A BRIEF ENGLISH TRACT OF LOGIC. Printed Anno Domini 1677. A Tract of Logic. LOGIC hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it's an Art which teacheth to Reason and Discourse. There is a twofold Logic, One Natural, which is nothing but natural reason, or of which every man (that is not an Idiot) doth in some measure partake: The other Artificial, which is the perfection of the Natural, nam Ars perficit naturam: this belongeth only to Scholars. According to a Threefold Act of the Understanding, Logic is divided into Three parts. The First treats of Simple or Single words, in order to the understanding and best apprehension of Simple things. The Second treats of Propositions, Affirmative, and Negative, wherein one thing is either denied or affirmed of another: these are called Voces complexae, and the knowledge of them doth direct the mind in judging what is true, what is falls; what things may be joined together in an Affirmative Proposition, what things ought to be separated in a Negative. The Third part of Logic treats of several Forms of Argumentation, as of a Syllogism, E●●hyment, Induction, Example, Sorites, Dilemma, Violentum; instructing us how to Discourse and Argue, and directing the mind rightly to judge betwixt a true and falls Consequence, when the Conclusion doth rightly follow from the Premises, when it doth not. For the better understanding Propositions and Syllogisms, see the little Tract of a Syllogism, and Breerwoods' Elem. Log. etc. The First part of Logic, (as hath been said,) treats of Simple words, which are words of the First Notion, as Homo, Animal, Brutum, Equus; or of the Second Notion, commonly called words of Art, known only to Scholars. Of these two sorts of words, the First part of Logic Treats; 1, Of certain words of Art, called Predicables; 2, Of Common words of the first Notion, called Predicaments. The Predicables show the manner how in a Proposition a Predicate is affirmed of the Subject; whether Essentially or Accidentally; whether Necessarily or Contingently. There are Five Predicables, viz. 1, Genus, which we call the Common kind; 2, Species, which we call the Special kind; 3, Differentia, which we call the Difference; 4, Proprium, which we call Propriety; 5, Accident, which we English an Accident. Now every Predicate in every Proposition is one of these Five. As for Example, Petrus est animal; Animal is the Genus, or the Common kind of Peter: for if you ask what kind of creature Peter is, I answer he is an Animal or Sensitive Creature. Petrus est homo; homo is the Species or the special kind of Peter: Petrus est rationalis; rationalis is the Difference by which Peter is distinguished from a Beast which is unreasonable: Petrus est risibilis; risibilis is the Propriety of Peter, for it is only Proper to a Man to laugh: Petrus est albus; albus is the Accident, for it is Accidental to Peter to be White, for he may be any other Colour. That these Five Predicables may the better be understood, I will set down their several Definitions. Genus, or the common kind, is that which is Predicated of many things, which do differ in special kinds: as for example, Animal is a Genus which is Predicated of a Man or a Beast, for both are Animals, and both differ in kind. Species or the Special kind is that which is Predicated of things of the same kind, Differing only in Number, or Singular Nature; as Homo which is Predicated of each particular Man. Differentia or Difference is that Predicable, by which one thing doth differ from another Essentially, as Rationale, which makes a Man differ from a Beast. Proprium or the Propriety is a Predicable which belongeth to all things of the one or the same kind, and only to them and always; as Risibilitas which belongeth to all Men, and only to Men and always to them, for albeit no Man laughs always actually, yet every Man hath always the power to laugh. Accidens, or an Accident is that which may be Absent, or Present without the Destruction of the Subject, wherein it is: as Cold or Heat is an Accident in respect of the Water, wherein it may be, or not be, without destruction of the Water. Of Accidents there be two sorts: some Separable, as Cold in respect of the Water: others Inseparable, as Heat in respect of Fire; Blackness in respect of a Crow, which cannot be really Separated from Her, but only in conceit: for we may conceive a Crow to be without Blackness, without taking any thing from Her Nature or Essence. Having showed how many things may be Predicated in a Proposition, it is requisite in the