lucre beareth a fayre face outwardely and fedeth inwardly a maliciouse stomake And this is the commune frendshippe wherof the wicked onely are partakers The seconde question is to aske what a thyng is And this cometh from the definition whiche is of two sortes either of the substaunce of any thyng or els of the name Of the name as thus a realme is that countrey whiche is ruled by a kyng Of the substance thus A realme is a gatheryng of people together beyng able to liue and withstande other for preseruatioÌ„ of theÌ„selues abiding seuerall The law is an ordinaâ—â—ce which commaundeth thynges in ordre to be done and forbiddeth the coÌ„trary The third question is when the partes and euery seuerall kynde is considered for this question the deuision and partition dooe much good As the lawe of the Gospell and the politicall lawe The fourthe question is to aske what are the causes and especially what is the efficient cause and what is the finall cause or the ende of any thyng The efficient cause of all good lawes is God and his minister The finall cause or the end is to liue vprightlie in the feare of God and to walke all the daies of our life in the obseruacion of his holy will The fifte question is when the effecte the office or propre workyng is examined As the effecte of the lawe is to conserue the state of maÌ„ to continue peace vniuersally to encreace wealth and make loue betwixt all The syxt question is when thinges be asked that happeÌ„ after or the which haue great affinite or likelyhode together As if lawes be kept and folowed we se our childrens children waxe to welth We se muche neyghbourhode and good will to helpe the needie so forth The seuenth is to aske what are disagreyng As from the lawe dissenteth rebellion stubbournesse pryde with other The eight question is to bryng in witnesse to showe by whose authoritee the lawe taketh place The scripture teacheth that God gaue the lawe to Moses and Poule with Peter also and Christ himself commaunded euery man to obeye the higher power in all thynges that are not directely repugnaunt from the wil of God Thus â—he question is eight waies examined and the maner taught thereby to frame it in dewe ordre so that he whiche kepeth well this trade can not faile in ani cause that he taketh in haÌ„d And because they maie the rather be remembred I wil sette them altogether As touching the lawe .8 waies 1â— whether it is or no 2. what it isâ— 3. what are the parteâ— 4â— what are the causes â— what are the effectes or propre workyng 6 What are next adioyning what are like what happeÌ„ therbi 7 What do disagree or what are contrarie â— What example there is or authorite to proue it And this lesson ought diligentlie to be learned of al that euermore thei beginne from the generall and come to euery seuerall parte As in declaryng what vertue is first to tell the nature of it generally and after to handle euery vertue by it selfe And this order both Tullie hath folowed in his boke de officijs and also Aristotle in hys Ethikes hath done the like to the great admiration of al those that be learned ¶ Of a proposition EUen the very ordre of nature requireth that first of all we should speake of seuerall wordes and as a man woulde saie teache one his lettres and teache hym the maner of spelling before we teache him to rede and afterward ioyne sentences together frame propositions by knittyng seuerall woordes in ordre for it is the very office of the mind first to knowe and then to knitteâ— neyther can any chylde vtter a sentence before he learne to speake a worde Againe when nature hath taught seueral wordes then the minde ioyneth to guether deuideth and afterwarde geueth a Iudgement whether they be well or no. For a man ware litle better then a brute beaste if he could but onelie apprehende seueral wordes hauing no gifte or aptnes to ioyne them in order and to iudge howe thynges are ioyned together But seyng God hath kindeled thâ—s light in man that he can both ioyne and iudge we will nowe speake of the knittyng together the ioynyng of wordes in a proposition ¶ What a Proposition is A Proposition is a perfite sentence spoken by the Indicatiue mode signifiyng either a trewe thyng or a false without al ambiguitie or doubtfulnes As thus euery man is a liar There be two partes in a proposition the one is called Subiectum that is to saye that where of sumwhat is spoken the other is attributum commoÌ„ly called predicatum that is to sai that whiche is spoken of any thyng as in the aboue rehersed propositioÌ„ Euery man is a liar Man is that whereof this saiyng to be a liar is spoken and this same saiyng to be a liar is that whiche is spoken of man Euerie proposition is two waies deuided either it is a single sentence standing of one perfect sentence as Iustice is a vertue or els it is a double senteÌ„ce hauyng two propositioÌ„s in it as thus If iustice be a vertue it is a good thing prayse worthie That propositioÌ„ is called false the which either naturall reason proueth to be plaine false or the experience of man declareth to be vntrue as thus The stone doth feale the soule of man is mortall Experience showeth the soule to be immortall and nature teacheth vs that no stone hath the sence of fealyng The second diuision of a Proposition AGaine Propositions do either affirme or denie as this propositioÌ„ Pleasure is a good