Monitio logica, or, An abstract and translation of Burgersdicius his logick by a gentleman.

CHAP. XVII. Of Canons belonging to Consentaneous Places, or Places from whence Argu∣ments are drawn, agreeing with some Part of the Question.

Ax. 1. AND first of those belonging to the Place of Notation or Etymology; and this has two Canons, and first, that to which convenes the E∣tymology, to that also the Name; and that to which the Etymology, not &c. to that neither the Name.

1. §. So one may conclude, servari fidem, that is, ones Faith is kept; quia fit quod dictum est; that is, we have perform'd what was promis'd; because Fi∣des according to Cicero, seems to signifie as much as if one should say, fit quod dictum est; that is, what is promised is perform'd, &c. And so one may say that a thing is not mutual; because not de meo, tuum, that is, from mine, thine, as we have observ'd before.

Ax. 2. The Second is that to which the Name belongs, to that also the Etymology; but not on the contrary; that is, he to whom the Name belongs, to him, the Etymology: But to him to whom the Etymology (unless under∣stood in a thorough Sense) not always the Name. As for Instance, to take the Au∣thour's Example; He that is a prudent Man, to be sure, preserves Prudence; and that in the general or major Part of his Life. But he that preserves Prudence, (unless in the general or major Part of his

Life) cannot properly be call'd a prudent Man, &c. Uncertain therefore are these Rules, yet less fail they in the Names of Genus's and Species's than they do in those of Individuals.

Ax. 3. The next Place to this is that of Conjugates; and that has three Canons; and the first is that to which one Conjugate agrees, to that also the other: And that to which one not, to that neither the other. An Instance of which is,

1. §. That of Mitio in Terence: viz. Man I am; and therefore I think nothing Human foreign from me. So in the Joques upon Caesar in Suetonius, it is concluded, Bibulus was not Consul; because he consul∣ted not the Republick.

The Words are these:

Non Bibulo quicquam nuper, sed Caesare factum est: Nam Bibulo fieri Consule nil memini.

That is,

Nothing has been done lately by Bibulus, but Cae∣sar: For in the Consulship of Bibulus I remem∣ber nothing to have been done.

In the Use of which Canon, this Caution only is to be used, viz. that a Conjugate only in Word, and not Affinity of Nature, be not joyned: For in those of which one signifies a Natural Power or Habit, and the other an Action, the Illation will be very fallacious: For it does not follow he has the Faculty of Seeing; and there∣fore he sees or he is drunk, and therefore a Drunkard: Or does just things; and therefore he is just, &c. so in other the like Cases or Instances

Ax. 4. The Second is, of Conjugates; Conjugates are Consequent; That is,

1. §. As if one should argue in this manner: Logick does those things that are govern'd by Rules of Art; And therefore Logick is an Art, &c.

But here 'tis to be heeded, lest from Concretes by Ac∣cident predicated of one another, it be collected also, that Abstracts are predicated of one another: For al∣tho' something is sweet, which is White, as sup∣pose Milk, It does not follow that some Sweetness is Whitness, &c.

Ax. 5. The Third is this, viz. that the Conjugates of Contraries, are amongst themselves Contrary.

1. §. As if Health and Sickness are Contraries; then, to be in Health, and sick, must be Contraries too. And these Rules (if in this manner limited) do seldom fail.

Ax. 6. The Place from Definition has these two Canons; and first that to which agrees the Definition to that also the Defined. And that to which not the Definition, to that neither the Defined.

1. §. As if one should prove that Logick was an Art, because a Habit Effective with true Reason; or not to be a Science, because not a certain Knowledge of a cer∣tain thing by its next Cause, &c.

Ax. 7. Secondly, That which agrees to the De∣finition, that also agrees to the Defined, and that which not to the Definition, that neither to the Desined: As if one should argue thus,

1. §. He who, is wont to keep a Mediocri∣ty in all things is happy: A good Man is wont to keep a Mediocrity in all things, and a wicked Man not: And therefore a Good is happy, and a Wicked Man not, &c. But here Heed is to be taken, that that which is said of the Definition as a Definition, be not said of the Defined: As, in this Syllogism, viz. Animal, Ra∣tional, are two Words; Man is an Animal, Rational: And therefore Man is two Words. But in other Cases Canons from Desinition are most certain, provided you take Reciprocate Definitions.

Ax. 8. The Place from the Genus has two Canons; and the First is that which is Universally Affirmed of the Genus, that is also of the Species, and that which

is Universally denyed of the Genus, that also of the Species.

