The faulte that is in the forme or maner of makyng as we cal it maie be dissolued when we shewe that the coÌ„clusion is not well proued by the former proposicions and that the argument is either not well made in figure or in mode or in bothe for of true thynges none other thyng can be concluded but truthe if the due forme of concludyng be obserued and the iust placyng or settyng of the termes called in Latine termini as ye hard before be truly keâ—t as the rules before haue taught Notwithstandyng of false proposicioÌ„s an vndoubted truth maie wel enough be concluded as thus Euery synne maie bee suffereâ— in a common weale Euery execucion done by a law is synne Ergo euery execucion doâ—n by lawe may be suffered in a common weale The two first proposicions are manifestly false and yet the conclusion is very true So that ye maie se after .ij. false proposicioÌ„s a true coÌ„clusion may folowe and not contrary wise of two true proposicions a false conclusion caÌ„ bee made For as we saie in Latine Ex ueris nil nisi ueâ—uÌ„ sequitur that is to saie of true saiynges nothing doth folowe but truth Therfore wheÌ„ the conclusion semeth not good ye maie iustly suspect the other two proposicions although thei seme neuer so true for vndouâ—tedly the fault is either in the euill knittyng when the argument is not in his mode and figure accordyngly or els in the coÌ„foundyng of wordes either not well placed or euill applied or els in the doubtfulnes of some word All riot is an offence No coueteousnes is riot Ergo no coueteousnes is any offence Thus we se a false conclusion made of twoo vndoubted true proposicions and yet I said before of true saiynges nothyng doth folowe but onely truth But abide ye must examine this argument with the rules then ye shal se that the fault is in the forme or maner â—f makyng an argument For it is in no mode of the first figure although it be an argumeâ—t of the first figure Some time the fault is only in the matter not in the maner of makyng an Argument whereof there are diuerse examples aboue rehersed Somtimes the faulte is both in the matter â—nd in the maner of makyng an Argumeâ—t as thus The yearth is profitable and causeth much plentie Men are in the yearth Ergo men are profitable and cause much plentie First it is in no figure because the double repete in the first Proposicion is the substaunce of the yearth and in the seconde Proposicion is the beyng in the yearth and so there â—e .iiij. termes in the twoo Proposicions Again it is in no mode because the first Proposicion in the firste figure is not vniuersal And this may suffise which hetherto I haue rehersed for the solutyng of an Argument for asmuche as he that caÌ„ deuide define and make his Argument in mode and figure accordyng to the rules before mencioned and diligeÌ„tly marke doubtful wordes shall sone espie the faultes in an euill Argument for asmuche as it cannot otherwise be but that he which knoweth the beste shall easely iudge and with out difficultie espie the worst And nowe the rather to delite the reader I wil adde here certaine wittie questions and argumentes which can hardely be auoided and yet pleasant therfore not vnworthie to be knowne ¶ They are called trappyng Argumentes because few that answere vnto them can auoide daunger and thuâ— they are named in straunge wordes Crocodilites Antistrephon Ceratine Aâ—isâ—aton Cacosistaton Vtis Pseudomenos ¶ Crocodilites CRocodilites is suche a kynde of subtiltie that when we haue graunted a thyng to our aduersarie beyng asâ—ed before what we will say the same turneth to our harme afterward and causeth an inconuenieÌ„ce thervpoÌ„ to ensew Authours do feigne that the Crocodile beyng a monster in Egypt did take a womans childe from her and spake with the mother in this wise WomaÌ„ I wil geue the thy child again if thou wilt saye truth to me tel me assuredly whether I will geue the thy childe againe or no She aunswered I knowe assuredly thou wilt not geue me my childe again and therfore it is reason I haue my child again because I haue said truth Nay saied the Crocodile I wil not geue the thy childe again because thou maist be seen to haue said truth lesse that yf I geue the thy child again thou shouldst haue made a lie neither yet woulde I haue giuen the thy child again if thou hadst â—aid otherwise because theÌ„ thou hadst not said truth And hereof this Argument hath his name called Crocodilites Notwithstandyng Luciane telleth this tale after an othâ—r sort maketh Chrisâ—ppus to aske an other man what he would saie in case he shoulde be asked such a question of the Crocodile as I haue before rehersed ¶ Antistrephon ANtistrephon is nothyng els then to turne a mans saiyng into his owne necke again and to make that whiche he bryngeth for his owne purpose to serue for our purpose in Latine it may be called Inuersio Auluâ— Gellius hath a notable eâ—ample of Pithagoras a noble Sophiste Euathus scholer to the same Pithagoras This Euathus was a very riche young maÌ„ and glad to learne eloquence and to pleade causes in the common place This young man therfore consideryng Pithagoras to bee a singular man in this behalfe a mete Scholemaister for his purpose desired to be his scholer and promised to giue him a great some of mony for his paines euen asmuche as he woulde aske and gaue him vpon agrement halfe in haÌ„de before he learned and couenaunted their vpon that he should haue the other halfe euen the first daie that he stode at Barâ—e and by pleadyng gotte the ouerhand in Iudgement of his aduersarie After this when he had bene a good while Pithagoras scholer and profited very muche in the Law yet notwithstaÌ„ding came not to the Barre but stil shifted him ofâ— and tracting the time of like because he would not paie the residue of his mony Pithagoras taketh aduisemeÌ„t as he himself thought very subtlely chargeth him with his promise hauyng an action of debte against him and therefore he called him to the Lawe Where when he had hiâ— before the Iudges he begynneth his tale in this wise Here I haue the nowe saieth Pithagoras and learne therefore folishe felowe as thou art marke this poinct for thy learnyng whether the iudgement be geuen with the or against the I shall haue my money euery grote of it If thou art cast in the lawe I haue wonne by vertue of the lawe yf thou art not cast but gettest the ouerhaâ—de by iudgement of theâ—e men yet must I haue it neuerthelesse because our bargain was so made when I first began to teache the. Euathus hearyng this aunswered as ye shall heare I coulde easely syr auoide this your croked subtiltie and be without all daunger if I would not stand at the barre my self but get some