thing dothe affirme that pleasure is good Againe pleasure is not a good thyng doth denie that pleasure is good That PropositioÌ„ doth affirme wheÌ„ any thing is reported to be in any thing That Proposition doth denie when any thyng is denied to be in any thing ¶ The third deuision of a Proposition THirdly al Propositions ar either generall particular indiffinite or singularâ— Those Propositions ar called general or vniuersal the which haue a general signe ioyned to the first parte of the PropositioÌ„ as thus Euery couetous maÌ„ is poore No maÌ„ both loueth and is wise No man is euermore happie General signes are theseâ— Omnis Nullus Quilibet Nemo Euery bodie nobodie all the world not one in all the world Particular propositions are these where a particular signe is added to the former parte of the Proposition which doth not conteine al but a part or a fewe as thus Some men feare God Some men are to muche desierous of glory The particular signes be these Quidam Aliquis Plerique Plerunque A certain man some bodie all men for the most part oftentymes The Propositions are called Indefinite that is to say vncertain where the former part of the Proposition is a generall woorde without a signe as thus The soule is immortall Manhode is a vertue One man is better then an other Old men are couetous And
referred to this but rather to the propretie bicause it beloÌ„geth to man alone alwaies to man ¶ The generall rule If the maner of doyng or sufferyng be the thyng conteynyng is also and the woordes adioyned also whereof doyng and sufferyng haue their of spryng folowe vpon the same ¶ The maner of reasonyng from this place If one breathe the same man hath life in him If Iulius Cesar came into England then there was such a man called Iulius Cesar. Yf Richard the third plaied the tyrante here in Englande then there was suche a man in Englande ¶ The Use. This place much helpeth either for praise or dispraise Some officers bribe the poore robbe their Maister and wayst their own Ergo suche are worthie death ¶ Of the thyng tonteynyng The Subiecte or the thyng conteinyng is a substaunce being the stoore-house of Accidentes the very proppe to hold vp diedes done for neither wisdom strength health nor Policie can be at al except they be conteined with in some one body ¶ The generall rule Take away the thyng conteinyng and there remaineth nether adiacent nor yet dede done ¶ The maner of reasonyng There is fieâ— Ergo it is hotte Christ was a very maÌ„ Ergo Christ died and sufferde the panges at his departyng ¶ An other Why doest thou say that I owe the a croune whome I knowe was neuer yet worth a grote MelaÌ„chthon liueth and readeth Therfore there is great learnyng to be had where he is ¶ The Use. By naming a worthy persoÌ„ his prayse is sufficiently set forth euen when his name is ons vtterd For what learned man hearing the name of Cicero doth not remembre thereby the ful practise and the absolute skil of all eloquence These places therfore helpe aswel for the amplifiyng of matters either in prayse or disprayse as they do for the stedfast prouyng of any cause ¶ Of outward places beyng not in the substaunce but only touching the substauÌ„ce and without the nature of it THe firste are called the causes of thynges and the thynges comming of causes which only are ioyned tâ— the thyng necessarily where as the other places folowyng are not coupled necessarily but are only ioyned together by a certain alliaunce to the present matier ¶ The deuision of causâ—s Some causes are called the very causes of thynges euen by their owne nature other causes are happenyng causes the which may perhapps bryng forth the effect lastely there be causes without the which thinges can not be done and yet are they not any cause to force the effecteâ— The very cause of thynges is such a one that if it be practised in very diede and set forth with other naturall causes the effect must nedes folowe and againe if it be not putte in practise although the other be put yet the effect shall not folowe As for exaÌ„ple although one haue a cloth yet can he not haue the vse of it excepte the tailer cutte it out And although the milner grinde yet we are like to dine without breade excepte the baker do his parte also in the batche The happenyng cause is such a one that although it bee putte in practise in very diede yet it shall not straight waie so be that the effect muste nâ—des folowe As an ague may be the happenyng cause that some one man kepeth good diet yet not any forcyng cause for then all sicke folke might be compted for sober men The cause without the whiche thynges cannot be dooen as thus The Surgean cannot heale a wounde except the dedde fleshe be cut out The waiefarer shall hardly come to his iorneis end except he haue some money in his purse In time of warre it is euill trauailyng without a passe porte this is called in Latine Causa sine qua non that is to say the cause without the which we caÌ„ not and yet it is not the cause of our iourneyng ¶ The deâ—inition of a very cause A cause in very dede is a meane by whose force some thyng doth folowe ¶ There be .iiii. such causes The efficient cause The end The matier The shape The efficient cause is the working cause by whose meanes thynges are brought to passe Of those that are workyng causes some by nature bring thynges to passe some by