beholde Were knite and tyed with claspes of shyning golde CAP XI Of differing argumentes THe agreable argumente being expounded now followethe the disagreable which dissentethe from the matter The arguments disagreable are equallie knowen amonge them selues and disprouethe equallie one another yet by their dissention they do more clearlie appeare They be parted into differing argumentes and gaynesettes The differing argumentes be suche as be disagreable by some fashion onlie and are knowen by thiese notes not this but that althoughe not withstanding as Cicero for Pompey They did not bring home the victorie but the signes and tokens of the victorie And Ouide 2. of loue Vlysses was not fayre but he was eloquent Also Virgill Althoughe Priamus was almost dead yet he did not abstayne Lykewyse Terence in Eunuchus Althoughe I be most worthie of this contumelie yet thou arte vmworthy to do it vnto me Also Cicero for Ligarius Callest thou it a myscheuous acte o Tubero Why surely as yet it was called by no man so some in deede called it an error others feare some namyng it more hard eyther hope desire hatred or obstinacie those that call it most hard name it rashnes a myscheuous acte no man as yet but thou CAP. XII Of gaynesettes or opposita GAynesettes are argumentes alwayes disagreing so that they maye not be attributed to one parte of a thing after one respecte and at one tyme as Socrates can not be white and blacke on one parte father and sonne of one sycke and whole at one tyme yet he maye be white on a parte and blacke on an other father of one man and sonne of another hole this daye and sycke to morowe And therfore vpon the affirmation of the one followethe the negation of the other And contrarie wyse also Gaynesettes are parted into disparates and contrary argumentes The disparates are gaynesettes of the which the one is opponed to many as grene ayshe colour read are mydde colours betwixte white and blacke of the which euery one is a disparate argumente bothe with the extremities and amonge them selues also So liberalitie a Man a tree a Stone other thinges innumerable because that one of these cā not be sayde to be the other as Virgill 1. of Eneidos O Virgyn what shoulde I call thee for thy visage and voyce declarethe that thou art no mortall woman Truly thou arte a Goddess CAP. XIII Of Relatiues COntrarie argumēts are gaynesettes of the which the one is only opponed to the other and be parted into affirmatiues negatiues They are called affirmatiues whē they bothe affirme as the relatiues repugning argumente The relatiues are cōtrarie affirmatiues of the which the one hathe his being of the mutuall societie affection with the other for the which cause they are called Relatiues as he is a father which hathe a sonne he is a sonne which hathe a father for by this mutuall relation they are and cease to be bothe at once So that whosoeuer knowethe the one perfectlie knowethe the other also as Martiall agaynst Solibian Thy father when Solibian Thy maister thou dost call Thy self then dost thou graunte certaine Seruaute to be withall Athanasius prouethe the eternitie of the sonne of God thus as It is not possible that a father maye be before the sonne meanyng of the relation But the father hathe ben father from the begynning as all men do graunte ergo the sonne hathe ben from the begynning And Quintilian in his 5. booke the 10. chapiter sayethe thus Yf it be honest to the Rhodians to sett out the custome it is honest also for Hermacrion to hyer it Here sett forthe hyer are relatiues After the same maner Cicero in his booke de Oratore sayethe Is there any daunger sayethe he lest some shoulde thinke it filthy to teache others a glorious and excellent arte the which to learne was most honest Here teache and learne are relatiues Thiese also the aduocate and clyent the lessor and the lessee free and bonde byg and litle the hoste and the guest the husband and the wyfe with suche others CAP. XIIII Of repugning argumentes THe repugning argumentes are contrarie affirmatiues which amonge them selues do repugne cōtinually as Eneid 11. There is no healthe in warre therfore we aske the peace So hotte and coulde white and blacke vertue and vyce repugnethe Likewyse Cicero in Parad. against the Epicuriās They helde this opinion stowtely diligently do defende that pleasure is felicitie whiche appeares to me to be the voyce of bruyte beastes and not of men for thou when God or the mother of all thinges nature hathe geuen to thee a soule of all thinges most excellent and deuine so thou contemptously castest awaye and abasest thy self that no difference thou esteamest betwixt thee and a bruyte beast Here Cicero opponethe beastes and men as pleasure is beastes felicitie therfore it is not mans So libertie and seruitude as in Tibullus 2. booke Hard seruitude I see to me prepared In tyme to come my mystres for to be Fare well therfore thou which hast me decored Fredome and eke paternall libertie CAP. XV. Of denying argumentes COntrarie negatiues are when the one affirmethe and the other denyethe the same And are parted into denying and depryuing argumentes Denying argumentes