The Art of Logic, Book 1 · Part 14
Of the Cause.
We have seen the Order of things: now followeth the Term without that Order, which is no degree of the Predicamental rank.
And it is either Inward. a a
And it is either Outward. b b
Inward, is that which inwardly cleaveth with another.a a
Inwards, be the Cause, the Caused, the Subject, the Accident, the Whole, the Part.
A Cause, is that whereon the thing caused doth depend.Cause foreign. And so it differeth from a beginning, which hath not alwaies respect of dependance; as God the Father, may be said to be the beginning of the Son, but not the cause; for the cause and the caused differ in essence, which the Persons in the Trinity do not,
The Canons of the Cause are three.
1 Every Cause is before his thing caused, in order of nature, of knowledge, and dignity.
2 As without a cause nothing is done, so also without it nothing is distinctly known. Therefore God is without Cause; for he is not made, nor done, but existeth of himself.
3 There is a certain Order of Causes, neither is there granted in them a Proceeding to infinite.
There be four Causes. The Efficient, the Matter, the Form, the End.
The efficient Cause, is that whereon the effect dependeth, and is
By it self. m
By accident. n
Efficient by it self, is that whereon the effect dependethm by it self.
The Canons hereof be three.
1 No Efficient doth in vain, but all for some certain End.
2 The same Efficient Cause, as it is the same, alwaies doth the same thing. Idem, quà idem, semper facit idem.
3 The Efficient Cause, properly so called, doth not effect but some good thing in it self. For evil things are not things properly, but defects of things. A Thief puts forth his hand to take another mans goods; this moving of it self proceeds from the soul that moveth, but the misorder [foreign] in this motion, is not from the soul. So the theft is not properly an effect, but a defect and ataxie in the motion, proceeding from the ataxie of the appetite.
Moreover the Efficient cause, as it is a cause, is alwaies a simple thing: so when a man is said to be the cause of his own accidents, properly he is not the cause, but the subject that hath the cause; and things are spoken of him, not as effects but accidents. A man is not the cause of laughter, but the commotion of the heart and midriffe by some ridiculous object known; neither is a man the cause of the faculty of laughter, but a reasonable soul.
The Efficient is of it self divided by
1 The Force and the manner. of Effecting.
2 The order of Effecting.
1 Of the force of effecting, it is
Principall▪
Lesse Principall.
Principal, whereon the effect princicipally dependeth, and s
Solitary.
Partaking.
Solitary, is that which hath alone the chiefty in producingforeign. the effect, and is therefore called the total cause foreign. As Sampson was the sole cause of carrying away the Philistines gates. Christ, the whole or onelyonly cause of Mans Redemption.
Partaking, is, which not alone, but with others hath the chiefty in producing the effect, and is called partiall, foreign.
And it is partaking or sociated, either 1 Necessarily, or 2 Contingently,
1 Necessarily sociated, are, when all of them together are needfull, if the effect should be produced.
2 Contingently sociated, are, when there is not need of All, &c. So a man and a woman are causes necessarily sociated in producing a childe. Again, six-horses may for more pomp be joyned together in drawing a chariot, when two or three are sufficient.
Lesse Principal, is that whereon the effect lesse principally dependeth.
And it is either, 1 Impulsive: or 2 Instrumentall.
Impulsive, is that which impelleth or moveth the principal agent, to do.
And it is
foreign, which within moveth to do.
foreign, which outwardly moveth to do▪ Occasion.
foreign, is alway a cause within the Efficient himself; but,
foreign, is without the Efficient cause.
So of our Justification, the principal Cause is God. The cause Proegumene, is Gods good will and love; for these move God in himself to forgive us ou… si…s. The Cause Procatactick, is likewise obedience and merit, whereby outwardly he is provoked to take us into favour, seeing his Justice is satisfied for us. So in an Ague, the Proëgumenon is some corrupt humour in the veins; the Pr…cata…cticon is outward heat of the Sun, or the Northern wind, whereby the pores are stopped, and the humour boileth.
