall, which is distinguished as with certain parts of the progresse
Individuall, which hath not many parts of progresse. So forgivenesse of sins is an Individual Action; for it is done in a time inobserveable, but sanctification and regeneration is a divided Action; for it is done by degrees and successively in the Elect in this life.
A Table of Actions followeth.
An Action is either
Of God. a
Of a creature. b
Of God; either
Inward.
Outward,
Inward or Absolute, not terminate to creatures, and is
Essential, proceeding from Absolute Essentiall properties.
Personall proceeding from personall properties, as
Generation.
Mission.…
Outward referred to the creatures, and is
Commune. A
Proper. B
Commune to the three persons, and is
General. c
Special. d
A Generall pertaining to all Creatures indifferently, and is
Ordinary, as the Creation, Conservation, Government of the World.
Extraordinary, or miraculous.
Extraordinary, when things are either
Perfected, as raising up the dead, healing diseases.
Hindred, as the staying of the Sun Josh. 10. of the fire, Dan. 3.
Used for that which is not of their Nature, as a rock to send forth water: a Virgin to conceive, &c.
Speciall, pertaining to some creatures, as Election toB life, calling to Grace, Redemption, Justification, &c.
Proper to some certain Person, as
The Father to send the Son.
The Son take our Nature, and be our Mediatour.
The Holy Ghost to illuminate and sanctifie.
A Creatures actionb on is either of a
Spiritual, Creature.
Temporall, Creature.
1 Spiritual, which is
General, or common to all, as locall motion.
Speciall of
Angels.
A reasonable soul, such as it doth apart from the body.
Angels
Good, as praising of God, executing his Commandments, &c.
Evil, as afflicting, and tempting of creatures.
2 Corporal, which is
Superiour, and more worthy, as in the heaven. Circular motion Illumination by stars:
Inferiour. Circular motion Illumination by stars:
Inferiour in
Generall, & is either
Alteration.
Local motion rightforth either
Pulsion or driving:
Traction or drawing.
Vection or carying.
Speciall.
In special, of
Elements, which have their alteration and motion locall.
Mixt things.
Of mixed things that be Without life, as all operations, mineral and metallical without life or living.
Of living things in
General.
Special.
In the general, as be either
Nourishment, under which be Grouth.
Generation taken actively.
In special, of
Plants, as the operations of herbs, trees, &c.
Animals or living Creatures.
Animals or living creatures
General. a
Special. b
In general,
Sense, actively taken
Inward
Common sense.…
Phantasie actively taken.
Outward
more worthy, as
Seeing.
Hearing.
lesse worthy, as
Touching
Smelling,
Tasting.
Appetite
Actively taken under which is
Desire
of Food.
of Generation.
Affection foreign.
Respiration and locall going.
In special
Of Man. a
Of brute Beasts. bb
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 foreign, contemplation of the Heavens, and other Natural things.
Practises, foreign
Sacred
Common, as praying to God, loving of our Neighbour, &c.
Ecclesiastical, as preaching, ministring the Sacraments, &c.
Moral as
Comm…on to exercise Temperance, Meeknesse, &c.
Special
Political, to govern a Commonwealth, &c.
Oeconomical, to rule the house, bring up children, &c.
Faction, foreign
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 theb 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 onelyonly 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 staye… 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 foreign of
Food
Dry, as hunger.
Moist, as thirst.
Generation, as Lust.
Affections foreign
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 foreign
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 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.