beleue thou shall not maruell so muche For in this booke there is thre documents or rules kept whiche in deede ought to be obserued in all artes and sciences The first is that in setting forthe of an arte we gather only togeather that which dothe appartayne to the Arte whiche we intreate of leauing to all other Artes that which is proper to them this rule which maye be called the rule of Iustice thou shalt see here well obserued For here is all which dothe appartayne to logike and nothing neither of Grammer Rethorike Phisicke nor any other arte This is that documente which Apelles many yeares agoe dyd signifie to vs for when as the Shoomaker reprehended the shoo of Apelles image Apelles tooke it in good parte because it dyd appertayne to the Shoomakers arte but when passing his boundes he began to fynde faulte whith the clothes also Apelles sayde to hym Nihil Sutor vltra crepidam which signifie the that the Shoomaker shoulde kepe hym with in the boundes of his arte And therfore beloued Reader all those which eyther write or teache either diuinitie Phisicke the lawe or any other thing do violate and breake this documente when they degresse from their purpose and do rayle vpon other thinges nothing partayning therto For howsoeuer they write or teache so it be from their purpose it is to be had of no estimation Is he not worthie to be mocked of all men that purpose the to wryte of Grammer and in euery other chapiter mynglethe somthing of Logicke and some thing of Rethoricke and contrarie when he purpose the to write of Logicke dothe speake of Grammer and of Rethoricke that takethe a text to preache of fasting and disputethe the most parte of his howre of images or swearing that promysethe to shewe me the causes and signes of the stone and tellethe me many tales pertainning to the gowte that when he is asked of contractes or obligations aunswerethe of libertie or bondage Or if the Astrologian being asked of the eclips of the sonne shoulde aunswere me some thing concerning the motion of the starres And yet we see the most parte of our learned meÌ„ bothe in their teaching and writing to the greate hurte and domage of youthe most vnshamfullie do vse the same which I would to god were amended The seconde document which diligently is obserued in this booke is that all the rules and preceptes of thine arte be of necessitie tru whiche Aristotle requirethe in the seconde booke of his Analitikes and in diuerse chapiters in his former booke Thou shalt violate this document whensoeuer amongest thy precepts in writing or teaching thou shalt myngle any false ambiguous or vncerteine thing as if in theaching me my logicke which consistethe in rules to inuente argumentes and to dispone and iudge the same thou shouldest begyn to tell me some trickes of poysonable sophistrie and when thou shouldest teache me the worde of God truly thou goest aboute to deceaue me by tellyng me mans inuentions and if thou shouldest being destitute of good arguments to proue thy matter be lie some aunciant writer to beguyle the rude and ignorant people or forge some Authors to colour thy knauerie which neuer was or wrote at any time I doubte not gentle Reader but thou hast read of suche felowes alwayes call thou vpon god that it wyll please his heauenlie Maiestie to plante this our rule of veritie in the hartes of all men but most chieflie in the breastes of the Pastors of the Churche who haue the charge and dispensation of his holye worde The third documente which thou shalt note herein obserued is that thou intreate of thy rules which be generall generallye and those whiche be speciall speciallie and at one tyme without any vaine repetitions which dothe nothing but fyll vp the paper For it is not sufficient that thou kepe the rule of veritie and iustice without thou obserue also this documente of wisedome to dispute of euery thing according to his nature Doe not entreate therfore generall matters particulerly nor particuler matters generally for in so doing thou playest the Sophistes parte as Aristotle teachethe in the first booke of his posteriors and shalt be compelled to vse tautalogies and vaine repetitions whiche thow knowest to be most pernicious to all artes and sciences For if I aske thee what is Logicke and thou aunswerest that which teachethe to inuente argumentes thou aunswerest trulye but not wyselie because thou intrearest a generall thing particulerlie I aske the for the definition of the whole arte and thow geuest me the definition of inuention which is but a parte of the arte And coÌ„trarie if I aske the what is inuention and thou aunswerest an arte whiche teachethe to dispute well surely thou