are contrarie negatiues of the which the one deniethe euery where as Iust not iust a beast not a beast blude not blude as Cicero in the defence of Murena Thou shalt forgeue nothing yes some thinge not all Grace shal haue no place yes when office and dutye requirethe Be not moued with mercie yes in dissoluing of seueritie yet there is some prayse of humanitie I stande to my purpose yea surely without a better gett the victorie Also Martiall in his first booke We knowe fabella thou art fayre A mayde also tru thou so are And ryche with all who maye withstande But when thou dost to muche prepare Thy self with prayses to vp bare Then neyther art thou ryche nor fayre Nor virgyn I dare take in hande Lykewyse Cicero in the first booke of his Tusculane questions compellethe the Epicurian by this argumente to graunte that the dead are in no miserie which thing the Epicurian defendethe Now sayethe he I had rather thou shouldest feare Cerberus the dogge with thre headdes porter of hell then that thou shouldest so vnaduisedly speake these wordes Atticus What his the matter Marcus. The same which thou denyest to be thou admittest to be Where is the Sharpnes of thy vnderstanding For when thou sayest that the dead be in miserie that thing which is not thou admittest to be And after a long disputation Atticus sayethe Now I grante that they are in no miserie which are dead because that by strengthe of argumente thou hast obtained that those which be not at all are nowyse in miserie This fellowe sayethe Terence in his Eunuch sometime affirmithe and sometyme denyethe CAP. XVI. Of depryuing argumentes DEpryuing argumentes are contrarie negatiues of the which the one denyethe vpon that subiecte
men to theirs But thou wilt saye our tongue is barbarous and theirs is eloquent I aunswere thee as Anacharsis did to the Athenienses who called his Scithian tongue barbarous yea sayethe he Anacharsis is barbarous amongest the Athenienses and so are the Athenienses amongest the Scythyans by the which aunswere he signified that euery mans tongue is eloquent ynoughe for hym self and that others in respecte of it is had as barbarous Thou seest good Reader what a grounde they haue to defende their opiniō and howe they labour only to roote out all good knowledge vertue and plāte mere ignoraunce amongest the common people Now for to conclude it shal be thy dutie to receiue this my litle paynes in a good parte and to call vpon God that the vse therof maye tende to the glorie of his holy name and profitte of our bretherne THE FIRST BOOKE OF DIALECTICKE CAP. I. Of the definition and diuisions of Dialecticke DIalecticke otherwise called Logicke is an arte which teachethe to dispute well It is diuyded into two partes Inuention and iudgement or disposition Inuention is the first parte of Dialecticke whiche teachethe to inuente argumentes An argumente is that which is naturally bente to proue or disproue any thing suche as be single reasons separatly and by them selues considered An argumente is eyther artificial or without arte Artificiall is that which of it self declareand is eyther first or hathe the beginning from the first The first is that which hathe the begīning of it self and is eyther simple or compared The symple is that which symplie and absolutelie is considered and is eyther argeable or disagreable Agreable is that wich agreethe with the thing that it prouethe and is agreable absolutly or after a certaine fashion Absolutely as the cause and the effecte CAP. II. Of the cause efficient THe cause is that by whose force the thing is and therfore this first place of inuention is the fountayne of all sciences for that matter is knowen perfectly whose cause is vnderstanded So that not without good reason the Poet dothe saye Happye is the man withouten doubte Of thinges who maye the causes well fynde oute The cause is eyther efficiēt and materiall or formal and fynall The efficient is a cause from the which the thing hathe his being Of the which althoughe that there be no tru formes yet a greate aboundance we fynde by somme certayne meanes distincte And first the thing that engendrethe or defendethe is called the efficient cause As Ouide in his first booke of the remedie for loue callethe Slouthfullnes the efficient cause of loue which beyng taken awaye loue ceasethe for thus he there sayethe When curable thou shalt appeare therfore By my science thy healthe for to attayne Geue eare this is my counsaill euermore From slouthe and Idlenes thou do abstaine For thiese to fylthy lust thy mynde prouokethe And do maintaine that which they haue once wrought Thiese be the causes with foode that norishethe This euill which now is pleasante in thy thought The father also and the mother which engendrethe and the nursses which bring vp ar causes efficients As Dido in the 4. booke of Eneidos beyng sorely offended with Aenee and sekyng a cause of his crueltie denyethe hym to be Venus or Anchises sonne and faynethe other parentes to hym O false Aenee thy self why dost thou fayne Of Venus fayre the goddes sonne to be Or that Anchise which dardam hight by name Thy author was by waye of parentie