2 Instrumentall, is that which is taken of the principall cause, to produce the effect, called foreign, or foreign.
The Canons hereof are two.
1 The whole Instrument serveth for the Action of the Principall Agent, by whom it is directed. Therefore when it serveth not the principal Agent, it loseth the Nature of an Instrument. As men when they oppose themselves to Gods Commands and Rule, are not Gods Instruments, but the Devils. Hereupon note, that an Instrument taketh the determination of his action from his principal Agent. As Ink of its own nature blotteth the Paper, but it fashioneth no letter, unlesse the Writer guideth the Pen.
The whole force of an Instrument consists in the use; for then it is in Act a cause, when it is caused; but when it is idle, it is not an Instrument, but some other thing. Instruments have no dignity of themselves, but of the principall cause, and serve not but in use and work; when the principall Agent can use them no more, they are no longer called Instruments, but foreign by homonymy. And all Instruments▪ because they are indeterminate, are therefore foreign, i. e. such as one may use well or ill: as a sword, riches (called of their use foreign.)
An Instrument is either
Co-operative,
Passive.
Co-operative, is that which by an inward force together is moved in producing the effect. As a servant is an Instrument used by his Master, yet so as he also moveth himself. So the Creatures, though they be instruments in respect of God, yet have they their action distinct from Gods. As Paul calleth Ministers Gods co-workers foreign. Unto such instruments often is given the efficacie of the principall Agent, as Preachers are said to convert and save souls when the Lord doth these by them; so Baptism is said to regenerate, &c. by an improper predication; whereof hereafter in the second Book.
Passive is, that moveth not it self at all, in producing the effect; as the earth under us is an instrument of walking, so a copy to write on other things, or a pattern: some instruments are necessary, some not, as God useth Angels, &c. when as he needeth them not. And it is true the principal efficient cause worketh well by evil instruments, to wit when it needs not the instruments. As God made Joseph▪ Ruler of Egypt by his envious brethren; and by Balaam blessed his people; otherwise in necessary instruments such commonly is the action of the principal doer, as is the instrument; so a man cutteth ill if he have a blunt knife; rideth ill if he have a lame horse, &c. Also in divine things, often instruments do move, but it is all one as if they moved not; for the force of the effect is not in them. So Moses staff was moved at the dividing of the Red-sea, but this motion caused not the Sea to part, save only in a similitude. So Peters shadow, Acts 5. Pauls napkins, Acts 19. had of themselves no force to heal the sick.
Also the efficient cause is either
Naturall. a
Voluntary. b
Naturall is, which of the readinesse and necessity of Niturea bringeth forth the effect. As fire of necessity naturally burneth, &c.
The Canons hereof are two.
1 A Naturall cause is properly determined unto one of the Opposites; As fire naturally is carried upward, not downward, only heateth and cooleth not. The Loadstone draweth iron to it, and doth not both draw and drive it away.
2 A Naturall cause doth not adde a certain moderation and dilation of the action, but it worketh to the utmost of his power; as fire when it hath fewel, burneth without measure.
3 A voluntary cause is, which doth of certain foreknowledgeb and counsell.
The Canons hereof be three.
1 A Voluntary cause is free and indifferent to an action;foreign so as it may do or may not do. And freedom is two-fold. 1 of Contradiction, and 2 of Contrariety; the first is, when a cause may do or not do; and so every voluntary cause is simply free. But liberty of contrariety is again. 1 Natural, or 2 Moral. Natural when contrary natural effects proceed, as a Physician may use medicines, cooling or heating. Moral is, when men may effect things good or evil, honest or dishonest.
2 A voluntary cause doth by certain moderation; and, at his pleasure, can suspend the action, though occasion be given of doing. So God gives not all his gifts to one, or alwayes punisheth, but deferreth, &c. at his pleasure.
Again, a voluntary cause is free either
Meerly.
After a sort.
