Similitude Accidents in the Concrete as Just White c. in which the Subject is as it were the Matter Accident in the Abstract is the Form in which Number also are Works performed 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 Signification This whole uses to be call'd Physical because Physicks vindicate to themselves the Consideration 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 Matter 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 Mathematical because Quantity is of Mathematical Consideration Vulgarly Integral more properly Integrate Ax. 13. An Integral Whole is either Continued or Discrete Ax. 14. Both are divided into Homogeneal and Heterogenal 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 extant 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 Bodies of Animate Heterogeneal Continual Numbers as Three Ten are Wholes Homogeneal Discrete An Army Church the World Heterogeneal and of the same Denomination 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 Subject of divers Adjuncts fourthly of an Adjunct of divers 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. CHAP. XV. Of Cause and Caused in general Ax. 1. A Cause is that by the Force of which a thing comes to pass COMMENTARY 1. § Principle Element and Cause are Words that are ally'd in Signification Principle is either largely taken or strictly Largely it is defined Book 4. Of the Metaphysicks Cap. 1. to be the First from whence any thing is or exists or is known More strictly Book 4. Of the Physicks Cap. 5. where Principles are defined to be those things which are neither from one another nor others and of and from which are all things In this Sense there are only reckon'd Three viz. Matter Form and Privation The Definition of Element is Extant Book 4. Of the Metaphysicks Cap. 3. and is thus An Element is that our of which any thing at the first is compounded in which it is and which in its own Species is indivisible into any other Species 2. § Cause is here said to be that by which a thing is that is which confers somewhat towards the things Existence and therefore Privation cannot be a Cause because it confers Nothing but only towards its Mutation Ax. 2. A Caused is that which is constituted of its Causes Ax. 3. The Cause is before it s Caused both in Nature and Knowledge 1. § In Nature because the Caused depends upon the Cause Knowledge that is simply and distinct Knowledge which follows the Order of Nature For to us the Cause is more known than it because nearer to the Senses For from the Senses do we derive all our Sensible Knowledge Ax. 4. The Causes are Four viz. Matter Form Efficient and End 1. § This Partition is extant Book 2. Of the Post Cap. 2. Book 2. Of the Physicks Cap. 3. and Book 4. Cap. 2. And is built upon the best Reason For whatever is made is made by another For nothing is made by its self There is therefore an Efficient Cause Nothing finite can produce any thing out of nothing There is therefore Matter out of which things are to be made and Form which is introduc'd upon that Matter when things are made Nothing lastly acts without Design there is therefore an End for whose sake the Cause Efficient acts Ax. 5. The Caused of Matter and Form is call'd the Composed of the Efficient the Effect of the End the Means or Designed and these differ not in Reality but Reason 1 § And since to the Constitution of the Caused Four Causes concur as in all Corporeal things there do it ought not to seem strange that one and the same thing should be called Composed Effect Means c. according as it is compared with divers Causes Ax. 6. In every Genus there is a certain Subordination of Causes Ax. 7. Subordinate are those that depend one upon another 1. § To wit either as to their Existence and so the Son upon the Father the Father upon the Grandfather or Causality and so the Quill upon the Hand in Writing or both and so the Second Causes upon the First or Creatures upon God Ax. 8. Causes likewise are said either to be Essentially or Accidentally subordinated Ax. 9. Essentially are those of which one depends upon another when and in as much as it causes Ax. 10. Accidentally Of which one indeed depends upon another but not when or in as much as it causes 1. § And so a Cause is said to be two Ways subordinated by Accident First when it depends indeed upon a superiour Cause but not when that is when it Causes and this is Effected when it depends upon it
that it be conjoin'd with the Patient and 2dly unlike unto it 1. § The first of these is precepted Book 7. Physicks Cap. 3. and the other Book 1. of Gener. and Corrup Cap. 7. An Efficient is said to be two ways joined to the Patient to wit either by Existence vulgarly call'd Suppositum or Virtue For Example When Fire burns Wood it is conjoyn'd to the Wood by its Existence when heats the Sitters by it is not joyn'd to them by its Existence but Power or Virtue 2. § An Agent likewise is said to be Two Ways unlike the Patient either as to Species or Degree In the first manner Hot to Cold in the last that which is more hot to that which is less hot or that which is more cold to that which is less cold Those which neither the one cannot act upon the other or suffer from it any manner of ways Ax. 9. Thirdly the Efficient is divided into free and necessary Ax. 10. A Free is that which Causes Consultedly or with Design Ax. 11. A Necessary not but by Necessity of Nature 1. § Liberty in general is a Faculty of doing what one pleases and therefore he who is absolutely free is free from all Servitude Law imposed upon him by others Coaction and Necessity of Nature But when the Will is said to be free and a free Cause opposed to a Necessary nothing farther is understood by the Name of Liberty but an Immunity from Coaction Necessity and natural Determination For he who is a Servant or Subject to another's Law enjoys the Liberty of his own Will when he judges that he is to live according to the Law or Beck of him with whom he lives But Natural Necessity and Coaction evert Liberty Why therefore is not coacted Cause contained in this Division Because he who is compell'd is so compell'd by another as that he conduces nothing to the Effect himself and therefore cannot be numbered amongst the Efficients 2. § By Natural Necessity we understand not only that by which Inanimate things act as Plants but that also by which Brutes and Infants before the Use of Reason For the Actions of Brutes and Infants proceed almost in the same manner from Natural Instinct and Sense as do the Actions of Plants from Nature it self In this Sense are the Parts of the Division immediately opposed and in this are contained all the Species's of Causes which follow Ax. 12. A free Cause can act and not act what how and when it pleases Ax. 13. A Necessary is determin'd to one certain thing and acts both when and as much as it can 1. § For Example For this Cause is one said freely to dispute or write because Voluntarily and of ones own Accord one disputes or writes and also because one can dispute or not dispute and the Disputation begun can at Will interrupt or do any of those things which are said to be in our own Power For to these only does the Liberty of the Will extend Causes necessary are determin'd to one thing that is they can but cannot but act and that only which they do and nothing else and as much as they can So Fire cannot but heat fit Matter and heats every thing so much as that it cannot heat it any more Ax. 14. Fourthly Cause Efficient is divided into Cause by it self and Cause by Accident Ax. 15. Cause by it self is that which as it is such produces an Effect of its own Council and agreeable to its Natural Disposition Ax. 16. By Accident which not as such or else besides its own Council or Natural Propension 1. § That a Cause Efficient be a Cause of it self two Conditions thus are required First that the Effect answer to its Council or Natural Propension to its Council if a Free Propension if a Necessary The other that