kinde but one to many kindes and that equallie as a man opponed to not a man is equallie opponed to spirites to fowles fishes beastes vnsensible creatures c. in the same not a man wherefore it followeth that eyther they must allowe my dooing or else in the firste bring in confusion whylest they speake of that parte in one parte of the arte which is proper to the other and in the seconde confusion and follie both whylest they make that a contrarie whiche is none and without all gayne repeate that whiche they haue sufficientlie handled before Neyther lette any saye they are contrarie because their is no midle betweene man and not a man for so there is not betweene man and other things yet they are not contrarie but disperates only And thus much for the firste argumentes The leauing out of Notation and Coniugation remayneth onely to bee spoken of in Inuention the reason whereof is manifest because it is graunted of all that they haue no newe force besides the firste no newe reason or argument arising from the firste For he is iust he doeth iustlie these are coâ—ingates referre them one vnto an other and what is their besides the cause and the effecte What force or reason more For that iust and iustlie are formed one of an other apperteyneth to Grammer that they allude fitlie to the figure of Rethorike called Poliptoton which chaungeth finely the ende or case of wordes The like is to be sayde of Notation which is the interpretation of a name which apperteyneth not to Logike but to Dictionaries as in this An argument is so called because it argueth a faithefull man because he hath faith what force of reason is there in the first example of the cause and the effect What in the other of the effect and the cause But is there nothing else yes A fitte and elegant vttering of diuers things by wordes not much but somewhat differing in sounde as argument arguing fayth faythfull but this is neither reason nor newe force of reason but onely an elegancie of the Trope called Paranomasia or chaunge of the name Wherefore let vs keepe them no longer nowe the honour claymeth them but according to the lawe turne them home agayne Thus much for inuention As for the chaunge in a testimonie I am contente to leaue it vnto the iudgement of the reader when hee shall examine it according to the rules of Logike as also those small differences which are in the seconde parte of Logike for in that sometimes the firste sorte of a Sillogisme is founde in all his partes there is nowe no longer any reason to trase him vppe onely in an Enthimeme And thus much for the satisfying of both these sortes Nowe if they be not fullie contented my desire is of the former to beare with that for the commoditie of others whiche them selues like not The other sorte also I praye to satisfie them selues in mending and bettering that which can not yet sufficientlie please them And so I committe thee to the direction of God his Spirite whom I praye so to increase thy knowledge by all good and lawfull meanes as thou mayest discerne things that differ and walke without offence vntill the day of the Lorde AMEN ¶ The Arte of Logike plainlie set foorth in our Englishe tongue easie both to be vnderstoode and practised The firste Chapter Of the Definition and Diuision of Logike and of an Argument LOGIKE is an arte of reasoning Logike hath 2. partes The spring of reasons called Inuention Iudgement The spring of reasons is the firste parte of Logike whiche giueth rules of the sortes of reasons which because it doth helpe much to the finding out of reasons is commonly called Inuention A reason is that which is apte to reason withall whiche is commonly called an Argument of which sorte are all things when they are referred in consideration of reason one vnto another For there is such an agreement of the diuers sortes of reasons as the nature of one hangeth vpon another so that he that perfect lie knoweth one may also knowe the other as in this example God is the Sauior of all men where GOD being referred to saluation is a reason to set foorth saluation by the cause and saluation being referred to God setteth him forth by a thing caused coÌ„monly called the effecte In which also we see he that knoweth GOD to be the cause of saluation knoweth also saluation to be the thing caused of God Argumentes are many times knowen by their proper notes and markes as shall after appeare which if they be wanting they must be knowen by the rules which doo set forth euery sorte of argumentes Of reasons there are two sortes Firste Those which arise of the firste The first are those which haue beginning in them selues as in this example Loue suffereth long Loue is bountifull Loue doeth not frowardlie Where the Apostle sheweth the excellencie of Loue by a reason of description which ariseth of other reasons as of that which Loue doth cause long suffering Of the contraries to Loue as enuie frowarde dealing c. First argumentes are of 2. sortes Simple or vncompared Compared Simple is a reason which hath force in it selfe without regarde of any manner of comparison as Thy will be done in earth as it is in heauen Where we see the dooing of the will of God is set forth first by a reason whiche is vncompared namely by those which should doo it Men in earth then by a comparison of the like as the Angels in heauen doo it Vncompared argumentes Agreeable Dusagreeable Agreeable is that which doeth agree with that to which in reason it is referred as Loue suffereth long Loue enuieth not where suffering long is a reason agreeing with Loue as a thing caused with the cause and Enuie is a reason disagreeing with loue as one contrarie with another Agreeable are of 2. sortes More agreeable Lesse agreeable More agreeable are those in whose agreement more is giuen and receyued too and from one another as When God save all that he had done beholde it was verie good Where all his workes being the thinges caused of God in their agreement with God as with their cause haue more from God then verie good which is the adioint hath from all which he hath made which is the subiect of goodnes or that whervnto it is adioyned So Christ iustification and good workes doo agree but Christe being the cause giueth more to iustification then workes being the signes adioyned More agreeable arguments are of 2. sortes The cause The thing caused commonly but more vnproperlie called the effect The seconde Chapter Of a cause A CAVSE is that which giueth some necessarie force for the verie being of the thing caused A cause is of two sortes The one which is without the thing caused as the making or efficient cause The other within the thing caused The making cause is a cause which by setting the matter the forme