Meerly free, which with full appetite willeth and produceth the effect:
And it is called, foreign foreign, foreign, & foreign.
After a sort free, which willeth and produceth the effect, but with an heavie and sorrowfull appetite. As in a tempest, a Merchant casts his goods into the Sea to escape Shipwrack.
Moreover, the efficient cause is either
Transmutative.
Emanative.
Transmutative, which doth with some notable change or motion: as when fire worketh on water and heateth it, &c.
Emanative, when the effects flow without any notable change: as, from the soul flow forth the powers of sense, understanding, speaking, &c. From the Sun comes light, and yet in the soul or Sun is no change.
2 We have seen of the 1 force or manner of effecting; now follow the divisions of 2 the orders of effecting.
The efficient cause is subordinate either
Essentially. m
Contingently. n
Essentially, when the inferiour doth of it self, and necessarilym depends on the superiour in effecting: as in Generation, a man depends on the Sun.
The Canons hereof be three.
1 In causes of themselves subordinate, there is not grantedforeign. a proceeding to infinite; for subordination presupposeth order, and order resisteth infinitenesse.
2 Of causes subordinate, the inferiour in causing, hangs on the superiour.
3 In causes essentially subordinate, that which is cause of a cause, is the cause of the thing caused. This is true only in causes essentially subordinate, but false in contingently subordinate; for God is not the cause of sin, though he be the cause of mans will; which causeth sin, for will is not, o… it, self and as it is will, the cause of sin (for then it should sin always) but as it hath defect; so the nature of the horse is not the cause of halting, though it be the cause of motion.
Causes subordinate be either
First. a
Second. b
First is that which hath the highest place in the Order ofa causing; and it is either, 1 simply first, or 2 after a sort.
1 Absolutely first is, which in no respect is second; as onelyonly God.
2 After a sort first, is that which is first in a certain kind onelyonly: as in the moving of living Creatures, the soul is the first cause whereon all other causes and effects in such creatures depend.
The second cause, is that which hangeth on the first, eitherb Mediate or Immediate.
Mediate, when others do come between it and the last effect: It is called, foreign foreign, cause in power, for putting it, the last effect is not yet, but onelyonly may be.
And this mediate cause is either
Farr off.
Or neer.
Far off, when many come between it and the last effect: as the motion of Heaven is a cause far off of mans walking, &c. For many other causes come between.
This pertains not to the first cause, God; for he is not far from every one, Acts. 7. 27. but he walks immediately with every created Agent.
Neer is, when one only comes between it and the effect: as the lifting up of vapours unto the clouds, is a neer cause of rain; for one only comes between, even the resolution of the cloud.
Immediate cause is, which produceth the effect by immediate and next force, called foreign.
The Canons hereof be five.
First, The next cause presupposeth all the causes farther off.
2 The next cause being granted, needs must the effect be granted or taken away, when it is taken away. For the next cause is the cause in Act, and therefore cannot want an effct, any more then a father can want a childe. So then they greatly erre, which strive, that the essentiall Proprieties may be taken away, the forms of the subjects remaining safe, whereas the form of the subject is the next cause of all those properties that are in the subject.
3 One effect hath but one next cause, though it may have many effects.
4 By the next cause, Accidents are distinctly and perfectly known.
5 The next cause is enquired, both by sense and observation, and by the Examen of Logick: these two Instruments God hath given men to finde out the next causes, chiefly of Naturall effects.
The next cause, is either
Inward.
Outward.
Inward, which is essentiall to the subject unto whom it produceth the effect. So forms are always next causes of many faculties in subjects, as a reasonable soul is the next cause of laughing, speaking, &c.
Outward, which is without the Essence of that subject, to whom it produceth the effect; so the next cause of laughter, is a moving of the heart and midri… by some ridiculous object known; and this is called outward, because it is neither the form, nor matter, though it be in man.
