This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
1. §. In a Whole therefore there are Parts and a Union of Parts: Wherefore when God is said to be wholly every where, or the Humane Soul is said to be whole in the Whole, and whole in every Part, viz. of the Body. The Word whole is improperly taken,
and as they vulgarly say, Negatively. For that God is wholly in all Places and every where, signifies no∣thing else, but that God is not every where by Parts, but after an indivisible sort a Mannet. So also that the Soul is Whole in the Whole, and Whole in every Part of the Body, is nothing else but that the Soul is not in the Body by Parts, so as that the Parts of the Soul should answer to the Parts of the Body, &c.
Ax. 3. The Whole does not really differ from its Parts, taken all together and united.
1. §. The Whole without all doubt differs from its particular Parts: For the Man is one thing, and the Soul or Body another thing: It differs also from all the Parts taken together and not united: For a Cor∣poreal Substance is different from Matter and Form, as is deliver'd in the Second Book de An. Cap. 2. and the 7th of the Metaphysicks, Cap. 3. Also a Syllable is not the same with the Letters of which it consists, as appears from the 6th Book of the Metaphysicks Cap. 17. Also the Whole is said to be Generated, Spoil∣ed, &c. Which of the Parts cannot be said. The Parts are likewise said to Constitute the Whole; but the Whole constitutes not it self: But if the Parts are all considered together and united, they are all to∣gether the same with the Whole: For nothing can be feigned to be in the Whole but what is in the U∣nited Parts: Nor nothing is in the United Parts but what is in the Whole.
Ax. 4. The Parts are by Nature before the Whole, and simply more known: But the Whole is more known to us.
1. §. That which is before in Nature, is simply more known; that is, is first apprehended in a di∣stinct and perfect Knowledge: For a perfect Know∣ledge follows the Order of Nature. That which is Posterior in Nature is more known to us; that is, is first apprehended by a confused and imperfect Knowledge. For the Knowledge of our Understanding
is at first confused because it derives its Original from the Senses. The Parts therefore are simply more known than the Whole, and the Whole to us than its Parts; as is collected from Book 1. of the Metaphysicks, Cap. 1.
Ax. 5. Of Wholes, One is by its self, and the other by Accident.
Ax. 6. A Whole by it self is that, in which the Parts are by themselves.
Ax. 7. A Whole by Accident; in which by Ac∣cident.
1. §. The Parts are said then to be in, of them∣selves, when either the Whole it self is Essential to the Parts, or the Parts are appertaining to the Essence at least Integrity of the Whole. By Accident when on the Contrary. For Example: Animal is a Whole of its self in Respect to Man and Beast; because Essential to both: A Whole also of the same Nature in Respect to Body and Soul; because compos'd of both. But when Men are divided into Freemen and Slaves, Man is then a Whole by Accident; because to be free or to be in Slavery, agree not to Men by themselves but by Accident, and by Reason of the Condition they have in the City.
Ax. 8. Whole by it self is four-fold; the one be∣ing Universal or Logical, the other Formal or Meta∣physical, the third Essential or Physical, the fourth In∣tegral or Mathematical.
1. §. An Universal is nothing more than a Ge∣nus in Respect of its Species, or its Species of its Individuals.
Ax. 9. An Universal, says Aristotle, is a certain Whole; because it comprises many things as Parts. So Animal, as we have said, is a Whole in Respect of Man and Beast; Man in Respect of Socrates, and Plato and other Men. And because Universal contains not subjected Species's and Individuals in Act; that is, actually, but Power, it is come to pass that this Whole is called Potential; whereas the rest of the Species's are called Actual; because truly containing their Pasts.
It is also called Logical, because it is the Office of Logick to dispute of Universals.
Ax. 10. A Formal Whole is nothing else but a Species in Respect of its Genus and Difference by which it is defined.