togither maketh the thing caused As The Lorde God also made man of the duste of the ground and breathed in his face the breathe of life and the man was a liuing soule Here wee see that God which is of him selfe without Man is the making cause of man and did make him by breathing the breath of life which was the forme into that of the duste which was the matter Nowe where more then one doo the proper worke of the making cause all working togither are the making cause The partes whereof are the chiefe workers called the principall and the helpes called the instrumentes and the ende which moueth the making cause to sette the matter and forme togither is no other cause then this seeing it bringeth no other force for the being of the thing then to moue the making cause to worke As Of his owne will begatte he vs with the worde of trueth that we should be the firste fruites of his creatures Where the ende that we should be the firste fruites of his creatures moued Gods owne will Gods owne will being the principall worker to begette vs with the worde of trueth being the instrumentall And thus much for the efficient or making cause The causes that are within the thing are those causes which are alwayes inseparablie remayning togither for the being of the thing They are twoo The matter The forme The matter is a cause of the which the thing caused is made So the Lorde made woman of the ribbe of man Noah the Arke of pine trees The forme is a cause by the which a thing is that which it is and so differeth froÌ„ all other things as in the example of man before mencioned But the naturall forme of thinges though they may be conceyued by reason yet they can not well be vttered by speache The artificiall forme of thinges is much more easie to bee conceyued in reason and vttered in wordes and therefore of such speaches there be many as in all writers so in the Scriptures especiallie So God set downe the artificiall forme of the Arke and of the Arke of couenaunt the Table the Candelsticke the Tabernacle the mercie Seate the Altar of burnte offeringes the Court of the Tabernacle and all the furniture and appurtenances therevnto by which artificial forme they be that they be and differ from all other things Thus much of the cause Now followeth the thing caused The thing caused is that which is by the whole force of all the causes As So GOD loued the worlde as he gaue his onlie begotten Sonne that whosoeuer beleeueth in him should not perishe but haue eternall life Where our happines is the thing caused the loue of God and faith the efficient cause Christ the materiall cause and eternall life the formal cause So also euerie worke or mouing of anie thing is the effecte or thinge caused by the worker or mouer Hitherto of more agreeable reasons Of both which relatiues are a most excellent example they are those which are so of and by one another that they are the mutuall causes and effectes one of another As The Father and the Sonne to giue and receyue to teache and to learne Nowe of the lesse agreeable argumentes Lesse agreeable reasons are such in whose agreement lesse is giuen and receyued to and from one another as appeareth in the example of more agreeable reasons The subiect is of two sortes Which receyueth the adioynt That wherein the adioint is is occupied As in this example Wheresoeuer the carkasse is thither will the eagles resorte Where we see in the firste parte the worde Where noting out a place whiche is the subiecte of the thing that is in it is the subiecte which receyueth the carkas is the subiect wherein the Eagles which are the adiointes occupie them selues by resorting So Husbandrie is the subiect of an Husbandman Ruling the Church is the subiect of the Bishop because in these things they are occupied The subiect which receyueth also is double That which receyueth into it selfe That which receyueth to it selfe So Iob was the subiect in which was soundnes vprightnes and the feare of God and the minde is the subiect in which are all euill qualities So Iob and other menne were and are the subiectes which receyue to themselues ritches houses landes c. An adiointe is that which is adioyned vnto anie thing as in all the former examples the things referred vnto their subiectes were the adiointes so what soeuer is referred vnto anie thing not being cause or effecte of the same it is the adiointe Agayne adiointes are eyther Common or Proper Eyther of them separable or inseparable which for the most part arise of the causes or being of the things and are therefore called essentiall or of the being Common are those which are adioyned vnto diuers subiectes as the power of eating drinking sleeping c. are common adiointes to men and beastes and can not be separated So ritches pouertie sicknes and health are common adiointes to good and euill men and may be separated from them A proper adiointe is that which is alwayes ioyned to one and the same subiect So righteousnes faith ioye in the holy Ghost are the proper adiointes to the children of God so to be seene and felte are the proper adiointes of a bodie and theâ—e are inseparable And it was proper to Adam and Ehauah to enioye paradise and yet separable Also Paule to be rapte vp into the thirde heauen and yet separable Hitherto of an agreeable argument whereby only those things that differ in themselues may yet be saide to be one So Christe sayeth I and my Father are ont meaninge in nature or cause So Iohn saith There are three which beare witnesse in heauen the Father the Worde and the Spirite and these three are one meaning in their witnesse whiche is their effecte So Paule saith He that planteth and he that watereth are one that is in office and function which is the adiuncte The thirde Chapter Of disagreeable argumentes DIsagreeable reasons are those reasons which disagree beeing referred one vnto another Disagreeable reasons are of two sortes Diuers or somewhat differing Such as can not stande togither commonly called opposites Diuers reasons are those which disagree onely in respect or after a certaine manner the notes whereof are commonly these Not this but that albeit neuerthelesse notwithstanding and such like As I knowe thy workes thy labour thy pacience neuerthelesse I haue somewhat against thee because thou haste lefte thy firste loue Where wee see that although these were disagreeing in respect of this Church yet they may agree for Christ may both knowe their pacience and workes and yet haue nothinge against them And these reasons and all such answering the one to the other whiche haue notes are sometimes set downe fully by their partes answering one vnto another sometimes by their notes onely Reasons which can not stande togither are reasons which differ not onely in respecte but also