it produce it as such If either of these are wanting the Cause is said to be by Accident If the first because some Event or Effect by Accident coheres with the Effect which is produc'd by the Cause Efficient by it self As when one digging up the Earth finds a Treasure For to dig the Earth is the Effect of the Digger by it self with which Effect the finding of the Treasure by Accident that is besides the Council of the Digger and Nature of the Digging is joyn'd So when an Animal begets a Monster it is the Cause of the Monster by Accident Because the Generation of the Monster is joyned with that of Nature by Accident and besides its Scope and Intention If the latter that is if the latter Qualification be wanting the Cause is said by Accident because the Effect is not ascrib'd to the Cause but that which happens to it As when Polyclete or a Musician is said to be the Cause of a Statue For neither does Polyclete make the Statue as he is Polyclete or Musician as he is Musician but a Statuary For it is Accidental to the Statuary that he is either Polyclete or a Musician See Book 2. of the Physicks Cap. 2. Ax. 17. To cause by Accident are reduc'd Fortune and Chance 1. § Videlicet To the first Species of it which is said to be by reason of its Effect Fortune in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defin'd by Aristotle Book 2. of the Physicks Cap. 5. thus It is therefore manifest that Fortune is a Cause by Accident in those things which are done for the sake of something and consultedly undertaken By Themistius in his Periphrase upon this Place more fully to be a Cause by Accident of those things which neither necessarily nor often but rarely happen and in those alone which for the sake of something are consultedly undertaken 2. § Now Chance in Creek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Cause by Accident of those things which rarely happen and that in all those things which are undertaken for the sake of another and not only consultedly For Chance extends farther than Fortune For whereas both are Causes by Accident which act for the sake of some End and are conversant in things rarely happening Fortune only is placed in those things which act consultedly Chance also in those which act by Necessity of Nature as in Infants Brutes Plants and also inanimate things in which there is no Place for Fortune As for Instance when any one digging finds a Treasure we may say that 't was by Chance or Fortune done But when a Tile falling from a House shall wound a Passer by that is we say by Chance not Fortune done All Fortune therefore is Chance but not on the contrary as is said Book the same Cap. 6. Altho ' these Words are often confounded Ax. 18. Fifthly Cause Efficient is divided into Principal and less Principal Ax. 19. A Principal is that which produces the Effect by its own Virtue Ax. 20. A Less which inserves the Principal towards its producing the Effect Ax. 21. The Principal Cause is either equal to or nobler never worse than
because begotten of no other Man as the rest were but immediately created of God So also the Heaven is the first Cause of Motion not absolutely but in the Genus of Natural Causes as is collected from the 1st Book of the Meteors Cap. 1. In the same manner may the Soul be said to be the first Cause of vital Operations and likewise every principal Cause in regard of its Instruments c. Ax. 30. Seventhly Cause Efficient is divided into Universal and Particular Ax. 31. Universal is that which concurrs with other Causes with the same Efficiency to the producing of many Effects Ax. 32. A Particular only which by its Efficiency produces but one Effect 1. § Universal Causes are God and the Heavens God concurrs with particular Causes to all Effects The Heavens only to them which are Natural and Material In this Sense Book 2. of the Physicks Cap. 2. The Sun and Man I add God are said to beget Man The Sun as an universal For with the same Efficiency it concurrs to the producing of all things Man as a Particular So also may a Driver be said to be a Universal when driving a Team of Horses because in the same manner and with the same Virtue he drives all his Horses as well the Sound as the Lame Ax. 33. Lastly and Eighthly Cause Efficient is divided into next and remote Ax. 34. The Next is that which produces the Effect immediately Ax. 35. The Remote which produces the Effect by means of some more neighbouring Cause 1. § A Cause Efficient is said to be two ways Next to wit either generally or specially In general that Cause is said to be Next which either by its Existence they commonly say Suppositum or Virtue is joyned to the Effect For such Virtue being an Instrument of the principal Cause it is deem'd with the Principal to be one only And therefore when the principal Cause by its Virtue is joyned to the Effect it is its self esteemed to be joyned to the Effect Neither is it any matter whether that Virtue be an Instrument conjoyned or separate For Example The Fire is said to be the next Cause of Ustion Parents of their Children notwithstanding the Fire acts by Mediation of Heat and the Parents of Seed For altho' Heat and Seed are Instruments yet do they not effect by their Intervening but that the principal Cause may be said to be next to the Effect A Cause therefore is said to be remote in this Sense viz. which neither by its Existence nor Virtue is joyned to the Effect As when the Grandfather is said to be the Cause of his Son's Son or Grandson c. 2. A Cause Efficient is said to be next in Species which is so joyned by its Existence to its Effect as that it is joyned to it without any mediating Virtue And a next Cause has no Place in Substances but only Accidents especially proper For a Substance does not effect a Substance without some mediate or instrumental Virtue And this is the Cause which is said to be absolutely next and that is either Internal or External Internal is that which is in the Subject of the Accident of which it is the Cause So the Soul and every Substantial Form is said to be the next Cause of its own Proprieties Hitherto appertaineth the Emanative Cause Likewise the Continent or Synectical of the Physicians External is that which is not in the Subject of that Accident whose Cause it is And so the Interposition of the Earth is said to be the next Cause of an Eclipse But the Use of this Cause in the Definition and Demonstration of proper Accidents is much the more great CHAP. XVIII Of End Ax. 1. ENd is defin'd to be that for the sake of which a thing is 1. § Being that which moves the Efficient to Action by superinducing its Love upon it and begetting an Appetite on and Desire of it self Ax. 2. End is three ways divided and first into that of which and for which Ax. 3. The End of which is that which the Efficient desires Ax. 4. For which for whose sake or for which the Efficient desires such an End 1. § As for Instance The of which of Medicine is Health for which the Sick Ax. 5. Secondly End is divided into Principal and Secondary Ax. 6. The Principal End is that which the Agent first or also principally intends Ax. 7. The Secondary which the Agent so intends as that it may enjoy it with the Principal or else attain it if the first and principal End should fail 1. § For Example The principal End of Clothes is that our Bodies should be defended against the Inclemency of the Heavens the Secondary Conjoyned with that Principal is that they should adorn it So the Principal End for which God was pleas'd to manifest himself in the Creation of the World was that Man should be endued with the Knowledge of God and Piety The Secondary and Succedaneous that he might render them inexcusable who holding the Truth in Unrighteousness go on still in Iniquity Ax. 8. Thirdly and Lastly End is divided into Subordinate and Last Ax. 9. A Subordinate End is that which is referred to some farther End Ax. 10. The Last to which all other Ends are referred that it self to no farther 1. § There is often a