OCR Text |
Show 30 fart {A P731 lfi'o 1'! 1.13:: ifim. trad, Of .MA N. Clmpq. not without Feare, no more than without Seni'e. What kind of Fe- licity God hath ordained to them that devoutly honour him, a man {hall no fooner know, than enjoy -, being jOyes, that now are as incomprehenfible, as the wofil of Schoole-men Betltffflll Vzfion is unintelligible. . ‘ The fornie of S eech whereby men fignifie their opinion of the Goodnefle of any thing, is PEA I s is . 'That whereby they fignifie the power and greatnefle of any thinO, 13 MA ON I F Y I N G. 'And that whereby they fignifie the opinion t iey have of a mans FeliCity, is by :I-aeistei‘df- the Greeks called Hammett, for which wee have no name in our tongue. And thus much is fuflicie nt for the prefent purpofe, to have been laid ofthe PA 3 s I o N s. C H'A P. Vii. Part I. ofM/IN. Ckap.7. the End or lait {umme is called the Conclufion; and the thought of the mind by it fignified, is that conditionall Knowledge, or Know- ledge of the confequenee of words, which is commonly called Sc 1- Samar. r: N c E . Butif the firft ground of their Difcourfe, e not Definiti- ons;or if‘the Definitions be not rightly joyned together into Syllo- gifines, then the End or Conelufion, is again UP I n 1 o N, namel of Opiniaa. the truth ofl‘OrneWhat (aid, though fometimes in abhird and (en rifle words, without poffibility ofbeing under-flood. When two, or more men, know ofone and the fame faétahey are {aid to be CON 3 c I o u s Ceagfi‘cxt‘e. ofit one to another; which is as much as to know it together. And becaufe fuch are titteit \vitneffes of the facts of one another, or of a third -. it was, and ever will be reputed a very Evill aét, for any man to {peak againit his eon/name : or to corrupt. or force another fo to ' do : Infomuch that the plea ofConfcience, has been alwayes hearkened unto very diligently in alltimes. Afterwards, men made ufe of the fame word metaphorically, for the knowledge of their own fecret fae‘tS, and fecretthoughts, and therefore it is Rhetorically (aid, that Of the Ends, 07' Refolutions of Disc 0 u RSE. the Confcience is a thoufand witneifes. And lalt of all, men, veheOF all Difcourfe, governed by delire of Knowledge, there is at lafi‘an End, either by attaining, or by giving over. And in the chain of Difeourfe, wherefoever it be interrupted, there is an End for that time. It the Difcourfe be meerly Mentall, it confifleth of thoughts that the thing will be,and will not be- or that it has been,and has not been, mummy 30 that wherefoever you break olfthe chayn ofa mans Dil‘courfewou leave him in a Praefumption ofit will be,or, it willy"): lzctor it b.1.t[/CC;7,01',/M5 not éee;z.All whichis 0pini0;7.Aiid that which is alternate Appetite, in Deliberating concerning Good and Evil ; the fame is alternate Opinion, in the Enquiry of the truth of Paft, and future. And as the lait Appetite in Delibei‘ati0n,is called the Will; {-0 [he laft Opinion in fearch of the ‘ n q » ) funk/r1110" truth ofPafi, and Future, is called the ,l 11 D0 , M 1:1‘31‘, 01- Raft/lute agd pimu Senteme of him that a;- A'r'e! :;, i ‘t' J1): 1/. a‘z'frourjkib. And as the whole chain of Appetites alternate, in the queflion of Good, or Bad, is called Deliéerarzoz: 31.0 the whole chain in of Opinions alternate, in the quefiion of True, or Falfe, is called Doug T. No Difeourfe whatfoever, can End in abfolute knowl edge of lact, pail, or to come. For, as for the knowledge of Fact, it is orioi- nally, Senie , and ever after, Memory. And for the knowl (Tonl‘equence, whiehl have faid before is called Scienc edge Def it is not Abiblute, but Conditionall. Noman can know by Difcoe,urfe that this, or that, is, has been, or willbe -, which is to know abfoliitely: but onely, that it This be, That is 9 if This has been, That has been if This iliall be, Thatihall be: which is to know conditionally; and that not the conie quence of one thing to anoth of g tliirilg, to another name of the fame thing. er; but of one name . n t rerefore whenthe Difc ‘fe' ' ‘ urtht ‘ g he Definitionsoi VVOi‘d . either at tome other contemplation of his own, and then it is {till called melon , Or it beginneth at form faying of another, of ‘ 4,0,5 ability to know the truth, and of whoi‘e honeily in not deceiving, he doubteth not 3 and then the Diicourfe isnorio much Concerning the 1‘ hlng‘ QSElIC l'crfon; And [ht Rdolllflon IS C1111" BE L E E 1: E, and Beg'iefi; 1"" "E "W": '5‘ the man, 59/39/97 h0th of the man, and 0f thCNF‘U'I/h truth of what he iayes. bothat in Bel'eefe are two opinions; one oi the laying of the man 5 the other of his vertue. To nae-e flu‘tb in, or 37"" "hm 63.1"" f‘ "7"": hgnifie the lame thing 5 namely, an opinion Of the VCmChY 0f the man: B": to ée/eeve "/9" 14' fwd: hS'thth onely an opinion of the truth of the Paying. But wee are to obli'rve that this I'lirafc, 1 [fie/65718171 -,as alfo the Latine, Credo in; and the Greek, new" 31;, are newrultd but in the writings of Divines. In head of them, in other writings are put, I ée/eetve bim ; I trufibim 5 1' have faith [xi/Jim; I rel) on him :and in Latin, Crer/a il/z' ; fido 2712': and in Greek, mm. am; and that this fingularity of the Eeclefi aflique life ofthe word hath railtd many difputes about the right object of the Chrifiian Faith. But by Be/eet'i/iq {/2, as it is in the Creed, is meant, nottruft in the Pei-ion, but Confelfion and acknowledgement of the Doctrine. For not onely Chrifiians, but all manner of men again into Syllogifines ; do {0 believe in God, as to hold all for truththey heare him fay, whe tlit‘i' they 1mderfland it, or not -, which is all the Faith and trufl: e in" poflibly be had in any perfon whatibever : Butthey do not all h elieve the Do«:‘zriue ofthe Creed. the ? rom _ S , :ihuci piggygdgtgy818m b, 331d onnCX ion begin of thes flame into genetall Afiirmations, and 0t‘ thefe mently in love with their own new opinions, (though never {0 abfiitd,) and obiiinately bent to maintain them, gave thofe their opinions allo that reverenced name of Confcience , as if they would have it item unlawfull, to change or {peak aoainfi them -, and to pretend to know they are true, when they know at molt, but that they think {0. , W heira mans Diicourfe beginneth‘not at Definitions, it-beginneth |