those who will dispute of all the causes and not of the definition of Logike For there is no reason why the ende of any thing should come into the definition any more then the efficient cause when as the difference is before full and sufficient In inuention that is most generall which concerneth the distribution of an argumente that I make it not Artificiall and inartificiall but firste and arising of the firste and after deuide the latter into more artificiall and lesse artificiall At which none neede greatly to maruell seeing that reason whiche by arte appeareth the greater force of an other reason to the weaker force it hath in it selfe and so reasoneth more forcibly as doeth a testimonie whose force the sayde dependeth vpon other argumentes it must be both artificiall and arise in part of another but because it hath neither his force in it selfe nor arise perfectlie as a definition or diuision but in parte onely from other argumentes It may for both causes be well iudged to be an Argumente arising imoerfectly of the firste and so be called a lesse artificiall arising of the firste The generall being touched the difference in the causes aske the next place where the referring of the ende vnto the efficient cause wilbe odiouse but if it be weighed that by this meanes the trueth is preferred the doctrine of the ende which is not commonly discerned from the effect and adioynte is more cleared the gayne wil easilie recompence the alteration of the place For seeing it is a cause onely as it bringeth some force to the verie beinge of the thing and all the force it bringeth is to moue the efficient or making cause to worke it followeth that in that respect onely it is a cause If it be sayd the end doeth not moue euerie efficient as the ende of naturall and artificiall thinges as of the eye to see the pluÌ„met in a clok to force the next causes of the orderlie motion the aunswere is they are deceyued for as it regardeth these artificiall things it is an effect of the doing of it and an adiointe in regarde of the force wherewith it is done and to these things it giueth or bringeth nothing but receyueth and taketh all from them but it is a cause onely as it was set before the author of nature or the artificer to moue him to make this thing apte to this effecte or to haue these properties so that my sentence remayneth necessarilie true Neither doo I see what other respect of a cause it can haue for that which some speake of the perfection it bringeth to the thing is altogither vntrue for all the perfection of the thing commeth from the efficient and lyeth in the matter and forme as the causes of the thing and the adiointes as the ornamentes of it In which respect this perfection is caused and doeth not cause The next to this is that the diuision of conceyuing and begetting cause is left out and iustlie For when as there ought to be no diuision but that which ariseth of some difference of the partes betweene them selues and of agreement with the whole there being here no difference in the partes because the begetting cause is referred to procreation as to his nexte effecte and the conseruing or preseruing cause as to his nexte effect to preseruation in which respects they remaine onely simple as all others efficientes or making causes it is to be inferred that they can make no distribution of the efficient cause The like is to be saide of working by it selfe and by chaunce whiche make no difference of working or causing for although in such the principall instrument had no such ende or purpose yet the chiefe worker GOD in his prouidence hath besides this putteth no differeÌ„ce in that force which bringeth forth effect bâ—â— only betweene the purpose of the chiefe worker of the action god who worketh all things according to the counsell of his owne will and the principall instrument who did it to another purpose Next to these followe the difference in the disagreeing argumentes where this is one and the chiefe that the diuisions of Contraries are lefte out First into affirming and denying whiche are no sortes of contraries but of the manner of vttering contraries whiche as it falleth not into Logike to handle so it is nothing to this purpose because the difference ariseth not from any distinction of the contrarietie it selfe whiche it should doo if they were diuerse sortes of contraries but from the difference of expressing one and the same kinde And this it yet more cleare in the eiuers sortes of these for relatiues are no contraries because the contrarietie lyeth in the deniall of the relation not in the relation neyther can it in that respecte be a newe sorte of contrarietie for when all the repugnancie lyeth in these two regardes the one that being sette as agreeing in the consideration of reason to one it muste be disagreeing opposite in the same coÌ„sideration one to another as if it agree with Iacob to be Isaaks father it must disagree with Isaak to be so this it hath from the generall nature of opposites the other respecte being that one is set against one that it hath from the generall rule of contrarietie and further it repugneth not If saye one it hath this proper that relatiues are here contrarie the aunswere is that bringeth no newe kinde of contrarietie and if this be a iust cause of a diuision of contraries you may diuide contraries agayne some of causes some of effectes some of subiectes and some of adiointes seeing it maye be sayde these are causes whiche are contrarie as it sayde these are relatiues which are contrarie The like almost may be sayde of the priuatiues which are contraries whereof one is naturallie in the subiect as the habite and the other diueth out or depriueth it of the habite for what newe sorte of contrarietie is here Surely no other but that one is sette against one for the beeing naturally or not naturallie in the subiecte belongeth not the Logision to consider but the seuerall Maister in his arte as to the Phisition that health is naturally in the bodye and howe that sickenes driueth that awaye and howe otherwise why may we not make hurtfull contraries whereof one is hurtfull to the subiecte or profitable contraries whereof one is profitable to the subiecte as peace and warre to a common wealthe Vice and vertue to the minder Nowe lette vs consider of those others which they call contradictories when one affirmeth and the other denieth as a man not a man iust not iust Concerninge these when all the contrarietie which they saye is proper to them lyeth eyther in the contradiction it is it is not which is proper to iudgement not to inuention to sette foorth or that one thing is opponed to all other thinges which it is not which is no contrarietie but the opposition of disperates seeing one is not opponed to one