aunswerest not wyselie for thou intreatest a particuler thing generallie I aske of thee the definition of a parte of the arte and thou geuest me the definition of the whole arte Note well these thre rules in reading of thyne Authors see if they â—ntangle them selues with thinges nothing apparâ—eining to their purpose yf they trouble thee with â—mbiguous or deceiptfull speakings and do not handle euery thing after his nature Take the forenaâ—ed bookes and with thy rule of iustice geue to â—uery arte his owne and surely if my iudgement done not farre deceaue me thou must geue some â—hing to the arte of Grammer some thing to Reâ—oricke some thing to the fower mathematicall â—rtes Arithemeticke Geometrie Astrologie and â—usicke some thing also althoughe but litle to Phiâ—â—cke naturall Philosophie and diuinitie And yet all â—â—at is in these bookes only the fore said digressions â—â—cepted dothe appartaine eyther to the inuention â—f Logicke or els to the iudgemente Now gather â—geather that wich remainethe after euery arte 〈◊〉 the receiued his owne and see if there be any false â—mbiguous or vncertein thing amongest it and yf â—here be as in dede there is some take thy docuâ—ente of veritie and put out all suche sophisticall â—â—eakinges And last perceiue if all thinges be handâ—â—d according to their nature the generall geneâ—â—lye and the particuler particulerlie if not take thy rule of wysdome and do according as the third documente teachethe thee abolyshe all tautalogies and vayne repetitions and so thus muche being done thou shalt coÌ„prehende the rest into a litle rome And this muche concerning the matter intreated in this booke The forme and methode which is kept in this arte comaundethe that the thing which is absolutely most cleare be first placed and secondly that which is next cleare so forthe whith the rest And therfore it continually procedethe from the generall to the speciall and singuler The definition as most generall is first placed next folowethe the diuision first into the partes and next into the formes and kyndes Euery parte and forme is defined in his owne place and made manifest by examples of auncient Authors and last the members are limited and ioined togeather with short transitions for the recreation of the Reader This is
ennemies that we shoulde by all honest meanes deliuer our selues from all daunger And a litle after Yf the 12. tables woulde a thief taken in the night to be kylled by any meanes and a thief taken in the daye yf he by weapon defended hym self to be kylled also without daūger who is he that thinke the Slaughter to be ponyshed howsoeuer it be committed seeing he maye perceiue that the very lawes them selues doo offer to vs sometyme the sworde to kyll men Prouerbes are nombred amongest famous sentences as lyke drawethe to lyke The sayinges also of wysewen as Knowe thy felf Mediocritie is best of all thinges There is an exemple of the singular testimonie Cicero 1. ad fratrem And surely that prince of engeine and knowledge Plato had this opinion that the common wealthes shoulde then be most happye and blessed when that eyther learned and wyse men began to gouerne them Or that those who had the care ouer them should geue them selues to wysdome and knowledge So Christe hym self the Apostles and Euangelistes do confirme their doctrine by the lawe of Moyses The Phisicians by the auctoritie of Hippocrates Dioscorides Galen and suche others the Philosophers by Plato and Aristotle the lawyers by Iustinian and the mathematicians by Euclides So when there rysethe any question or controuersie of landes or slaughter suche other matters we vse to produce their obligations and bynde them whith their cōfession and othe we haue an example of Obligacion of Cicero in 5. Phillippicke Yea I shall be bolde to bynde my faythe to you belowed Iudges to the people Romaine which yf nothing compelled me I woulde not take in hande but woulde very muche feare in a most dangerous matter the fame and suspicion of rashenes I promise I vndertake I bynde my self honorable Iudges that Caesar shal be at all tymes suche a Citizen as he is this daye and suche a one as you ought to wyshe and desire hym to be We maye comprehende vnder the name of obligations gages geuen for the suertie of any thing as Virgill 3. of Eglogs A herdman hauing no artificiall argumente to proue that he coulde synge better then his fellowe braggethe that he wyll laye downe an heyfer for a gage The confession is eyther voluntarie or forced Voluntarie when we do graunte any thing of our owne wyll Forced when by tormentes we are compelled to graunte that which otherwayes we woulde not and is