long Series of Subordinate Ends in which the Subordinate is a Means in Respect of the Sequent End For Example One digging in the Earth to fetch out Iron Iron is drawn out that of it may be made some Instrument which may be serviceable for our Use As suppose a Penknife or a Lancet the Lancet inserves the Physician for the Cutting of the Vein the Cutting of the Vein to transmit the Superfluous Blood or take away the Vitious The Loss of Blood conduces to the Conservation or Recuperation of Health Our Health indeed of it self is to be desired but referred notwithstanding to this End that our Actions may be free and Expedite Actions again are referred either to Pleasure or Glory or Honesty or something else in which Subordination of Ends there is no going to Infinity as we have taught before For otherwise vain and fruitless would be that Appetition which Nature has planted in all things as the Philosopher argues Book 1. of the Ethicks Cap. 1. There is therefore some chief End in which the Appetite must terminate and acquiesce 2. § An End is said to be two ways last either in its own Genus or absolutely That is said to be so in its own Genus which is the last amongst those Ends which are intended by the same Agent So in that Series which I have brought there are many Ends which are last in their own Genus For to fetch forth Iron is the last End of such who dig in the Mines the Penknife of the Smith Health of the Physician But there is but one absolutely last and that is Felicity 3. § That End which is subordinated in
for Existence and not Causality After this manner depends the Father upon his Ancestors in the begetting of his Son and every near Cause upon the more remote Secondly when it also depends upon a Superiour Cause when it causes or for its Causality but not for as much as it causes or not in the same manner after which it causes In this manner the Statuary is subordinate to the Heavens in the making of the Statue For because the Statuary stands in need of the Virtue of the Heavens towards his Work he may be said to depend upon the Heavens in Respect of his Causality but because not as he makes the Statue but as he lives He is said to depend upon the Heavens by Accident and to be Accidentally subordinated to them in the making of the Statue In the same manner the Horse spurr'd on by his Rider hurting his Leg halts The hurt Leg is the Cause of his Halting subordinated to the Rader by Accident For the Leg or Horse is impell'd on by the Rider to Motion but not to a vitious Motion c. Ax. 11. In such a Subordination there is ever one next Cause the rest are remote Ax. 12. The next Cause is that which immediately constitutes the Caused Ax. 13. Remote that which concurs to the Constitution of the Caused by the Mediation of some other Cause of its own Genus 1. § A Cause is said to be next two Ways either in its own Genus or absolutely That is said to be absolutely next which not only immediately but by its own Existence constitutes the Caused And so that it being supposed it is necessary the Caused be so too The next Cause in its Genus we have already defined and have said it immediately concurs towards the Constitution of the Caused no other of its own Order coming between One thing may have many Causes in their own Genus next but one only that is absolutely next which in Substances is Form Accidents Efficient and End So whereas to Man the Proximate Matter is Humane Body Efficient Father End Well-being Form Rational Soul the Rational Soul yet only is the next absolute Cause Ax. 14. Lastly In every Genus there are some Causes Total some Partial Ax. 15. That Cause is total which in its Species wholly causes the Whole Caused Ax. 16. That Partial which joyned with the other Causes of its own Species causes the Caused only in Part. 1. § In every Genus of Causes there are many Species's of Cause and those either Subordinate as Cause First and Second Next and Remote Principal and Instrumental or Coordinate of which one depends not upon another A Total Cause is said wholly to constitute the Caused because not assisted by other Causes of its own Species For Example The Writing depends upon the Quill and the Hand but upon both as total Causes For the Quill is only or wholly the Instrumental and the Hand the Principal Cause So likewise when God the Sun and Man are said to Generate Man every one of these Causes is Total God is the First the Sun or Heaven is the total Universal Man the total Second and Particular But when two Horses draw in a Cart they are said to be partial Causes because they are both of the same Species which brings us to the next Axiom viz. Ax. 17. Of One thing there cannot be many total Causes of the same Species but there may be many different in Species and Subordinate 1. § If many Causes not Subordinate do concur to the same Caused of necessity they must be Partial For the total Cause causes the whole thing Wherefore if there are many total Causes either the rest cause Nothing and so are not Causes or else cause again what was caus'd before But if Causes different in Species are Subordinate it may so be that the same Caused may depend upon many Causes total So the whole Writing depends on the Hand and the Quill and the whole Man upon God and the Sun and his Parents CHAP. XVI Of Matter and Form Ax. 1. OF the Four Causes Two are Internal Matter and Form and as many External Efficient and End Ax. 2. Those Causes are said to be Internal which enter the Essence of the Caused as Parts COMMENTARY 1. § Altho' Form be far more noble than Matter and confer more to the Constituting the Caused yet it is not to be doubted but that Matter also is part of the Essence and not only a Vehicle or Receiver Ax. 3. Matter in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined to be that out of which inexisting something is made 1. § This Definition is extant Book 2. of the Physicks Cap. 3. and Book 4. of the Metaph. Cap. 2. But it may more Fully and Explicatiously be defined in this Manner Matter is an Internal Cause of which any thing is made or consists Why I add Consists will be sufficiently understood out of the 9th Theoreme Matter is also defined Book 2. Post Cap. 11. but more obscurely to be That which any thing being supposed of Necessity must be so too 2. § Generally Matter is divided into that out of which in which and about which That out of which is that which is properly so called and we have but now defined In which the Subject about which the Object Of which in their Places Ax. 4. The Offices of Matter are two to take up Forms and sustain them and with the Form to constitute the Composed Ax. 5. Matter is either First or Second Ax. 6. The first Matter is informed Ax. 7. The Second formed 1. § Altho' no Matter may exist without Form yet Because Matter is not altogether nothing nor the same with Form why may it not by it self be understood not understanding Form And this is the first Matter which Aristotle Book 1. of the Physicks Cap. 9. defines in this Manner That is Matter says he which is the first Subject out of which any thing is made So that it is not in it by Accident and if it should be spoiled it would be into that resolved at last Nor is it yet to be thought that the First and Second Matter are two several Matters Nay one and the same Matter is said to be first and second as it is this way or that way considered Ax. 8. Farther Matter is either of Natural or Artificial Bodies 1. § For Example Elements are the Matter of Mix'd Bodies Seed of Living Gold or Silver of the Cup Wood of the Shelf c. Ax. 9. And both of these either of Composition or Generation Ax. 10. The Matter of Composition is that of which a thing consists Ax. 11. Of Generation out of which it is made 1. § For Example The Body is the Matter of Composition in an Animal Seed of Generation In things of Art the Matter of Generation and Composition is almost the same as also in Meteors For a Shelf is made and consists of Wood Clouds of Vapours Ice of Water c.