this declaratioÌ„ which is drawen from the witnesse of Dauid hath not so much authoritie from the thing saide or the matter it selfe as from the author of it Gods spirit by Dauid Of the more artificiall argumentes arising of the firste there are two sortes Diuision commonly called Distribution Definition Diuision is when the whole is diuided into the partes The whole is that which conteyneth or hath in it the partes The partes is that which is conteyned of the whole A Diuision is made of argumentes which are agreeable to the whole but disagreeable amongest them selues so that it is so much the more perfect by how much the partes do more agree to the whole and more disagree amongest themselues Diuision is made of reasons which are More agreeable Lesse agreeable First of the cause Then of the thing caused A Diuision made of the cause is when the partes be cause of the whole and then they are properly called members for a member is that parte which giueth being to the whole and the whole being of such meÌ„bers is called integrall For a man in the scripture is often diuided into his members the soule and the body and the body into his members as head handes feete c. So the whole Lawe diuided into his two members First which teacheth our duetie towards God in the first table and that whiche teacheth vs our dutie towards our neighbour in the second table The whole Churche is deuided into his members the parte in heauen and the parte in earth Distribution of the thing caused is whose partes are caused of the whole or are the effect of the whole as when the whole kinde or generall is diuided into his seuerall sortes or sperialls The whole kinde or generall is a whole which giueth or conteyneth the â—eing or essence which is common to the seuerall sortes or specialls as a liuing thing is generall to man and beast conteyning in it a bodily substance which hath life and sense whithe is the generall being of man and beast A seuerall sorte or speciall is a parte comprehended vnder the whole kinde or generall forme from whence he taketh that being which is commoÌ„ to all the other partes or specialls as in the 10. to the Rom. The Apostle diuideth the ordinarie offices of the Church into Prophetes that is Ministers occupied in the worde and other Ministers occupied in other busines in the Church The firste sorte he diuideth againe into the Teacher who is occupied in doctrine and the Pastor who is occupied in exhortation The seconde sorte againe into Elders which rule the Church and Distributors whiche distribute to the poore in which and such like exaÌ„ples the firste is called the most generall the other the vndergenerall or subalternall which in respect of the former is the speciall and in respect of that foloweth is the generall The laste is the lowest sorte or most speciall because it can not be diuided into moe specialls and this diuision of the causes into the effectes is moste excellent yet that is not to be neglected when the partes are only set forth by their effectes as Salomon maketh a diuision of fower small things in the earth by the effectes the Emmets prepare their meate in the Sommer the Mise which make their dwelling in the Rockes and the Gresâ—â—oppers which goe out in bandes Hitherto of the distribution of more agreeable reasons Nowe followeth of lesse agreeable As of the Subiect Adiointe The Deuisions of the Subiecte or adioynt are when the partes are set foorth by the subiectes or adiointes So Iohn 1. 5 6. 7 8. In his diuision of witnesses setteth foorth the partes by the subiecte some in heauen and some in earth So Matt. The seede is deuided by the place Some fell in stonie grounde some in thornie grounde some in the high way So for the adiointes Rom. 1 4. 5. Christians are deuided by their adioyntes some are stronge some weake Of a Definition or setting foorth of a thing A Definition is a reason arising of the firste which setteth downe what a thing is It is eyther Perfecte or Vnperfecte A perfecte Definition or setting foorth of a thing is that whiche is made of the whole kinde or generall and the proper difference of that seuerall sorte which is defined where the firste parte is called the generall the other the proper or speciall difference So sinne is defined to be the going aside from the Lawe or right rule of obedience where the going aside is the general the right rule of obedience is the proper difference So the Church is a number of men in Christ Iesus where A number of men is the generall and in Christ Iesus is the proper difference A description or an vnperfect setting forth of a thing doeth set a thing forth by any other reason So Iob describeth Leuiathan by his partes his adiointes comparisons similitudes effectes c. Thus much of the more artificiall argumentes Nowe followe the lesse artificiall The sixte Chapter Of the lesse artificiall argument called a Testimonie A LESSE artificiall reason is a reason arising of the firste which reasoneth not so much by his owne force as by the power of other reasons It is called a Testimonie or witnesse A testimonie is eyther a Lawe or Notable sentence such as be Parables Kiddles Prouerbes c. confessions and Recordes c. And they both are eyther only pronounced or written also Both of those sortes also may be With an othe Without an othe And those are the generall properties of a Testimonie His sortes are eyther of God called Diuine Man called humane For a Lawe Rom. 7. there is a lawe written of God to proue that a woman maye not forsake her husbande as long as he liueth For a notable sentence Luc. 4. 23. there is a parable Phisitian healethy selfe So all the prouerbes of Salomon are diuine and notable sentences Thus much of the spring of Reasons Nowe followeth Iudgement ¶ THE SECONDE BOOKE The firste Chapter Of Iudgement IVdgement is the seconde parte of Logike concerning the ordering of reasons whereby they may be the better iudged of which order sometimes is altered by additions leauinges out or displacing of anie thing and this is called the hidinge of Arte when it is done artificially and to good purpose It is eyther of One sentence called an Axiome and that parte is called Axiomaticall Moe sentences An Axiome or sentence is that ordering of one reason with another whereby a thing is saide to be or not to be The partes of an Axiome are The couple or bande The partes coupled The couple is that which ioyneth the other partes togither The partes coupled are The former The latter The former is that parte which goeth before and is called the antecedent The latter which followeth and is called the consequente As in this A softe answere appeaseth wrath where a softe aunswere being a cause and the former parte of this axiome is ioyned by the couple