Of the secoÌ„d part of Logique called Inuentio that is to saie the fyndyng out of an argument HEtherto we haue treated of the former parte of logique called in latine Iuditium that is to saye Iudgement or skill to declare the nature of euerye worde seuerallie to set the same wordes in a perfecte sentence and to knitte them vp in argument so that hereby we myght with ease espie the ryght frame in matters howe they agree beyng lapped vp in order Nowe therefore the other parte shal be sette forth whiche is called Inuentio whereby we maie finde argumentes and reasons mete to proue euery matter where vpon question maie ryse This parte is the store house of places wherin argumentes rest vnto the whiche if wee conferre the matter whiche wee entende to proue there will appere diuerse argumeÌ„tes to coÌ„firme the cause Like as they therefore that digge for golde in the grounde do searche narowly the vaynes of the yearth and by diligent markyng the nature thereof at length fynde out the mine which ones beyng founde they strayght bryng to lyght for the onely behoue of man So he that will reason wysely aswell for the commune profite of other as for his owne priuate gayne must be a very diligent labourer and consideryng matters are put to the proufe wherein often resteth doubte his parte must be euermore to marke the nature of his cause and to seke confirmation therof in euery parte First by the definition the cause the effecte and propre office Agayne to se what is contrarie what is like and what thinges be incideÌ„t thervnto the which all when he hath doneâ— he shall se at length that some one argument aboue al other serueth best to confirme his cause the whiche when with trauayle he hath founde out he maie bryng to light and vse accordyng to his will ¶ What a place is A Place is the restyng corner of an argumeÌ„t or els a marke whiche giueth warnyng to our memory what we maie speake probablie either in the one parte or the other vpon all causes that fall in question Those that be good hare finders will sone finde the hare by her fourme For when they se the grounde beaten flatte round about faire to the sight thei haue a narow gesse by al likelihod that the hare was there a litle before Likewyse the hontesman in huntyng the foxe wil sone espie when he seeth a hose whether it be a foxe borough or not So he that will take profite in this parte of logique must be like a hunter and learne by labour to knowe the boroughes For these places be nothyng elâ— but couertes or boroughes wherein if any one searche diligentlie he maie fynde game at pleasure And although perhappes one place fayle him yet shal he finde a dousen other places to accomplishe his purpose Therfore if any one will do good in this kynde he must go from place to place and by serching euery borough he shall haue his purpose vndoubtedlie in moste part of theÌ„ if not in all We se that euery proposicion dooth either affirme a thyng to be true or els denieth that it is true Therefore when any thyng is coÌ„stantly saideâ— it nedeth somewhat euermore to confirme it As for example The Sacramentes are necessarie in the churche of God I maie proue this sayng true by reasonyng from that place whiche is called the ende of euery thynge As thus To geue testimonie of our faythe and to nousell our selfe in the practise thereof is very necessarie The Sacramentes geue testimonie of our fayth c. Ergo the Sacramentes are verie necessarie When anie proposition doth denie it is nedefull to haue a thirde worde whiche maie agree with one parte of the proposition As if one should thus saie Man is not iustified by his workes The place of repugnaunt wordes that do altogether disagree geueth iust matter And therfore I maie saie man is not iustified by his workes because he is iustified by his fayth onely For if mercie come by grace and that frelie then workes cannot saue vs. Paule proueth the first therefore the seconde is for euer true ¶ The diuision of the places whiche are xxiiâ—â— in nomber Some are inward places called loci interni thei ar Partly in the very subst c. aâ— Definitio Genus Species Proprium totum partes Coniugatae and partly incident to the substance as Adiacentiae Actus Subiectum Either kultâ—e with a nigh affinitie called Cognata of the whichâ— some are causes as Efficiens Finis Some are those whiche spring of the causes called EueÌ„ta as Effectaeâ— destinata Some are outward places called Externi that is not in the substaÌ„ce or natur of the thyng but without it and these are ¶ Or els applied to the thing not Kyng the cause thereof but onely geuyng a name therevnto called Applicita As Locus Tempus Connexa Or els thei be accidentes wherof there be .v. CoÌ„tingentiae Pronunciatae Nomen râ—i Comparatâ— Similia Or els thei are repuâ—nancies as Opposita Differentia ¶ Of the difinicion There be seuen places whiche are in the substance or nature of the thyng The definicion The generall worde The kynde The propretie The whole The partes The yoked wordes A Definicion