1. §. So Man is a Whole, and his Parts are Ani∣mal and Rational. These Parts are distinguished only by Reason. And therefore a Composition of Genus and Difference is not a true Composition but of Rea∣son: That is, such in which the Mind understands one thing by two Notions; of which one by the other is determined. This Whole is used to be called Metaphysical, because Metaphysicks are chiefly con∣versant about those things which are not so much in them∣selves, as in Reason, different. From whence also its Parts are said to be Formal; as if one should say, which by Reason only, which they call Formality, are di∣stinguished.
Ax. 11. An Essential Whole is that which con∣sists of Matter and Form.
1. §. Hitherto appertain First and Principally Cor∣poreal Substances: and then by way of Similitude, Accidents in the Concrete, as Just, White, &c. in which the Subject is as it were the Matter, Accident in the Ab∣stract is the Form in which Number, also, are Works per∣formed by Art. Of this Place also are those things in which are distinguished Material and Formal: Or, in which there is something Analogous to Matter and Form. So the Matter of Disciplines, are Precepts, the Form, Method: Of Interpretation, Voice; the Form, Sig∣nification. This whole uses to be call'd Physical; be∣cause Physicks vindicate to themselves the Conside∣ration of those things which consist of Matter and Form; Vulgarly it's called Essential.
Ax. 12. An Integral Whole is that which has Part out of Part.
1. §. Now Essential Parts are really different: for Matter is one thing and Form another: But yet one Part is not out of another: For Matter permeates Mat∣ter,
and informs all its Parts. But Parts Integral because each is endued with his proper Quantity, not only differ in themselves, but also Site, or, at least Order; So that one is not contained in another. For this it is to have Part out of Part. For Example: The Parts of the Human Body are Head, Breast, Belly, Limbs; of the which one containeth not another: So the Parts of Number are divers, and one is not contained in another. This Whole is termed Ma∣thematical; because Quantity is of Mathematical Con∣sideration: Vulgarly, Integral, more properly Inte∣grate.
Ax. 13. An Integral Whole is either Continued or Discrete.
Ax. 14. Both are divided into Homogeneal and He∣terogenal; that is Similar and Dissimilar.
Ax. 15. Homogeneal is that which has Parts of the same Name and Nature.
Ax. 16. Heterogeneal of a Diverse.
1. §. This Distribution of the whole Integral is ex∣tant in the First Book of the Hist. An. Cap. 1. and Book 2. Of the Parts of An. Cap. 1. and Book 1. Of the Gener. of An. Cap. 1. For Example: Inanimate Substances, as Water, Wine, Flesh; also Magnitude, Motion, and Time, are Wholes Homogeneal, Continual: The Bo∣dies of Animate, Heterogeneal Continual: Numbers, as Three, Ten, are Wholes Homogeneal, Discrete. An Army, Church, the World; Heterogeneal and of the same De∣nomination.
Ax. 17. A Part Heterogeneal is either Principal or less Principal.
Ax. 18. That's a Principal, by whose Ablation, or Taking away, the whole is destroyed.
Ax. 19. The less, by whose taking away the Whole is only maimed or mutilated.
1. §. For Example: Hand, Brain, Heart, Liver, are Principal Parts of Man; because these taken away, of Necessity the Man must die. Foot, Hand, Ear, &c. are less Principal; because these being taken away, it is not necessary a Man should die.
Ax. 20. A Whole by Accident is chiefly said Four Ways; and first, of a Cause of divers Effects; secondly, an Effect of divers Causes; thirdly, of a Sub∣ject of divers Adjuncts; fourthly, of an Adjunct of di∣vers Subjects.
1. §. First, a Cause of divers Effects: And so a Plant may be said to be a Whole; because of Plants, some heat, others cool, &c.
Secondly, an Effect of divers Causes; as, Mice, some of which are said to be generated of the Sun, others, of Mice, &c.
Thirdly, a Subject of divers Adjuncts; as, Men, some of which are said to be bond, some free; some good, some bad, &c. An Adjunct of divers Subjects; as, Diseases, some of which are said to be of the Mind, some the Body; these again either, of the Brain, Eyes, Lights, &c.