properly called a question Miloes ennemie vsethe suche an argumente agaynst hym but it is mocked of Cicero Go too I praye you sayethe Cicero what was the question or after what fashion hoe hoe where is Rushio where is Casca hathe Clodius wrought treason agaynst Milo he hath wrought then a certain Gibbett for hym He hathe wrought none then there is a hope of his libertie Hereto also maye be referred the sorte of argumente which we vse whē we do offer to proue our sayinges by experience as Cicero 4. of Verren Is there any bodie that would haue geuen to Volcatius althoughe he comethe of hym self the tenthe parte of a denyer Let hym come now and see there is no man that wyll receiue hym within his house Terence in Eunucho Examyn in knowledge and learning in wrastling and fygthing at the bariers I shall geue you one conynglye learned in all thinges which is decent for a gentleman to knowe And Othe is also nombred amongest the testimonies as Virgill 6. Aeneidos I was thy cause of deathe alas Now by the starres I swere By all the godds and if there be Remayning yet one where Vnfayned faythe if truthe on grounde Or vnder grounde maye be Agaynst my wyll ô Quene from thy Dominions did I flye FINIS THE SECONDE BOOKE OF DIALECTICKE CONtaining the disposition CAP. I Of the definition and deuision of the disposition and proposition WE haue intreated in the former booke the first parte of Dialecticke which is inuention Now followethe consequently the other parte which we did name Iudgement and disposition Disposition is a parte of Dialecticke wich teachethe to dispone and place orderly the argumentes inuented to the ende we maye iudge well and rigthly for we iudge of euery thing according to the disposition therof And therfore this parte of Logicke is eyther called iudgement or disposition vnder one signification Disposition is parted into the proposition otherwise called enunciation or sylogisme and methode Proposition is a disposition in the which one argumente is spoken for another The proposition hathe two partes the first is called the antecedent the secōde the consequent Of the which the qualities of propositions do ryse And first the affirmation and the negation The proposition affirmatiue is when the consequent affirmethe vpon the antecedent as a man is mortall The proposition is negatiue whē the consequente denyethe vpon the antecedent as Man is not mortall and here rysethe the contradiction of propositions when one consequente dothe bothe affirme and denie vpon one antecedent CAP. II. Of the true proposition and false contingent necessarie and impossible and of the thre documents of artes THe proposition is eyther true or false It is tru when the consequent is truly ioined with the antecedent or truly separated from the same as here it is truly ioined all man are synners and here truly separated no man is iust The proposition is called contingent when the consequent be truly said of the antecedēt so that sometyme it maye be false as fortune helpethe hardye men for granting it to be true to daye it may be false to morowe So that the veritie of this sorte of prositions is only certain in thinges present or past and not in thinges to come The proposition is necessary when the cōsequent maye at all times truly be sayde of the antecedent as all men are mortall And contrarywyse the proposition impossible is when the consequent maye at no tyme be sayde of the antecedent as A man is a horse The necessary is eyther of one kynde or of a diuerse kynde The necessary of one kynde is when the partes are coessentiall amonge them selues as when the generall is sayde of the speciall as A man is a liuing thing or the difference of the forme as a man is reasonable or the adioincte of his proper subiecte as A man maye laughe And this sorte of proposition is sometyme reciprocate when the consequent not only maye be sayde alwaye of the antecedent and of all thinges contained vnder the antecedent but of it self also so that the antecedent contrariewyse may be sayde of the consequent on the same maner as Man is a reasonable lyuing thing nomber is equall or vnequall The proposition of diuerse kynde is when the partes are not coessential as A man is blacke or white And here we haue three generall documentes to be obserued in all artes and sciences The first is that all the preceptes and rules shoulde be generall and of necessitie true and this is called a documente of veritie The seconde that euery