next place I discourse of the Nature of things themselves. All things in the World are generally reduced to two Heads, Namely Substances, and Accidents: for whatsoever is in the World is a Substance or an Accident. Magnus Aristotle's trutinando cacumina rerum, In duo divisit quicquid in orbe fuit. A Substance is a thing which can subsist of itself: as an Angel is a Substance: so also is a Man a Substance, a Horse, a Dog, briefly whatsoever things you see, are Substances: yea many things you cannot see, are Substances; as God, Angels, the Air, the Wind, are all Substances. If it be said, I see Colours, as Whiteness in a Wall, Redness in a Cloud, which are not Substances but Accidents; I answer, When I say all things seen are Substances, I mean not Colours or Figures of things, but the things under those Colours: as the Whiteness of a Wall is not a Substance, but the Wall under that Whiteness. In the Second place, an Accident is a thing which cannot subsist of itself, but is always upheld by some Substance wherein it resides: as for example; Length, Breadth, Thickness, any Colour whatsoever; Vice, Virtue, Action, Passion and divers other things are all Accidents, residing in Substances: as Virtue or Vice in a Man, Colour in a Wall, Length or Breadth in a Table. Because this division may seem too general, therefore Logicians use to divide things into Ten Heads, and to place them in Ten Rows or Ranks, which they call the Ten Predicaments; wherefore the ● is Substance, the 2 Quantity, 3 Quality, 4 Relation, 5 Action, 6 Passion, 7 Place, 8 Time, 9 Situation, 10 Habit, which are all intimated in these Verses. Arbour Sex Servos Fervore Refrigerat, Ustos Rure Cras Stabo nec Tunicatus ero. A Tree Six Servants Burnt with Heat Refreshed, To Morrow I'll Stand i'th' Country all Undressed. In the 1 Rank which is called the Predicament of Substance, are placed all Substances in the world. Now there are several kinds of Substances, some Incorporeal, as Spirits: some Corporeal, which are either Simple, as the Heavens, the Sun the Moon, and Stars; as also the Four Elements, as the Fire, Air, Earth, Water; or Compounded and made up of these Four Elements. And these are either Inanimate, and without Life, as Stones, Coals, Silver, Gold, etc. or Animate, as having Life, which are also of two sorts, some having Life and no Sense, as Grass, Plants, &c. others having Life and Sense: which again are of two sorts; some having Life, Sense, and Reason as all Men; others having Life only and Sense, as Birds, Beasts, Worms, Serpents, and Fishes. All these sorts of Creatures are Substances. The Second Predicament is Quantity. In this Rank are placed all Quantities, whether they be Multitudes, as Numbers; or Magnitudes, as Length, Breadth, Thickness, Now Logicians call Length, Linea, Breadth, Superficies, or Outside, Thickness, Corpus. Of Length, or Lines there be Two sorts; some Strait, others Crooked. A Strait Line is that which lies directly betwixt Two Points. Of Crooked Lines there be many sorts: but the chiefest is a Circle or Round Line drawn Round about a little Point in the middle, which we call the Centre. The Third Predicament is of Quality. In this Predicament are placed all Qualities, whereof there are Four kinds; 1, Habit; 2, Natural Abilities; 3, Sensible Qualities; 4, Figures or Forms. 1, An Habit is a Quality gotten by Industry and Labour: as the Habit of Discourseing Well, the Habit of Writing Well, of Harping, Dancing, or the Habit of Justice, Fortitude, Temperance, etc. All Virtues, or Vices of the Mind are Habits. 2, Natural Power or Ability is a Quality Naturally Implanted in us, not purchased by our Pains or Labour; as the power to Walk, Speak, See, or Laugh. 3, Sensible Qualities is whatsoever we See, as all Colours: whatsoever we Hear, as all Sounds: whatsoever we Taste as all Sapours: whatsoever we Touch, as Heat, Cold, Roughness, Smoothness, Softness, Hardness. 