is a perfect sentence whereby the very nature of the thyng it self is sette furthe and expounded You maie reason froÌ„ this place bothe affirmatiuely and negatiuely as thus Fortitude is a vertue that fighteth in the querel of right I maie reason thus from the definicioÌ„ to the thyng defined if I wil proue fortitude praise worthy Da Whatsoeuer is a vertue fightyng in the querell of right thesame is praise worthy ri Fortitude is a vertue fightyng in the querell of right i Therefore fortitude is praise worthy If I will define a good thyng and proue that money is â—ot good I maie reason thus Ce No such thyng is good that is desired for respect of another ende sa Al money is desired for respect of another ende re Therefore no money is good ¶ The generall rule To whom the definicion doth agree to thesame also doth the thyng defined belong And coÌ„trary wise bothe affirmatiuely and negatiuely ¶ The maner of reasonyng If Socrates be a liuyng creature indued with reason then is he a man if he be a man he is a liuyng creature indued with reason If he bee not a liuyng creature c. then is he no man If he bee no man then is he no liuyng creature indued with reason ¶ The vse The nature of euery thyng is knowen by the definicioÌ„ and therfore this place aboue al other is moste necessary Of the generall worde The generall woorde is spoken of many that differ either in kynd or els diffre in nombre when the question is asked what it is we maie reason negatiuely from this place thus Ce No wastfulnes is a vertue sa Liberalitie is a vertue re Therfore no wastfulnes caÌ„ be called liberalitie Or thus No vertue maie
referred to this but rather to the propretie bicause it beloÌ„geth to man alone alwaies to man ¶ The generall rule If the maner of doyng or sufferyng be the thyng conteynyng is also and the woordes adioyned also whereof doyng and sufferyng haue their of spryng folowe vpon the same ¶ The maner of reasonyng from this place If one breathe the same man hath life in him If Iulius Cesar came into England then there was such a man called Iulius Cesar. Yf Richard the third plaied the tyrante here in Englande then there was suche a man in Englande ¶ The Use. This place much helpeth either for praise or dispraise Some officers bribe the poore robbe their Maister and wayst their own Ergo suche are worthie death ¶ Of the thyng tonteynyng The Subiecte or the thyng conteinyng is a substaunce being the stoore-house of Accidentes the very proppe to hold vp diedes done for neither wisdom strength health nor Policie can be at al except they be conteined with in some one body ¶ The generall rule Take away the thyng conteinyng and there remaineth nether adiacent nor yet dede done ¶ The maner of reasonyng There is fieâ— Ergo it is hotte Christ was a very maÌ„ Ergo Christ died and sufferde the panges at his departyng ¶ An other Why doest thou say that I owe the a croune whome I knowe was neuer yet worth a grote MelaÌ„chthon liueth and readeth Therfore there is great learnyng to be had where he is ¶ The Use. By naming a worthy persoÌ„ his prayse is sufficiently set forth euen when his name is ons vtterd For what learned man hearing the name of Cicero doth not remembre thereby the ful practise and the absolute skil of all eloquence These places therfore helpe aswel for the amplifiyng of matters either in prayse or disprayse as they do for the stedfast prouyng of any cause ¶ Of outward places beyng not in the substaunce but only touching the substauÌ„ce and without the nature of it THe firste are called the causes of thynges and the thynges comming of causes which only are ioyned tâ— the thyng necessarily where as the other places folowyng are not coupled necessarily but are only ioyned together by a certain alliaunce to the present matier ¶ The deuision of causâ—s Some causes are called the very causes of thynges euen by their owne nature other causes are happenyng causes the which may perhapps bryng forth the effect lastely there be causes without the which thinges can not be done and yet are they not any cause to force the effecteâ— The very cause of thynges is such a one that if it be practised in very diede and set forth with other naturall causes the effect must nedes folowe and againe if it be not putte in practise although the other be put yet the effect shall not folowe As for exaÌ„ple although one haue a cloth yet can he not haue the vse of it excepte the tailer cutte it out And although the milner grinde yet we are like to dine without breade excepte the baker do his parte also in the batche The happenyng cause is such a one that although it bee putte in practise in very diede yet it shall not straight waie so be that the effect muste nâ—des folowe As an ague may be the happenyng cause that some one man kepeth good diet yet not any forcyng cause for then all sicke folke might be compted for sober men The cause without the whiche thynges cannot be dooen as thus The Surgean cannot heale a wounde except the dedde fleshe be cut out The waiefarer shall hardly come to his iorneis end except he haue some money in his purse In time of warre it is euill trauailyng without a passe porte this is called in Latine Causa sine qua non that is to say the cause without the which we caÌ„ not and yet it is not the cause of our iourneyng ¶ The deâ—inition of a very cause A cause in very dede is a meane by whose force some thyng doth folowe ¶ There be .iiii. such causes The efficient cause The end The matier The shape The efficient cause is the working cause by whose meanes thynges are brought to passe Of those that are workyng causes some by nature bring thynges to passe some by aduisement and by a fore purposed choyse Thynges woorke by nature and that necessarily which lacke knowlege to chuse this or that haue no iudgement to discerne thynges As the Sonne the