When the Matter of Generation and Composition is divers that is said to be the remote this the proximate Matter 2. § Now Aristotle divides Matter also Book 8. of the Met. Cap. 6. into intelligible and sensible And Intelligible is that when in Accidents or other simple things the Mind distinguishes between Material and Formal So Letters are said to be the Matter of Words Words of Speech so Precepts of Discipline Method the Form After this manner are distinguished Material and Formal in the Subjects of Disciplines Material is the thing it self which is considered Formal the manner of its Confideration So the Material of Physicks is Natural Body Formal as Natural Ax. 12. Form is defin'd to be that which explains What a thing is or the Ratio of that by which it is explained What a thing is or lastly the Ratio of the Essence 1. § Form in the Greek is is term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Species or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Exemplar sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Hermolaus Barbarus its perfect Habitude or the like These three all conspire in the same thing and return to this viz. That Form is the Internal Cause by which a thing is that which it is For by Matter also it exists but by Form it is that which it is that is of this or that Species For Example That Man exists is no less from Matter than Form But that he is a Man rather than of any other Species of Creatures is due only to Form Ax. 13. The Offices of Form are Two viz. to inform the Matter and with such matter to constitute the Composed 1. § And these are not so much different in the thing it self as in Reason For when Matter of it self informed and determined receives Form it is determined with Form to constitute a certain Species of Compositum Both therefore constitute the Composed Matter by receiving Form and Form by determining or Forming Matter and that by an Union intervening For without an Union of Form with Matter the Composed is not constituted which brings us to the next Theorem viz. that Ax. 14. Form is four ways divided and first into Material and Immaterial Ax. 15. Material Form is that which is produced out of the Power of Matter or which dependeth upon Matter in that self same Moment and Act by which it is made Ax. 16. Immaterial which is not produc'd neither does it depend c 1. § To be produc'd out of the Power of Matter is nothing else but to be produc'd by an Efficient Cause in the Matter and so as that the Matter promotes that Action by its Causality After this Manner are produc'd Material Forms Forms Immaterial are also produc'd by an Efficient Cause in the Matter but the Matter it self does not contribute towards the Action And this properly is said to create Material Forms not only when making but also when made depend upon Matter Immaterial neither Hence is it that those are Corruptible these Incorruptible All Forms of Natural things the Humane Soul excepted are Material which only is Immaterial Ax. 17. Secondly Form is divided into Substantial and Accidental of which that Constitutes the Substance this the Accident in the Concrete 1. § For Example The Substantial Form of a Musician as he is Man is the Rational Soul Accidental as he is a Musician Musick In the like Manner the Substantial Form of a Statue is the Form it self abstractedly of the Marble or Brass Accidental as a Statue the Figure Ax. 18. Thirdly Form is divided into Natural and Artificial Ax. 19. Natural is that which is of Nature Artificial of Art 1. § For Example The Soul is the Form Natural of every living thing The Forms of other Natural things want Names and therefore are to us almost unknown Figure is the Artificial Form of a Statue as an Artificial thing not as a Natural to wit Marble or Brass For Artificial Forms are Qualities of Natural things no Formal Causes but yet they are the Formal Causes of Artificial things as Artificial For Artificials are certain Accidents Concrete with their Substances Ax. 20. Fourthly and Lastly Form is divided into Principal and Disposing Ax. 21. The Principal is that which constitutes the Species it self Ax. 22. Disponent which disposes the Matter to an Aptitude for the Reception of the Principal Form 1. § The Principal Form is always a Substantial Form disposing either Accidental or Substantial Disposition Accidental is required in all things having a Substantial Form Substantial in animated only For Example When Wood's burnt it is first made hot and dryed and after this manner made fit to receive the Form of Fire So likewise when a Statue is made out of a Beam or Timber it is by degrees to be disposed and form'd into the Figure of a Statue But when an Animal is to be generated of Seed this Seed not only by its Qualities but also Substantial Form is to be disposed and made fit to receive the Soul which Form in Respect of the Seed is a Principal tho' of the Soul or Animal a Disposing c. 2. § Form also may be divided into Intelligible and Sensible but of this enough has been said already in the Doctrine of Matter CHAP. XVII Of Efficient Cause Ax. 1. CAuses External are those which enter not the Essence of the thing as Efficient and End Ax. 2. An Efficient is an External Cause from which a thing proceeds by a true Causality 1. § For a thing may be said to proceed also from the End but by a Metaphorical not a true Causality Ax. 3. An Efficient is of a very large Extent Ax. 4. And is first divided into Active which by the Mediation of Action causes the Effect and into that from which a thing immediately flows and proceeds without any Action 1. § It sometimes happens that a Cause causes the Effect by the Mediation of some Action which is said to be its Causality in causing Such a Cause we call Active sometimes by its own Existence without any Causality distinct from its Existence and this by some is call'd Emanative Which Word tho' feign'd with Repugnance to the Analogy of the Latin Tongue yet is it to be used upon this Occasion till a more Convenient can be found out For Example The Fire is the Emanative Cause of its own Heat but the Active of anothers Ax. 5. Secondly Cause Efficient is divided into Immanent and Transient Ax. 6. Immanent is that which produces the Effect in its self Ax. 7. Transient out of it self 1. § For Example When a Workman builds a House or any one throws a Stone both these are said to be Transient but when our Mind understands or desires any thing it is said to be the Immanent Cause of those Conceptions or Affections which in understanding or desiring it forms Ax. 8. The Conditions of the Transient Cause are Two 1st
the Effect the less Principal as far as it causes is always worse than or inferiour to the Effect 1. § When we compare the Effect with the Cause we are to consider the Cause as it is such that is according to that Virtue by which it causes when the Virtue of the Cause is such as that it contains in it whatever is in the Effect it is said to be a principal Cause The Effect is said to be contained in the Cause either formally or eminently When formally or the Effect is of the same Nature with the Cause the Cause is said to be univocal and is equal to its Effect as when Heat begets Heat or a Mouse a Mouse When Eminently or the Cause by a Nobler Sort of Virtue produces the Effect it is said to be Aequivocal and is better than its Effect as when Light produces Heat or the Architect an House when neither formally nor eminently it is said to be less Principal and that not so much effects as subserves the Principal in producing the Effect Ax. 22. The less Principal is subdivided into procatarctical Proëgumenal and Instrumental Ax. 23. Procatarctical is that which Extrinsically excites the principal Cause to Action Ax. 24. The Proëgumenal which inwardly disposes or also excites the principal Cause to Action 1. The Cause in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procatarctical in Latin may be called Incipiens or Inchoans that is beginning or inchoating And is either Object Occasion Author or Merit So far it may be said to be the Object as it moves or excites the principal Cause to Action Occasion is the Conveniency of Time and Place to act in which it self also has some