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CHAP. XXIII. Of Genetical Method.
I. Themes are two-fold, Simple or Conjunct, HAving largly enough, as I suppose, spoken of Method in general, and of Analytical and Synthetical in particular, it may now be fitting to subjoyn something concerning Genetical Method, because it is of use, and belongs to the true Pra∣ctice, or Exercise of Logick. Genetical Method, teacheth us to frame a Discourse upon any Theme, and takes it Name from Genesis, because it is as it were a new Generation of a Thing, and that where∣by we Elaborate a Theme, that hath not as yet been Explained, or Demonstrated. And for as much as the Theme, or Matter proposed to be known, is either One and Simple, or Conjunct and Complex; as when for Example, I consider God, or the Power of God, in Creating the World, I consider something that is Simple or Incomplex: But when I set before me this Sentence, God Created the World (or any other Proposition, whereby any thing is affirmed or denied of another) I think of some∣thing that is Conjunct or Complex.
II. How we are to handle a Simple Theme. The handling of a Simple Theme, consists in the seeking of Arguments, that may declare a Simple Theme, and the disposing of them in a due order. Arguments shew us the manner of invent∣ing the Definitions of Single Terms, such as are the Cause and Effect, Genus and Species, the whole and its Parts, Subject and Adjunct, Opposits, Di¦vers, &c. As for Example, if any one seeks for the Efficient Cause of Man, he must have recourse to the Definition of the Efficient Cause, which is, that from which a thing by true Causality doth proceed: Which Definition of the Efficient Cause, if it be referred to Man, presently, either God will be brought to his Mind, by whom he was Created presently after the Beginning of the World; Or his Parents, by whom all other Men since have been produced. And after the same manner he may find out the Matter of which he is made, the Form by which he is distinguisht from all other things; and the End for which he was Created by God.
III. How the Effects are shewed. So likewise the Effects of Man are manifested by examining the Works that proceed from Man, as the Efficient Cause, &c. and in like manner handle the rest, as far as the Theme propounded will bear: For it is evident, that all Themes will not admit the same Arguments; seeing God, for Exam∣ple, hath neither any Efficient Cause, nor Form, nor Matter, and therefore the same cannot be con∣sidered of in him. The same may be said of the Angels, and the Mind of Man, which have neither Matter, nor Form, nor consist of any Parts.
IV. In a Sim∣ple Theme we are to examin the Word. In the handling of a Simple Theme, this order is commonly observed, as far as the nature of Argu∣ment will permit: First, To examin the Word of the Theme, whether it be derived, and if so, to give its Etymology: Secondly, Whether it be Ambigu∣ous, and then its various Significations are to be Enumerated and expounded. Thirdly, Whether it be Abstract or Concrete.
V. The Genus. In the Second Place, we must enquire into the Genus, from the Predicamental Table set down in the First part, Chap. V. which represents all the Genera and Species, which conduceth much to the knowledge of the Theme, forasmuch as the man∣ner of handling Themes varieth according to the Diversity of the Genera.
VI. The Causes. Thirdly, We must enquire into the Causes, which we have set down and Enumerated, First part, Chap. IX.
VII. Effects. Fourthly, The Effects are to be considered; not every one, but such as are Memorable, and worth the Mentioning.
VIII. Adjuncts. Fifthly, The Adjuncts are to be handled accord∣ing as the Theme is, whether Universal or Proper; as also the Antecedents and Consequents.
IX. Definition. In the Sixth Place, Definition, which, as soon as we have have found out the Genus and Difference, doth present it self unto us.
X. Division. Next comes DIVSION, whereby the Subject is divided into its Integral Parts, if the Theme be an Integral Whole; or into Species, if it be a Genus.
XI. Compara∣tes. In the Eighth Place, COMPARATES, or Things that agree in Quantity or Quality.
XII. Opposits. Lastly, OPPOSITS, are subjoyned to all these, and are of considerable use, according to that common Saying, Contraries set together, Illustrate each other.
XIII. How a Conjunct Theme is to be de∣monstrated. A Complex Theme, or Proposition is Genetically Demonstrated from the Subject and Predicat, which as two Integral Parts do constitute the same. Because by them we judge, whether a Pro∣position be True or False, Universal or Particular, Necessary or Contingent, Affirmative or Negative. As suppose this Conjunct Theme be to be proved, Man is Created after the Image of God, we are to consider both the Parts, viz. the Subject Man, and the Predicat, the Image of God, after which Man is said to be Created: Next the Quantity and Quality of the Proposition are to be Examined: And Lastly, The Reasons or Arguments of the Affirmation are to be investigated from the nature of the Sub∣ject and Predicat.
XIV. How the Subject is to be consi∣dered. The Subject Man furnisheth us with Reasons or Arguments. First, From the Efficient Cause, be∣cause the Holy Trinity entred as it were into Con∣sultation about the Creating of Man, which was not done in the other VVorks of the Creation, which is an Argument of a peculiar Prerogative of Man, before other Creatures, which consists in that he is an Image of God. Secondly, From his Matter, be∣cause he is made with a Face, directed towards Hea∣ven, &c. Thirdly, From his Form, because he only of all sublunary Creatures, had a Mind breathed into him. Fourthly, From Singular Effects, which are the Evidences of a peculiar Virtue bestowed upon him. Fifthly, From his Adjuncts, because he excells all other Creatures, by the Power he has of Understanding, and determining himself. Sixthly, From his Definition, because he is a Substance con∣sisting of Mind and Matter. Seventhly, From the Place of Comparats, because he comes near to the nature of the Angels; and Ninethly, From that of Opposits, because he is not a Beast, devoid of Reason.
XV. How the Predicat is to be considered. The Predicat, made after the Image of God, doth also afford us Arguments taken from the Nature of the Divine Image; viz. from its Formal Rea∣son, or from its Effects, Adjuncts, Parts, De∣finitions, Comparats, Contraries, &c. which Theology handles at large.