fire herbes precious stones The sonne euen by nature geueth light to the daie and caÌ„not other wise doo the fire burneth naturallyâ— Herbes kepe their vertue of necessitie The Adamant draweth Iron euen by nature And so the bloud stone stoppeth bloud Some of these causes worke by the force and violence of nature some by an outward powre beyng strained thervnto Thei worke by the force and violence of nature whose beginnyng is within theimselfes beyng ayded by none other outward thing As fire burneth eueÌ„ by the natural force of heate which is in the substance therof Thei woorke by an outward powre whiche are strayned to woorke by another meane As water set vpon the fire wareth hot yet is not hote by her awne nature but is made hotte by the nature and might of fire of whoÌ„ the water taketh heate In like maner boulettes of leade shot out of a gunne an arrâ—we out of a bowe a stone out of a slyng all these flie not into the ayre by their â—wne power or might but by force violence of him that casteth theÌ„ ¶ The generall rule From the naturall workyng cause the effecte must nedes folowe as thus If the Sonne shine the daie muste nedes be whiche is the effecte or workemanship of the Sunne Suche a man hath eaten Hemlock Ergo he is poysoned and in daunger of death Fire is in the Chimney or in the toppe of the house therefore it muste nedes burne Take away the cause and theffect can not be at al for if there be no fire there can bee no flame nor burnyng neither The seconde workyng cause is wheÌ„ thynges are dooen by aduisement and by choyse not by any necessitie at all for thynges maie aswell not bee doen as be doen as if there be a Shomaker there maie be shone made and contrary if there be no Shomaker there can be no shone at all ¶ The â—enerall rule When the voluntary cause in put the woorkemanship or the thyng doen maie folowe As if there be a Carpenter a house maie be made If one reade good aâ—cthors and herken to the readyng of learned men he maie come to good learnyng ¶ The maner of reasonyng Suche a one hath droÌ„ke poyson ergo he will dye shortly Christe hath reconciled mankind to his father by sufferyng death vpon the Crosse Ergo suche as beleue in this sauyng health shall liue for euer ¶ Another diuision of â—auses efficient Some efficient causes are coÌ„maundyng causes As the Kyng is the commaundyng cause to his
subiecte to doo this or that The Master of workes is the commaundyng cause to all the laborers The other efficient causes are obedieÌ„t causes when the seruant worketh at his maisters commaundement ¶ Another dâ—uisâ—on of causes efficient Of suche efficieÌ„t causes as do obey some doo their woorke as the Mason worketh vpoÌ„ the stone the Carpenter vpoÌ„ wood Other efficient causes that are obedient are but instrumentes of dooyng as hatchetâ—es hammers pike aâ—es with other In battaill the capitain is the efficient commaunder the souldiourâ— the efficient obeyer gunnes dartes bowes and billes the instrumentes of doyng Good hede ought to bee had that in all causes wee make a difference not confoundyng one with another that the nigh causes the farther causes be not taken all for one A cause farre fetched is this Such a one fell out with his neighbour Ergo he killed hym Fallyng out bryngeth chidyng chidyng bryngeth hatred hatred causeth fightyng fightyng geueth blowes blowes sone dispatche sone dispatchyng is ready death Therefore I might more probably reason thus Suche a one gaue his neighbor a dedly wounde Ergo he hath killed hym And thus the argumeist is made from the nighest cause ¶ Another diuision Some causes are principall causes as the holy ghoste workyng all Godly mocioÌ„s and stirryng our nature euermore to the best Other causes are the inclinacioÌ„s in maÌ„ that are either good or eiuill Thirdly there are helpyng causes whiche are meanes the rather to further vs in all vertue As learnyng practisyng of honest behauor acquaintyng our nature euermore with the best The principall cause that Ioseph forbare to company with another mannes wife was the holy ghost that stirred his mind with the fear of God The secoÌ„d cause was his awne mynd that remembred the worde of God and the punishement dewe for synne The thirde cause was that he accustomed himself euer to liue vprightly and not onely to auoyde synne but also to auoyde the occasion of synne There be other diuisions but I leaue to reherse them for feare I should be ouer long ¶ The ende called Finis THe ende is for whose cause any thyng is doen and is twoo waies considered For there is an absolute ende whervnto al other are referred beeyng called the perfeccion and chief propertie in any thyng as the chiefest ende in any man is to be perfectly endued with reason and to attain euerliuyng felicitie The chiefest propertie in a horse is to be of a very good courage to want no stomacke the chifest perfeccion in fire is to bee very hote and very drye There is another ende called a helpyng ende whiche serueth to an higher ende and is onely ordeined for this purpose that wee might attain thereby the perfecte ende of all As meate drinke apparell and other necessary thynges are helping endes for man to attain the chifest ende For without these endes maÌ„ could not liue To liue honestly in this life to be vpright in dealyng with all persones is an helpyng ende as the Philosophiers take it and a testimonie to the worlde of our faith as the Christians take it for man to liue world without ende To mary a wife is a helpyng ende for a man to auoyde fornicacion The pore man laboureth and wherefore To get his liuyng Wherfore getteth he his liuyng That he maie the better be able to serue God The souldiour fighteth at his princes commauÌ„dement chiefly because God commauÌ„deth him next after for loue of the kyng and his countrey thirdly and last of al that he might liue the