Force of moving to Action in as much as it removes Impediments to Action Author here is said to be him who proposing Reasons persuades the principal Cause either to or from Action He is also call'd the Moral Cause Merit or Meritorious Cause is that which moves the Agent to a Requital and that either in good or evil things And even all these are without the principal Cause In which they are distinguished from the Proegumenal which consists in the principal Cause it self For Example If any one walking about in the Night should see many precious things in the open House of his Enemy from whom just before he had receiv'd an Injury to be negligently kept and at the Instigation of another should take them away The objective Cause of of this would be the Precious Things themselves exciting the Covetousness of the Thief the Occasion the Darkness of the Night and open House which in no little Measure further him in his Purpose the Author or Moral Cause he who instigated him the Meritorious the Injury received for which the Thief comes to be more prone to steal The Proëgumenal Cause is the proper Avarice of the Thief Farthermore Author or Cause Moral has Place only in voluntary Causes Object Occasion Meritorious and Proëgumental also in others Occasion is sometimes taken for Cause Meritorious As when an Injury committed or done is said to be the Occasion of a Fight or War or Slaughter and in this Sense if feigned is call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Pretext The Proëgumenal either disposes only the principal Cause as when the Temperament of the Body is said to be the Cause of Manners or also moves it and spurs it on As when Anger is said to be the Cause of Revenge or Avarice of Theft 2. § The Procatarctical and Proëgumenal Causes are of great Use in Physick For Physicians reduce almost all Diseases to three Causes Procatarctical Proegumenal and Synectical or Containing The Procatarctical with them is the External and Evident Cause The other Two the Internal and hidden Causes The Proëgumenal the Antecedent The Containing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that which is connate with and also exists together with the Disease and coheres immediately with it and this with us is the next Cause For Example The Procatarctical Cause of the Fever is either Cold or the Astringent Bathes the Proëgumenal the Skin bound up and Evaporation hindred the Containing the Humour Putrescent and accended Ax. 25. The Instrumental Cause is that which subserves the principal Cause in its Effecting 1. § All Instruments subserve not the Principal in the like Manner For there are some Instruments joyn'd to the principal Cause in acting and there are some in acting separate from them Those are Instruments conjoyn'd of which the principal Cause makes use in the Effection of the thing And these are either Active as the Heat in the Fire or Passive as a Knife a Sword c. Separate Instruments are those which act in the place and stead of the principal Cause So the Ambassadour is the Instrument of the Prince and the Seed seems to many the Instrument of Generation but mistakenly For separate Instruments have no Place in Naturals but Morals And this brings us to the next Maxim viz. Ax. 26. The Essence of Instruments consists in their Fitness for Use 1. § Instruments says Aristotle Book 2. of An. Cap. 4. in Offices and Uses are distinguish'd or convene amongst themselves For every Instrument is that which it is because and so far as it is fit for some certain Use So an Ax is so far an Ax as that in the Quality of its Matter and Form it is fit to cut And the Eye so far an Eye as it is fit to see with For the Eye the Hand and other Organical Parts of Man or Beast when dead are not Eye or Hand unless Homonymously or ambiguously that is doubtfully as Aristotle says Book 4. of the Meteors Cap. 17. Ax. 27. Sixthly Cause Efficient is divided into First and Second Ax. 28. The First is that which depends upon none Ax. 29. The Second which depends upon the First 1. § A Cause is Two Ways said to be First to wit absolutely or in its own Genus That is said to be absolutely on which all things depend both when they are Made Exist and Operate or as they say in Fieri Esse and Operation The Cause absolutely First is only One to wit God For all things depend on God both as to their Making Being and Operating according to that of the Apostle St. Paul Acts 17. In him we live and move and have our Being Furthermore all things are said to depend upon God as they are made or in Fieri as they say by reason of Creation and that either proximately or remotely as they are or in being by reason of Conservation as they operate of his Providence either ordinarily or extraordinarily c. 2. § That Cause is said to be First in its own Genus on which the rest of the Causes of the same Genus depend Such a First Cause is not only given in every Genus of Causes but also in every Subordination So Adam is the first Cause of Men in his Species
of that mutual Habitude or Relation which things may have each to the other whether simple or Analogical And these are large in their Extent as Trope Ax. 9. Reason of unequal Attribution viz. that those signifie that common Nature which is unequally communicated to its subjected Species's Ax. 10. By Reason of us the Homonymy is when for the sake of the Memory of any Person near and dear to us or some Illustrious Person in Hopes of Similitude or the like we impose such and such Names upon our Children and Friends Ax. 11. Of these the farthest distant from Synonyms that is such as we have in the Beginning of this Chapter defined are Homonyms by Chance and those whose Reason or Homonymy is in us More nearly the Tropicks and first the Analogous Nearest of all those that are Ambiguous by reason of Unequal Attribution c. 1. § Now the general Cause of Homonymy or Ambiguity is the Infinite Multitude of things and Paucity of Words For by reason of that much greater Paucity of Words than Things of Necessity one Word must be applied to signifie many things But the Cause why this Word or that Word is Homonymous is either none as in Homonymy by Chance Or if there be any which may move a wise Man to make use of the same Word to signifie many things it is either the Change of the Word from its proper Signification as in the Tropicks or unequal Attribution as in them which convene not equally to Inferiours or Conservation of some ones Memory or the Hope of Similitude or Example For Instance the Word Jus in Latin signifies both Broth and that which is oppos'd to Injustice the Homony my is by Chance For there is no Reason why this Name should be impos'd upon things having no Affinity at all amongst themselves 2 § What and how many sold Trope is is to be known from the Rhetoricians But Trope causes Homonomy because a Sentence pronounc'd in Tropical Words may be ambiguous and sallacious as when the Word fox is put for a Guilâ—ful Person Pastor for a Minister of the Church Soul for Man Author for the Work c. For it 's uncertain whether a Man may use these in their Proper or their translated Signification Homonyms by unequal Attribution are For Example such as these viz. Enâ— or Being in Respect of Subfrance and Accident Syllogism in respect of Syllogism strictly so call'd and other Syllogisms which 〈◊〉 are wont to be called Syllogisms and so the Term Sanum in Latin is given to Animal Medicine and Urine c. 3 § And even all these have their Causes of Ambiguity in Things Others also there are which we have said have their Causes of Ambiguity in us and our Will as when we give the Name of the Parent to the Child for the Conservation of his Memory or some Pious and Learned Person hoping that ours may be excited by his Example to become like unto him These Ammonius in his Commentary on the Book of the Categ calls Memoriae and the others Spei gratia 4. § But that the Homonomy of Words may be so much the better understood which is in the first Place to be regarded in Disputations we may take Notice of some Canons or Criterions which Aristotle delivers Book 1. Top. Cap. 15. Of which we shall here repeat the Chief All those Words in the first Place fall under the Title of Homonymous to which many