the wood but the remote matter are the foure Elements The next forme of any thing is that which wee call Specificall but the remote formes are those of the next or of the remote Genus So the next forme of a man is to be reasonable but to haue sense is the forme of a liuing creature which is the Genus of man and by consequent also is the forme of man but remote Moreover there be causes Causes sufficient or not sufficient which are Sufficient of themselues to produce an effect As the Sunne is of it selfe sufficient to giue light and fire to burne and the favour of God to make a man happie But there are some causes which are not of themselues Sufficient must haue many together As to make a fertile soile the ground must be lustie it must be well tilled raine must moisten it and the Sunne must heat it in due season and moderately To attaine vnto learning a man must haue a good wit good instructions and be diligent and painefull So divers things are the causes of victory experience in the Generall valour in the Souldiers military Discipline necessary weapons c. but aboue all the will of God Now to argue from the causes and effects these Maximes Maximes are of vse 1. That which agreeth with the matter agreeth also probably with the thing composed of that matter As the earth is heavie and therefore terrestriall bodies are heavie This Maxime is sometimes faultie For example Ice is hard yet notwithstanding the matter of it is soft and liquid namely water 2. Where the matter is wanting there also the thing composed is wanting As where there is no iron a sword cannot be made 3. The next efficient and necessary cause being granted or denied the effect also must be granted or denied As if the Sunne shine it is day if it shines nor it is not day And this effect being granted the efficient cause is also granted 4. When divers causes are necessarily requisit to produce an effect one of the same causes being wanting the effect also is wanting 5. Such as is the efficient cause such commonly are the effects As of wicked Fathers come wicked Sonnes and strong things beget strong things and Moores haue blacke sonnes This Maxime is often false especially in remote and vniversall causes As the Sunne groweth not and yet it causeth plants to grow it hath no sent and yet causeth flowres to smell sweet and carions to stinke And God mooveth all but yet is immoovable Also in causes which act by accident As a Whetstoâ—e is not sharpe yet causeth sharpenesse the Sunne is not hot yet warmeth by accident in clearing and purifying the ayre by the reflection of his beames 6. If the selfe same qualitie be attributed vnto the agent and vnto the patient it must much more be attributed vnto the agent As the hand is warme by reason of the fire which acteth vpon it therefore the fire is hotter then the hand And the Sunne causeth the water to shine therefore it is brighter then the water This Maxime is false in the fourth species of qualitie namely in the forme and figure because this qualitie receiues neither more nor lesse As if the Seale be round it followeth not that the figure printed in the waxe be lesse round then the Seale 7. The end being granted those meanes also without which the end cannot be attained vnto are likewise granted As if you grant that a man liveth you grant also that he eats drinkes and breaths And happinesse being granted vertue and the favour of God are likewise granted 8. The meanes to attaine vnto the end being granted it followeth not that the end must therefore alwayes be granted For it is no good reason to say Philip hath bookes therefore he is learned he hath horses and weapons therefore he shall obtaine the victory So also the end being taken away the meanes are not alwayes therefore taken away For many though they haue the meanes in their hands never attaine vnto the end 9. Causes by chance or hazard are not fit to argue withall 10. If necessary effects be taken away the causes also are taken away I say necessarie For there are some causes which act not necessarily and which do not alwayes produce their effects As sicknesse brings not alwayes death 11. Causes are more excellent then their effects vnlesse the effect be a finall cause And therefore to see and heare are things more excellent then the faculties of seeing and hearing because those faculties are ordained onely for these effects namely to see and to heare 12. The causes ever goe before their effects in the order of nature but not alwayes in time Thus the Sun-beames are as ancient as the Sunne and the flame is never without clearenesse or brightnesse The Table of Causes Causes are Internall Matter of Generation Composition Forme Naturall Artificiall Externall Efficient Properly Improperly as the cause Meritorious InstrumeÌ„tall naturall artificiall Finall All causes are either 1. Next or Remote 2. By themselues or By accident 3. Sufficient or Insufficient The twelfth Chapter Of Etymologie ETymologie is the derivation of a word Etymologie in regard of the word is as a Definition in regard of the thing and serveth to argue and discourse As when we say Such a one is not a Counsellour because he giues no Counsell And Philip cannot be called a Philosopher because he loues not wisedome Thus by the Etymologie of these names Iesus and Christ wee gather what our Saviours calling and office is And wee encourage such as haue a name importing some vertue in stirring them vp to vertue by the Etymologie of their names So Eusebius and Pius may be exhorted to Pietie and Andrew to valour and Celestinus to giue himselfe to heavenly things least they belie their names by a contrary conversation And so one gathereth probably that all things in times past were common the Robe excepâ—ed because when a theft is committed we vse to say Such a one hath beene robbed and that the