4, Figure or Form is the outward Fashion of things; as the Figure of a Man in his Body or Face, the Figure of a Table which is Square or Quadrangulate, the Figure of a Ring which is Round, the Figure of a Bowl or Globe which is also Round, and of this Figure is the World which is also Round, wherein the Earth is placed as a Centre Encircled by the Heavens, and in Comparison of them it's not bigger than yonder Centre in respect of that Circle. ⊙ Of Relation. In this Predicament or Rank, are put all Relations whatsoever: as the Relation betwixt Father and Son, Master and Servant, Tutor and Scholar. A Relation is a mutual respect betwixt things which we call Relative and Correllative: as Similitude or Likeness, is a Relation betwixt Two things that are like. Every Relative has his Correllative: as every Father hath a Son or Daughter, every Master a Servant. No Relative is before his Correllative: as the Father, as he is a Father is not before or Elder than his Eldest Son or Daughter: for before he had that Child he was not a Father. Of Action. In this Predicament or Rank are all Actions; as Judging, Playing, Leaping, Running, etc. Passion. Here we place all Passion or Suffering, as to be Beaten, Pulled, or Burnt, etc. Of Place. As the Place of Men is the Earth, the Place of Fishes is the Water, the Place of Birds the Air. Of Time. As to Morrow, to Day, Yester●day, &c▪ Of Situation. Wherein are all Postures, as Sitting, Standing, Lying, and Kneeling. Of Habit. As to be Apparelled with Gown, Cloak, Breeches, etc. CAP. II. HAving ended the Predicaments, which are Ranks of things; in the next place, we will speak of Causes, Opposition and Motion, which we will make our Post Predicaments, or things belonging to the Predicaments. There is but one thing without Cause, and that is God. For he being the Cause of things, was not made or caused by any thing. A Cause is that of which, or by which, or for which a thing is made. There are Four Causes of things, the Material, the Formal, the Efficient, and Final, which are in Latin thus Named, Materia, Forma, Efficiens, Finis. The Matter is the Cause out of which a thing is made; as the Matter of an House is Timber and Stone: the Form is the very Fashioning and Joining together of the Matter: the Efficient is the Carpenter: the Final cause is Habitation; for an House is made to dwell in. Thus the Material Cause or Matter of a Man is his Body, which is made of the Four Elements, Earth, Water, Air, Fire: the Form is his Soul: the Prime Efficient Cause of a Man is God, though the Second Cause be his Parents: the End or Final Cause is God's Glory; for God made Man for his own Glory. CAP. III. OF things in the World, some do agree the one with the other: some do dis-agree, & are opposite one to the other, as Heat and Cold, Black and White, which are contrary; Light and Darkness, Seeing and Blindness. Blindness is the Absence or Privation of Seeing. Now there is a double Privation of Seeing, the one in part, which is Privation only of the Act of Seeing; as when you Sleep, you do not absolutely See: the other is whole or total, viz, a Privation of Act, Power, and Possibility. Such a Privation of sight is in a Blind Man, who neither actually Sees neither can he See. If it be demanded whether or no a Stone be Blind; I answer, It neither Seeth nor yet is Blind, for albeit there is an Absence of fight in a Stone, yet there is no Privation; because that Privation is an Absence of a thing which ought to be in: but Sight ought not to be in a Stone, therefore it wants it not. CAP. IU. MOtion or Mutation which are in Latin called Motus, is nothing but a change of things one thing from another. Now things may suffer a change either in Nature or Substance, or else in Accident or Quantity, Quality or Place. Hence Logicians make mention of Six kinds of Motions or change, Generation, Corruption, Augmentation, Diminution, Alteration, Local Motion. Generation, is a Motion or change from not being to being: as when that which was not a Man is now made a Man. Corruption, is a change from being to not being: as when a Man dies he changes his being and becomes Dust and Earth. Augmentation, is a change from a lesser to a greater Quantity; as when a Man grows bigger and bigger. Diminution, is a change from greater to lesser Qauntity; as when a Man goes lesser and lesser. Alteration, is a change from one Quality to another; as when Water is changed from hot to cold. Local Motion, is a change from one Place to another; as when a Man goes from his Chamber to the Hall, from Oxford to Londan. In every one of those Motions there are Two bounds: the First where the Motion begins, which we call terminus a quo; the other where the Motion ends, which we call terminus ad quem: as if you go from Oxford to London, the Terminus a quo is Oxford, the Terminus ad quem is London. An Example of fall Syllogisms. 1. HE that saith Socrates is a living Creature, saith true: He that saith Socrates is an Ass, saith He is a living Creatute: Ergo He that saith Socrates is an Ass, saith true. 2. Every reasonable Creature is a living Creature: only Man is a reasonable Creature: Ergo only Man is a living Creature. 