For dreadfull Caucasus did thee begett On terrible and ragged rockes in filde And raging Tygres noryshes was sette To geue the sucke of vdder rude and wylde So Romulus was buylder of Rome and after hym Kynges Cōulls Emperours and Tutors were the vpholders of it which all are called causes efficients CAP. III. SEcondlie the cause efficient is eyther solitarie or ioined with some others of the which some be principall and chief doers others helpers seruers to the principall An example of the cause solitarie we haue in the 9. of Eneidos Here here am I o Rutilleus in me Your swordes bare thrust in with pythie hande The fraude is myne I am the cause onlie The impotente nothing durst take on hande The solitarie cause with others diuerse bothe principalls and adiuuantes in the Oration which Cicero wrote for Marcus Marcellus is diuerslie shewed For often tyme sayethe the Orator some vsethe to extenuate martiall vertues by wordes and pull them awaye from the Captaine and principall doers and comunicate them to Souldiers that they shoulde not be proper to the Gouernour of the warre And certainly in warre the fortitude of the Souldiers the oportunitie of places the ayde of the Alies nauyes and prouision of victualls helpethe muche and fortune lawfully dothe ascribe to her self the greatest parte so that whatsoeuer is prosperouslie done that almost all she estemes her owne But of this glorie o Caesar which thou hast not long agoe obtained thou hast no fellowe for all howe muche so euer it be which verelie is most greate all I saye is thyne for neither the Centurion the Captaine the bonds of men nor yet the troupes maye plucke any thing of this awaye frō thee yea that more is fortune that mystres of all thinges offerethe not her self in the societie of this glorie She geuethe thee place and cōfessethe this glorie wholie to be thyne owne The instruments also are nombred amongest the causes adiuuantes By this argumente the Epicure prouethe that the worlde was neuer made as Cicero testifiethe in his first booke of the nature of Godds With what eyes of mynde sayethe he myght your Plato beholde that composition of so greate a worke by the which he makethe the worlde to be made of God what labouring what toolles what barres what scaffoulds who were seruants of so greate a worke This vngodlie Epicure knewe not that God was able to make the worlde without any instrumente or other causes eyther materiall or adiuuante CAP. IIII. Thirdlie the cause efficient workethe by it self or by accidente The efficient by it self is that which workethe by his owne strengthe suche as by nature or counsell do worke As for example the naturall workyng of the wyndes is sett forthe in the first booke of the Eneidos Then Eurus rose with northeast raging blast Vpon the sea all tossing from the grounde And Nothus with a cruell noyse right fast Of whystlyng winde did blyster vp and downe And Affricus with ruffling tempest rusht Furthe of the Sowthe the roaring sea to moue So that the stormie waues from deape out busht And raysed was the sandie bankes aboue The confession of Cicero containethe an example of counsayle as The warre beyng taken vp yea and almost ended o Caesar by no strengthe of hande but of myne owne mynde and wyll I come vnto thiese warres which were raysed against thee By accident the cause workethe which by some externall power workethe as in those thinges whiche are done by necessitie or by fortune By necessitie
when the efficient is compelled to do Suche a one is the excusation of the Pompeyans Yf I woulde seke sayethe the Orator a proper and tru name of this our sorowe there appeares a fatall calamitie to be suddenly fallen which hathe preuented vnawares the myndes of men So that no man ought to maruell that the counsells of mortall men are ouercome by the fatall necessitie of the Godds Fortune is a cause by accident when besides the intente of the worker some other thing chauncethe as By chaunce sayethe Cicero in his 3. booke of the nature of Godds Iason was healed by his ennemie who with stroke of sworde opened his rotten impostume which the Phisitions coulde not heale Amongest thiese sort of causes ignoraunce or lacke of forsight is nombred as Ouide in the 2. booke of sorowfull matters excusethe hym self and lamentethe that he had sene by chaunce some of Cesars secretes as Why did I see or yet beholde with eye What was the cause I did by sight offende And vnto me vnwyse and folyshe whye Was euer the faulte by any maner kende Althoughe by chaunce that Acteon did see The nude Diane vpon the hearrie bent Yet for al this she did make hym a praye To his owne dogges which hym in peeces rent Wherfore I see that happ or negligence Amonge the Godds no mercie hathe at all But who so dothe by fortune or by chaunce Offende the Godds they shall in trouble fall Here rysethe the asking of pardon as Cicero for Ligarius Pardon and forgeue father he hathe erred he hathe done amysse he thought not to do so yf euer he shall do suche a thing agayne c. And a litle after he sayethe I haue erred I haue done rashelie I repent me of my doyng I flie to thy clemencie I aske pardon I