aduisement and by a fore purposed choyse Thynges woorke by nature and that necessarily which lacke knowlege to chuse this or that haue no iudgement to discerne thynges As the Sonne the fire herbes precious stones The sonne euen by nature geueth light to the daie and caÌ„not other wise doo the fire burneth naturallyâ— Herbes kepe their vertue of necessitie The Adamant draweth Iron euen by nature And so the bloud stone stoppeth bloud Some of these causes worke by the force and violence of nature some by an outward powre beyng strained thervnto Thei worke by the force and violence of nature whose beginnyng is within theimselfes beyng ayded by none other outward thing As fire burneth eueÌ„ by the natural force of heate which is in the substance therof Thei woorke by an outward powre whiche are strayned to woorke by another meane As water set vpon the fire wareth hot yet is not hote by her awne nature but is made hotte by the nature and might of fire of whoÌ„ the water taketh heate In like maner boulettes of leade shot out of a gunne an arrâ—we out of a bowe a stone out of a slyng all these flie not into the ayre by their â—wne power or might but by force violence of him that casteth theÌ„ ¶ The generall rule From the naturall workyng cause the effecte must nedes folowe as thus If the Sonne shine the daie muste nedes be whiche is the effecte or workemanship of the Sunne Suche a man hath eaten Hemlock Ergo he is poysoned and in daunger of death Fire is in the Chimney or in the toppe of the house therefore it muste nedes burne Take away the cause and theffect can not be at al for if there be no fire there can bee no flame nor burnyng neither The seconde workyng cause is wheÌ„ thynges are dooen by aduisement and by choyse not by any necessitie at all for thynges maie aswell not bee doen as be doen as if there be a Shomaker there maie be shone made and contrary if there be no Shomaker there can be no shone at all ¶ The â—enerall rule When the voluntary cause in put the woorkemanship or the thyng doen maie folowe As if there be a Carpenter a house maie be made If one reade good aâ—cthors and herken to the readyng of learned men he maie come to good learnyng ¶ The maner of reasonyng Suche a one hath droÌ„ke poyson ergo he will dye shortly Christe hath reconciled mankind to his father by sufferyng death vpon the Crosse Ergo suche as beleue in this sauyng health shall liue for euer ¶ Another diuision of â—auses efficient Some efficient causes are coÌ„maundyng causes As the Kyng is the commaundyng cause to his
coote garded with Ueluet and all the Yeoman seruauntes haue but plain cootes ergo he is one of the gentlemen He hath a siluer pot gilte and wrought with Goldsmithes woorke Ergo it is better then a pot wrought with plain siluer beeyng of the same quantitie or biggâ—enes The general rule Whan the shappe or fourme is made theffect or thyng â—oen may folow take awaie the shape the vse also is taken awaye A cup is made ergo a man maie drinke in it breake the cuppe and how shal you drinke of thesame cuppe The element goth compasse wise because it is round Reason is called the shape of man Therfore I maie saye suche a one lacketh the gift of reason Ergo he is a foole Thynges comyng after the causes called Euenâ—a Those which come of causes are .ij. waies considred for either thei are called thynges that in due tyme folowe the cause that went before or els thynges ordeined to some certain ende Those thynges whiche come after the cause and are made of the same are called effecta And euery argument is either deriued from theffect of the matter of the forme or of thefficient cause ¶ From the effect of the matter or substaunce called Materia thus ye maye reason He hath a Sworde made of Iron Ergo he hath yron Here is a house Ergo here is stone and wodde From the effect of the fourme A bowle beynge turned rouleth Ergo it is round From the effecte of the effâ—câ—ent cause It is bright day Ergo the son is vp The genâ—ral rule When the effecte is come forthe it muste nedes be that either his propre cause is then or els that it hath been before The maner of reasonyng Yf slaughter be not to be borne in a commune weale then these pyke quarellers these roisters and fighters are not to be suffered to go vnpunished The thyng apointed for some â—nde That whiche is appointed for some certayne ende and vse is called destinatum as a house is buylded to dwell in Armour is prouided for man to defeÌ„de hymself Medicines are helpyng meanes for maÌ„ to recouer helth I shewed before that there was anâ—ende whiche was a helpyng ende a meane to come to the perfect moste absolute ende for without this appointed meane and prouision of God man could neuer liue muche lesse could he come to any perfeccion in this life as touchyng the accioÌ„s worthy feates required of man Thus we maie reason from this place Seyng it is lawfull for man to defende himself it is lawfull for man to weare a weapoÌ„ If warre be lawful then money is necessary without which no maÌ„ can go forward or set furthe an armie The generall rule Those thynges that agree to that whiche is apointed to the ende agree also to the ende it selfe The maner of reasonyng lawfullye If a manne maye lawfully buye the greate bible in Englishe he maye then also euen without askyng leaue reade it at his pleasure The vâ—â— of all these causes