of obiections outgoing from the matter called digressions as it shall make most fitte for their purpose All which shall appeare in that which is set downe for the practise of Logike FINIS The Arte of Rhetorike plainlie set foorth in in our English tongue easie both to be vnderstoode and practised RHETORIKE is an Arte of speaking finelie It hath two partes Garnishing of speache called Eloqution Garnishing of the maner of vtterance called Pronunciation Garnishing of speache is the firste parte of Rhetorike whereby the speache it selfe is beautified and made fine It is eyther The fine maner of wordes called a Trope The fine shape or frame of speache called a Figure The fine maner of wordes is a garnishing of speache whereby one worde is drawen from his firste proper signification to another as in this sentence Sinne lyeth at the doores where Sinne is put for the punishment of sinne adioyned vnto it lyeth at the doores signifieth at hande as that which lyeth at the doores is readie to be brought in This chaunging of wordes was firste founde out by necessitie for the wante of wordes afterwarde confirmed by delight because such wordes are pleasaunt gracious to the eare Therefore this chaunge of signification must be shamefaste and as it were maydenly that it may seeme rather to be ledde by the hande to another signification then to be driuen by force vnto the same yet sometimes this fine manner of speache swerueth from this perfection and then it is Eyther The abuse of this fine speache called Katachresis Or The excesse of this finesse called Hyperbole Be not to iuste nor too wicked which speache although it seeme verie harde yet it doeth not without some finenesse of speache vtter thus much That one seeke not a righteousnesse beyonde the lawe of God and that when none can liue without all sinne yet that they take heede that sinne beare not dominion ouer them As My teares are my meate daye and night Those that hate mee are moe in number then the heares of my heade Both which do vtter by an excesse of speache a great sorrowe and a great number of enimies The abuse of speache is when the chaunge of speache is harde straunge and vnwonted as in the first example The excesse of speache is when the chaunge of signification is very high loftie as in the seconde example And Psal 6. 7. But the excellencie or finenesse of wordes or Tropes is moste excellent when diuers are Shut vp in one or Continued in manie An example of the firste sorte is in the 2 King I pray thee let me haue a double portion of thy spirite where by spirite is meant the gifte of the spirit and by thy spirite the giftes of the spirite like to thine The continuance of Tropes called an Allegorie is when one kinde of trope is so continued As Looke with what kinde of matter it be begonne with the same it bee ended So in the 23. Psalme the care of God towardes his Church is set foorth by the wordes proper to a sheepehearde So in the whole booke of Canticles the sweete conference of Christe and his Church is set downe by the wordes proper to the husbande and the wise So olde age â—e sette downe by this garnishing of speache Eccle. 12. 5. 6. Hitherto of the properties of a fine maner of wordes called a Trope Nowe the diuer sortes doo followe They are those which note out No comparison and are with Some coÌ„parison No respecte of Diuision Or Some respect The first is double The chaunge of name called a Metonomie The mocking speache called an Ironie The chaunge of name is where the name of a thing is put for the name of a thing agreeing with it It is double When the cause is put for the thing caused and contrariwise when the thing to which any thing is adioyned is put for the thing adioyned and contrariwise The chaunge of name of the cause is when The name of the maker or the matter is put for the thing made Of the maker when the finder out or the author of the thing or the iustrument whereby the thing is done is put for the thing made So Moses is put for his writings So Loue is put for liberalitie or bâ—stowing benefites the fruite of loue So Faith the cause is put for religious seruing of God the thing caused Rom. 1. So the tongue the instrument of speache is put for speach it selfe Rule thy tougue Iam. 3. Of the matter Thou art duste and to dust shalt thou returne that is one made of duste Nowe on the other side when the thing caused or the efâ—â—ct is put for any of these causes So the Gospell of God is called the power of God to saluation that is the instrument of the power of God So Loue is saide to be bountifull because it causeth one to be bountifull S. Paul sateth The breade that we breake is it not the communion of the body and blood of Christ that is an instrument of the communion of the body of Christ. So the bodie is sayde to be an carâ—hâ—ie tabernacle that is a tabernacle made of earth The chaunge of name or Metonimie where the subiect or that whiche hath ar ie thing adioyned is put for the thing adioyned or adioynt So the placeâ—s put for those or that in the place Set thine house in an order that is thy housholde matters It shalbe easier for Sodome and Gomorra that is the people in Sodome and Gomorra So Moses chayie is put for the doctrine taught in Moses chayre So all lericho and Ierusalem came out that is all the men in lericho and Ierusalem So before Sinne was put for the punishement of Sinne. Let his blood â—â—st vpon vs and our children that is the punishment which shall followe his death So Christ sayde This is my bodie that is a signe or sacrament of my bodie This wine is the nowe testament in my blood that is a signe or seale of the newe testament in my blood So Iohn saith He sawe the spirit descending in the likenes of a doue that is the signe of the spirit On the other side the adioynt is put for the thing to whiche it is adioyned As Christe is called our hope 1. Tit. that is on whom our hope did depende So We are iustified by saith that is by Christ applyed by faith So Loue is the fulfilling if the lawe that is those things to which it is adioyned Hope for the things hoped for Rom. 8. 28. So in the Epist to the Ephe. The dayes are euill that is the manner conuersation and the deedes of men in the dayes Hitherto of the Metonimie or chaunge of name Nowe followeth the mocking speache or Ironie The seconde Chapter THE mocking Trope is when one contrarie is signified by another as God said Man is like to one of vs. So Christ saith Sleepe on and yet by and by Arise let vs go So Paule saith You are wise and I am a foole
Where by body is meant the signe on Sacrament of his bodie Vnto the firste a perfect Logisian would answere that the proposition is not an axiome necesiarily true according to the rule of crueth because of the doubtfulne of the olde and newe signification of merite And if the worde be faire worne out of vse that it be not vnderstoode than the answere must be I vnderstande it not or put your axiome in playne wordes To the seconde he would aunswere that the proposition or firste parte is not according to the rule of righteousnes because the proper subiecte and adicinte are not ioyned togither which if it were it should be Who soeuer hath 〈…〉 faith or beleveeth sincerelie shalbe saued and then the aslumption being in the same tencâ— imeâ—â—ed is falâ—e Vnto the thirde he would aunswere that the assumption 〈…〉 â—esâ—arilie true because if the worde Bodie be taken properlie it is not then true that is set downe but if it be taken figuratiuely it is true and then fore would bidde him make the assumption necessarilie true and then say Christ saieth in proper wordes It is my bodie and then it is false Hitherto of the fallacians in single wordes Nowe of those ioyned togither It is eyther Amphibolia or the doubtfulnes of speache Exposition or vnapt setting downe of the reason The firste is when there is doubtfulnes in the frame of speache as thus If any obeye not our worde by a letter note him Where some referre by a letter to the firste parte of the sentence