praye thee that thou wylt forgeue me The ignorance of the cause raysethe the opinion of fortune For when any thing chanceth beside the hope entension of the doer it is commonlie called fortune And therfore wysely it is sayde of Iuuenall Yf wysdom presente be There is no God absente But fortune we thee sett on hie And eeke a Goddes vaunte CAP. V. Of the materiall cause THe matter is a cause of the which the thing hathe his beyng as Ouide in the 2. booke of the Metamorphosis settethe forthe the composition of the Sonnes howse by the materiall cause as golde carbuncle stone yuorie and syluer The pryncelie Pallace of the fyrie Sonne Which Pillor hawte surmounted farre the skye With glystering golde and eke with precious stone In forme of flame ascending vp on hye Whose toppe aboue was laid in fyne order With Iuorie smothe in colour whyte to see The duble doores were made of syluer pure Casting their beames vpon the dore entrie Caesar in the first booke of ciuill warres commaundethe his souldiers to buylde Shippes of suche a matter as they had learned before in Brytayne To wytte that they shoulde make the keele and bottome of some lyght and lieger matter and the rest of the bodie of the Shippes with twigges couered with leather CAP. VI. Of the formall cause THe efficient and materiall cause beyng expounded now folowethe the formall and fynall The formall cause is that by the which the thing hathe his name and beyng And therfore euery thing is distingued from another by his forme The forme also is engendred togeather with the thing it self as a reasonable soule is the forme of man for by it Man is man and is distingued from all other thinges The Geometricall figures haue their forme some beyng triangles and some quadrangles So hathe naturall thinges as the heauen the earthe trees fyshe and suche others So that euery thing is to be expounded as the nature of it is if we maye attayne to the knowledge therof as in artificiall thinges is more easie to be founde Cesar in his 7. booke settethe forthe the forme of the walles of Fraunce The walles of Fraunce are almost buylded after this forme The beames of one peece direct in longitude euery one being equally distante from another are sett on their two endes in the earthe hard bounde within and couered with a greate countermure The places betwixt the beames are stuffed vp before with greate stones Thiese beyng so placed and sett togeather there is added to ouer aboue the same another ranke so that the same space and distāce is alwayes kept that none of the beames do touche another but eche beame being distant from the other by an equall space is fast ioyned togeather with stones sett in betwixt beame and beame And so consequentlie the worke is ioyned togeather vntill the height of the walles be accomplished and fylled vp And this worke is bothe well fauored by reason of his forme and varietie hauing here a beame and there a ranke of stones one after another obseruing their rankes in a straight lyne And also it is muche conuenient for the profitte and the defence of cities Because bothe the stone dothe kepe it salf from daunger of burnyng and lykewyse the stuffe and matter from rushing or beating downe Which for the most parte beyng made fast fortie footes inward with continuall rankes of beames maye neither be broken throughe nor beaten a sundre On this maner dothe Virgill describe the forme of the heauen There is with in this long place solitare An Ile extending out two poyntes right farre Makyng a rode where bankes on euery syde From the deepe sea the waters do deuyde And turne in maner of a goulf right deepe On eyther syde be hylls and bankes so stepe Most huge and highe eke from the sea do ryse Two fearefull rocks which seeme to touche the skyes Vnder whose toppes the waters in their place Came without sturre dothe seeme to holde their peace Fast by a groue and woode are to be sene With fearfull shade shakyng leaues grene Right ouer agaynst his fronte thou maye perceaue On hangyng rocks a darke den or a caue Within the which are springing waters swete With seates of stone a howse for Nymphes most meete Within this hauen when wearye Shippes do lande They haue no neade of cable nor of bande Nor croked ancors pytched to make fast For they be sure from all tempestuous blast CAP. VII. Of the finall cause THe fynall cause is that for the which the thing is made or done The ende of naturall thinges is man and of man god Also euery arte hathe the finall cause as The ende of Grammer is to speake congrouslie Of Rethoricke eloquētlie and of Logicke to dispute well and orderlie Iuno 1. of Eneidos promysethe to Aeolus the fayre Nymphe diopeian for solace and procreation of children Nymphes I haue of body fayre and bright Fowrteen wherof she that diopeian hight Most beawtifull I wyll in wedlocke geue To thee Aeole that she with the maye lyue For thy rewarde the whole course of her age Indoting thee with gyfte of parentage In the defence of Ligarius Cicero vrgethe his accusator Tubero with