Contingently subordinate causes, are when the Inferiourb hangs not on the superiour of its self, and its own Nature. As man depends on the Sun, and the picture depends on man; but because this picture depends not on him as a man or naturall thing, but as he is an Artificer onelyonly, therefore the picture is subordinate to the Sun contingently; So is it for mans will and sin; for though sin hang on the will, yet because it hangs not on it according to the preferment of nature, and as it is will, but as it is corrupted, therefore are they subordinate contingently.
Hitherto of a cause by its self; now followeth a cause ”foreignby accident, which is either in 1 Naturall, or 2 Voluntary Agents.
First, the Naturall Agent; That is called a cause by accident, which brings not forth the effect of its own Nature, but by something that happens to it; as an Ague causeth temperance, not of its self, but by accident; for of it self the cause is the will, bridling the appetite. So knowledge puffeth up; The Law causeth wrath, for it lighteth on them that cannot keep it.
2 In voluntary Agents, cause by accident is, which brings forth an effect besides the intent and purpose, or by ignorance: as a man cutting wood, his Ax-head flies off, and kills his neighbour unawares. Thus Judas, Pilate, and the Jews were causes,, by accident of Christs Passion and mans Redemption; for they never purposed, nor thought of such a good effect.
Hither belongs Fortune, which sometime is taken largely for any chance: as when a glasse falleth, and by fortune is not broken: sometime strictly taken, Fortune is the cause voluntary by accident, of that effect which one knew not, meant not, nor hoped for: as a man digging or plowing the ground, findes a bag of gold. Thus many things amongst men may be said to be done by fortune or luck, not in respect of God the first Cause, but in respect of secondary causes.
The Canons of causes by Accident, as well Natural as Voluntary, be four.
1 One end of the same thing may be a cause, both by accident and by its self, in a diverse respect: as the Gospel by its self is the cause of Conversion, by accident the cause of hardening.
2 Every effect of a cause by accident, is reduced to a cause by its self. And thus all chances of Fortune, are to be reduced unto God.
3 Things that be done by chance or fortune, be rare, but of causes by themselves many and often.
4 Causes by accident are infinite and inordinate [foreign. Some make it a kinde of cause, Sine qua non, foreign. But it needs not; for such causes may be referred to instruments, or some other before.
The matter next followeth, which is either
Properly so called.2 Matter. foreign.
Improperly so called.
First, properly so called, is
Principal. a
Lesse principal. b
Principal, which is onelyonly matter, and in no respect compounded.
Second, which so is matter, as it is also a materiall compound. As a mans body is the matter of a man, though it be all compounded of Elements.
The Canons hereof be two.
First, every second matter depends on the first, viz. in a certain Order of Nature.
2 Every second matter is necessarily determined in a certain quantity to one onelyonly and certain form: So the matter of a man is onelyonly determined to a reasonable soul, and cannot receive any unreasonable, and so in all other creatures; that vain is the Mforeign or transamination of Pythagoras, the Jews, &c. Hereby is confirmed the doctrine of the Resurrection, when every one shal receive the same body and soul.
The second matter is either
Far off.
Neer.
Far off, which makes a compound, others coming between. So an humane body is the next matter of a man.
Lesse principall is that, whereof it being changed and notb remaining, a thing is made; Called therefore matter, passing away, whereas the other is permanent: so seed is the matter passing away of living Creatures; for it is changed, and as it were perished before the constitution of the body.
And it is either
Far off, when things are made of it from far.
Neer, whereof a thing is next made.
As of meat and drink a man is engendred afar off, for of it is blood, & of blood seed, but seed is the next matter.
Matter improperly so called, is in a similitude, and by Analogy or proportion called matter.
The Canons hereof be three.
1 That which Artizens work on in their Art, and are occupied about, is called matter. As the matter of the Goldsmith, is gold and silver: The matter of Idols, is silver, gold, wood, or stone, &c.
2 The Notion of matter is also often given to Accidents: so three Propositions are called the matter of a syllogism. The two Tables the matter of Gods Law.