1. §. So you may prove the Sight may err; be∣cause every Sense may err: And Justice not to be by Nature; because no Virtue is by Nature, &c. But in this Canon it is to be heeded, lest that which is said Accidentally of the Genus, and not according to its Essence, be in another Acceptation taken of the Species; As if any one should argue in this man∣ner, viz. Animal is a Genus or Trissylable; Man is an Animal: And therefore Man is a Genus or Trissylla∣ble, &c.

Ax. 9. Secondly, Taking away the Genus, you take away the Species; or that from which you take away the Genus, you take away also the Species.

1. §. As if to prove that the Sense were not Science. one should say it was not a Habit, because if not a Habit, it cannot be a Science; since there is no Science but what is a Habit; that is, but what is comprehended under that Genus, &c. The Canons from hence, observing the Cautions above-given, are always very certain.

Ax. 10. The next Place is that of the Species, which has three Canons: First, supposing the Species, you suppose also the Genus; or that to which the Species is attributed, to that also the Genus, &c.

1. §. And so it may be concluded, that Logick is an Habit, because it is an Art, which is a Species of Habit, &c.

Ax. 11. Secondly, The Species's being all taken a∣way, the Genus is also taken away: or that from which all the Species's are taken away, from that also the Genus.

1. §. As Friendship is not Fortitude, or Temperance, or Justice, or Prudence, &c. And therefore not a Virtue, &c. And such an Argumentation as this is a Syllogism of numeration of Parts.

Ax. 12. Thirdly, That which to all the Spe∣cies's, that also to the Genus; and that which to none that neither to the Genus, &c.

1. §. And this Canon is the Foundation of In∣duction, as well the Affirmed as Denyed; Of which we have entreated in its proper Place; to which Recourse may be had, if the Reader shall so think fit, for Examples. Now all the Canons of this Place are very faithful.

Ax. 13. The Place from the whole has two Ca∣nons; and first, the whole being posited, all the Principal Parts are so.

1. §. Or that to which the whole is attributed, to that also all the Principal Parts; as, to Sempronius there was Maintenance given; and therefore Clothes, Victuals, and Habitation, &c. I said the the Principal, because the Whole being suppo∣sed, that every the least Part that tends to the Integrity, not Essence of it, should be so, is not necessary.

Ax. 14. Secondly, That which agrees to the simi∣lar Whole, that also to the Singular Parts of it; and that which not to such a Whole, that neither to any Part of it. As for Instance,

1. §. Water by its own Nature is moist, and therefore every Drop of it is moist. The Heaven is not Corruptible; and therefore not the Stars, &c. Here we are to take heed, lest what is attri∣buted to the Whole as Whole, be not also attributed to the Part. For not because there is Water eve∣ry where about the Earth, does it follow that every Drop of it is every where about the Earth, &c. Now the Canons of this Place are very Certain.

Ax. 15. The Place from Parts has four Canons: And first, all the Parts being posited and joyned, the Whole must be also posited too: As for Instance,

1. §. Caesar occupied Belgium, and Aquitaine, and Celtica, and therefore all Gallia: I said united, because positing all the Parts of a Whole, and

those Parts not united, the Whole is not yet posited. As for Instance; a House, which, you know till the Materials are joyned, as well as provided, becomes not a House, &c.

Ax. 16. The Second is taking away the Princi∣pal Part, you take away also the Whole. As for In∣stance,

1. §. Infants are destitute of the Knowledge, of Christ, and therefore of Faith. I said the Prin∣cipal Parts, because the Hand taken away, the Man does not die, but becomes only lame: but let it be the Head, or the other Principal Part, and he to∣tally expires, &c.

Ax. 17. Thirdly, That which agrees to all the Parts; that also to the Whole: And that which to none, that neither to the Whole, &c.

1. §. As for Instance; the Law, Prophets, Gospels, with the Writings of the Holy Apostles, are all Divinely inspir'd: And therefore the whole Scripture is Divinely inspir'd: The Walls, Co∣lumns, Beams, Rafters, Roof of the House, &c. seem not to be old: And therefore the House seems not to be old, &c.

Ax. 19. Fourthly, That which agrees to a similar Part, that also to the Whole; and that which a∣grees not to the similar Part, that neither to the Whole.

1. §. As for Instance; Every Drop of Water is moist: And therefore the Water it self is so. The Stars are incorruptible: And therefore the Heavens, &c. Here one is to take Care, that that which agrees, to the similar Part only by some External Cause, and not the Condition of its proper Nature, be not Concluded of the Whole. For it does not follow from every Drop of Water's be∣ing round that the whole Element is so. For besides that no Element, besides the Earth, is of any determinate Figure, even the Rotundity of the Drops does not proceed from the Nature of the Wa∣ter

but the Paucity of their Matter, by which it comes to pass that they cannot flow. In other Cases the Ca∣nons of this Place are very certain.