and some to the latter where the signification of the worde and righte pointing doeth shewe that it must be referred to the firste The answere is that the right and wise placing of the sentence is peruerted Vnapt setting downe of the reason is when the partes of the question and the reasons intreated is not set downe in fitte wordes As All sinne is euill Euerie childe of God doeth sinne Therefore euerie childe of God is euill Here the answere according to Logike is that the assumption doeth not take the argument out of the proposition but putteth in another thing and so it is in no right frame of concluding as appeareth by the definition of the assumption Hitherto of the deceiptes of reason which lye in wordes Nowe of the default of Logike called Sophisme It is eyther Generall Speciall The generall are those which can not be referred to any parte of Logike They are eyther Begging of the question called the petition of the principle Bragging of no proofe Begging of the question is when nothing is brought to proue but the question or that which is as doubtfull As That righteousnes which is both by saith and workes doth iustifie But this righteousnes is inherent righteousnes Ergo. Here the proposition in effect is nothing but the question If togither with the blood of Christe we must make perfect satisfaction for our sinnes before we come to heauen Then there must be purgatorie for them that dye without perfect satisfaction But the firste is so Ergo. Where the argument they bring is as doubtfull and needeth as much proofe as the question The answere is this out of the definition of the Sillogisme is that there is no newe argument inuented therefore it can not be a certayne frame of concluding Bragging of no proofe is when that which is brought is to much called redouÌ„ding It is eyther Impertinent or another matter called Heterogenium A vaine repetition called Tantologia Impertinent or not to the purpose is when anie thing is brought for a proofe whiche is nothing neare to the matter in hande where vnto the common prouerbe giueth answere I aske you of cheese you answere me of chauke A vaine repetition is when the same thing is in effect though not in words is repeated as They that after long time of prayer say Let vs praye And this fallacian out Sauiour Christ condemneth in prayer Mat. 5. and this is a faulte in Methode Speciall are those which maye be referred to certayne partes of Logike and they are of two sortes Such as are referred To the spring of reasons called Inuention To iudgement Those referred to Inuention are when any thing is put for a reason which is not as no cause for a cause no effect for an effecte and so of the rest In the distribution this is a proper fallacian when any thing simplie or generallie graunted thereby is inferred a certaine respect or speciall not meant nor intended as He that saith there are not seuen Sacramentes saith true He that saith there are only three saieth there are not seuen Therefore he that saith there are three sayeth true The right answere is that the proposition is not necessarilie true for there may bee a way to say there are not seuen and yet affirme an vntrueth Fallacians of Iudgemente are those that are referred to the iudgement of one sentence of moe Of one sentence eyther to the properties of an axiome Sortes To the properties as when a true is put for a false and contrarilie an affirmatiue for a negatiue and contrarilie So some take the wordes of S. Iohn I do not say concerning it that you shall not pray for no deniall when as it doth denie to pray for that sinne To the sortes are referred eyther to the Simple Compounde The first when the generall is taken for the speciall and contrarilie So the Papistes by this fallacian don answere to that generall saying of Paul Wee are iustified by faith without the workes of the lawe Which they vnderstande of workes done before faith when that was neuer called in doubt The fallacians which are referred to a compoundâ— axiome are those whiche are referred eyther to a Disioyned Knitting Axiome To a disioyned axiome when the partes in deede are not disioyned As Salomon was eyther a King or did beare rule To a knitting Axiome is when the partes are not necessarilie knit togither As. If Rome be on fyer the Popes chayre is burnt And hitherto of the firste sorte of fallacians referred to iudgement Nowe followeth the seconde And they be eyther those that are referred To a Sillegisme To Methode And they agayne are Generall Speciall Generall which are referred to the generall properties of a Syllogisme It is eyther when all the partes are Denied Particular All partes denied As No Pope is a Deuill No man is a Deuill Therefore No man is a Pope And this must be answered that it is not according to the definition of a negatiue Syllogisme which must haue alwayes one affirmatiue All particular As Some vnlawfull thing must be suffered an namely that which cannot be taken away The stewes is some vnlawfull thing Therfore the stewes must be suffered This is answered by the definition of a speciall Sillogisme which is that hath one parte generall The speciall are those which are referred to the Simple Compounde The firste simple Of the firste sorte Of the seconde Of the first sorte More plaine Lesse plaine More plaine
you for your sakes Mat. 26. And when they had song a Psalme they went out into the mounâ— Oliueâ— 1. Thes 5. 20. Quenche not the spirite Set not light by preaching Trie all things Holde faste that which is good For obedience of life it behoueth them to teache them call on them and see theÌ„ doo this which they learne that the publike ministerie and priuate vse of the worde be not contemned neglected vnprofitable vnto them and so god prouoked not only against their familie but also the Church of which they are CoÌ„trarie to this is that men both themselues and their families go to the publike ministerie as to a common matter let it fall after to the grounde without anie lookinge into the certaintie of doctrine the power and practise of it and some with the ministerie of the worde become worse both they and their housholdes then those which neuer hearde it Exod. 13. 1. And declare vnto thy sonne in that day saying For this hath the Lorde done these thinges vnto mee when I wente out of Egipte 9 So shall it be vnto thee for a signe vppon thine hande and for a monunâ—ente betweene thine eyes that the doctrine of the Lorde may be in thy mouth to witt that the Lorde with a strong hande brought thee out of Egipt Which with the reste of the Lawe sheweth that aâ— those times this must be done and that so throughlie that this worke by this meanes may be a liuelie signe and the doctrine be so vnderstood that it may more fruitefullie and liuelie be communicated by conference one to another Also Act. 10. 24. And the other day after they entred into Caesarea And Cornelius wayted for them hauinge gathered togither his kinsemen and speciall friendes Nehe. 8. 