is that which dothe containe some partes within it The parte is that which is contained of the whole And as the deuiding of the whole into his partes is called distribution So the collecting of the partes to the whole is called Induction The distribution rysethe of argumentes whiche dothe agree with the whole but amonge them selues dothe disagree And therfore howe muche the whole with the partes agreethe and the partes amonge them selues disagreethe so muche is the distribution the more accurate CAP. XXV. Of distribution taken from the cause THe first sorte of distribution is of those that agreethe absolutely to wytt the cause and the effecte The distribution is taken from the cause when the partes are causes of the whole So Grammer is parted into Etimologie and Syntaxe Rethoricke into Elocution and Action Dialecticke into Inuention and Iudgemente For of these partes the artes do consist So Virgill deuidethe his Georgickes into fower partes as Heare first I wyll descriue what is the cause Dothe make the corne so pleintifull to ryse Vnder what signe and monethe of the sonne Thou shalt begyn to till thy filde and grounde Eke at what tyme thou maye vnto the elmes Setto the wines and so shortlie after this What care thou ought to haue of thy oxen And of thy cattell the foode and husbanding And last of all howe greate experience The sparing bees haue into their science Cicero for murena I vnderstāde honorable Iudges that theire was thre partes of the accusation one in rebuking and blaming of his lyfe an other in contencion and stryfe of dignitie The third to consist in the crimination of vnlawfull sute for offices Catullus dothe vse this argumnete bothe from the partes to the whole and from the whole to the partes as Fayre Quintia to many dothe appeare Whyte long and streight she dothe also to me Yet wyll I not for this saye she is fayre Seyng in her that there is no bewtie Nor yet in to her bodye large and bygge A wshyt of grace or any plesanutnes Fayre Lesbia in bewtie dothe excede And from the rest hathe stolen all pleasant grace CAP. XXVI Of the distribution from the effecte THe distribution from the effect is when the partes are effectes as in the similitude of Cato wherin he shewethe them to haue erred that sayde olde men dyd nothing Those sayethe he that affirmeth olde men cōstitute ouerseers of the comon wealthe to do nothing sayethe asmuche as yf they should saye the Gouernour of the shippe dothe nothing when some of the Maryners clymethe the mast others ronne the hatches vp and downe some do make the pompe emptie the Gouernour in the hynder parte of the shippe guydethe the rudder and sterne Heare the distribution af the generall argumente into the speciall dothe excell The generall is the wohole of one essence with his partes The speciall or kynde is a parte of the generall as Animal a lyuyng thing is the whole whose essence or definition to wytt a corporall substance hauing lyfe and sences dothe alyke appartayne to men and beastes which are the specialles conteyned as partes vnder the generall animal So is Man the generall to syngle men and a lyon to syngle lyons and agayne syngle men are the specialles of man and single lyons of the lyon The generall argumente is eyther chief generall or subalternall The speciall argumente is eyther subalternall or most speciall The chief generall is that which hathe nothing a boue it more generall as in our deuision sett furthe in the fyrst chapter the argumente is chief generall of argumentes artificiall and of the inartificiall The most speciall which might not be deuided into other inferiours was the marter and the forme The subalternall which maye be the generall in respect of one and speciall in respecte of another as the cause contained vnder the artificiall argumente as a speciall and was generall to the matter and forme which it dyd containe vnder it self The generall and the speciall are notes and signes of the causes the effectes For the generall containethe the cause which dothe equally appartaine to his specialles and agayne the speciall containethe the effecte of their generall This is then the reason wherfore the vniuersall excellethe in dignitie by reason it containethe the cause as Ouide in his Metamor deuidethe the generall to wytt A lyuyng thing into his specialles as starres to the which he geuethe a life as the Philosophers do fowles beastes fyshe and men as That no kynde place or region shoulde be Of lyuyng thinges lefte voyde or els emptie The Godds doe make their habitation Amonge the starres into the highe Region The scalye fyshe also by lotte and keuyll The flowddes cleare obtained therin to dwell The earthe receyued the beastes fierce and wylde The easye sturred dyre the flying fowle But yet the lyuing thing which dothe these all excell In holynes and eke more capable Matters deuyne in mynde for to conceaue Was not present the rest in guyde to haue Therefore at last was man borne c. So Cicero in the first booke of his Offices deuidethe vertue into fower speciall kyndes Wysdome Iustice Fortitude Temperaunce All thinges sayethe he that are honest dothe ryse of one of thiese fower partes eyther it consistethe in the perfecte knowledge of the truthe and quycknesse of wytt or in the defending of the