are Contraries as that of the Latin Word Grave to which Leve and Acutum Secondly Those which have sometimes a Contrary sometimes not as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love unto which sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hate and sometimes nothing as when signifying to wont Thirdly Those which have sometimes a Medium sometimes not So the Words Candid and Fâ—â—â—â—d that is in English White and dark Brown For when Discourse is of Colour the Pale and other Middles are interjected between them But when of Voice said to be Candid or Fuscid that is Clear or Hoarse then nothing Fourthly Those are said to be Homonymous to which something is opposed that is Ambiguous So Acute is an Homonym because Obtuse For both an Ax is said to be Obtuse and the Voice and the Wit So also the Word Flock and therefore likewise Pasior And so in other Genus's of Oppositions excepting Disparates Fifthly those whose Conjugates jugates are Homonyms and so because the Latin Word Sanus is an Homonym so also must the Word Sanitas be Sixthly Those which signifie Things of divers Kinds and so Good because to be found in all Categories So also the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it signifies as well an Ass as a Milstone Seventhly Those which are attributed to such things as are not such as that they may be compared and the one be said to be more such or as much such as the other and therefore Candid because attributed both to the Voice and a Garment When a Voice can be said to be neither more nor less so than a Garment Eighthly Those Words which signifie the Differences of Genus's that are not Subaltern As Acute that is the Difference both of Voice and Magnitude Ninthly Those which have diverse Differences as the Word Jus in Latin For others are the Differences of that from which the Lawyers are called Jurisconsulti and Others that which may be drank Tenthly and Lastly Those which signifie sometimes a Species and sometimes a Difference as the Word Candor which signifies a Species of Colour and a Difference of Voice c. Ax. 12. The diverse Acceptions of Words which the Schoolmen call Suppositions Effect no Homonymy Ax. 13. Words are either taken Materially or Formally Ax. 14. They are said to be taken Materially when for themselves Ax. 15. Formally when for the Things by them signified 1. § For Example When I say Animal is a Word of Three Syllables of the Neuter Gender and the Third Declension the Word Homo is a Word of Two Syllables of the Common Gender The Words Homo and Animal are Materially taken that is by and for themselves not otherwise than as if they signify'd nothing at all But when I say Man is an Animal the Words Man and Animal are formally taken that is for those things which they signifie according to Institution Ax. 16. Formal Acception when of singular Words is but of One Mode but when of Universal it is either Simple or Concrete and Ax. 17. Simple then when a Universal is taken for the Common Nature Abstractedly from Inferiours Ax. 18. Concrete when in Inferiours 1. § For Example When I say Animal is the Genus of Man the Word Animal is taken simply for the Nature of Animal Abstractedly considered as in the Notion of the Mind or Understanding it is prescinded from Inferiours But when I say Man is an Animal the Word Animal is taken in the Concrete viz. as it exists in Humane Species This Concrete Acception is by the
declare not the Essence of a thing and therefore are imperfect unless the same thing happen to be more known to us and more known in it self But neither must a perfect Definition consist only of those that are more known but also Indemonstrable For Definition is the Principle of Demonstration as is said Book 1. of the Soul Cap. 1. and Book 1. Post Cap. 1. It is taught that the Principles of Demonstration are immediate which certainly could not be if their Parts were to be demonstrated by former Causes Ax. 11. A perfect Definition consists of the next Genus and Specifick Difference 1. § This Canon is precepted Book 6. Top. Cap. 1. But yet if the next Genus want a Name there is added in its Place a Remote with a Difference to limit it and make it a next Genus So when an Animal is desin'd to be a Living Feeling Corporeal Substance Living Corporeal Substance is put in place or lieu of a next Genus and the specifick Difference is Feeling Ax. 12. The Difference of Substances if not without is always taken from their Form but if without or that Form be unknown Propriety is added in the stead of Form 1. § So when Man is defined to be a Rational Animal the Difference is taken from his Form which is a Rational Soul But because incorporeal Substances have none and the Specificks of Corporeal even lye hid because of themselves they incurr not our Senses in the Place of Form some Property must be taken as An Angel is an Incorporeal Substance a Dog a Barking-Beast c. Ax. 13. The Differences of Accidents are not taken from their Form or Essence but their respect to their Subject Object Cause Efficient or Final or somewhat else not contain'd in the Essence 1. § Which is the Cause or Reason why Aristotle Book 6. of the Metaph. Cap. 5. says that Substances are simply and primarily defin'd Accidents secondarily only or according to something and that the Definitions of Accidents are Orations through Additions because those things that are added to their Genus in their Definitions are without their Essence and almost of another Category Ax. 14. Proprieties are defin'd by Genus Subject and next Cause and that either Efficient Final or both 1. § And first Efficient as an Eclipse of the Moon is a Defect of Light in it by Reason of the Earth's being Diametrically interposed between the Sun and it Thunder is the Noise of a broken Cloud by reason of the Fire 's being oppress'd and so 2dly Final as Sense is a Natural Faculty in an Animal for the End of Judging betwixt Singulars The Appetite for the gaining of what is good to its self and avoiding what is Evil or both as the Act of Respiration is a Reciprocal Attraction and Expulsion of the Air by the Lungs for the Refreshment of the Heart c. The Subject now 's sometimes in a Definition of Proprieties unmentioned because it is contained either in the Genus or next Cause As the Memory is an internal Sense conserving of the Images of things known Here the Subject of Memory is not express'd to wit Animal because contain'd in the Word Sense and express'd in the Definition of that So also Risibility is a nanural Faculty of Laughing arising from a Rational Animal I say not of Man because sufficiently understood when I say arising from a Rational Animal c. Ax. 15. Accidents improper besides the Genus take to themselves in Definition in the Place of Difference either Subject or Object Cause Efficient or Final or something that is made out of these But 1. § The manner of defining of these is scarcely to be contained within any certain Rules For some are defined by Genus and Subject as Simity is the Crookedness of the Nose Some Genus and Object as Physick is the Science of Natural Body And after this manner Theoretical Sciences and some again by Genus and End as Grammar is the Art of speaking well Also Genus End and Object as Logick is an Art of making of Instruments and therewith directing the Understanding in the Knowledge of Things or Liberality is a Virtue observing a Mediocrity in giving and receiving of Moneys c. After this manner Arts and Habits Moral Some lastly by Genus and Cause Efficient as Whiteness is a Colour arising from a Predomination of Clear Sound a Patible Quality arising from a Stroke of the Air between two Bodies collided or hit one against another And after this manner all Patible Qualities if not proper of other Genus's of Accidents there can scarce be given any certain Rules but each how they are to be desin'd Use and Examples of approved Authors must teach which for this End the Studious of Logick ought to collect together Ax. 16. The Parts of Definition are always so to be plac'd as that the Genus may precede the Difference and every Word following may limit its foregoing 1. § So teaches Aristotle Book 2. Post Cap. 13. For Example An Animal is not to be defined a