Ax. 19. The Place from the Causes in general has this Canon, viz. that the Cause being Actually put, it is necessary that the Caused should be so too: And so Vice versà.

1. §. The Cause in Act is said to be that which Causes or Exercises its Office and Causality. Now it would imply a Contradiction for one to say, that the Cause causes, and yet that the Caused is not Caused; as for Example, That the Workmen are Building, and yet that the House is not; or that the House is a Building, and yet that there are no Workmen, &c.

Ax. 20. The Place from Matter has two Ca∣nons; and first, the Matter being taken away, the Composed, and also its Material Form are so.

1. §. As, if you should prove, where there is no Wood, there can be no Ships; or because Stones have no Organical Body, neither can they have a Soul. I said Material Form, because Immaterial, such as is the Humane Soul by taking away the Matter, cannot be taken away, &c.

Ax. 21. Secondly, Such as is the Matter, such is also the Composed.

1. §. As the Statue is of Worm-eaten, or rotten Wood; and therefore it self also is so. This Ca∣non takes Place only in Things made of Art: For in o∣ther things it will be fallacious.

Ax. 22. The Place from Form has this Canon, viz. Positing the Form; the Composed also is posted, and that taken away, the Composed is also taken away.

1. §. As, the Pigmies have a Rational Soul, and therefore they are Men: The Stars have not a Soul; and therefore they do not live. This Canon is altoge∣ther irrefragable, provided the first Part be understood

of Material Form: For, positing the Rational Soul, that the Man should be so too, is not necessary: but yet this, viz. That he should be a Man if he has a Rational Soul, is requisite and necessary, &c.

Ax. 23. Place from Efficient has two Canons; and the first of them is, Such as the Cause is, such is the Effect, &c.

1. §. And thus God is very good; and therefore his Works are so. This Canon is deceitful, unless cau∣tiously used: For first it sails in Causes that are by Ac∣cident. For neither does it follow, that a Son is good, because his Father is so; nor yet bad: For a Son is not produc'd by his Father as he is good or bad, but as he is a Man, &c.

And so it fails in Equivocal Causes: For it does not follow that the Sun is animated, although it animates the World; nor that the Whetstone is sharp, al∣though it sharpens Iron. Lastly, in Causes Voluntary, when making use of their utmost Endeavours, they do something which does not correspond to their Skill or Art, As when a Painter paints less elegantly than becomes his Art, &c.

Ax. 24 Secondly, That which is the Cause of the Cause, is also the Cause of the Caused, &c.

1. §. As Virtue is partly from Nature, partly from Institution, partly from Custom: Virtue is the Cause of civil Happiness: And therefore civil Happiness is partly from Nature, partly from Institution, partly from Custom, &c. This Canon has Place only in Causes Subordinate of themselves: For in Causes Sub∣ordinate by Accident, it for the most part fails. For it does not follow, because God is the Cause of our Will, and our Will is the Cause of Sin, that therefore God is the Cause of Sin. &c.

Ax. 25. Place from the End has this Canon, viz. That the End being put, there are also put the Means to that End.

1. §. And so Ovid concludes that Man was made with an upright Countenance; because to contemplate the Heavens; deeming that to be the End of an upright Figure.

The Words of the sweet Poet are these,

Omnia cùm spectent Animalia caetera Terram, Os homini sublime dedit, Caelùmque tueri Jussit; & erectos ad sydera tollere Vultus.

Which admirable Pare-Royal may be rendred in these two sorry Couplets in this manner,

And whereas other Animals behold With down-cast Looks this Sublunary Mold; To Man he gave a stately upright Frame, And bad him view those Heav'ns from whence he came.

Which tho' they fail as to their Versifcation, yet may they serve to shew in some measure the Meaning of that memorable Passage of excellent Ovid.

Now the Means are often express'd by a Negation of those things which impede the End: As, the Pupil or Apple of the Eye, is to admit all Colours; and therefore to be without Colour. The Elect must be saved; And, therefore, must not Sin unto Death, &c. But now tho' the End being put, it is necessary that the Means should be so; yet that the End not being put, they should not be so, is not always necessary: For it is not necessary that a Man should be destitute of Books and Ma∣sters, because he is not Learned, &c.

Ax. 26. Now the Place from Caused has four Canons: And the first is, the Composed posited, the Matter and Form must be so too: And when that's taken away, the Material Form also must be taken away.

1. §. And so Plants are living things; And therefore they must have a Body and Soul: And Stones are not; And therefore they must not have a Soul. I said Form Material: For that the Composed taken away, the Matter should be so too: Or the Form Immaterial, is not necessary: For it does not follow, that there is no Iron, because no Sword: or that the Soul of Man is not, because he dies, &c.