slepe and rest on grasse To wearie men appeare The same to me of thy swete verse The melodie so cleare Here as the hen to her chickens so God is to the Israelites And as slepe to the wearie so verse is to the hearer And agayn Cicero ad fratrem 1. As the best gouernours of Shippes often tymes maye not ouercome the strengthe and rage of the tempest So the most wyse man may not alwayes vanquyshe the inuasion and violence of fortune The ioyned similitude is when as the first terme hathe it self to the seconde so the seconde to the third as Cicero 3. Ligar Perceiue ye not that the magistrate hathe the power to ouersee and prescribe good and profitable thinges agreing with the lawes For as the lawes are aboue the magistrate so the magistrate is aboue the people CAP. XXI Of the dissimilitude THey be vnlyke whose qualitie be diuerse as 2. Peter 6. Lord God of Israell there is no God lyke the. And therfore the ethnicke Antistenes vsethe this argumēte There is nothing lyke God therfore God can no wyse be knowen by any image or signe made by men The author of the booke of Kynges 2. the 18. chapter Hauing declared the good qualities the which Esekyah was adorned with sayethe thus He trusted in the Lord God of Israel so that after hym was none lyke hym amonge all the Kyngs of Iuda neither was there any suche before hym Cicero 2. Phillipic Hathe a greate companie of dissimilitudes speaking of Varro his groundes whiche Antonius had obtained by stronge hande O miserable buyldinges sayethe he by how vnlyke a maister but how is he a maister were they with holden Marcus Varro they shoulde haue ben for his studies and not a resorting place for filthie lustes what excellent thinges were spoken before within that manner place what thinges there writen The lawes of the people Romaine The monumētes of our forbeers all maner of wysdō and learning But now sence thou hast dwelled on his groundes hauing no right therto all the house ryngethe with the clamour of dronkardes the flore ouerfloweth with wine the walles be moyste children of good inclinations with those that were sett for aduantage and whoores amongest mens wyues were dwelling CAP. XXII Of ofspringes VVE haue hetherto expounded the first argumentes Now do followe those which haue their beginnīg of the first which bearethe them selues to the thinge that they proue or disproue as the first whence their are driuen Suche be ofspringes the etimologie distribution and definition Ofspringes are argumentes which do begin alyke but ende diuersly as iust iustice iustly fredom free frely loue louer louely good goodnes goodly man manlynes manly as Iustice is flede out of the Realme therfore there is no man iust whithin the Realme Propercius lib. 2. Sence fredom to no louer dothe remayne No man is free that dothe to loue giue mynde Here fredom is the cause why thou art free Cicero 3. booke of the Nature of godds when he speake the of Dionysius the tyrāte Now sayethe he he chargethe that all the golden tables shoulde be taken out of the Temples in the which after the fashion of the Grecians it was writen of good godds saying he woulde vse their goodnes The godds are good therfore their goodnes is to be vsed Here he disputethe from the effecte to the cause also He is a man why maye he not be then manly CAP. XXIII Of the notation or etimologie THe Etimologie is the interpretation of a worde For wordes are nothing els but notes of matters signified as Isaac was so called because his mother laughed at the promise of God made to her And in the 25-of Genesis is sayed After warde came his brother out and his hande helde Esau by the hele therfore his name was called Iacob that is to saye an ouertbrower or deceiuer And therfore Esau being twyse deceiued by Iacob sayethe thus in the 27. of Genesis Was he not iustly called Iacob for he hathe deceiued me now two tymes He toke my byrthe right and lo now he hathe taken my blessing Exod. 2. And she called bis name Moyses because sayd she I drewe hym out of the water The Hebrewes vse to geue their sonnes and their daughters names which myght euer put them in remembraunce of some poynte of religion and knowe when they come to perfection that they were of the chosen people And therfore Nabuchadneser 1. of Daniell commaundethe the chief of the Eunuches to geue other names to Daniell Anania Misaell and Azaria which were chosen to stande in te Kynges palace and teache the learning and tongue of the Caldeans The Grecians did vse the same for some were called Timotheus that is to saye an honorour of God some Philotheus which is a louer of God some Demosthenes the strenght of the people therfore some saye that Aeschines his mortall ennemie shoulde haue sayed thus shouldest thou be called Demosthenes no not so but rather Demouorus that is a deuowrer of the people So do we in the Scottyshe tongue to sturre the youthe to the