3. Whatsoever you bought, you Eat: But you bought Raw Meat: Ergo you Eat Raw Meat. 4. Whatsoever is in the College, is in the World: But there's but 60 Men in the College: Ergo there's but 60 Men in the World. 5. What you have not lost that you have, But you have not lost a Thousand Pounds, Ergo you have a Thousand Pounds. 6. Either your Wit is within you or without you, If it is within you then are you without Wit, If it's without you than you have no Wit in you. 7. No Money is better than Gold, I have no Money, Ergo I have that which is better than Gold. CAP. I. A Tract of a Syllogism. A Syllogism is a form of Argumentation, wherein certain Premises or Propositions being set down and granted, 'tis necessary another Proposition; (i.e.) the conclusion should follow, see Breerwoods' Elem. Leg. p. 25. Of Syllogisms some be Categorical, and absolute as thus, Omne Animal est Corpus, Omnis Homo est Animal, Ergo Omnis Homo est Corpus. Others are Hypothetical or Conditional as thus, Si Homo est Animal, est Corpus at Homo est Animal, Ergo Homo est Corpus. These are more imperfect than the other, and therefore may be reduced unto them as thus, Omne Animal est Corpus, Homo est Animal, Ergo Homo est Corpus. In every Categorical Syllogism, there are Thee plain Categorical Propositions, the First whereof we call the Major, the Second the Minor, the Third the Conclusion. Breerwood ut supra. Nov an Indicative speech is Congruous, perfect, signifying truth or falsehood, without ambiguity. Breerwood Log. §. 1. Of Propositions some be plain and Categorical as thus, Homo est Animal. Some Hypothetical made by way of Supposition as thus. Si Homo sit Animal, tum est Corpus. Which Proposition consists of two Categorical ones, the former whereof is called the Antecedent, the other the Consequent; both which in the former instance are joined together by the Conjunction or Copula (tum) Breerwood §. 22. A Categorical Positive Proposition is that which consists of a Subject, Predicat and Copula as thus, Homo est Animal, where Homo is the Subject, est the Copula, Animal the Predicat, See Breerwood §. 5. Note that not every Verb may be a Copula to a Proposition, but only a Verb Substantive, as for example Plato legit librum, the Verb (legit) is not a Copula, but the Verb est understood, for thus it should be, Plato est legens librum, whence note that the Copula may be put two ways in a Proposition, either implicity as thus, (Plato legit librum) or expressly as thus, (Plato est legens librum) See Breerwood §. There be two parts of a Proposition, Noun and Verb, the Subject is a Noun, the Predicat is a Verb. A Noun is a word signifying ad placitum without time, finite, right or of the Nomininative case. 'Tis said to signify ad placitum, or by Institution, because no true word signifieth naturally; it signifieth without time (i.e.) it signifies no Difference of time, past, present, or to come; wherein it is distinguished from a Verb, whose proper nature is to denote some Difference of time; 'tis said to be finite because it signifieth some thing certainly, as the word Homo, wherein it is distinguished from infinite, or indefinite words, as (non Homo) which signifies any thing before a Man. Lastly all Nouns in Logic, are Voces Rectae (i.e.) of the Nominative case, as Homo, Animal, whence it follows that hominis, hominem, etc. are not Nouns with the Logicians, See Breerwood ●. 3. 4. CAP. II. THe Subject, Predicat, Copula, are the parts, or matter of which a Proposition is made; now the parts may be joined together, either Necessarily, Impossibly, or Contingently: Necessarily, as thus; Homo est Animal, for 'tis necessary for a Man to be a living Creature; Impossibly as thus, Home est Asinus, for 'tis impossible a Man should be an Ass: Contingently as thus, (Home est doctus) for 'tis Contingent for a Man to be learned; See Breerwood §. 4. CAP. III. HAving spoken of the Substance of a Proposition, let us descend to its Accidents, which are commonly Five, Quantity, Quality, Opposition, Aequipollencly, Conversion. First, The Quantity of a Proposition is Fourfold, Universal, Particular, Indefinite and Singular. An Universal is that whose Subject is a common word, amplified by an Universal Sign, such Universal Sings are Omnis quilibet, nullus, Un●●●quodque, etc. as thus, Omnis Homo est Animal. A particular Proposition is that, whose Subject is a common word restrained by a particular Sign, such as are quidam, aliquis, etc. as thus, Aliquis Homo est Animal. An Indefinite Proposition, is a Proposition without an express Sign of Quantity, but 'tis Implicitly, Universal or Particular. If the Predicate be necessarily affirmed of the Subject, then 'tis Universal, as thus, Homo est Animal, is as much as Omnis Homo est Animal; if the Predicate be but Contingent in respect of the Subject, then 'tis Particular, as thus. Homo est Doctus (i.e.) Aliquis Homo est Doctus. A singular Proposition, Differs little from a Particular one, as thus Socrates est Doctus; His Homo Currit, Breer. §. 