3 The name of Matter is also given to a subject wherein the accident is; and the Object about which the Action of a thing is busied.
The form answereth to the matter, and is so called
Properly. m3 Form.
Improperly. nm
Form, properly so called, is a cause that with the Matter constituteth a substantial compound or body: it is called foreign and foreign: And the substantial Form.
The General Rules hereof be seven.
1 Every form properly called is a substance.
2 The form is the chiefest part of the essential compound, whereby it is constituted, and essentially distinguished from all others: Every thing is named not of the matter, but of the form: hereupon the form is called Act; for the Antecedent matter is not in esse, but in power, till the form come; and this the Greek name foreign meaneth.
3 Unto the Form are due properly the operations of every compounded thing. The form being put, three things are put: 1 the being of a thing, 2 the distinction of it. 3 the operation; and he that grants the form, grants the consequences of it, that is, the proper operations.
4 The Form in a diverse respect, assumes the relation of the efficient cause and end. Of the efficient in respect of the powers that flow from it, and operations in which the powers cease; and of the end, in respect of the begetter and disposer, who intends nothing but the consequences of the Form.
5 Every Form is more perfect than the matter, and according to Natures scope, before it: wherefore the form is called species, foreign.
6 The Form by it self comes not into the senses; because it is not endued with qualities, which are the Objects of senses: therefore man who begins to understand by sense, is very ignorant of forms, and their names; by reason whereof our knowledge is like the shadow in the Sun.
7 The Form is not varied by degrees, nor increaseth it by its self, though the whole compound be varied in quantity. For the Form consists in indivisibility; it is like a number, which if one adde to, or take from it, it continueth not the same it was before.
Form is either
First.
Second.
First Form is, which in Order goes before all other: in Order I say, not of intention, but of generation: This also is called the first beginning active, and the common form of all bodies and Nature.
Second Form is that which follows the first; called also the inferiour and the particular Form, as Nature is called the Universal Form.
The Canons hereof be two.
First, The second Form is not united to the Matter, unlesse the matter be rightly disposed and prepared.
Secondly, A certain and specifical Form, is determined to a certain matter, so as it cannot be communicated with another, nor go out of one unto another, nor be together in two disjoyned Matters. Mens souls cannot go into the bodies of beasts, &c.
Form, improperly so called is either Natural or Artificial,n foreign. Arist. 2. Phys. cap. 1 of which we have spoken in the Predicament of quality. In a most generall signification, Privation sometime is called a form: so every relation in Philosophy is called form and formal; as the formal thing of a Syllogism, is, the order of knitting the three Propositions, which are the Material. What formal difference is, shall be shewed after in distinction.
The End is, that unto which the Efficient is ordained. foreign, or foreign. End is diversly taken, as for the last or utmost of any thing; here properly we treat of the End of intention, called also the scope.
End is eitherEnd. foreign.
By it self. A * …
By Accident. B
An end by it self, is that whereunto the efficient andA * means of their own Nature are ordered:
And it is either so called
Primarily. a
Secondarily. b
Primarily, which the Efficient intendeth to attain [calleda Finis, foreign, i. e. cujus.]
The General Rules hereof be six.
1 The End moveth the efficient to do; therefore is it called the cause of causes; for Matter without Form is rude. Form, if there want the preparing and efficient cause, is not brought into the matter; but the efficient worketh not, if it be not moved with desire; so without the end, no cause is caused.
2 The end by it self and in its own Nature, is only good and of good. So an End and Good are convertible; for the end is that which we most would: what we most would, is most to be desired, and desire naturally is alwayes ordered to good. All vice wanteth both efficient and end.
3 Whatsoever hath an efficient cause, hath also an end.
4 The end is both cause and effect, in a diverse respect; so the celebrating of Gods Name, is mans action and foreign, and yet is also the end of man.