The commoditie of these causes is so great that in settyng furthe the vse of them a man might soner lacke wordes than want matter First we know that nothyng is done without a cause and therfore seyng this worlde framed as it is euerye thinge proporcioned in his due order we maye trulie gather that there is one aboue all that ruleth all whom the Christian calleth God In praisyng or dispraysyng how can a man better procede than by rehersyng the ende of euery thyng Again in examinyng and searchyng out the profite or disprofite by th ende we knowe what is gainfull by the efficient cause we knowe what maie be dooen For whatsoeuer is profitable the same is profitable for some ende and whatsoeuer we wolde haue done we maye soone perceaue by the efficient if it may be done yea in causes of iudgement we maye iudge what wil some one maÌ„ had to do this or that when we consider to what ende he did this or that Last of all we know hereby that God hath ordeyned nothing in vayne and that euery thing is ordeyned for some one end The end of Christes death was to merite mans redemption The ende of mans lyfe is to trust wholly in Christes passion and to lyue thereby for euer Of thynges outwardly applied called Appliciâ—a Thei are called thinges outwardly applied to a matter whiche are not the cause of the same matter and yet geue a certaine denomination to it There be iij of this sorte The tyme. The place Thinges annexed or knitte together And these .iij. are nothyng els than the .iij. Predicamentes or general places whiche I rehersed before Vbi Where Quando When. Habitus The arayeng The maner of reasonyng Yf one list to reason from the place called in latin Locus he may thus say Suche a one is in the countrye Ergo he is not in the Citie Yf I will proue that a man beynge accused of murder vniustly did not offend I may reason both from the time and the place The man was killed in the fieldes aboute iij. of the clocke in the after none all whiche time this other man came not abrode No he loked not out of his house all that daye Ergo this man dyd not kyll hym Clodius was accused at Rome that he had made a spoyle of the reliques in the teÌ„ple of Bona Dea where as he at the same tyme when this dede was thought to be done was at Interamna a village in the countrye beside Rome Quintilian saith thus Thou hast killed an adulterer which the law doth permitte but bycause thow haste kylled the same maÌ„ in a brothels house thou art worthye to dye thie selfe Notwithstandinge these iâ— places are rather vsed of the Rethoriciens than emong the logiciens for when a man is taken of suspection we go aboute to proue hym faultie by diuerse coniectures As if he ware about the same place at the self same time whan a man was slayne and also had his sworde aboute hym we coniecture that he might haue killed hym Againe if we perceiue one to be a riotous felowe readie to fight with euery bodie accompanyeng with naughtie packes and euermore at one end of al frayes waxyng pale when he is apprehended shakynge for feare or runnyng awaye when he should be taken we suspect suche a one that he is not altogether cliere Therfore Oratours do vse to marke thinges that go before the facte as whether he hated the man or no or what gaine he might haue by his death and also obserue thynges ioyned with the faulte as changynge of hewe when he is apprehended or his sworde to be blodie or any parte of his apparell and thyrdlye thei note what followeth that is if he ran awaye if he cannot tell his tale plainlye and so they conclude as they are led by suspection Some ArgumeÌ„tes are necessary some probable as thus from the consequent Such a womaÌ„ is brought in bed with a childe Ergo she hathe had the compaignie of man
subiecte to doo this or that The Master of workes is the commaundyng cause to all the laborers The other efficient causes are obedieÌ„t causes when the seruant worketh at his maisters commaundement ¶ Another dâ—uisâ—on of causes efficient Of suche efficieÌ„t causes as do obey some doo their woorke as the Mason worketh vpoÌ„ the stone the Carpenter vpoÌ„ wood Other efficient causes that are obedient are but instrumentes of dooyng as hatchetâ—es hammers pike aâ—es with other In battaill the capitain is the efficient commaunder the souldiourâ— the efficient obeyer gunnes dartes bowes and billes the instrumentes of doyng Good hede ought to bee had that in all causes wee make a difference not confoundyng one with another that the nigh causes the farther causes be not taken all for one A cause farre fetched is this Such a one fell out with his neighbour Ergo he killed hym Fallyng out bryngeth chidyng chidyng bryngeth hatred hatred causeth fightyng fightyng geueth blowes blowes sone dispatche sone dispatchyng is ready death Therefore I might more probably reason thus Suche a one gaue his neighbor a dedly wounde Ergo he hath killed hym And thus the argumeist is made from the nighest cause ¶ Another diuision Some causes are principall causes as the holy ghoste workyng all Godly mocioÌ„s and stirryng our nature euermore to the best Other causes are the inclinacioÌ„s in maÌ„ that are either good or eiuill Thirdly there are helpyng causes whiche are meanes the rather to further vs in all vertue As learnyng practisyng of honest behauor acquaintyng our nature euermore with the best The principall cause