first Warres were against Beasts because the Latin word Bellum coÌ„meth from Bellua But these kinde of proofes are very weake because names are given vnto men before it can be knowne whether they will be vertuous or no nay sometimes names are given by contraries and by way of derision As when a dwarfe is called a Goliah Good Etymologies in the English tongue are for the most part taken from the Latin but such as are drawne from the English tongue are commonly absurd and ridiculous For example if a man should say that the woman is the woe of the man and beere quasi be heere The thirteenth Chapter Of things alike or vnlike THose things are called Alike which haue between them some Analogie and correspondencie or proportion The analogie is knowne by the end and vse As the Shepheard in regard of his flocke and the Pastor in regard of his Church are things Alike There be certain things
is the propertie of man to be able to laugh and speake and of a horse to neigh and of an oxe to bellow The properties lesse-proper are such as agree onely to the singulars of a Species but neither alwaies nor to all As it is proper to a man to be a Philosopher or a Musician but neither to every man nor at all times So it is the propertie of the Moone to be Eclipsed but not at all times And the propertie of Plants to loose their leaues in Winter but that agrees not with all nor alwayes for there be some that are alwayes greene Maxime Wheresoeuer a difference is there also is the Species and the propertie most-proper For these ever goe all together The sixth Chapter Of the Accident BY Accident in this place we doe not vnderstand whatsoever is in the world Substance excepted For Accident so taken at large comprehendeth also the Proper and is of no vse to frame a Discourse or Argument But by Accident we vnderstand the mutable or separable circumstances of a Subject which may be or not be in a Subject without destroying the said Subject As whitenes in a wall and valour in a man are accidents which may be or may not be in a wall or in a man and that without destroying either man or wall or causing them to be more or lesse man or wall Of these Accidents compared together some goe before and precede by order of nature the thing which wee intend to proue Others doe accompanie the same And others doe follow it The first are called Antecedents As wearisomnesse and shaking before an Ague the foaming of the Sea before a tempest the dawning of the day before the day The second are called Concomitants that is to say accompanying because they goe together As Pride and folly The Eclipse of the Moone and the full Moone The third are called Consequents As raine after a red morning an ague after distast and wearisomnesse without former labour Antecedents and Concomitants are vsed to proue probably that a thing is or shall be As by palenesse we argue fearâ— and by blushing shamefastnesse or the touch of conscience and by blunt hornes of the Moone we conclude that we shall haue raine and by the rednes of the same that wee shall haue winde But those proofes are most forcible that are drawne from subsequent accidents which cannot be vnles some other thing hath gone before As we know there hath beene a battell by many slaine bodies lying in a field and shipwracke by sunâ—ry plankes sâ—oâ—â—â—ng on the Sâ—a The Mâ—ximes Maximes are 1. The Antecedent being granted the Consâ—quâ—nt â—â—th probably follow 2. The Consequent being granted the Antecedent must needs haue gone before Eâ—pecia ly when it is such an Effect as cannot be produced but by one cause Aâ— we proue that because it is day the Sunne is risâ—n But if it be â—n Effect which may arise from divers Causes As the corruptions of an Estate and Agues the proofe is not necessary The seventh Chapter Of the Whole and Parts THe Whole is that which hath all the Parts joyned together in a convenient order and situation As the whole and entire of a house is not onely when all the parts are there but when every part is convenienâ—ly placed There be two sorts of Whole the one which may be divided into formall parts the other into materiall parts The Formall parts are those whereof the Definition is compounded As the Genus and the Difference are the parts of a Definition So animal and reason be the two formall parts of a man So the formall parts of a house or of an image of stone are their matter and their externall formes or figures Such parts may easily be discerned and distinguished by our vnderstanding but cannot be really separated The Materiall parts are those which differ in Situation and which for the most part may really be separated As the materiall parts of the world are the heavens and the foure Elements the materiall parts of a house are the foundation the walles and the roofe Every materiall part hath a situation by it selfe except there be a mingling or commixtion of the said parts As when wine is mingled with water or when the foure Elements are mingled in a Bodie Materiall parts are either alike among themselues As the parts of water Bloud Butter Oile or els are vnlike as the parts of a mans bodie or of a house The parts alike among themselues haue no certaine number because they may be infinitely divided The parts vnlike are either Integrals or not Integrals The Integrall parts are those whereof the whole is immediately compounded As a Kingdome is immedidiately compounded of a King the three estates The world is compounded of the heavens and the foure Elements An animal is compounded of a bodie and a soule But vnder one of these parts are oftentimes contained other little parts which are not Integrals that is to say whereof the Whole or the Entire is not immediately compounded Among which there are some that are not necessary serving rather for ornament and conveniencie then for necessitie