13. And all the people came to eate and to drinke and to sende porâ—ions and to make great ioye because they vnderstoode those wordes whiche they had made knowen vnto them 1. King 13. 31. And iâ— came to passe after they had buried him that he gaue coÌ„mandement vnto his sonnes saying When I shalbe dead burie me likewise in this seâ—ulchre in the which that man of God is buried place my bones besides his bones 33 For surelie the things whiche he hath foreshewed by the worde of the Lorde against the altar which is in Bethel and againste all the highe places whiche are in the Cities of Schomâ—m shall come to passe Iob the first chap. v. 5. After it came to passe when they had fnished the dayes of the banket that Iob sent and fanctisyed them and rising earelie he offered a sacrifice according to the number of them all For Iob sayde Peraduenture my sonnes haue sinned or cursed God in their harte So Iob did euerie of those dayes Which sheweth he called on them to do their dueties in sanctifyinge them selues and their families and preparing them according to the manner prescribed The dueties in reforming are those dueties whereby they must laboure to reforme euery thing amisse which is espied for Gods glorie and their good and least it creepe further Contrarie to this is that many corruptions are not accompted of that they are winked at Iob. 1. 5. Psal 101. 3. 4. 5. I Will not set before mine eyes a wicked thinge I hate the workes of those that decline it shall not cleaue vnto mee A frowarde minde shall departe from mee I will not acknowledge euill That tounge that priuelie hurteth his neighbour I will cutte out Him that is proude in looke and swelling in minde I can not suffer The rule of this must be the meaning of the tenne commaundementes whiche because it is necessarie for the simple though not so proper for this place it is brieflie set downe They shall suffer none in their house vnreformed whiche A eyther in iudgement is knowen to erre from the trueth of the worde of God or in manners from the practise of the same But if any B delighte in the ignorance of God be carelesse to approue him selfe as one that C wholy dependeth on him loueth him feareth him feareth him reuerenceth him laboureth to approue all his wayes before him D If anie be giuen to Idolatrie snperstition c. and careth not in euery parte of the worship of God to followe his reuealed will or if in the partes commaunded he appeare negligent and colde E Or to put them to anie other vse then is commaunded or be giuen to images superstitiouse monumentes customes occasions or such like If anie dishonour the Name of God eyther F in the vnreuerent vsing or abusing or peruerting and not vsing with that preparation before feeling at the present time fruite after which is prescribed his citles G worde H SacrameÌ„ts I works And if any K prophane his Sabboth by vayne pastimes going to playes or giue L not him selfe to the exercises appointed on that daye out of the worde M If anye neglecte especiall dueties towardes their equalles N superiour or inferiour in yeares giftes authoritie as Maisters Parentes Magistrates Ministers seruantes children or people If any declare not a conscience to flee O euill anger malice contention quareling fighting or anie hurting of the person of a man eyther in soule or bodie not being carefull to succour the same accordinge to his calling P If anie be founde vnchaste in bodie wordes countenance or gesture vntemperate in dyet in apparell dissolute not caringe to maintayne the contrarie holynes in him selfe and others Q If any care not for the goods of another man but by falsehoode fllatterie oppression c. diminishe the same R If he be negligent in increasing of his owne by honeste and lawful meanes if he mispende it in cardes dice gaming c. S If any care not to mayntayne the good name of others but be giuen vnto vnnecessarie blasing of other mens infirmities by lying slaundering backebiting taunting c. T V If any shew him selfe carelesse to restrayne the motions and entisementes vnto sinne and the Iustes of the same Then they shall vse the meanes following to redresse them The dueties which are to be applied to this rule are these Those which they must do by themselues Those which they must procure to be done by others Iam. 5. 15. And the prayer of fayth shall saue the sicke and the Lord shall rayse him vp and if he haue committed sinne they shalbe forgiuen him As this must be done for him in sicknes so in health and as in this cause so in any other of the like nature The dueties they must doo by them selues must haue two properties They must be done with wisedome fitte for those dueties Pacientie fitte Wisedome is that the causes may be throughlie sifted and soundlie reproted out of the worde of God According vnto this wisedome also vntill a fitter occasion this duetie may be let passe and with keeping the authoritie of the chiefe of the familie be winked at for a time Eccles 7. 21. Applie not thy minde vnto all the wordes that are
me did effectuallie call which is declared by the subiect of the place in my bandes that is by a Sinechdoche of the speciall for the generall in prison Where in the beginning of the 9. and 10 verses there is a repetition of the same sounde in the beginninge I pray thee I pray thee Secondlie Onesimus is described by the adioint vnprofitable to thee which is made lightsome by the time once and declared by the contrarie but profitable which is declared by the adioint of time nowe and enlarged by a comparison of the greater to me also and it is garnished by a redoublinge of the same sounde or Anadiplosis thee mee and thee and by a little chaunging of the name called Paranomaâ—ia profitable vnprofitable This axiome I pray thee being thus woâ—thelie declared is confirmed in the 7. verse by the making cause because I haue great ioye and comforte in thy loue and is disposed in a connexiue Sillogisme of the firste kinde If I haue great ioye and comfort in thy loue then I may praye thee for Onesimus But I haue great ioye and comfort in thy loue Therefore I may praye thee for Onesimus The proposition is wanting the assumption is in the 7. verse and it is confirmed by the effect of that loue wherein it doeth reioyce because the bowels of the Saintes haue bene refreshed by thee And it is concluded in a lesse playne Sillogisme of the seconde kinde affirmatiue speciall That loue that doeth refreshe the bowels of the Saintes is to be reioyced in But this loue doeth refreshe the bowels of the Saintes Therefore this loue is to be reioyced in The bowells that is by an excessiue Metaphore the inwarde affections of the Saints Here is set downe the speciall of the former request in a simple axiome of the cause and the effecte receyue thou him where the last parte of the consequente him is declared by the adioint my bowels that is first by a Metaphore my loue that is by a chaunge of name of the cause for the effecte my beloued This is confirmed by the cause which should moue him and it is concluded in