5 The end, as it is an end, is also before and better than the means: before it, not in order of production, but of perfection and intention: So Justification is before Faith, though also it be gotten by Faith. I say also (as it is an end) for otherwise as touching the absolute essence, the means may be as perfect, or more. Christs incarnation and office, hath greater perfection than mans Redemption, absolutely considered.
6 The end and the efficient are causes each of other: the end causeth the efficient, as touching causality, not as touching being, and not causality. Walking before meat is the efficient cause of health, and health is the end or finall cause of such walking.
The end is either
Principal. * 1
Lesse principal. * 2
* 1 Principal, unto which a thing is ordered of its own nature, and by first intent of the efficient: as the principal end of the Lords Supper is the confirmation of Faith, and sealing up of Spiritual benefits, with a thankfull rememberance of Christs death.
And it is either
A mean between. a
Last of all. b
A mean between, is, which tendeth yet further. As thea intermiddle end of a Souldier, is to fight valiantly; but this tends to a further end, to get the victory.
And it is either
Work.
Ending of the work.
The work foreign is a certain thing brought forth by Nature, or by the Artizen: so the house is the end and work of the builder. The ending of the work foreign, is the possession and use thereof. As dwelling is the ending of the house.
The last end is whereunto all the rest are ordered, calledb foreign, and foreign, the first scope and chief intention.
The Canons hereof are seven.
1 The end, which is last in execution, is first in intention.
2 The last end is necessarily and chiefly good, and chiefly moving or to be desired, foreign. Galen.
3 In the last end, both appetite and operation of the efficient is terminate.
4 It gives to all the means, lovelinesse; order and measure: So tribulations for the Gospel are joyfull, because the end is eternal life.
5 OnelyOnly the last end perfecteth both doer and deeds: wherefore we must know the last end, if we would intend and use the middle end aright; which is against Popish Doctrine of perfection of vertues, even without respect of the last End. Bellarm▪ 5. de grat. cap. 9.
6 The End being put, all means to the end are put: As, in Gods predestination, whom God hath destinated to Life, he hath also to Faith in good works.
7 The End entreth the manner of being, and supplyeth places of Form, viz. in those things whose essentiall perfection is in operation.
The last end, is last either
Simply.
After a sort.
Simply last, which in respect of all things whatsoever is the last: and this is alwaies the end, and never a mean to the end; so the seeing and celebrating of God is the last and utmost end wherein mans understanding, will, and desires, shall rest, Prov. 8.
After a sort last, which in order of some things is the last: thus the last end of War is Victory and Peace; the last end of Logick, is the direction of the minde in knowledge.
The lesse principal end, is, whereto things are lesse principally* 2 ordered, viz. not of the nature of the thing, but the appointment of the Agent: So the principall End of the Lords Supper, is, a faithfull and thankfull remembrance of Christs death; but the lesse principall Ends be many, as exexercise of Repentance, distinction of the Church from other Companies, &c.
The Canons hereof be two.
1 Lesse principall Ends are not taken away by the principall.
2 One thing may have many lesse principall Ends; and they either sub-ordinate, or well co-ordinate.
The End secondarily so called, is that whereto the Endb primary so called is intended, called Finis foreign cui.
And it is either of
Imperfection.
Perfection.
Of Imperfection is, to whose use and need the thing is intended: so the End cui to whom of health is the sick man▪ so the end of the Lords Supper, is faithfull people. So Reprobates are not the end cui of Christs passion; for the end cui by destination of the efficient and of its nature, ought to be capable of the end cujus, but Reprobates are not intended by Christ, nor are capable in applying of it, and therefore are removed by Christ, John. 17. 7.
Of Perfection the End cui is, of whom the efficient receiveth perfection; called also the end of assimilation; thus God is the End to whom of all our actions, as the perfecter of them.
A… End by Accident, is, unto which the means are ordained* B. by accident, and not of their Nature. So the End of sin is the manifestation of Gods Justice: the End of Hereresies and Atheism, is the illustration of the truth: such Ends are indeterminate and confuse.