As in a Common-wealth hunters perfumers musicians and Poets In a house shuts to windowes gutters and weathercockes Sometimes in a Common-wealth the more necessary parts are such as appeare least and are lesse in account then such as are for ornament or pleasure Aâ— Bakers are lesse in account then Cookes and Plowmen lesse then Goldsmiths There are little pâ—rts and not Integrall which are notwithstanding principals and altogether neâ—essary As the heart and braine in man A vault hath that propeâ—â—ie that all the parts how little soever they be are principals because if one of them be taken away the rest fall to the ground There are certaine parts which are not necessary for the being and yet are necessary for the well and commodious being As the eye in a mans bodie lockes in a house Merchantdrapers in a towne The Nayles are part of mans bodie as also the teeth but haire is not For it is an excrement A small quantitie of our bloud is not accounted a part of the bodiâ— because though it be taken away the bodie remaines compleat and oftentimâ—s is the more healthfull But the whoâ—e masse of bloud is part of the bodie Now to argue and seeke the truth by the helpe of the Whole and Parts these Maximes are to be vnderstood 1. Wheresoever the Whole is Maximes there also all the Integrall parts requisit to being must necessarily be As where man is there necessarily is the bodie and soule 2. Take away any of the Integrall and necessarie parts and you destroy the Whole As take away the foundation or walls and you destroy the house 3. Whatsoever is said of the Whole compounded of parts alike may be said also of every severall part Except that which is said of the Whole as it is Whole namely to containe all the parts For example to be
Nature which are not coupled in Words As the sleepe and to slumber There are also certain words coupled which notwithstanding for matter are not of necesâ—â—tie linked together As buckle and a buckler Now for argument and discourse the coupling and affinitie which is in words is of no vse except there be also affinitie in the thing but where the affinitie of words proceeds from the affinitie in the thing we vse this Maxime Maxime To whomsoever one of the Coniugates or things coupled doth belong the others also belong vnto the same As he that lyeth is a lyar And to whomsoever it belongeth to doe a iust thing to him also belongeth iustice and to liue iustly And seeing thou art a knaue thou must be given vnto knavery This Maxime is not without Exception As may appeare by the example of Cambyses who being very vnjust did notwithstanding some just actions As in that he covered the seat of justice with the skinne of an vnjust Iudge whom he caused to be flâ—ad as a warning to all that should sit vpon the said seat And so there may be a Prince loving treason who notwithstanding hateth the traitour The eleventh Chapter Of Causes and Effects A Cause is that which bringeth forth an Effect or that by which or for which any thing is There be foure kinds of Causes the Materiall the Formall the Efficient and the Finall For example the matter of a house is stones wood and tyles the forme is the structure and manner of building which ariseth from the placing or ordering of the parts the efficient cause is the Master-builder the finall cause is for dwelling or habitation The efficient and finall causes are called Externall because they are out of the thing and are not parts of it As the builder is no part of the house for suppose the builder were shut vp in the house which he hath built yet were he still an externall cause by reason that he is not of the essence or definition of the house nor any part of it But the matter and forme are Internal causes because the thing is composed of them The cause Materiall Matter is that whereof the thing is composed As leather is the matter of a shoe because a shoe is made of leather Matter is of two sorts the one is called matter of Generation as the seed is the matter of the Generation of a tree slime is the matter of the Generation of frogs so water is the matter of ice The other is the matter of Composition As the foure elements are the matter wherof a bodie is composed wood and stone are the matter of a house Sometimes matter is taken improperly for the subject whereof we speake or write Thus battails and loue are the matter of the booke of Ariost And sometimes for the occasion and subject whereabout man doth labour and occupie himselfe As numbers are the matter of an Arithmetician and dangers and troubles are the matter of prowesse and patience Forme is that which giueth being to a thing Formall Of Formes some are Naturall As the forme of an Animal is the sensitiue soule and the forme of the eye is the facultie of seeing Others are Artificiall As the forme of a statua of a house or of a clock Naturall formes are part of the substance and are multiplied by generation But Artificiall formes are qualities and no parts of the substance neither are they multiplied by generation or propagation If we engraue the image of Caesar vpon a nut that nut being planted will bring forth fruit and nuts but not the image of Caesar And thence it is that children are not heires of the learning or piety of their fatâ—ers The Efficient Efficient cause is that by which a thing is As the Sunne is the efficient cause of the day and the fire of burning and sicknes of death and the interposition of the Moone the cause of the eclipse of the Sunne Vnder the Efficient cause we comprehend the cause which is called Meritorious As murther is the cause of punishment Likewise vnder the Efficient cause we comprehend the cause which is called Defectiue As the want of sight is the cause of going astray and the absence of the Sunne is the cause of night howsoever by nature it be the cause of day All