Feeling Animate but an Animate Feeling Body c and so we come to Imperfect Definition CHAP. III. Of Imperfect Definition Ax. 1. IMperfect Definition is properly a Description and that is either Necessary or Arbitrary Ax. 2. Necessary viz. when the Defined is either not capable of a perfect Definition or else through the Imbecillity of our Minds we cannot attain to a perfect Definition of it or lastly when there are wanting fit Words required for an Accurate Definition Ax. 3. Of the first Sort are first Infinite Things and Secondly those which have not a true Essence Thirdly a Perfect one and Fourthly one by it self Fifthly and lastly those which are not placed immediately under some Genus COMMENTARY 1. § And 1st Infinite things as God having not a true Essence as Beings of Reason Things feigned Images of Things Privations Not a Perfect as Parts Principles of Things Things in doing or Imperfect Not one by themselves as Concretes Aggregates Complex Not under one Genus as Transcendents Supreme Genus's At least not immediately as Individuals For these are contained immediately under Species and by Mediation of that under Genus Ax. 4. By reason of the Imbecillity of our Minds or Understanding Substances Incorporereal and most of the most special Species's of Corporeal Substances 1. § For Genus's and Species's Subaltern may be defin'd any way as an Animal is a living feeling Body c. In the Definition of Corporeal Substances of the lowest Species in the Place of Essential Difference there uses to be added Propriety as we observ'd a little before The Proprieties of Incorporeal are likewise unknown to us Yet Man although he is the lowest Species is rightly enough defin'd a Rational Animal Ax. 5. When a fit or proper Word is wanting there are to be two or more joyned together by a Grammatical Conjunction But 1. § Such Definitions as these sin against the 5th Law of Defining propos'd in the
should argue in this manner viz. Animal is a Genus or Trissylable Man is an Animal And therefore Man is a Genus or Trissyllable c. Ax. 9. Secondly Taking away the Genus you take away the Species or that from which you take away the Genus you take away also the Species 1. § As if to prove that the Sense were not Science one should say it was not a Habit because if not a Habit it cannot be a Science since there is no Science but what is a Habit that is but what is comprehended under that Genus c. The Canons from hence observing the Cautions above-given are always very certain Ax. 10. The next Place is that of the Species which has three Canons First supposing the Species you suppose also the Genus or that to which the Species is attributed to that also the Genus c. 1. § And so it may be concluded that Logick is an Habit because it is an Art which is a Species of Habit c. Ax. 11. Secondly The Species's being all taken away the Genus is also taken away or that from which all the Species's are taken away from that also the Genus 1. § As Friendship is not Fortitude or Temperance or Justice or Prudence c. And therefore not a Virtue c. And such an Argumentation as this is a Syllogism of numeration of Parts Ax. 12. Thirdly That which to all the Species's that also to the Genus and that which to none that neither to the Genus c. 1. § And this Canon is the Foundation of Induction as well the Affirmed as Denyed Of which we have entreated in its proper Place to which Recourse may be had if the Reader shall so think fit for Examples Now all the Canons of this Place are very faithful Ax. 13. The Place from the whole has two Canons and first the whole being posited all the Principal Parts are so 1. § Or that to which the whole is attributed to that also all the Principal Parts as to Sempronius there was Maintenance given and therefore Clothes Victuals and Habitation c. I said the the Principal because the Whole being supposed that every the least Part that tends to the Integrity not Essence of it should be so is not necessary Ax. 14. Secondly That which agrees to the similar Whole that also to the Singular Parts of it and that which not to such a Whole that neither to any Part of it As for Instance 1. § Water by its own Nature is moist and therefore every Drop of it is moist The Heaven is not Corruptible and therefore not the Stars c. Here we are to take heed lest what is attributed to the Whole as Whole be not also attributed to the Part. For not because there is Water every where about the Earth does it follow that every Drop of it is every where about the Earth c. Now the Canons of this Place are very Certain Ax. 15. The Place from Parts has four Canons And first all the Parts being posited and joyned the Whole must be also posited too As for Instance 1. § Caesar occupied Belgium and Aquitaine and Celtica and therefore all Gallia I said united because positing all the Parts of a Whole and those Parts not united the Whole is not yet posited As for Instance a House which you know till the Materials are joyned as well as provided becomes not a House c. Ax. 16. The Second is taking away the Principal Part you take away also the Whole As for Instance 1. § Infants are destitute of the Knowledge of Christ and therefore of Faith I said the Principal Parts because the Hand taken away the Man does not die but becomes only lame but let it be the Head or the other Principal Part and he totally expires c. Ax. 17. Thirdly That which agrees to all the Parts that also to the Whole And that which to none that neither to the Whole c. 1. § As for Instance the Law Prophets Gospels with the Writings of the Holy Apostles are all Divinely inspir'd And therefore the whole Scripture is Divinely inspir'd The Walls Columns Beams Rafters Roof of the House c. seem not to be old And therefore the House seems not to be old c. Ax. 19. Fourthly That which agrees to a similar Part that also to the Whole and that which agrees not to the similar Part that neither to the Whole 1. § As for Instance Every Drop of Water is moist And therefore the Water it self is so The Stars are incorruptible And therefore the Heavens c. Here one is to take Care that that which agrees to the similar Part only by some External Cause and not the Condition of its proper Nature be not Concluded of the Whole For it does not follow from every Drop of Water's being round that the whole Element is so For besides that no Element besides the Earth is of any determinate Figure even the Rotundity of the Drops does not proceed from the Nature of the Water but the Paucity of their Matter by which it comes to pass that they cannot flow In other Cases the Canons of this Place are very certain Ax. 19. The Place from the Causes in general has this Canon viz. that the Cause being Actually put it is necessary that the Caused should be so too And so Vice versà 1. § The Cause in Act is said to be that which Causes or Exercises its Office and Causality Now it would imply a Contradiction for one to say that the Cause causes and yet that the Caused is not Caused as for Example That the Workmen are Building and yet that the House is not or that the House is a Building and yet that there are no Workmen c. Ax. 20. The Place from Matter has two Canons and first the Matter being taken away the Composed and also its Material Form are so 1. § As if you should prove where there is no Wood there can be no Ships or because Stones have no Organical Body neither can they have a Soul I said Material Form because Immaterial such as is the Humane Soul by taking away the Matter cannot be taken away c. Ax. 21. Secondly Such as is the Matter such is also the Composed 1. § As the Statue is of Worm-eaten or rotten Wood and therefore it self also is so This Canon takes Place only in Things made of Art For in other things it will be fallacious Ax. 22. The Place from Form has this Canon viz. Positing the Form the Composed also is posted and that taken away the Composed is also taken away 1. § As the Pigmies have a Rational Soul and therefore they are Men The Stars have not a Soul and therefore they do not live This Canon is altogether irrefragable provided the first Part be understood of Material Form For positing the Rational Soul that the Man should be so too is not necessary but yet this viz.