Societie felloweshipp of mā by geuyng to euery man his right fullfilling of thinges promysed Or in the noble courage and strengthe of a valyante and mightie spirite Or last in obseruing a good maner and order in all thinges eyther done or sayed in the which modestie and temperancie consistethe Sometyme we argue or reason from the generall to the speciall as All men maye marrie who haue not the gyfte of Chastitie ergo Preistes and ministers may marrie And contrarye from the speciall to the generall in a parte as Abraham was iustified by faythe therfore man maye be iustified by faythe CAP. XXVII Of the distribution from the Subiecte NOw folowethe the distribution of those that after a certen fashion dothe agree as of the Subiecte and the adioynte The distribution is saide to be of the subiecte when the partes are Subiectes as The xii Trybes of Israell had the Lande of Canaan which was a subiecte parted amonge them vnto the Rubenytes the playne of Medeba c. vnto the Gaddes Iazer and Gylyad c. vnto Manasses the Kyngdom of Og c. vnto Iuda was geuen the wyldernes of Zin c. vnto Ephraim from Iericho to the wyldernes c. vnto Beniamin from Iordan vp the side of Iericho on the northe parte c. vnto Semeon was geuen Beersheba Sheba and Moladah c. vnto Zabulon from Sarid eastward vnto Chisloth c. vnto Issachar Izreelah Chesulleth and Shunen c. vnto Assur Nephtali and Dan euery one his porcion as is described the 13. 15. 19. 18. and 19. chapiters of Iosua Cieero 5. Tuscul There be thre sortes of goodes Goodes partaining to the
beleue thou shall not maruell so muche For in this booke there is thre documents or rules kept whiche in deede ought to be obserued in all artes and sciences The first is that in setting forthe of an arte we gather only togeather that which dothe appartayne to the Arte whiche we intreate of leauing to all other Artes that which is proper to them this rule which maye be called the rule of Iustice thou shalt see here well obserued For here is all which dothe appartayne to logike and nothing neither of Grammer Rethorike Phisicke nor any other arte This is that documente which Apelles many yeares agoe dyd signifie to vs for when as the Shoomaker reprehended the shoo of Apelles image Apelles tooke it in good parte because it dyd appertayne to the Shoomakers arte but when passing his boundes he began to fynde faulte whith the clothes also Apelles sayde to hym Nihil Sutor vltra crepidam which signifie the that the Shoomaker shoulde kepe hym with in the boundes of his arte And therfore beloued Reader all those which eyther write or teache either diuinitie Phisicke the lawe or any other thing do violate and breake this documente when they degresse from their purpose and do rayle vpon other thinges nothing partayning therto For howsoeuer they write or teache so it be from their purpose it is to be had of no estimation Is he not worthie to be mocked of all men that purpose the to wryte of Grammer and in euery other chapiter mynglethe somthing of Logicke and some thing of Rethoricke and contrarie when he purpose the to write of Logicke dothe speake of Grammer and of Rethoricke that takethe a text to preache of fasting and disputethe the most parte of his howre of images or swearing that promysethe to shewe me the causes and signes of the stone and tellethe me many tales pertainning to the gowte that when he is asked of contractes or obligations aunswerethe of libertie or bondage Or if the Astrologian being asked of the eclips of the sonne shoulde aunswere me some thing concerning the motion of the starres And yet we see the most parte of our learned meÌ„ bothe in their teaching and writing to the greate hurte and domage of youthe most vnshamfullie do vse the same which I would to god were amended The seconde document which diligently is obserued in this booke is that all the rules and preceptes of thine arte be of necessitie tru whiche Aristotle requirethe in the seconde booke of his Analitikes and in diuerse chapiters in his former booke Thou shalt violate this document whensoeuer amongest thy precepts in writing or teaching thou shalt myngle any false ambiguous or vncerteine thing as if in theaching me my logicke which consistethe in rules to inuente argumentes and to dispone and iudge the same thou shouldest begyn to tell me some trickes of poysonable sophistrie and when thou shouldest teache me the worde of God truly thou goest aboute to deceaue me by tellyng me mans inuentions and if thou shouldest being destitute of good arguments to proue thy matter be lie some aunciant writer to beguyle the rude and ignorant people or forge some Authors to colour thy knauerie which neuer was or wrote at any time I doubte not gentle Reader but thou hast read of suche felowes alwayes call thou vpon god that it wyll please his heauenlie Maiestie to plante this our rule of veritie in the hartes of all men but most chieflie in the breastes of the Pastors of the Churche who haue the charge and dispensation of his holye worde The third documente which thou shalt note herein obserued is that thou intreate of thy rules which be generall generallye and those whiche