imitation of them whose name they beare call some Abraham others Isaac or Iacob and some Susanna after the Hebrewes And agayne other some Timothie and Christofor after the Grecians This argumēte is copiously vsed amongest the Ethnicke authors as Cicero 4. Verr. O trymme Swyppinges for to what place didest thou euer come to the which thou didest not bring with thee this daye To what house to what citie yea and shortly to what Churche which thou didest not leaue spoiled cleane swipped behynde the Therfore these thy doynges maye well be called swyppinges not so muche for thy name althoughe thou be named verres which may signifie a swypper as for thy maners nature Cicero 2. Philip. Bambalio was father to thy wyfe a man of no estimation and aboue all thinges contempned who for his stutting and stamering of his tongue and dulnes of spirite had this surname Bambalio for a rebuke and a taunte The phisicions also do geue names to their herbes to some from the cause as Hirundinaria from the inuentor Filipendula from the forme To other some from the effecte and working as Selfwhole and suche lyke from the subiecte and place as parietaria and sea trifolie From the adiointe and qualitie as styncking marubium deade nettle from the similitude which they haue with other thinges as Mouse eare foxe tayle dogges tōgue And so forthe from the rest of the places of inuention The vse then of this place is to proue or disproue prayse or disprayse any thing by the Etimologie of it as in the former examples thou mayest perceiue CAP. XXIIII Of the distribution YEt there remainethe of the argumētes which haue their beginning of others The distribution and definition bothe the one and the other dothe reciprocate in the distribution the whole with the partes in the other the definition and the thing that is defined Distribution is a diuision of the whole into his partes The whole
generall therefore shal be first placed thē next shall followe these which be immediatly cōtained vnder the general euery one orderly vnto the most speciall which shal be last disponed The definition therefore as most generall shal be first placed next followeth the distribution which yf it be manifold and of diuers sortes shal be first diuided into his integrall partes next into his formes and kindes And euery part and forme shal be placed and described in the same order place which he had in his diuision It shal be expedient also if the prolixt declaration part them far a sonder to gather them by a short transition for that doth recreate and refresh the auditor But that the matter may be the more easily vnderstanded we must vse some familiar example If thou wilt aske hauing all the definitiones diuisiones and rules of Grammer writtē in diuers tables mixt out of all order what part of dialectick teachethe thee to dispone orderly these rules so confunded first thou hast no neede of the places of inuētion seeing they be all ready found out neither hast thou neede of the first disposition of propositions seeing they are disponed already neither of the secōd disposition which is the iudgemēt of the sillogisme seeing all thinges which might fall into controuersie is proued and concluded only the methode doth remaine The Logitian therefore by the lyght of this artificiall methode shall take a part out of this confused masse the definition for it is most generall and place it first of all As Grammer is an art which teathech to speake well and cōgrusly Then shall he seeke out of the sayd masse the diuision of grammer shall dispone the same in the second place Grammer is parted into two partes Etymologie and syntax And thereafter he shall find out the definition of Etymologie to the which he shall giue the thirde place Then he shall seeke out the partes of the Etymologie first the most generall as letters next syllabs wordes Hauing the partes he must seeke the formes as wordes hauing number without number And last he shall knyt and ioyoe togeather with short apt transitiones the end of euery declaratiō with the beginning of the next And so hauing defined deuided knyt to geather the partes of the Etymologie he shall make euery thing more manifest and playne with most fitt and speciall examples And after the same order he shall intreate the syntax This is a generall methode obserued in all artes CAP. XVI. Of the illustration of the methode by examples of Poetes Orators and Historiographers WE doo not only vse this methode in the declaration of artes and sciences but in the expounding of all thinges which we woulde plainely sett forth And therefore the poetes orators all sort of writers how oft soeuer they purpose to teach there auditor