8. Secondly, The Quality of a Proposition is either Real or Vocal, the former is twofold, truth or falsity, as this is a true Proposition, Homo est Animal, this falls, Homo est Brutum, See Breerwood §. 10. The Vocal Quality called Qualitas Vocalis is either Negation or Affirmation, thence some Propositions are Negative as thus; Homo non est equus, or nullus Homo est equus, See §. 11. From the Substance, Quantity, and Quality, of a Proposition a threefold Question, according to this Verse may arise. Quae, Ca vel Hyp. qualis? ne vel off. Vn, quanta par, in, sin. That is if one demand, quae est Propositio? of what kind is the Proposition? you must answer 'tis either Categorical or Hypothetical, if one demands, Quanta est? you must reply, 'tis either, Universal, Particular, Indefinite or Singular; if one asketh qualis est? you must answer 'tis either Negative or Affirmative, See Breerwood §. 12. Thirdly, The Opposition of Propositions is Different in Quantity, or Quality, or both: There be Four kinds of Opposite Propositions, Contraries, Subcontraries, Contradictories, Subaltern, or Subordinate; Contrary Propositions are Two, Universal ones Differing only in Quality, as thus. Omnis Homo est Animal, Nullus Homo est Animal. Subcontrary Propositions, are Two Particular ones, Differing in Quality, only as 〈◊〉. Quidam Homo est Doctus, Quidam Homo non est Doctus. Contradictory Proposition, are Two Differing both in Quantity, and Quality, one being Universal, the other Particular, one Affirmative, the other Negative, as thus. Omnis Homo Currit. Aliquis Homo non Currit. Subaltern Propositions are such which Differ only in Quality, one being Universal, the other Particular as thus. Omnis Homo est Animal, Aliquis Homo est Animal, See Breerwood §. 13. 4. Aequipollencie is the reconcileing of Two opposite Propositions, by placing the word (non) before or after the Sign, of one of those opposite Propositions, according to this verse. Prae contradic. post contrar. prae postque Subaltern. ay in Contradictory Propositions, (non) must be placed before as thus; Omnis Homo Currit, Aliquis Homo non Currit. Put (non) before omnis and these Two Propositions are reconciled, for non omnis homo currit is as much as aliquis homo non currit. In Contrary Propositions (non) must be placed after the Sign; In Subaltern before and after, Breerwood §. 77. 5. Conversion is an apt Change of the Subject into the place of the Predicate, & è contra as thus. Nullus Homo est Equus: Ergo Nullus Equus est Homo. There be Three kinds of Conversion; First, Simple, Secondly per Accidens: Thirdly pur contra positionem. Simple Conversion is a mere change, of the Subject into the place of the Predicate, without changing either Quality, or Quantity, only an Universal Negative, and Particular Affirmative, may this way be converted. Conversion Per Accidens, is a change of the Subject into the place of the Predicate, & contra, keeping the same Quality, but changing of Quantity; only a Universal Negatives and Universal Affirmatives, may this way be converted Conversion by contra positionem, is a changing of finite terms into infinite, this belongs only to Universal Affirmatives, and particular Negatives, this Distich contains all. E. I. Simplicitey convertiter. E. A. per Acci. A. O. Per contra, sic fit conversio tota. By (A) I ogicians understand an Universal Affirmative, by (E) an Universal Negative, by (ay) a particular Affirmative, by (O) a particular Negative, whence these Verses. Asserit. A. negat E. sed Universaliter Ambo Asserit. I. negat O. sed particulariter Ambo. Bre●. §. 