A86527:91
Heautonaparnumenos
Heautonaparnumenos: or A treatise of self-denial. Intended for the pulpit; but now committed to the press for the public benefit.Heautonaparnumenos: or A treatise of self-denyall. Intended for the pulpit; but now committed to the presse for the publike benefit.
London: printed by W. Wilson for Richard Royston, 1646
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In a word; Tis so consonant to Reason, that every thing should be made, not for it self but, for some Higher End, that Reason it self is taken from the several Ends of Things and their Affections to each other. For the Object of Logic, or the Art of Reason is, not the T [Greek or Hebrew] (that belongs to Physics and Metaphysics) but, the T [Greek or Hebrew] of the Creature, that whereby it relates to its Neighbours; and therefore Argumentum is well defined to be, quod ad aliquid arguendum affectum est, which we shall find true of all the Topic Heads of Logic, if we examine them. Hence too it is, that in our Natural Logic and ordinary Discourse, we call the end of a Thing its Reason; for so, when we ask the Reason, why such a Thing was done, we assign the end or Design thereof as the only Reason for it.
In a word; Tis so consonant to Reason, that every thing should bee made, not for it selfe but, for some Higher End, that Reason it selfe is taken from the severall Ends of Things and their Affections to each other. For the Object of Logicke, or the Art of Reason is, not the T 〈non-Latin alphabet〉 (that belongs to Physicks and Metaphysicks) but, the T 〈non-Latin alphabet〉 of the Creature, that whereby it relates to its Neighbours; and therefore Argumentum is well defined to be, quod ad aliquid arguendum affectum est, which we shall finde true of all the Topick Heads of Logick, if we examin them. Hence too it is, that in our Naturall Logick and ordinary Discourse, we call the end of a Thing its Reason; for so, when we aske the Reason, why such a Thing was done, wee assigne the end or Designe thereof as the onely Reason for it.
What Reason then can Man possibly phantsie to himself, why he should be exempted from the common Condition of all Creatures, and flatter himself to be made for no end, but himself, since that is indeed to be made to no end at all? 1Certainly he has no Reason for it. Nay, he ha's so much the less Reason for it, by how much he is endued with Reason, above all other Creatures; for that shows us, even Logic it self cannot find a Reason, why any Creature should be made for it self.