rather in quiet at home with his wife and childreÌ„ So that of one and thesame thyng there maie bee many endes beeyng orderly considred ¶ The general rule Whose ende is good or euill thesame thyng is good or euil as a sweard is good because it is good for a man to defende hymsef Faithe in Christ Iesu is good for by faithe we are saued To vndo my neighbour with lendyng for gain is moste vngodly therefore to be an vsurer is moste vngodly To desire another mannes wife is vngodly because adultery is vngodly Battaill is good because it bryngeth peace For al men should fight for this ende that we might liue in quiete with our neighbours If thou wilt be honestâ— and estemed for a godly person do the accions of vertue and thou shalt be wel reported of especially of the honest It is good to learne because learning it self is good whiche is th ende of our study ¶ Of thâ— matâ—r or substance called Materia THe substance called materia is ready to bee framed of the woorkeman as hym liketh by the whiche substaunce either thynges naturall or els thynges artificiall are made As first a man whiche is a naturall thyng is made of body soule An Image whiche is an artificiall thyng is made by the haÌ„dy worke of man is grauen out of stone or molten in gold or in brasse FroÌ„ this place are made argumentes that bothe do affirme and also deny As thus if a man haue cloth he maie haue a garmeÌ„t made if it like hym But if a manne haue no clothe at al how can he haue a goune or a coate If the Baker lacke meale how can he make bread The matier is coÌ„sidred â—â— waies Firâ—â— it is a substaÌ„ce that tarieth stil as wheÌ„ a house is made of stone wodd plaister or an Image of gold brasse or siluer Here the substance tarieth still although the forme be altred Likewise wheÌ„ a house is taken doune the stone tymbre remain stil and kâ—pe their substance and serue as thei did before either for ereccioÌ„ of thesame house again or els other wise as it shal please him that is the awner Again the substaunce is that whiche chaungeth into another nature and caÌ„not bee thesame that it was before as of meale and water bakers make their bread now thei caÌ„not resolue thesame breade again into Meale and water whiche was the former substaunce ¶ The generall rule When the substance is at hand the workmanship maie folowe and the effecte maie appere But when the substance is taken awaie there can be nothyng made at al. As if a man lacke siluer how can he make an Image of siluer There is no stone wood nor plaister Ergo there is no house But if I reason thus by the substance that chaÌ„geth into another nature and caÌ„not be thesame that it was before I reason then amisse as thus Ther is no meale or flower ergo there is no bread but I should saie rather there was no meale nor flower ergo there is no bread ¶ The maner of reasonyng The Shoomaker hath no Lether how can he then make a Shooe The Printer hath no paper ergo he cannot set his men on worke The shape called Forma The shape or fashion of any thyng is a cause whereby the thyng that is made hath his name as leather when it is mâ—de or fashioned for the foote is called a shooe Suche a man weareÌ„th a liuery
sentences of the sage whiche are brought to confirme anye thyng either taken out of olde authours or els suche as haue bene vsed in this commune life As the sentences of noble men the lawes in anie realme quicke saiynges prouerbes that either haue bene vsed heretofore or bee nowe vsed Histories of wise philosophers the iudgementes of learned meÌ„ the commune opinioÌ„ of the multitude olde custome auncient fashions or anie suche like Testimonies are two waies considered For either they are such as pertayne to God or els to man Those authorities which come from God and are spoken by the holy ghost are vndoubtedly true neither can they be false therefore we ought moste reuerentlie to receiue the worde of God agre to such textes as are writen spoken euen as though we heard God him selfe speake with liuely voice vnto vs. MaÌ„s autority hath no such great force although noble men learned Philosophers and stoute capitaines haue pronounced manie thynges moste wiselie For although Aristotle saieth that the worlde neither had beginnyng nor yet at any tyme shall haue endyng I maye reiecte this saiyng if anie man bryng me it for his confirmation although this great philosopher did pronounce thesame For except I be perswaded bi reason it is in my choyse either to admit or to refuse such authorities Not withstandyng we shoulde not forsake wyse mens wordes rashely but with a modest answer desire yâ— aduersarie not so muche to sticke to his authoritie as to proue the same by some good reason In prophane thynges ye maye reason affirmatiuely very well as thus The best thynges are first to be learned for so doth Quintilian teache Nusquam tuta fides It is hard trustyng any bodie For so saieth Virgile But I can not reason negatiuelie when I bryng mine authoritie out of prophane aucthours For I reason amysse if I saie There is no suche disease called the Frenche pocques because Galene the chiefe of phisicians neuer maketh mencion in al his bokes of any such disease For this euell hath crept in sence his tyme through the noughtines of men And although it were then yet may it be that he neuer hearde of it Hereunto myght be added all suche sentences as by the lawe of nature are graffed in man As these folowyng Do as thou wouldest be done vnto Be thankefull to hym that doth the a pleasure Honoure thy father thy mother Know there is a God He that hath not these opinioÌ„s naturally fastened in his hart he maie iustely bee thought rather a beast then man endued with reason In matiers of scripture I may reason both affirmatiuely and negatiuely Christ saith to his disciples Regeâ— Gentium dominaÌ„tur vos autem non sic Kinges beare rule ouer