Ax. 27. Secondly, The Effect being posited, it follows that either there is a Cause Efficient, or else, that there has been one.

1. §. As, there is a Building; and therefore there is, or was an Architect to build it. Here are the Footsteps; and therefore this Way, in all likelihood there has passed some Man, &c.

Ax. 28. Thirdly, Such as is the Effect, such is the Cause that produc'd it.

1. §. As, this Picture is fine; and therefore so must the Artist be that drew it. To this are to be added, the same Limitations which were added to the first of the Place from Cause Efficient, viz the Cautions against Accidentals and Aequivocals, because in these Cases this Rule may fail us.

Ax. 29. Fourthly, The Means taken away, the End must also be so too.

1. §. As, Stones are not nourished; and therefore they do not live. Many Men the Gospel will not be Preached to; and therefore many Men by means of the Gospel will not be saved, &c.

Ax. 30. The Place from the Subject has this Ca∣non, viz. that the Subject being posited, the Propri∣ety must also be so too; and that taken away, the Propriety must also be so too.

1. §. As, Christ is God; and therefore he has the Power to forgive Sins. The Writings of the Fathers are not the Word of God; and therefore they are not of Divine Authority, &c. Now these Canons without a∣ny Limitation, are certain and firm.

Ax. 31. The Place for Adjuncts is of great Extent, and has under it Proprieties, Objects, Signs and Circum∣stances. Now,

Ax. 32. The Place from Proprieties has two Ca∣nons; and first, that to which the Propriety is given, to that also the Subject; And that to which the Propriety is not given, to that neither the Sub∣ject, &c.

1. §. As, Christ is Omniscient; and therefore he is God. Angels fill up no Place; and therefore they have not Bodies, &c.

Ax. 33. The Second is, that which is said of the Propriety, may be also said of the Subject: And that which cannot be said of the Propriety, that neither of the Subject, &c.

1. §. As, a Talkative Person is to be avoided; and therefore a Busie-Body, or one that is inquisitive into other Peoples Matters. A wise Man is not to repose him∣self upon things of a Fleeting and Transitory Nature; and therefore not upon Riches or other Earthly Commo∣dities, or Goods, &c.

Ax, 34. The Place from Object in the second Place has this Canon, viz. That that to which the Object is given, to that also the Subject; and that to which the Object is not, to that neither the Sub∣ject, &c.

1. §. As, The Doctrine of fallacious Sophisms di∣rects the Mind towards the Knowledge of things; and therefore is a Part of Logick. Logick has not things ne∣cessary for its Object; and therefore is not Science, &c. The Arguments of this Place are very firm, if drawn from proper Objects; but otherwise only Probable: As, if one should say thus; He talks of Military Affairs; and therefore he is a Soldier: Of Laws; and therefore he is a Lawyer. Her Delight is not in Womens Company; and therefore she is not a Woman, &c.

Ax. 35. Place from Sign has this Canon, viz. Po∣siting the Sign, viz. Antecedent, Consequent, or Con∣joyned, the thing signed is also posited; and that taken away, the thing signed also is taken a∣way.

1. §. As, it is Day; and therefore the Sun will rise. The Woman longs; and therefore she has conceiv'd. The Man flyes; and therefore he is guilty of the discove∣red Conspiracy. It is not Full-Moon; and therefore there can be no Eclipse, &c. Now Arguments drawn from this Place also are firm, when the Signs are necessary and proper to the thing signed; otherwise they are only probable: As, he was not Semproni∣us's Enemy; and therefore he kill'd him not. The Wo∣man does not love the Boy; and therefore she is not his Mother, &c. And therefore it is that the Philosophers make use of these so much the more sparingly.

Ax. 36. The Place from Circumstance, lastly, has this Canon, viz. positing the Circumstance of the thing you posit the thing it self; and taking that away, you al∣so take away the thing it self.

1. §. As, he has stolen something out of a sacred Place; and therefore he is Sacrilegious. The Spring comes on; and therefore Flowers will be found. He goes covered with a Cowle or Hood, after the manner of the Monks; and therefore he is a Monk. Christ was to be born in the time of the Jewish Polity, and that at Bethle∣them; which Polity is not now in being, as likewise Bethlehem: And therefore Christ is not now to be born (as believe the unconverted Jews) but is so al∣already. He is not in Mourning; and therefore he mourns not, &c. Arguments also from this Place are Part firm, and Part probable; and Use will be the only means to distinguish betwixt them. And now we come to treat of the Canons belonging to Places Dissenta∣neous, Compared and Testimonies.