instruments both naturall as the eye and the hand and artificiall as an Axe and a sword are in some sort Efficient causes For though they act not by their owne proper power yet they helpe the action and without them the naturall action would either be weake or altogether hindered The Finall Finall cause is that for the which a thing is done So the end of Physick is to heale the sick and the end of Studie is to get learning We must warily distinguish the scope from the end As the scope of walking is health but the end is the last step the one is the end of the intention the other the end of progression The finall cause may also be the formall and efficient cause but â—n divers respects As the forme of the house is the end of the builder and the forme of a horse engendred is the efficient cause of the operations of the same horse and also the finall cause of the horse engendring And that which is the final cause iâ— commonly an effect As to see is the finall cause and also the effect of sight Of causes the finall is the best and most excellent because all the other tend vnto it and serue it The finall cause as it is the last in execution so it is the first in the intention Efficient and finall causes bring forth their effects Causes of themselues or by accident either of themselues and of their owne nature or by accident Thus the Sunne giueth light of it selfe and of his owne nature but by accident it blindeth Owles And the neighing of Darius his horse was the accidentall cause of his raise to the kingdome And thirst may be an accidentall cause to saue a man out of the battaile if being thirstie and gone out of the armie to drinke it so happened that whilest he was a drinking the armie was suddenly discomfited So a Musician that buildeth a house is not the cause of the building as he is a Musician but as he is an architect or builder It is the same of the finall cause For example healing is the proper end of Physick but the gaine of the Physician is an accidentall end the one is the end of the Art and the other of the person Causes next or remote Againe there be some next and some remote causes For example the next end of the art of a souldier is warre and the remote is victory and the end more remote is a happie peace So the next efficient cause of death is sicknes of sicknes excesse and of excesse bad company The same may be said of formes and matters The next matter of a Table is
of the two contraries For if blacknesse be visible it followeth not that whitenesse be invisible because to be visible belongeth to the Genus of whitenesse and blackenesse namely to colour We must also except such causes as doe act by accident As if a white man buildeth his owne house it followeth not that a black man must pull downe his and if heat doth harden the ground it followeth not that frost must soften it 4. The selfe same cause may bring forth certaine effects when the action of the cause dependeth from the disposition of the matter against which it acteth So the Sunne giues a sweet smell to flowers but it makes a carrion stinke and fire hardens the earth and softens waxe 5. Every subiect that is capable to receiue the one of the contraries is also capable to receiue the other Thus whatsoever may be heated may be cooled and whatsoever may be hardned may be softned 6. One of the contraries being granted the other is overthrowne Thus he that is not free is a bondman But it followeth not that if one of the contraries be denied the other must be granted except they be such contraries as haue no meane between them As if the bodie be not white it followeth not that it is black But in contraries that are without meane this consequent iâ— good As if this line be not straight it is crooked 7. Of two good things whereof the one is lesser and the other greater the contrary to the greatest good is the greater evill As vertue and health be two good things if vertue therefore be a greater good then health vice must be a greater evill then sicknesse Except when one of the two good things is comprised in the other As to haue the skill of reading and the skill of Philosophie For though the skill of Philosophy â—e a greater good then the skill of reading yet it followeth not that not to be skilfull in Philosophie is a greater evill then not to be skilfull in reading because the skill of reading is comprehended vnder the skill of Philosophie 8. Contradictories cannot stand together and one of them must of necessity be As there is nothing that is not either man or not man and it is impossible to be both the one and the other at the same time The fifteenth Chapter Comparison of things THings are oft compared according to their goodnesse and excellency and then the comparison is made by these Rules or Maximes Maximes 1. Whatsoever is desired in regard of it selfe is better then that which is desired onely in regard of some other thing As life is better then money and sight is more to be desired then spectacles and health then Physick 2. That which is good to all is better then that which is onely good to some and which is vsed but seldome and for certaine respects Thus light is better then darknesse and to haue two armes is better then to be maimed For darknesse is of vse onely for theeues and debauched persons and to haue but one arme is of vse onely to beggars who thereby set forth their misery 3. That which is good of it owne nature is better then that which is good onely by accident or which is of vse onely to avoyd a greater evill Thus health is better then Physick and to haue our wares in our ship is better then to cast them into the Sea and prudence is better then chance 4. One good which when we haue wee need not the other is better then that which when we haue we haue yet need of the other Thus to be loved of God is better then to