couÌ„treis but you must not doo so Therfore no ministres shoulde haue any temporall powre because Christ saith so Ye may reason negatiuely thus we reade not in all the scripture froÌ„ Genesis to the reuelatioÌ„ of sainct IhoÌ„ that euer there was frier moncke nonne or chanon ergo let them go froÌ„ whens they came We reade not in the scripture that worshipping of ymages was euer allowed to be Laie mens bookes Therefore take down suche idolles and let them serue for other vses The generall rule for prophane authorities That whiche is allowed by al wise men or at the leaste by the better part no maÌ„ ought rashely to gaine saie it or thus Euery connyng man must be beleued in his owne art ¶ The maner of reasonyng Aristotle thought best that dronkerds should haue double punishemeÌ„t therfore they deserue it By textes of the scripture we may better reason yâ— matter as thus Cursed be he that doth the worke of the lord guilefully saith the Prophete Ergo euil Bishops or loytering pastours are accursed of God ¶ Of the similitude or likenesse A Similitude is when .ii. thinges or more are so compared together that euen as in the firste there is one propertie so in the other there is a like propretie accordyng to bothe their natures seuerally obserued For like as water by continuance weareth a stone so there is nothyng so hard but by time it maie be compassed or brought to passe As spiders make their own copwebbes without any other helpe so some good felowes can bring vp newes tel stranÌ„g tales without any hearyng wheÌ„ there is not one woorde true As the palme tree beyng ouerlaide with weightes riseth higher buddeth vpward more freshelye so a noble stomake vexed with muche aduersite is euermore the sâ—outer And this ought diligeÌ„tly to be obserued that the thing which is brought to make the Similitude be like vnto that which is proued ¶ The maner of findyng out a similitude In euery cause that we do purpose to haÌ„dle at large we must obserue diligently what thynges are spoken by translacion that is from the propre signification to a meanyng that is not propre As speakyng in the prayse of a Kyng and callyug hym the bright son of the yearth I may gather a similitude by this worde sonne and make it thus Euen as the sonne onely geuetâ— light to all the whole yearth so there ought to be in a coÌ„muÌ„e weale one king that should be ruler ouer all ¶ The genâ—rall rule Of similitudes there is like iudgement that is euen as we think of the one so we maie thynk of the other ¶ The maner of reasonyng As a dogge standyng at the tableâ— side eateth that vp by and by whiche his maister hath cast to him and euer loketh for more more So some wheÌ„ they haue receiued a liuyng for which they hoped before by and by they are ready to take another and although they be full yet still they are hungry ¶ Of thynges compared THinges are coÌ„pared toguether in one thirde worde whereuÌ„to they both do agre as thus If thefte be worthye death then murther is worthy no lesse Here ye se that thefte murther are coÌ„pared together in one third worde which is death Comparacions are deuided twoo maner of waies for either they bee equal or not equall They are equal in this wise if the father haue aucthorite ouer his sonne he hath also aucthorite ouer his daughter ¶ The generall rule Where thinges are equal ther must nedes be equall Iudgement Comparacions are vnequall when I reason either froâ— the greater to the lesse or els from the lesse to the greater From the greater to the lesse ye may reason thus If a Capitain with his whole companie be not able to sacke a toune muche lesse one base souldiour can be able to do it The scholemaster cannot vnderstande the Greke or the Hebrue toungue muche lesse can the scholer whiche neuer learned either of them FroÌ„ the lesse to the greater ye may reason affirmatiuely as thus Children can suffre muche cold and cannot young meÌ„ beare a frost Custome beareth swynge and shall reason take no place Women haue died for there coÌ„trey therfore may not meÌ„ be ashamed to feare death Noble menne are
or the maister of an houshold to his house or the head to the whole bodie the same is the magistrate to his subiectes ¶ Thynges compared Seruauntes must be obedient and subiect to there maisters with all reuerence as we reade in the scripture howe muche more then should the subiectes be obedient to their kyng and souereigne lorde whiche by the ordinaunce of God is appointed to rule and to haue gouernaunce ouer them Ye maie se by this one exaÌ„ple that the searchyng of places ministreth argumentes plentifully For if ye wyll proue a magistrate necessarie ye maie reason from the definition from the causes from the authoritie from the thyng conteynyng from the adiacentes from the similitude and make good reasons for the purpose Not withstandyng I thynke it not necessarie that ye searche all the places at euerye tyme and for euerye matter but that ye searche moste parte of them And although we cannot finde a good argument in euerie one of them yet it is wel if we maie gather but thre or .iiij. good argumentes As when we go into a gardyne we shall not finde all herbes growing there although we searche euery corner so when we loke in all that places of inuention for the profe of ouâ— matter we shall not finde in euerie place a good argument for oure purpose Not withstandyng it is moste necessarie either when we will proue a matter oure selfe or els trie an others labour which is set forth at large most eloquentlie to bring the whole some of his long tale to these places make an argument in thre lynes of that whiche he dilateth into thre shietes And for our selfe if we wil reason a matter earnestlie it shal be profitable to see oure owne argumentes before hand deriued out of the places the whiche shall make vs more bolde to speake when we shall