20. CAP. IU. THus much of the Material part of Argumentation, (viz.) of Propositions, let us return again to Argumentation itself. Argumentation is the joining together of two or more Propositions, by a Conjunction Illative, that one may follow from the other thus. Homo est Animal: Ergo Homo est Sensibilis. Wherein observe three parts; the Antecedent Homo est Animal, the Consequent Homo est sensibilis, the note of Illation. Ergo. There be four forms of Argumentation, a Syllogism, an Fnthymem, an Induction, an Example. In an Enthymen there be but two Propositions, as thus, Homo est Animal, Ergo Homo est Corpus; In a Syllogism three, and in every one of them a Subject and a Predicate, which we call Terms, which are put twice in every Syllogism; so that Albeit there be in every Syllogism, three Propositions and in every Proposition two Terms, yet is there but three Terms in every true Syllogism, which we call the Major, the Minor, and Medius; the Major Terms is put in the Major Proposition, and Conclusion, the Minor. in the Minor and Conclusion, the Middle Term in the Major and Minor, never in the Conclusion. According to the three Different ways, wherein the middle Term may be placed in a Syllogism, there is a threefold Figure. In the first Figure, the middle Term is the Subject in the Major, and Predicate in the Minor; In the second 'tis Predicate in both Major and Minor; In the third 'tis Subject in them both, whence this vers. Sub. prae. prima. bis prae. secunda, tertia bis sub. That the Quantity and Quality of Propositions in a Syllogism, may the better be observed, the Logicians use certain words, which they call Moods, or Forms: some set down 19 as Breerwood §. 15. some 14. as Smith, The names of the Moods, belonging to the first Figure are, Barbara, Caelarent, Darii, ferio; to the second bolong Caesare, Camestres, Festino, Baroco; to the third Darapti, Felapton, Disamis, Datisi, Bocardo, Ferison, as in those following verses. Barbara, Caela●ent, (primae) Darii ferioque Caesare, Camestres, Festino, Baroco secundae T●tia grandae so●ans edit Darapti Felapton. Adjungens Disamis Datisi, Bocardo Ferison. In every one of those Moods, there are three Vowels, the first whereof stands for the Major Proposition, the second for the Minor, the third for the Conclusion, as in Ferio, (E) denotes the Major to be an Universal Negative, (I) the Minor to be particular Affirmative, (O) the Conclusion to be a particular Negative. No● because Syllogisms made in the second or third Figure, are not so perfect as those in the first, therefore they may be denied unless we can reduce them unto the first Figure. The manner of Reduction, is that Syllogisms of the second and third Figure, are to be reduced to those Moods of the first Figure, that begin with the same letter, as Bocardo to Barbara, Festino to Ferio, Caesar to Caelarent, furthurmore for the manner of Reduction; we must note that in these Moods there be four Consonants, C. M. P. S. which express the manner of converting, or transposing the Propositions, according to these Veses. S. vult simpliciter verti, P. vero per Acci. M. vult transponi, C. per impossibile duti. That is S. denotes the Proposition designed by the preceding vowel, to be converted simply, as in Caesare, S. shows how the Major must be turned simply; P. shows the Proposition designed by the Precedent vowel, to be converted per Accidens; as in Darapti the Minor. M. notes a Transposition of the preceding Proposition, as in Camestres, the Major must be put in the place of the Minor. C. in Bocardo notes the Contradiction of the Conclusion to be made the Major, and its Contradiction the Conclusion, the Minor remaining. There are four general rules to be observed in every Figure, 1. Both Major, and Minor, must not be particular, for, Syllogizari non est ex particulari. 2. Both Major and Minor must not be Negative, for, Neve Negativis recte concludere si vis. 3. If either Major or Minor be particular, the Conclusion must be particular. Si qua praeit partis sequitur Conclusio partis. 4. If either be Negative, the Conclusion must be Negative. Si qua negata fuit Conclusio sitque negata, Conclusio semper sequitur deter●orem partem Lexgeneralis erit medium concludere nesit. Maxims. NO like is the same. Nullum simile est idem. Eevery like is unlike. Omne simile est dissimile. Contraries are healed by their Contraries. Contraria Contrariis sanantur. Opposites placed by one another are more apparent. Opposita juxta se positae magis eluce scunt. That which makes a thing thus is more so itself. Quicquid efficit tale est magis tale. Put the cause the effect will follow. Posita causa ponitur effectus. Take away the cause you, take away the effect. Sublata causa tollitur effectus. Those things you see you do not believe. Eorum quae vides non est fides. He that is naught to himself is good to none. Qui est sibi malus est nemini bonus. Benefice requires duty and office. Beneficium petit officium. When Reason and Passion strive the match is unequal. Inter Rationem & Passionem