be loved of men and to haue the perfect knowledge of an Art is better then to haue it written in a booke 5. Of finall causes the last is ever the best Thus happinesse is better then vertue and the skill of managing a horse is better then the skill to make a spurre 6. Permanent goods are better then the transitory As vertue is better then money But in generall without any respect to the goodnesse or excellency of things they may be compared by these Maximes following 1. Other Maximes That which is such of it owne nature is more such then that which is onely such by participation Thus the Sunne is cleerer then a looking glasse when the Sunne shineth on it 2. That which is such of it selfe is more such then that which is such onely by accident As exercise and good nourishment is more healthfull then the cutting off of an arme and the death of the Sonne of God hath beene more beneficiall to salvation then the treason of Iudas howsoever God vsed it as a meanes for our good 3. That which is most remote from his contrary is more such then that which is lesse remote And therefore the cold in Norway is greater then that in Italy because it is more remote from the South from whence the heat commeth 4. That which acteth more forcibly is commonly more such then that which acteth more weakely As that which hurteth more is worse then that which hurteth lesse and that which pricketh more is sharper pointed then that which pricketh lesse This rule hath exceptions Aire and water are equally moist nay Aristotle holds the aire to be moister yet water moistens more then aire So the flame is hot or rather hotter then the hot iron and yet a hot iron burneth more then the flame doth The sixteenth Chapter Comparison of Probabilitie or Likelihood THings are compared in probabilitie when we question whether of the two is the more credible And this is done when to proue some one thing wee bring in another equally or more or lesse probable then that which is in question This comparison may bee made three manner of wayes 1. Probable alike For First when we will proue a thing in question we may bring in another thing as probable as it For example if a Prince hath granted something to one Citizen another Citizen may pretend that the like grant ought to be made vnto him also because he is a Citizen as well as the other and nothing inferiour to him So a fault which is pardoned to some one in regard of his youth must be pardoned to another as young as he This reason is grounded vpon this Maxime Maxime Of two things equally probable or equally iust the one being granted makes the other to be easiâ—y beleeved 2. More probable Secondly to proue a thing in question wee may bring another thing more probable then it arguing thus If that which is more probable is not much lesse shall that be which is lesse probable For example if a Father will not haue his children goe richly apparelled much lesse will he suffer it in his servants And if the Apostles were not without sinne how much lesse are wee This is called arguing from a more probable to a lesse and grounded vpon this Maxime Maxime If that which is more possible
if it hurteth not thirdly if it be profitable Death hath in it these three things For it is vnevitable therefore as it is a folly to hope for things impossible so it is a folly to feare things vnevitable Againe death 〈◊〉 not hurtful because our Saviour Christ hath taken away the curse thereof Lastly it is profitable and that is knowne by the effects which follow The Effects Death is profitable before death for it abateth pride Thou seest now a triumphing Monarch and ere long toads will breed in his skull and wormes in his entrails The thought of death keepes a man in feare and sobriety as also from sinning Without it man would hardly be tamed It makes vs despise the world and to acknowlâ—dge the vanitie of all our toyle It makes vs more earnest in prayer and increaseth our faith through resistance After death it makes vs fully know that which we here see but a farre of and very obscurely It ioineth vs with the Saints and placeth vs with Christ Iesus To feare death is to offer wrong vnto Christ as if it were ill being with him It maketh vs to see the face of God which changeth them that see it into his owne likenesse It bringeth vs into the possession of peace without end of contentment without interruption and felicitie without measure The Similitudes If new borne babes had the vse of reason they would never crie but rather much reioyce that they part from such an vncleane and obscure place to enter into the light of this world So if we had the right vse of reason wee would not be sad when death comes because our soules goe out of an vncleane straight and obscure place or rather prison to enter into the light of heaven Death is like Samsons Lyon whereof it is written that from bitternesse came sweetnesse Or like vnto the harsh sound of a boult at the opening of a doore which notwithstanding is very pleasing if it be to come out of a prison Or as when Christ came to his Disciples walking on the waters they said it was a spirit but when they saw him neerer hand they said of him and so must we of death it is the Lord that commeth vnto vs. The Opposits Present life is opposed vnto death now if there be no cause to desire life no more is there to feare death Vpon this occasion you may run through every age of mans life as also through the dâ—vers conditions that are from the Prince to the beggar and shew that all is but miserie Besides those evils and accidents which are common to all The Comparison in regard of Goodnesse Mutable and transitorie things are not so good as those that are eternall and permanent Againe the good which sufficeth alone is better then that good which when we haue wee haue yet need of another He that hath happily