be speciall speciallie and at one tyme without any vaine repetitions which dothe nothing but fyll vp the paper For it is not sufficient that thou kepe the rule of veritie and iustice without thou obserue also this documente of wisedome to dispute of euery thing according to his nature Doe not entreate therfore generall matters particulerly nor particuler matters generally for in so doing thou playest the Sophistes parte as Aristotle teachethe in the first booke of his posteriors and shalt be compelled to vse tautalogies and vaine repetitions whiche thow knowest to be most pernicious to all artes and sciences For if I aske thee what is Logicke and thou aunswerest that which teachethe to inuente argumentes thou aunswerest trulye but not wyselie because thou intrearest a generall thing particulerlie I aske the for the definition of the whole arte and thow geuest me the definition of inuention which is but a parte of the arte And coÌ„trarie if I aske the what is inuention and thou aunswerest an arte whiche teachethe to dispute well surely thou aunswerest not wyselie for thou intreatest a particuler thing generallie I aske of thee the definition of a parte of the arte and thou geuest me the definition of the whole arte Note well these thre rules in reading of thyne Authors see if they â—ntangle them selues with thinges nothing apparâ—eining to their purpose yf they trouble thee with â—mbiguous or deceiptfull speakings and do not handle euery thing after his nature Take the forenaâ—ed bookes and with thy rule of iustice geue to â—uery arte his owne and surely if my iudgement done not farre deceaue me thou must geue some â—hing to the arte of Grammer some thing to Reâ—oricke some thing to the fower mathematicall â—rtes Arithemeticke Geometrie Astrologie and â—usicke some thing also althoughe but litle to Phiâ—â—cke naturall Philosophie and diuinitie And yet all â—â—at is in these bookes only the fore said digressions â—â—cepted dothe appartaine eyther to the inuention â—f Logicke or els to the iudgemente Now gather â—geather that wich remainethe after euery arte 〈◊〉 the receiued his owne and see if there be any false â—mbiguous or vncertein thing amongest it and yf â—here be as in dede there is some take thy docuâ—ente of veritie and put out all suche sophisticall â—â—eakinges And last perceiue if all thinges be handâ—â—d according to their nature the generall geneâ—â—lye and the particuler particulerlie if not take thy rule of wysdome and do according as the third documente teachethe thee abolyshe all tautalogies and vayne repetitions and so thus muche being done thou shalt coÌ„prehende the rest into a litle rome And this muche concerning the matter intreated in this booke The forme and methode which is kept in this arte comaundethe that the thing which is absolutely most cleare be first placed and secondly that which is next cleare so forthe whith the rest And therfore it continually procedethe from the generall to the speciall and singuler The definition as most generall is first placed next folowethe the diuision first into the partes and next into the formes and kyndes Euery parte and forme is defined in his owne place and made manifest by examples of auncient Authors and last the members are limited and ioined togeather with short transitions for the recreation of the Reader This is
body goodes partaining to the soule externall goodes He who dothe attaine the heauenly goodes partaining to the soule is rather to be named most blessed then blessed CAP. XXVIII Of the distribution taken from the adiointe THe distribution from the adiointe is when the partes and members of the distribution are adiointes as Of men some be whole some sicke some ryche some poore So Virgill 1. of his Georgickes partethe the worlde after the adiointes into fyue partes whereof the myddle is parching hotte the two extremities coulde and the rest temperate Circles there by which parte the firmamente In nomber fyue whereof is one ardente With the hothe beame of glistering sonne and fyer Aboute the wich one other dothe appeare On euery syde with frosen yee congeled And stormes blacke eke those there dothe deuide Two other which dothe holde the mydde region Graunted to pensiue men for habitation By gyft of God. Caesar the first booke of Frenche warres Gallia now called Fraunce is parted into thre partes wherof the people called Belgi do holde one Aquitani an other parte and Celti the third parte CAP. XXIX Of the definition THe definitiō is an Oration which dothe clearly declare what the thing is The definitiō is eyther perfecte and called properlye definition or vnperfecte and called description The perfecte definition is a definition which consistethe of the sole causes that accomplyshed the substāce of the thing defined Suche as be the generall argumēte and the speciall or forme So Man is defined a reasonable lyuyng thing Here by lyuyng thing which is the generall argument we vnderstande a corporall substance partaker of life and sence which is the matter of Man and parte of the forme vnto the which yf ye wyll put to reasonable yeshall comprehende the whole forme of