a connexiue Sillogisme of the first kinde If I haue sente him for that purpose receyue him But I haue sente him for that purpose Therefore receyue him This is a preuentinge of an obiection The obiection is wanting and may be thus supplied If he were so profitable why diddest thou not keepe him The subiection or answere is from the diuers reason Although I desired to keepe him yet I woulde not doo it without thy consent The firste diuers is declared by the mouinge cause That in steade of thee hee might minister vnto mee in the bandes of the Gospell that is by a Sinechdoche in the afflictions whiche the Gospell hath brought mee The seconde diuers is also declared by the mouinge cause That thy benefite shoulde not be by necessitie where necessitie is declared by the contrarie but willinglie or freelie Here is another preuentinge of an obiection The obiection is wanting and is thus to be supplied He was a runne awaye The aunswere is by the adiointe of the time Hee wente awaye but for a little time which is increased by the mouing cause But that thou shouldest receyue him for euer Whiche is enlarged by a comparison of the lesse not so much as a seruaunt but as more then a seruaunt which is garnished by a redoublinge or Anadiplosis The seconde parte of the comparison called reddition is declared by the speciall a beloued brother more then a seruaunt whiche is enlarged by the greater especiallie to mee which is amplified also by the greater much more to thee which is declared by a distribution of the subiect wherein he was more bounde vnto Philemon then to Paule him selfe both in the fleshe and in the Lorde that is thinges appartayning vnto this life to the Lorde by a chaunge of name of the subiecte for the adiointe Here is a newe reason to proue that he should receyue him drawne from the working cause in a connexiue Sillogisme If we haue fellowship togither in any common blessinges then receyue him But we haue fellowshippe togither in common blessinges Therefore receyue him The proposition is in the 17. verse the assumption is wanting the conclusion is made manifest by a comparison of the like receyue him as me Here is a preuenting of an obiection the obiection is wantinge and is thus to be supplied He hath hurte mee or done somewhat to mee The answere is from the diuers If hee owe thee anie thinge impute it to mee whiche is increased by the greater I will payeit whiche is confirmed by a testimonie I Paule haue written it with myne ownehande The last parte of the 19. verse is a confirmation of the seconde answere from a comparison of the more to the lesse and is concluded in a connexiue Sillogisme of the firste kinde If thou doest owe me thy verie selfe then much more thou mayest forgiue him this debte for my sake But thou owest me thy verie selfe Therefore thou mayest forgiue him this debte for my sake The proposition is wanting the assumption is in the ende of the 19. verse Here is another confirmation drawne from the effectes and is concluded in a connexiue Sillogisme of the firste kinde If by this I shall obteyne fruite of thee in the Lorde and if thou doest refreshe my bowels in the Lorde then thou shouldest receyue him But I shall obteyne fruite c. Therefore thou shouldest receyue him The proposition is wanting the assumptioÌ„ is in the 20. ver and is garnished with a crying cut of a wishing yea my brother I would I might obteyne Here is an answering of an obiction which might bee made against the whole Epistle The obiection is wanting and must be thus supplied Why write you so earnestlie The answere is from the cause The persuasion I had of thy readines to obeye it caused me which is proued by a comparison of the lesse to the greater in a connexiue Sillogisme of the first kinde If thou wouldest doo more then this then thou wouldest doo this But thou wouldest doo more then this Therefore thou wouldest doo this The proposition is wanting the assumption is in the 21. vers and is confirmed by a testimonie of Paule his owne knowledge I knowe it Here is set downe a commaundement to prepare him hostage whervnto is a briefe transition in this worde Also It is confirmed by â reason drawen froÌ„ the working cause in a connexiue sillogisme of the first kinde If I hope to be giuen vnto you by your prayers then prepare hostage But I hope to be giuen vnto you by your prayers Therefore prepare hostage The proposition is wanting the assumption is in the 22. vers Certayne salutations are sette downe in the 23. 24. vers in a gathering axiome of the cause and the effecte Epaphras Marcus Aristarchus Demas and Luke salute thee whereof the firste is sette forth by an adioint My fellowe prisoner which is declared by the cause for Christe Iesus their other by their adiointes my helpers The salutation is sette downe in a simple axiome affirmatiue of the subiect and adiointe grace be with your spirite that is by a Sinechdoche with you The antecedent grace is declared by the efficient cause Christe and it is garnished with a certayne crying out of wishing Amen And this is the particular resolution of this Epistle The generall followeth This Epistle hath two partes The entrance The description in the 1. 2. vers Prayers 3. 4 5. The reste of the Epistle The reste of the Epistle The chief matter Concerning Onesimus froÌ„ the 7. to the 22. verse His owne hostage 22. vers The shutting vp of it The salutation froÌ„ others 23. 24. v. From him selfe 25. vers FINIS Ephe. 1. 11. An Arte is that orderlie placinge of rules whereby the easiest being firste set down and theÌ„ the harder the perfect way of learning anie thing is â—ullie set downe A Phil. 1. 9. 10. Col. 1. 10 11. B CoÌ„mand â— Ier. 9. 24 C Deut. 6. 4 5. 12. 13. He. 1228. Gen. 17. 1. D CoÌ„mand 2 Deut. 12. 31. 32. Esa 29. 13. 14. Mat. â—5 Col. 2. 23. Psal 119. Psal 26. 8. Act. 2. 42. E Iohn 4. 22 2 King 18. 4 Act. 10. 26. 14. 13. Exod. 33. 24. Rom. 1. 23. Hos 2. 17. Esa 30. 22. F Command 3. Mat. 5. 34. Iam. 5. 12. G Act. 9. 15. H Gen. 4. 26. Mal. 1. 11. 12. prap 2. Chro. 24. 2. Eccle. 5. 2. Gen. 24. 5. Luc. 8. 18. Eccle. 5. 1 1. Cor. 11. 28. Feeling 2. Chro. 24. 22. Ierem. 4. 2. 1. Thes 2. 13. Nehe. 8. 10. Fruite Heb. 6 16 1. Thes 5. 20 Act. 17. 11. Psal 51. 9. K Comman 4 Esa 58 13. Amos 8. 5. M Command 5 Mark 7. 10. Rom. 13. 7. Rom. 1. 31. 32. 1. Tim. 5. 8. N Leut. 19. 32. Iob. 32. 6. Rom 12. 6 7. 1. Pet. 4. 6. Col. 3. 22. Thes 5. 12. 1. Pet. 5. 2. O Command 6. Mat. 5. 21. 22. Leuit. 19. 17. Exod. 21. 29. P Command 7. Ephe. 5. 3. Mat. 5. 28. 1. Pet. 4. Iob. 31. 1. Q Command 8. Exod. 26. 14. 15. 1. Thes 4. 4. R. CoÌ„mand 9. Ephe. 4. 28. Pro. 28. 19. S. CoÌ„man 10. Psal 15. 3. Tit. 3. 1. Co. 13. 4. Pro. 25. 13. V. Iam. 1. 23. Gal. 5. 24. For protection see a notable example of Lot Gen. 19. 2. 3. 4. 5. 6. 7. 8. And Iudg. 19. 16. 17. 18 When Adam had perfectlie knoweÌ„ the nature and propertie of all beastes and giueÌ„ a fit name to euery one yet to Adam he founde not a fit helper before him therfore he must performe this honor to her