euidently perceiue oure owne reasons suerly grouÌ„ded And the better able we shal be to confirme our owne cause to auoyde all obiections when we knowe suerly by this arte wherunto we maie leaue For although other shall empece oure doynges and wrest oure wordes yet we shal be able euermore to kepe oure owne when we playnelie perceaue whereof oure argumeÌ„t hath his grouÌ„d Many speake wisely which neuer read logique but to speke wisely with a iudgement and to knowe the verie fountaine of thynges that can none do except they haue some skill in this art Therefore what diuersitie there is betwixt a blynd man hym that seeth the same difference is betwixte a wise man vnlearned and a wyse man learned Ye haue sene the commoditie of this art by this one word magistrate which I dyd applie to euery place that myght geue any light for the makyng of an argument Nowe ye shall haue a question set forth and both the partes of a proposition referred to the places of inuention that thereby ye maie knowe wherein the places do agree wherein they do not For where as the places agree that is to saie al thynges are referred to the one that are referred to the other there the proposition is good and the latter parte of the proposition is truly spoken of the first But where the places do not agree that is to saie some thynges are referred to the one worde that are not referred to the other ther the thinges themselues can not agree I will vse this question for an example whether it be lawfull for a priest to marie a wyfe or no. And first of all I will examine a Priest aud applie hym to all the places Next after that wee will refeâ— a wife to all the places se when we haue done where in these .ij. do agre and wherein they do not agree ¶ From the definition A Preacher is a clerck or shepeherd which will giue his life for his shepe enstructed to sette forth the kingdome of God and desierouse to liue vertuousely a faithfull and a wise steward whoÌ„ the lorde doth set ouer his house that he maie gyue the householde seruauntes meate in due time ¶ From the generall worde A minister a seruaunt a holie man a gospeler the minister of God should be vpright in his liuyng faithfully bestowyng the wordes of truth ¶ From the kynde Peter Paul Ihon Baptist Esaie Esdras and Steuin Ambrose beyng a temporall man was after that a minister of the Churche Chrisostome became of a lawer an ernest preacher of goddes worde yea Peter Andrewe both ware fishers therefore temporal men may be called if they be worthie and desire this spirituall function ¶ From the Propertie To be miete to teache to be godly wise to do and to teache all thynges that they are coÌ„maunded Sainct Hierome is his Epistle to Nepotianus as touchyng the life of Preachers saith thus I will not haue the pleade causes to be abrabblyng ianglar without all reason but I will haue the to be a faithfull minister of the Sacramentes and very skilfull in the lawes of the Lorde ¶ The whole To be brought vp in the scriptureâ— euen from his youth to be godly in coÌ„uersâ—cion and wholly to be enstructed with all thynges necessarie for a preacher whoso euer is thus armed is worthie to be a minister in the Churche of God This Argument is deriued from the whole ¶ The partes To inuent matier out of the scripture accordyng to the aptnes of his heares to decke his doynges haÌ„dsomly to place his senteÌ„ces in order to remember what he speaketh and to vtter his wordes distinctly plainly and with lowde voice ¶ Thynges yoked together A preachyng a Preacher to do the worke of a Preacher Timoth. iiij He that by his preachyng edefieth the same man is a preacher ¶ Thynges cleauyng or adioyned to the substaunce Labor diligeÌ„ce witte knowledge sobriete geÌ„tlenes vertue mariage an earuest desire to bring vp his childern wel with other such A bishop must be without fault the housbaÌ„d of one wife watchefull sober modest herberous apte to teache no greate dryuckar of wine no fightar not giueÌ„ to filthie lucre but vpright voide froÌ„ brawlyng from couetousnes c. i. Timoth. ii ¶ Dedes done To feade Christes flock to put his life in daunger for the flocke coÌ„mitted to his charge to bryng vp his flock famuly in the feare of God in the knowledge of his woorde and in due obseruyng of the same ¶ The thyng conteynyng Hierome in his first boke of the CoÌ„mentaries which he made vpoÌ„ the Galathians .j. cap. Let vs not thinke that the Gospell resteth in the woordes of Scripture but in the sense not in the outwarde rynde but in the very hart not in the leaues but in the very roote of reason Let the woordes of Christe dwell plenteously in you with al wisdome Collos. iii. ¶ The matier The woord of God The olde Testament the new Hieremie the first Behold I haue giuen my woordes in to thy mouth ¶ The shappe or forme The shappe may be taken of the coÌ„uersation speche spirite
made by the mystakyng of wordes or by false vnderstandyng of phrases whereof in verie deade manie heresies and muche false doctrine haue had there first beginnyng There be agayne some craftie subtilties whiche are not in the worde but rather spring either of the euel knittyng together of the propositions or els of the confusion of thynges that is to saye when one thyng is falsely appointed for an other as in this proposition a man maie easely espie false packyng whiche is in the second figure Fes No synne doth beget a man ti CoÌ„cupisceÌ„ce doth beget a maÌ„ no. Ergo concupiscence is no syn The seconde proposition although it may deceiue a man that is not ware yet is it altogether false because nature which is a thyng ordeyned of god doth begette man not the wicked impotencie or rather the destruction of nature which afterward followed Here it is playne that a mingle mangle is made of thynges when generation which should be attributed to nature is referred to the