that Ioseph forbare to company with another mannes wife was the holy ghost that stirred his mind with the fear of God The secoÌ„d cause was his awne mynd that remembred the worde of God and the punishement dewe for synne The thirde cause was that he accustomed himself euer to liue vprightly and not onely to auoyde synne but also to auoyde the occasion of synne There be other diuisions but I leaue to reherse them for feare I should be ouer long ¶ The ende called Finis THe ende is for whose cause any thyng is doen and is twoo waies considered For there is an absolute ende whervnto al other are referred beeyng called the perfeccion and chief propertie in any thyng as the chiefest ende in any man is to be perfectly endued with reason and to attain euerliuyng felicitie The chiefest propertie in a horse is to be of a very good courage to want no stomacke the chifest perfeccion in fire is to bee very hote and very drye There is another ende called a helpyng ende whiche serueth to an higher ende and is onely ordeined for this purpose that wee might attain thereby the perfecte ende of all As meate drinke apparell and other necessary thynges are helping endes for man to attain the chifest ende For without these endes maÌ„ could not liue To liue honestly in this life to be vpright in dealyng with all persones is an helpyng ende as the Philosophiers take it and a testimonie to the worlde of our faith as the Christians take it for man to liue world without ende To mary a wife is a helpyng ende for a man to auoyde fornicacion The pore man laboureth and wherefore To get his liuyng Wherfore getteth he his liuyng That he maie the better be able to serue God The souldiour fighteth at his princes commauÌ„dement chiefly because God commauÌ„deth him next after for loue of the kyng and his countrey thirdly and last of al that he might liue the rather in quiet at home with his wife and childreÌ„ So that of one and thesame thyng there maie bee many endes beeyng orderly considred ¶ The general rule Whose ende is good or euill thesame thyng is good or euil as a sweard is good because it is good for a man to defende hymsef Faithe in Christ Iesu is good for by faithe we are saued To vndo my neighbour with lendyng for gain is moste vngodly therefore to be an vsurer is moste vngodly To desire another mannes wife is vngodly because adultery is vngodly Battaill is good because it bryngeth peace For al men should fight for this ende that we might liue in quiete with our neighbours If thou wilt be honestâ— and estemed for a godly person do the accions of vertue and thou shalt be wel reported of especially of the honest It is good to learne because learning it self is good whiche is th ende of our study ¶ Of thâ— matâ—r or substance called Materia THe substance called materia is ready to bee framed of the woorkeman as hym liketh by the whiche substaunce either thynges naturall or els thynges artificiall are made As first a man whiche is a naturall thyng is made of body soule An Image whiche is an artificiall thyng is made by the haÌ„dy worke of man is grauen out of stone or molten in gold or in brasse FroÌ„ this place are made argumentes that bothe do affirme and also deny As thus if a man haue cloth he maie haue a garmeÌ„t made if it like hym But if a manne haue no clothe at al how can he haue a goune or a coate If the Baker lacke meale how can he make bread The matier is coÌ„sidred â—â— waies Firâ—â— it is a substaÌ„ce that tarieth stil as wheÌ„ a house is made of stone wodd plaister or an Image of gold brasse or siluer Here the substance tarieth still although the forme be altred Likewise wheÌ„ a house is taken doune the stone tymbre remain stil and kâ—pe their substance and serue as thei did before either for ereccioÌ„ of thesame house again or els other wise as it shal please him that is the awner Again the substaunce is that whiche chaungeth into another nature and caÌ„not bee thesame that it was before as of meale and water bakers make their bread now thei caÌ„not resolue thesame breade again into Meale and water whiche was the former substaunce ¶ The generall rule When the substance is at hand the workmanship maie folowe and the effecte maie appere But when the substance is taken awaie there can be nothyng made at al. As if a man lacke siluer how can he make an Image of siluer There is no stone wood nor plaister Ergo there is no house But if I reason thus by the substance that chaÌ„geth into another nature and caÌ„not be thesame that it was before I reason then amisse as thus Ther is no meale or flower ergo there is no bread but I should saie rather there was no meale nor flower ergo there is no bread ¶ The maner of reasonyng The Shoomaker hath no Lether how can he then make a Shooe The Printer hath no paper ergo he cannot set his men on worke The shape called Forma The shape or fashion of any thyng is a cause whereby the thyng that is made hath his name as leather when it is mâ—de or fashioned for the foote is called a shooe Suche a man weareÌ„th a liuery