ended his life needeth neither money nor apparell nor honour nor health c. but he that hath nothing but the present life hath need of all these things and besides them eternall good things The Comparison in regard of Probabilitie Probable alike If Martyrs feared not to dye in the flâ—mes of fire why should we feare to dye in sicknesse seeing we haue the same hope Lesse probable If the Heathen went to their deaths with as ioyfull a countenance as others that returned safe from thence why should wee feare it that haue a better hope Why should ambition haue more force in them then faith in vs If a souldier doth adventure himselfe vpon the mouth of the Cannon-shot and offereth himselfe the first vpon a breach for the pay of six-pence a day what should wee doe for an everlasting kingdome Testimonies Here must be alledged the passages of the word of God the sentences of Philosophers the examples of such as haue dyed constantly As of Regulus of the two Decius of the Gymnosophists of the Indian Women of the Tribals of the Martyrs c. Finally by these sixteene places as by certaine directions we are furnished with abundance of matter for argument and discourse And by these helpes we are put in remembrance of all that we haue read heard or seene which may serue to amplifie the matter propounded But the Maximes which are added to every place are of vse to teach vs how the argument may bee well grounded for they are as lights vnto our reason And note also that these places furnish vs with matter to argue as well for Death which is the Subject of this questioÌ„ as for Not to be feared which is the Attribute thereof as wee shall see hereafter But the Arguments which are drawne from the attribute are the strongest and most forcible ANOTHER EXAMPLE The praise of Sobrietie The Species of Sobrietie WE speake not heere of that Sobrietie which the Physicians appoint by dyet nor of that which is through necessitie when we haue nothing to eat nor of that cold gravitie of the Germans aâ— the beginning of their meales nor of that of covetous persons who grudge themselues things necessarie nor of that which is performed by a scrupulous abstinence But of that which is a morall vertue The Definition Sobrietie is a temperance which prescribeth a moderation in eating and drinking The Whole and the Parts Neither doe we speake of that Sobrietie which consisteth in certaine meates and not in other in eating and not in drinking in his owne hâ—use and not in companie For sobrietie giues lawes for all times and all places and for all sorts of meates and drinkes The Etymologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians haue rightly derived sobrietie from a word which signifieth to keepe the vnderstanding sound because it preserveth the health and the libertie of the vnderstanding The Genus I say it is a species of Temporance Now Temperance is the nurse of all other vertues the guardian of bodily hâ—alâ—h and of the light of the minde making it not to be subiâ—ct to the belly it keepâ—th in brutall concupiscence and teachâ—th how to eat to liue and not to liue to eat The causes The cause why a thing is to be commended or desired is if it be honest delightfull and profitable Now sobrietie hath all these three for it is a good and comely thing to haue an vpright body in old age to haue a fresh and liuely countenance not to be seene drunke nor croaking in an Alehouse among debauched persons c. It is a delightfull thing to be cheerfull and affable and to haue peace at home for drunkennes breedeth quarrels Pleasures seldome vsed are sweetest It is a profitable thing to haue a strong body a free minde fit to goe about civill affaires to haue a good memorie not to wast goods to provide for the necessitie of the familie to husband the time well not to reveale secrets sobrietie is of vse for all these The Effects The causes for the which sobrietie is commendable are also effects of sobrietie and therefore we
Therefore it neigheth not But such conclusions follow by chance and not by the force of the Syllogisme In these Syllogismes the assumption is part of the proposition which proposition maketh an entire Syllogisme And it is probable that this word Assumption is borrowed from these Syllogismes because that in them the second proposition is taken and assumed out of the first The foureteenth Chapter Of Disiunctiue Syllogismes DIsjunctiue Syllogismes are such whose proposition is compounded of two disjunctiue parts or peeces or which are separated by this particle OR As It is day or night This number is even or odd As thus This man is dead or aliue But he is dead Therefore he is not aliue Or els thus But he is aliue Therefore he is not dead Or thus But he is not aliue Therefore he is dead For those propositiōs are compounded of such parts the one whereof cannot be granted without overthrowing the other Nor can you overthrow the one without establishing or graunting the other And for this cause these two parts must be immediately opposit so as there may be no third For example this argument is not good There is peace or warre But there is no warre Therefore there is peace For there may be a truce In these Syllogismes to the end that the truth may be evident and without exception the two parts of the proposition must not be contradictorie but must be either contraries or privatiues or relatiues For example if I argue thus This line is straight or crooked But it is straight Therefore it is not crooked This argument is cleere and certaine But if I argue thus Philip is wise or vnwise But he is vnwise From thence wee can draw no conclusion that may haue any likelihood of reason ¶ The fift Booke OF THE MASTER-PEECE OF LOGICK called DEMONSRATION The first Chapter What Science is THIS word Science is somtimes taken for the whole bodie of one kind of