That he should be a Man if he has a Rational Soul is requisite and necessary c. Ax. 23. Place from Efficient has two Canons and the first of them is Such as the Cause is such is the Effect c. 1. § And thus God is very good and therefore his Works are so This Canon is deceitful unless cautiously used For first it sails in Causes that are by Accident For neither does it follow that a Son is good because his Father is so nor yet bad For a Son is not produc'd by his Father as he is good or bad but as he is a Man c. And so it fails in Equivocal Causes For it does not follow that the Sun is animated although it animates the World nor that the Whetstone is sharp although it sharpens Iron Lastly in Causes Voluntary when making use of their utmost Endeavours they do something which does not correspond to their Skill or Art As when a Painter paints less elegantly than becomes his Art c. Ax. 24 Secondly That which is the Cause of the Cause is also the Cause of the Caused c. 1. § As Virtue is partly from Nature partly from Institution partly from Custom Virtue is the Cause of civil Happiness And therefore civil Happiness is partly from Nature partly from Institution partly from Custom c. This Canon has Place only in Causes Subordinate of themselves For in Causes Subordinate by Accident it for the most part fails For it does not follow because God is the Cause of our Will and our Will is the Cause of Sin that therefore God is the Cause of Sin c. Ax. 25. Place from the End has this Canon viz. That the End being put there are also put the Means to that End 1. § And so Ovid concludes that Man was made with an upright Countenance because to contemplate the Heavens deeming that to be the End of an upright Figure The Words of the sweet Poet are these Omnia cùm spectent Animalia caetera Terram Os homini sublime dedit Caelùmque tueri Jussit erectos ad sydera tollere Vultus Which admirable Pare-Royal may be rendred in these two sorry Couplets in this manner And whereas other Animals behold With down-cast Looks this Sublunary Mold To Man he gave a stately upright Frame And bad him view those Heav'ns from whence he came Which tho' they fail as to their Versifcation yet may they serve to shew in some measure the Meaning of that memorable Passage of excellent Ovid. Now the Means are often express'd by a Negation of those things which impede the End As the Pupil or Apple of the Eye is to admit all Colours and therefore to be without Colour The Elect must be saved And therefore must not Sin unto Death c. But now tho' the End being put it is necessary that the Means should be so yet that the End not being put they should not be so is not always necessary For it is not necessary that a Man should be destitute of Books and Masters because he is not Learned c. Ax. 26. Now the Place from Caused has four Canons And the first is the Composed posited the Matter and Form must be so too And when that 's taken away the Material Form also must be taken away 1. § And so Plants are living things And therefore they must have a Body and Soul And Stones are not And therefore they must not have a Soul I said Form Material For that the Composed taken away the Matter should be so too Or the Form Immaterial is not necessary For it does not follow that there is no Iron because no Sword or that the Soul of Man is not because he dies c. Ax. 27. Secondly The Effect being posited it follows that either there is a Cause Efficient or else that there has been one 1. § As there is a Building and therefore there is or was an Architect to build it Here are the Footsteps and therefore this Way in all likelihood there has passed some Man c. Ax. 28. Thirdly Such as is the Effect such is the Cause that produc'd it 1. § As this Picture is fine and therefore so must the Artist be that drew it To this are to be added the same Limitations which were added to the first of the Place from Cause Efficient viz the Cautions against Accidentals and Aequivocals because in these Cases this Rule may fail us Ax. 29. Fourthly The Means taken away the End must also be so too 1. § As Stones are not nourished and therefore they do not live Many Men the Gospel will not be Preached to and therefore many Men by means of the Gospel will not be saved c. Ax. 30. The Place from the Subject has this Canon viz. that the Subject being posited the Propriety must also be so too and that taken away the Propriety must also be so too 1. § As Christ is God and therefore he has the Power to forgive Sins The Writings of the Fathers are not the Word of God and therefore they are not of Divine Authority c. Now these Canons without any Limitation are certain and firm Ax. 31. The Place for Adjuncts is of great Extent and has under it Proprieties Objects Signs and Circumstances Now Ax. 32. The Place from Proprieties has two Canons and first that to which the Propriety is given to that also the Subject And that to which the Propriety is not given to that neither the Subject c. 1. § As Christ is Omniscient and therefore he is God Angels fill up no Place and therefore they have not Bodies c. Ax. 33. The Second is that which is said of the Propriety may be also said of the Subject And that which cannot be said of the Propriety that neither of the Subject c. 1. § As a Talkative Person is to be avoided and therefore a Busie-Body or one that is inquisitive into other Peoples Matters A wise Man is not to repose himself upon things of a Fleeting and Transitory Nature and therefore not upon Riches or other Earthly Commodities or Goods c. Ax 34. The Place from Object in the second Place has this Canon viz. That that to which the Object is given to that also the Subject and that to which the Object is not to that neither the Subject c. 1. § As The Doctrine of fallacious Sophisms directs the Mind towards the Knowledge of things and therefore is a Part of Logick Logick has not things necessary for its Object and therefore is not Science c. The Arguments of this Place are very firm if drawn from proper Objects but otherwise only Probable As if one should say thus He talks of Military Affairs and therefore he is a Soldier Of Laws and therefore he is a Lawyer Her Delight is not in Womens Company and therefore she is not a Woman c. Ax. 35. Place from Sign has this Canon viz. Positing the