be graunted to be false Neither caÌ„ it be by any meanes possible that both of theÌ„ should either be true or false at one and thesame tyme. Alwaies prouided that there be no doubtfulnes in the wordes for if one worde signifie diuersely then maie bothe proposicions be either true or false at one and thesame tyme. As thus The fleshe of Christ profiteth greatly The fleshe of Christ profiteth nothyng at all In these two proposicions there is no contradiccion or gainsaiyng but that thei both maie be true at one anâ— thesame time coÌ„sideryng thei are both diuersely taken Christes fleshe eaten and chewed with our tethe profiteth nothyng Christes fleshe torne vpoÌ„ the crosse profiteth muche as the whiche purchaseth to al beleuers life for euer ¶ The maner of reasonyng If we be iustified frely through the onely merites of Iesus Christe Then this is false that we are not iustified onely through the merites of Iesus Christ but the other is true ergo this is false ¶ The vse Of Priuacion Contradiccion and of contraries that immediatly folowe coÌ„dicional argumentes are made with the addicion of some one coniunccion of the which when the one is true the other must nedes be false as thus Either the soule is immortall or els it is not immortall but the first is true ergo the second is false ¶ Of wordes differyng THen haue wee the vse of this place when we reason proue that one thyng is not thesame that another is as thus King Lud is not thesame that Iulius Cesar or Brutus was Kyng Lud buylded London of whom the citee had his name beyng called Luddes toune and afterwarde by alteracion of letters called London Ergo neither Cesar nor Brutus builded thesame DiscordaÌ„tes called opposita are not thesame that wordes differyng are called differentia For asmuche as where discordaÌ„tes beâ— one thyng onely is set against another one As for example Nothyng can be set against brightnes as discordant but onely darkenesse nothyng caÌ„ be set against heate but onely cold and so in other But in this place there maie many thynges differ from some one thyng and whatsoeuer is not thesame that another is maie bee called a worde differyng in Latine differens or disparatum Socrates is a man ergo he is not an ore a stone a horse or any other thyng els Thynges differ foure waies either by nombryng As euery singuler man diffâ—râ—th one from another Iames is one and IhoÌ„ is another Other differ in thâ—ir kynde when thei are comprehended vnder diuerse kindes as Beâ—uuis of Hampton Arundell his horse or els Alexander and Bucephalus Other differ by the generall worde wheÌ„ thei are comprehended vnder diuerse generall wordes as Baptisme matrimonie th one comprehended vnder a Sacrament of God the other vnder a certain ordinauÌ„ce of God Lastly wordes differ by their moste generals wheÌ„ thei are placed in diuerse predicameÌ„tes A kyng manhod th one is placed emoÌ„g the relatiue is the seconde in qualitie ¶ The generall rule We cannot make thynges that doe muche differ to be of one nature ¶ The maner of reasonyng We reason from wordes differyng negatiuely altogether From suche as differ in nomber we reason thus Suche a one is called Thomas therfore he is not thesame that Ihon is Peter is not Paule nor yet Paule is Peter Faithe is not woorkes nor yet workes are faithe From suche as differ in kynd thus I am a man therefore I should not be vsed like a brute beast FroÌ„ such as differ by the general word I did borowe plain clothe of the why doest thou require raysed veluet of me From suche as differ in predicameÌ„t Uertue is a qualitie of the mynde therfore it is no substance AFter knowlege atteined exercise is moste necessary And happie shal he be that vnto skill addeth practise for then learnyng is best coÌ„firmed when knowlege is put in vre Therfore consideryng I haue sette forthe the places I thynke it necessarie after knowlege of the same to describe matters by euery one of them as thei lye in order that other maye lykewyse when anye question commeth in controuersie go thorowe the places themselfes with it and examine euery worde by euery seueral place And to make this thyng more plain I wyll go through the places with one certaine worde and loke what helpe I shall finde there for knowlege of the same The worde shall be a kyng or a Magistrate The definition The definition of a magistrate Euery Kyng or magistrate is the minister of god for a good ende to the punishynge of naughtye persones and to the confortyng of godlye men The general rule The Minister of God The kynde Either a tiraunt or a godlye kyng th one ruleth accordyng to his lust the other accordyng to right and Iustice. Wordes yoked The officer the office to beare an office if the office can not be spared the officer can not be spared Adiacentes necessarily ioyned Wisedome earnest labour cunnyng in sciences skylfull both of warre and peace these all must nedes be in euerye Magistrate Adiacentes adioyned casually To be liberal to be frugall to be of a temperate life all these happen to be in good magistrates Dedes necessary To defende Religion to enact godlie lawes to punishe offendours to defend the oppressed all these are necessarye in a kyng and are neuer found in any tiraunt The thyng conteynyng Moses Dauid Salomon Ezechiaâ— Iosias Charles the Emperour Edwarde the .vi. of that name Kynge of England The efficient cause God himselfe or els the ordinaunce of God The second efficient cause Unquiet people rebelles disobedieÌ„t people are the cause why magistrates are ordeyned The ende of a magistrate This ende he muste nedes obserue that alwayes the people lyue in quietnes and in honeste conuersation passe their whole life The