learning Thus Ethicks Physicks Metaphysicks civill Law are called Sciences Sometimes the word Science signifieth onely the knowledge of a conclusion prooved by Demonstration And this is it whereof we purpose to treat of in this place which is thus defined Science is a certaine knowledge of a thing certaine whose proofe is drawne from the cause To haue the Science of a thing two certainties are required The one is that the thing be certaine of it selfe and vnchangeable The second is that the perswasion which wee haue of it be firme and cleare If either of these two certainties be wanting it is no Science but opinion For a man may haue a doubtfull opinion of a thing certaine As he that doubteth whether there be a God And on the contrary a man may haue a firme and stedfast perswasion of that which is vncertaine and false As those that suffer death for the defence of a false Religion And therefore it is not amisse to know the difference between Science Faith and Opinion Science is a certaine knowledge of a certaine thing by the next cause Opinion is a doubtfull or false knowledge Faith is a firme perswasion grounded vpon the Testimonie of some other If a man know certainly a thing because he seeth it or toucheth it that is neither called Science nor Faith nor opinion but sense which knoweth onely things singular but Science is of things vniversall The second Chapter What a Demonstration or Demonstratiue Syllogisme is A Demonstratiue Syllogisme is that which giveth or bringeth certaine knowledge of the conclusion If we will define it more exactly we must define it thus A demonstratiue Syllogisme is that which prooveth that the attribute of the conclusion is truely attributed vnto the subject by a Meane that must be the next efficient or finall cause of the attribute of the said conclusion These two sorts of causes were called externall in the Chapter of Causes aboue mentioned because they are no parts of the effect nor of the thing compounded though sometimes the efficient cause be in the very same subject As the soule of man is the cause of the sense in man and the thicknesse of gold is the cause of the weight of it In these examples the efficient cause and the effect are in the same subject The third Chapter What questions are demonstrable SVch questions wherein the attribute is a substance cannot bee prooved by demonstration because substances haue no certaine efficient cause proper vnto them For the will of God is an vniversall cause common to all things and by consequent it can be no Meane in a demonstratiue Syllogisme Againe such questions or conclusions wherein the attribute is a mutable or casuall accident cannot be proved by demonstration because these accidents haue no certaine and assured cause As Philip is rich Bucephalus halteth But those questions are demonstrable whose attribute is a proper and immutable accident whereof the next efficient or finall cause may be given For example these questions may be prooved by demonstration A transparent bodie is without colour Eunuches are never bald Fixt Starres doe twinckle The Moone suffers obscuritie Of all estates Oligarchie is the most subiect to civill warre Lines paralell never meet All bodies compounded of Elements are corruptible Vnder the scorching Zone it is very hot For the next efficient or finall cause of the attribute of these questiōs may be given The fourth Chapter What the propositions of a demonstratiue Syllogisme ought to be THe Demonstration must consist of necessary propositions among which those are the most necessarie which are called Immediate There be two sorts of immediate propositions that is to say such as are without any middle For some are immediate in regard of the subject and others are immediate in regard of the cause Immediate propositions in regard of the subject are when the attribute agreeth next of all and immediately to the subject so as a neerer subject cannot be given In such propositions the attribute agreeth with the subject because it is such a subject For example if I say that a horse hath sense this attribute agrees not next and immediately to a horse for there is a neerer subject namely an Animal vnto the which sense belongeth But if I say that a horse neigheth this agreeth next and immediately to a horse as he is a horse and not by reason of any other neerer subject Immediate propositions in regard of the cause are when an attribute is so neerely joyned to the subject as that the cause or reason cannot bee yeelded why it should be so For example here is a Demonstration Whatsoever hath a sensitiue soule hath touching Every animal hath a sensitiue soule Therefore every animal hath touching In this Syllogisme the conclusion is immediate in regard of the subject but not in regard of the cause For in this Syllogisme the Meane is the cause of the conclusion But the two propositions are immediate both in regard of the cause as also of the subject for nothing can be alledged as a cause of