certamen est inaequale. The Dog bites not in England. Canis non mo●det in Anglia. Every thing desires that is good. Omnia appetunt bonum. From Act to possibility is good consequence. Ab Actu ad potentiam est bona consequentia. The same thing as it is the same, always makes the same. Idem quâ idem semper facit idem. Whatsoever is received, is received according to the manner of the receiver. Quicquid recipitur, recipitur ad modum recipientis. Equality makes not War. A●qualitas non facit Bellum. The being of an Accident is, in being (or being in.) Esse Accidentis est, inesse. From the privation to the habit is no return. A privatione ad habitum nullus est regressus. Abstinence of meat brings health to the Feverish. Abstinentia a Cibo affert sanitatem Febricitanti. Art is nature's Ape. Ars est naturae simia. Nature made nothing in vain. Natura nil frustra facit. Nature doth not abound in superfluities, nor want in necessaries. Natura non abundat in superfluis nec deficis in necessariis. Every Agent works for some end. Omne Agens agit propter aliquem 〈◊〉. The end specificates the Action. Finis specificat Actionem. The Accuser ought to be better than the accused. Accusans debet esse melior accusato. Husbandmen desire gain rather than honour. Agricolae cupiunt lucrum potius quam honorem. Love descends, therefore the Father loves the Son, more than the Son loves the Father. Amor discendit, ergo Pater amat Filium, magis quam Filius Patrem. A Friend is another I. Amicus alter ego. Amongst Friends all things are common. Inter Amicos omnia sunt communia. A Covetous man is worse than a prodigal. Avarus est pejor prodigo. Those that are softer in touch, are better in Witt. Tactu● molliores sunt Ingenio meliores. An Element is not an Aliment. Elementum non est Alimentum. A fault in the First Concoction is not amended in the Second. Vitium Primae Concoctionis non corrigitur in Secunda. The Stomach is the shop of Disseases. Stomachus est officina morborum. The chiefest good doth bound the Appetite. Summum bonum terminat appetitum. Experience without Art, is better than Art without experience. Experientia fine Arte, est melior Arte fine experientia. Of nothing is made nothing. Ex nihilo nihil fit. The Error of the Artificer, is not the Error of the Art. Error Artificis, non est Error Arte. A good thing the more common it is, the better it is. Bonum quo communius eò ●eelius. Benefactors love more than they are beloved. Benefactores plus amant quam amantur. He gives twice that gives quickly. Bis d●t qui cito dat. Contraries cannot be together in the same Subject. Contraria non possunt esse simul in eodem Subjacto. The Heart Lives first and Dyeth last. Cor est primum Vivens & Ultimum moriens. There are Three principal parts in a Man's Body, the Heart, the Brain and Liver. Tres sunt partes principales in humano Corpore, Cor, Corebrum & jecur. As is the cause so is the effect. Qualis causa talis effectus. The Generation of one, is the Corruption of another. Generatio unius Corruptio alterius. The Corruption of the best is the worst. Corruptio optimi est pessima. Against one that denies principles, we must not dispute. Contra negantem principia, non est disputandum. The Law regards future things, Custom things past. Lex respicit futura, Consuetudo praetcrita. That is evil whose use is evil. Illud est malum cujus usus est malus. Custom is another nature. Consuetudo est altera natura. You ought to keep company with those that may make you better, not with those you may make better. Ta●●bus conversari debes qui te meliorem reddant, n●n iis quos tu reddas meliores. He that is blind from his Nativity, will prove wiser than he that is deaf & dumb. Qui est coecus a Nativitate, sapientior erit quam surdus & mutus. He that is born Deaf must necessarily be Dumb. Qui natus est Coecus necesse est ut sit Mutus. It's more safe to make Rich men, then Poor men Magistrates. Tutius est facere Divites, quam Pauperes Magistratus. Nature admits no Vacuity. Natura non admittit Vacuum. Two Bodies cannot bein the same Place. Duo Corpora non possunt esse in eodem loco. He that is some body in every thing, is no body in all things. Qui est aliquis in si●gulis, est nullus in omnibus. He that doubts nothing knows nothing. Qui nil dubitat nil cognoscit. Half is more than all. Dimidium est plus toto. The use of a thing is not to be taken away for the abuse. Usus rei non est tollendus propter abusus. An unbred Gentleman is a well born Clown. The World is one great Fool, and every Man contributes something to make it so. FINIS.