effecte or els thynges done by a Magistrate Peace is made the realme enriched all thinges plentuous but where a tiraunt ruleth al thinges are contrary The authoritie The .xiij. to the Romaines let euery soule be subiecte to the powers .i. Peter .ij. Be subiecte to the kyng Thynges incâ—dent The scepter is a token of Iustice euen as the sword is a signe of reuengement or wrathe paiyng of Subsidies taxes tributes rent or any suche like yeomen of the gard and all other walters souldiours in warre the obedience of the subiectes the honour geuen vnto him triumphes made runnyng at the tylte fightynge at the Barriers fightynge at the tourney Al these are coÌ„tingentia to a king that is although these thinges be not in a coÌ„moÌ„ wealth yet maye there be a kynge yea and although there be no kynge in some commune weale yet these thynges may be euery echone of them as it was in Athenes where the people had the rule of the common weale and all was referred to theire Iudgement ¶ Similitudes That whiche the shepeherd is to the shepe the same is the magistrate to his subiectes That which the maister of the shippe is to the ship
or the maner of the preachers liuyng ¶ The efficient cause God himselfe the Scripture good prechers Euangelistes the Lord will giue his worde to those that preache plentefully Psalâ— lxvii I haue graffed Appollo hath watered but God geueth encrease ¶ The ende The ende of preachyng is that the wicked might be conuerted to repentaunce and the iust maÌ„ kept in his vpright liuyng Ezechiel iii. ¶ Thinges done by vertue of the cause To winne men to Christe to make mens consciences quiete to moue theÌ„ to prayer When Peter made a sermoÌ„ out of hand there was about .iij. thousand conuerted to the faith of the gospel that selfe same day ¶ What is appointed to hym and propre to this reasonyng To stude ernestlie and searche the scriptures that he maie proue a true minister of God to liue a good life seke to kepe a household that he maie be herberous ¶ The place The churche the pulpite the vestiarie the chauncell I spake openly to in the sinagoge saith Christ and in the Churche to all the Iewes that came thyther I spake nothing in corners ¶ The time A young man and elderly man and old man to preache early and late .i. Timothie .iiij. Let no man contemne thy youthe ¶ Thynges annexed To haue some stipende for his preachyng worthy is the labourer to haue his wagies Matth. x. The other places folowyng because they are not absolutely considered but referred to some other euer hauyng respect to the next worde which is rehersed in yâ— question of that which wente before they cannot seuerally handle any one woorde and therefore ye must marke the whole question and in one Argument comprehend aswell the wife as the minister Nowe therfore ye shall haue this worde vxor a wife described through out the places ¶ The definition A wife is a woman that is lawfully receiued into the felouship of life for the encrease or gettyng of childern and to auoide fornicacion ¶ The generall worde A wife is a woman ¶ The kynde A chaiste wife a learned wife a manerly wife or els ye may vse the propre names of women for the kynâ—â— it selfe as Lucretia Cornelia Portia Hipsicratea cÌ„ ¶ The propertie To bryng forth childern ¶ The whole The whole woman herselfe altogether ¶ The partes The heade the breast the armes the backe the thighe the hart the vaines blood and flesh ¶ Wordes ioyned Housewifely to do the worke of a wife She doth the dutie of a good wife Ergo she is a wife She haudleth all thinges housewifely Ergo she is a good houswife ¶ Wordes adioyned The loue in mariage care ouer the famulie keping of herself to one housbande be obedient vnto hym loue of her children losse of her childern ¶ Dedes done To be obedieÌ„t to be shrew shakeÌ„ to bryng vp her childern well to liue in mariage with her housbande both at bed and at borde accordyng to the wil of God ¶ The thyng conteynyng The woman her selfe ¶ The matier and forme The bodie and soule or the woman and the maÌ„ are the matter of mariage the consunctioÌ„ it selfe is the forme of it ¶ The efficient cause God himselfe the Scripture let a man be the housbaÌ„d of one wife They shal be .ii. in one fleshe The cause that one woman is maried to a seueral person and liketh him before al other and the maÌ„ her in like wise is god himselfe first that kindleth such affections next after their consent and full agrement doth enseue The ende To bryng forth children and to kepe hâ—m sanf and to auoyde synne The effecte Children godlie enstructed the house wel ordred Thynges apointed for some ende To please her husbande to lyue a good life to prouide thynges necessarie for the furniture of her housholde The place The house the chambre of wedlock the halle or parlour The tyme. A younge woman or an olde Aristotle saith it is mete for men to marye at .xxxvj. for maidens to marie at .xviij. but then was then and now is now al thynges in this worlde are ripe before there tyme. I meane not that honestie it self is so for I neuer knew it ripe as yeat but euer rawe But thus ye see the time of mariage was not so hastely loked for as it is now In this worlde a child shal scant be out of his shel but he shal be suer to one or other yâ— which I doubte whether it maye be called a mariage or no for those that be of ripe yeres no man doubteth but if