their truths Sometimes the efficient and finall causes are linked together with a long chaine As Vnder the Aequator the aire is very hot because it is very subtill The aire is very subtill because the Sunne doth rarefie it very much The Sunne rarefies the aire because the beames fall in right angles The beames fall in right angles because the Sunne is there in the Zenith Thus it is in the finall cause The Lungs draw in the aire to refresh the heat of the heart The heat of the heart is refreshed to keepe the Temperature The Temperature is kept to preserue life So many causes so many demonstrations But the last where also the chiefest and last cause stands for the Meane is the noblest of all because it can no further be demonstrated and the two propositions are immediate every manner of way The fifth Chapter A speciall note to know a perfect Demonstration OF all the markes of a perfect Demonstration this is the most evident when it may be converâ—ed or reduced to a definition For we haue said heretofore that the definition of a proper accident is compounded of three parts namely L. 2. c. 8. of the Genus of that which is defined and of the proper subject and of the cause thereof As the definition of Death is the destruction of the life of the creature by the extinguishing of vitall heat Out of this definition a demonstration may be framed making the Subject of this accident to be the subject of the conclusion the Genus to be the attribute and the cause the Meane As thus Whensoever the vitall heat is extinguished life is destroyed But in a living creature the vitall heat is extinguished Therefore in a living creature life is destroyed The same may be said of these definitions following Sleepe is the heavinesse of a living creature by the cessation of the common sense Thunder is a noyse in the clouds by the breaking out of the fire The sixth Chapter Of an Imperfect Demonstration WEE haue shewed that a perfect demonstration is that which proveth by the next efficient or finall cause of the attribute that the attribute of the conclusion agrees with the subject If any of these perfections be wanting the demonstration is the weaker and lesse perfect If the Meane be not the next cause of the attribute but onely a remote cause then is the demonstration weaker and more imperfect And such demonstrations for the most part conclude negatiuely For example Where there is no opposition of contrary qualities there is no death But in the heavens there is no opposition of contrary qualities Therefore in heaven there is no death Or He that is of a cold temperature will never be bald But Eunuches are of a cold temperature Therefore Eunuches will never be bald In these demonstrations the propositions are not immediate For the Meane is not the next cause of the attribute To haue no contrary qualities is not the next cause of not dying but a remote cause for the next cause of not dying in mans body is the continual preservation of the humors in an equall temperature and the cause hereof is to haue no contrarietie or combate betweene the elementarie qualities in the bodie Thus the cause why Eunuches become not bald is become the radicall humor of the haires is not spent and the remote cause is because they haue but little heat In these demonstrations the propositions are not immediate for the Meane is not the next cause of the attribute And though the propositions be immediate yet if the Meane be not the cause but the effect of the attribute then it shall be a lesse perfect demonstration proving not the effect by the cause but the cause by the effect This kinde of demonstration shewes not why the conclusion is but onely that it is As All that loue God are beloved of God But all that haue faith in Christ loue God Therefore all that haue faith in Christ are beloved of God The Meane is to loue God which is not the cause but the effect of the loue which God beareth vnto vs which loue is the attribute of the conclusion in this demonstration wherein the cause is proved by the effect whereas in a perfect demonstration we proue effects by their causes Therefore this imperfect demonstration proveth onely that the thing is but sheweth not why it is The effect may very well be the cause of knowing but not of being As the smoake which we see come out of a chimney may be a cause to make vs know that there is fire in the house but it is not the cause of the fire but onely the effect And the vnequall beating of the pulse is not the cause of the Ague but it is a cause which makes vs know that such a one hath an Ague ¶ The sixt Booke OF SOPHISMES OR FALLACIES The first Chapter Of Fallacies in words ALL Fallacies or Sophismes committed in disputing are either in the Words or in the Matter Fallacies in words are of six kindes 1. Aequivocation 2. Amphibologie 3. Deceipt by Composition 4. Deceipt by Division 5. Deceipt in the Accent or Pronuntiation 6. And deceipt in the Figure of the word 1. Of Aequivocation Decipt by Aequivocation is when the Meane is a doubtfull word taken in the proposition one way and in the assumption another way As That which hath neither beginning nor ending God created not The roundnesse of the Heavens hath neither beginning nor ending Therfore the roundnesse of the Heavens God created not In the proposition beginning and ending is taken for continuance of time but in the assumption it is taken for the beginning and ending of a figure Or thus He that saith that thou liuest saith true He that saith that thou art a goose saith that thou livest Therefore he that saith that thou art a goose saith true In the proposition it is meant of an expresse saying but in the assumption of a saying by consequence Thus a man of great capacitie may be taken for a learned man and sometimes for one whose stomacke is able to containe much wine The same fallacie may be committed also when a word is otherwise taken in the propositions then in the conclusion 2. Of Amphibologie Amphibologie is an ambiguous constructioÌ„ making the sense doubtfull As Faith alone iustifieth It cannot be knowne whether the meaning be that faith being alone justifieth or els that faith justifieth onely In the first sense it is false for faith alone without good works is no true faith and by consequent justifieth not But in the second sense it is true that faith onely justifieth because it onely hath the propertie to justifie So it is true in one sense that the eye alone seeth but it is false in another sense that the eye seeth alone For an eye that is out of the head seeth not 3. The fallacie in Composition The fallacie in Composition is when things are taken as conjoyned which cannot be true but in