coÌ„cupiscence because it is in nature and next adioynyng vnto it Nowe for the nombre and deuidyng of these deceiptfull argumentes it is to vnderstande that there be .xiij. whereof syx are called subtilties in the worde or maner of speakyng and the other .vij. ar called subtilties without the worde when thynges be confounded and one taken for an other ¶ Deceitpfull argumentes In the worde are these folowyng 1. The doubtfulnesse of a worde 2. The double meanyng of a sentenceâ— 3. The ioynyng of wordes that shuld be parted 4. The partyng of wordes that should be ioyned 5. The maner of speche 6. The Accenâ—e ALl these names be comprehended vnder this one worde doubtefull notwithstandyng Aristotle setteth forth diuerse waies that he maie shewe the differeÌ„ce of these doubtful thynges For some argumentes haue the doubte in a worde signifiyng diuersly some in the propretie oâ— the phrase some in the ioyning together of wordes and some other in the deuidyng and displacyng of the same as it shall appere more playnlie in the handelyng of these places seuerallye Homonumia whiche maie be called in english the doubtfulnes of one worde when it signifieth diuersly is a maner of subtiltie when the deceipt is in a worde that hath mo significations then one And the reason is that suche argumentes are not good because there are foure termes in the two propositions for the double repete sygnifieth one thyng in the first proposition and an other thyng in the seconde proposition Therefore nothyng is proued in the coÌ„clusion when suche doubtfull wordes are placed in a proposition And therefore when suche a subtiltie is espied a man maie denie the coÌ„â—equente geuing this reason that it is a subtiltie drawen from â—his place of doubtfulnesse ¶ An example Da Euery arme is a substance made of flesh bloud bones sinues and veines â—i God the father hath an arme i. Ergo God the Father is one that hath a substance of flesh bloud bones sinues and veines I aunswere This knittyng is not good and therefore I deny the whole The reason is because it is a subtiltie of a doubtful wordâ— for in the first proposition the arme is considered to be such a one as a maÌ„ hath but in the second Proposition it is not so ment for â—t signifieth by a Metaphore the powre strength or might of God ¶ An other example Feâ— There is none euil in the Citie saith the Prophete which the Lord hath not done si There be many sinnes and horrible euilles in the Citie o. Ergo God is the aucthor of sinne I denie the consequent Because their is doubtfulnes in this worde euill for in the first Proposition euill doth signifie the euill of punishement as wee call coÌ„monly all calamitie euil and al punishemeÌ„t euil which are not sinne in the second Proposition euil doth signifie offence all naughtines that is committed Therefore the seconde Proposition is not agreeyng with the first and therfore the argument is not good ¶ The second subtiltie called Ambiguitas The Ambiguitee is when the construction bringeth errour hauyng diuerse vnderstandinges in it as when the woordes be placed doubtfully as thus Craesus halim penetrans magnam peruertet opum vim Cresus going ouer the floude halim shal ouerthrow a great empire Here is not meÌ„cioned whether he shal ouerthrow his owne or an other mannes By the which Oracle in dede he beyng deceiued lost his owne kyngdome when he thought to subdewe his enemies and bring theim vnder subiectioÌ„ Therfore when sentences be spoken doubtfully that they may be coÌ„strued .ij. maner of waies they are referred to this place Notwithstanding the vse of this place is very rare and seldome happeneth therfore I wil be the shorter and only showe two versies in Latine which by cause they be very pretieâ— and may be .ij waies taken I thynke it not amisse to sette them forth here Laus tua non tua fraus virtus non copia rerum Scandere te fecit hoc decus eximium In English thus Worthinesse not wilines godlinesse not goodes brought the hereunto Richesse greate and muâ—â— authorite with wordely honor to come to These verses beyng red backwarde either in English or in Latine beginnyng at the last woorde haue a cleaâ—e contrarie vnderstandyng as thus To come to honor worldelye with authorite much and greâ—t richesse Hereunto brought the goodes not godlinesse wilinesse not worthinesse These two verses were written to the Pope as worthy such a one and sâ—tte vpon Pasquillus in Rome euen for very loue as I take it not of thee Pope but of Goddes holy worde ¶ The thirde deceâ—pteful argument COniunctio distrahendorum â— a ioynyng together of those thinges which should be disseuered and either to bee applied to the thinges that go before or to the thynges that folowe after Da Whosoeuer knoweth letters now hath learned them ri A GrammariaÌ„ knoweth letters iâ— Erâ—o a Grammarian now hath learned them Here this Aduerbe nowe if it had ben referred to the first point which is as ye se in this woorde letters the point afterward made wheÌ„ this worde nowe had bene put to it al had bene well but because the worde nowe is other wise placed and referred to the next senteÌ„ce which is now hath learned them it is a false Argument because this worde nowe should be referred to the first poinct as thus Whosoeuer knoweth letters now hath learned them A GraÌ„marian knoweth letters now Ergo a Grammarian hath learned them And so this ArgumeÌ„t is good beyng thus placedâ— but though this subtiltie seme childisheâ— yet olde babes haue vsed it euen in the weightiest cause of our redemptioÌ„ and thought therin to foile the godly reasonyng in iest after this sort yet meanyng good earneâ—â— Faith without workes doth iustify Faith without workes is a deade faith Ergo a deade faith doth iustifie Here one may se a false packing for in the first PropositioÌ„ faith is seueral and referred to the last woorde of