man So that the perfecte definition is nothing els but a collection of the causes which do constitute and parforme the substance and nature of the thing defined suche as be the definition of Artes. Grammer an Arte which teachethe to speake well and congruouslye Rethoricke eloquentlye Dialecticke an Arte which teachethe to dispute well Geometrye to Measure well CAP. XXX Of the description THe description is a definition which definethe the thing not only with the causes but with other argumentes also as a Man is a reasonable thing mortall and apte to learne Here with the cause are ioyned bothe the cōmon and proper adioynte This compendious and shorte briefnes is not alwayes to be fownde in this sorte of argumēte but desyrethe somtymes to haue a more excellent magnificall explication as Glorie is described by Cicero in his oration for Milo. yet of all the rewardes of vertue if there were a respecte to be had of rewardes I iudge glorie to be the most greate which only dothe cōforte the shortenes of this lyfe with the memorie of the posteritie to come which dothe make vs when we be absente to be as presente and when we be deade dothe make vs to lyue And lykewyse fame is that by whose occasion and meane men seame to ascende and mounte vp to the heauens aboue So fame is described by Virgill 4. Eneidos Anon throughe all the Cities greate Of Affricke fame is gone The blasing fame a myschief suche As Swifter there is none By mouyng more she breades and as She rounes her might dothe ryse By lowe for feare she lurkethe fyrst Then straight alofte in Skyees With pryde on grounde she goethe and perchethe The clowdes with heade on hight Dame earthe her mother brooded furthe Men saye that childe in spight Agaynst the Godds when Gyantes fyrst Of Serpentes feeted lyne ENCELADVS CEVS wrought Hye heauens to vnder myne Then for disdayne for on them selues Their owne worke Ioue dyd flyng Their Syster crauled furthe bothe swyfte Of feete and wight of wyng A Monster gastly greate for euery Plume her Carcas beares Lyke nomber leering eyes she hathe Lyke nomber harkenyng eares Lyke nomber tongues and mouthes she wagges A Wondrous thing to speake At mydnyght furthe she flyes and dothe Vnder shade her sounde squeke All night she wakes nor slomber swete Dothe take nor neuer slepes By dayes on howses toppes she syttes Or gates of Townes she kepes On watching toures she clymes and she Greate Cities makes agast Bothe truthe and falshed forthe she telles And lyes abrode dothe cast Suche be the descriptions of plantes and beastes in naturall thinges Of flowdes mountaines and townes in geographicall and historicall CAP XXXI Of deuine testimonie The first sort of the vnartificiall argumente THe artificiall argumēte being expounded followethe cōsequently the vnartificiall The argumēte vnartificiall or without arte is an argumente which prouethe or disprouethe not of his owne nature but by the strengthe which it hathe of some argumente artificiall And therfore when the matter is deapelie considered it hathe but a lytle strengthe to proue or disproue In ciuil and temporall affaires the aucthoritie of the disputer geuethe no litle creditte ther vnto yf he be wyse vertuous and haue the beneuolence of the auditour all these by one name maye be called a testimonie The Testimonie is parted into a deuine and humaine Amongest deuine and spirituall testimonies are nombred not only the Oracles of the godds but also the answers of prophetes and deuinours as Cicero the third for Catiline And to omitte sayethe the Orator the lightning torches which did appeare by night in the Occident the vehemēt and parching heate of the heauēs as thrawes of lightninges and fyer breaking out of the clowdes earthquakes and manie other suche tempestes which I being Consul did appeare so that the godds with a lowde voyce seamed to synge those thinges which be now present And a litle after he sayethe At the whiche tyme when out of all Hetruria the Southsayers being gathered togeather concluded that greate slaugther and burning did approche the destructiō of the lawes bothe ciuill and domesticall warres and the vtter ruine of the whole towne and impire without the immortall godds by all meanes appeased had by their deuine power chaunged almost the very fatall necessitie Tibullus Yf that in holy Churche the oracles Dothe tell the truthe on my name tell her thus Appollo Delius dothe sure to the promise An happye mariage therfore if thou be wyse Kepe well thy self seke not the companie Of other men for that is not godlie CAP. XXXII Of humaine testimonie THe testimonie humaine is eyther generall or singular Generall as the lawe and famous saynges There is an example of the lawe bothe writen vnwriten in the oration of Cicero for Milo as There is a law honorable Iudges not writen but naturally spronge vp which we haue not learned read nor receaued of others but taken receiued and drawen from nature it self the which to attaine we are not taught but made not instructed by other but taught by nature To witt That if our lyfe should fall into an ambushe or cōspiracie into the power and weapons eyther of robbers or of our