doo alwayes follow this order of methode althoughe they do not euery where insist therein Virg. in his Georgicks parted his matter as we haue sayd into fower partes in the first booke he intreateth of common generall thinges as of Astrologie and thinges engendred in the ayer of cornes and there manuring which is the first part of his worke then he vseth a litle transition in the beginning of the second booke This much is spoke of sterres and husbanding Now will I thee Bacche begin to sing Next he writeth generally of trees then specially of vines the second translation is put in the thirde part but more imperfect and without the conclusion of the thirde booke of oxen hors sheepe and dogges Eke thee great Pales the goddes of pasture And thee Apollo of sheepe the gouernour At Amphysus with praises I will sing And last the third trāsitiō of the fowrth part is put in the begnining of the fowrth booke Now by and by with songe I will you shewe Thuplandish giftes of hony made of dewe Here therefore we may see that the poet hath studied to place the most generall in the first place and the next generall in the midest and the most speciall last of all So doth Ouide in his fastes first propone the somme of his worke and shortly after parte the same and last hauing declared the partes knytteth them togither with short trāsitions the Orators also in there proemes narrationes confirmationes and perorationes labour to obserue this order which they call the methode artificiall naturall Here Cicero first proponeth the matter and next parteth it Thou hast bene this fowerten yeares questor sayeth he Cn. Papyrius being cōsul I accuse thee of all thinges which thou hast done frō that daye to this daye there shall not be one hower found voyde of thy theft malitious doyng crueltie and mischief Here is the somme now follweth the generall partition All the yeares sayeth he are spent eyther in the office of the questure in the ambassade made in Asia in the office of the preture pertaining to the towne or in the office of the preture amonge the Siciliens And therefore into these fower partes my whole accusation shal be parted Of the which fower partes and the least member of euery part he intreateth afterwarde euery on in his owne order and place And in the thirde oration knytteth togeather the first three partes with transitiones Now sayeth he seeyng I haue shewne his office of questure first dignitie to be full of theft mishieuous doing I pray you geue eare to the rest Then after he had shewne the faultes of the Ambassade followeth the transitiō to the office of the preture But now let vs come sayeth he to that worthie preturie and to those faultes which be more manifest to those that be here present thē to me although I haue studied prepared my selfe to declare the same This transition is more imperfect lacking an epiloge And last in the begīning of the fowerth oratiō he maketh such a trāsition to the fowerth part which is of the preturie amōg the Siciliēs There is many thinges honorable Iudges which of necessitie I most pretermit to th ēde I maye speake a litle of these thinges committed to my charge For I haue taken vppon me the cause of Sicilia that charge hath pulled me to this busines So Liuius in the beginning comprehendeth the some of seuentie yeares and therafter deuideth the same by decades CAP. XVII. Of the craftie and secrete methode THis methode then in dyuers enuntiatiōs of one kynde being knowen eather by there owne disposition or the disposition of the sillogisme shal be obserued how often soeuer the matter is clearly to be vnderstanded But when with delectation or some other motion thy chief purpose is to deceaue the auditor then thou shall put some thing away which doth appartaine to thy matter as definitions diuisions and transitions set in there places thinges appartaining nothing to the matter as digressiones from the purpose long tarying vpon the matter but most chiefly see that in the begīning thou inuerte thy order and place some antecedentes after there consequentes And surely this more imperfect forme of methode in respect of the exact rule obserued in the other is not only mutilate by reason of the taking away of some of the matter and redoundeth by the eking to of thinges extraordinarie but hauing some degrees of the order inuerted is preposterous and out of all good fashion and order FINIS FAVLTES ESCAPED Page 8 line 2 Reade argument or pag. 17 lin 21 declareth pag. 24 lin 11 agayne vvithout interrogation pag. 30 lin 21 ignoranter pag. 45 lin 26 Seing the c. his example ought to be put to the next Chap. 19. pag. 49 lin 20 Marcus Varro vvoulde thei pag. 72 lin 1 of