thei can agree both haue there frendes good wyll for that ought to be sought for and also obtained the mariage is allowed before God Wordes anneâ—â—d or knitte together Mariage is referred to this place for a wife is so called bycause the hath a housband neyther can any woman be called a wife except she haue an husband therfore she is placed emonge the wordes annexed that is where one thynge is knitte to an other so that the one cannot be except the other be also Nowe that we haue drawen these wordes the preacher and the wyfe after this sort through out the places so far as we could we shuld coÌ„pare them together and se wherein theido agree and wherein they varie Let vs compare the definitions together and we shall finde sumwhat euen there where these wordes be desiryng to liue vertuously whiche shall gyue light for an argument as thus Whosoeuer desireth to liue vertuously must mary a wyfe Euery true preacher of gods word desireth to liue vertuously Ergo euery true preacher must mary a wife Now if mine aduersary wil deny the proposition at large called the maior then can I doe no good with it except I finde somwhat in the definition of a wife whiche is agreing to this aboue rehersed proposition I finde in this worde wife that she is maried for the encrease of children and to auoide fornication Then I reason thus for the confirmation of my purpose by the argument called Sorites Whosoeuer desireth to liue vertuously desireth to auoyd fornication Whosoeuer desiereth to auoyde fornication desiereth mariage Ergo whosoeuer desiereth to lyue vertuously desiereth mariage Againe the generall worde of bothe these definitions gyueth light for an argument Euery wyfe is a woman euery preacher is a man and nature hath ordeyned that man and woman may liue in mariage if they be so disposed of what degre coÌ„dition or state so euer they be nothyng in all the scriptures to the coutrarye Therfore I may reason thus What soeuer is a man that same may marie a woman by gods ordinaunce Euery preacher is a man Ergo euery preacher may marie a woman by gods ordinaunce Euen as I haue doen in these places comparynge one to an other so ye may doe in the residew and where ye se any thyng serueth for your purpose that they agre together on bothe parties ye maye vse the same if they do not agre in some places ye may refuse them or els so
mollyfye the thyng that suche repugnauncies maye not harme your cause at all As where it is in the wordes adioyned that a womaÌ„ is often â—imes ouerthwart froward disobedieÌ„t careles ouer her childreÌ„ forasmuch as these be no causes of mariage they shall not hynder mariage for a godly man wyll beare al aduersitie and suffre suche euill happe and not therfore eschewe mariage bycause these incommodities chaunce in mariage Nowe I wil entre into the other places which doe not seuerally handle one word but haue respecte euermore to an other and so by the knittyng together of .ij. thyngs or setting the one against the other the trueth of oure purpose is espied and the cause confirmed From the similitude As he is not to be compted a good gardiner or a good orchard keper that is content with suche fruict as he hath alredy only cherishyng his old trees and hath no â—are neither to cut downe the olde nor yet to fet newe graffes so that man is to be compted no diligent member in the common weale whiche beyng content with the present compaignie of meÌ„ hath no minde to encrease the nomber of people From authoritie If the greate workeman of thynges god almightie himselfe after the floud being reconciled to man made this law as we reade in scriptures that men shulde not liue single but encrease and be multiplied that the yearth might be filled and seyng also that Christe himselfe sence that time hath allowed mariage by a miracle of chaungyng water into wine which miracle was the first that he dyd vpon yearth and seynge Paule also biddeth euery man that caÌ„not liue chaste to marie and that it is better to marye then to burne in filthie desires and besides this willeth a bishop should be the husbande of one wife it muste nedes be that preachers may lawful marye aswel as any other temporal men From comparison of the lesse to the greater It is a shame to se brute beastes obey the lawe of nature and man especiallye a learned man and a preacher like a stoute giaunt to striue with nature do contrarye to her biddyng From the greater to the lesse Yf the daughters of Lot doubted nothyng at the matter to lye with theâ— own father when he was dronke thinkyng it better to prouide for encrease â—y filthie lust than that maÌ„kyâ—d shuld decay shal not than a preacher whiche shulde haue regard for the encrease of mankynde and also a desire to auoyde fornication marye if he be disposed or other wise cannot liue chast Of discordantes Ye maye reason from the contrarye thus if virginitie be a thyng geuen to aungels and almost aboue mans reach than mariage is a thynge propre to man From the Priuation If the lacke of children be a thynge hateful to man than the hauing of children is a thyng ioyful to man From the relaâ—ion If a Bishop be allowed by the scriâ—tures to be a husbande then is he allowed to haue a wyfe and by the scriptures we reade that he is allowed to be a husbande for Paule saith Let a Byshop be the husbande of one wife Ergo he is allowed to haue a wyfe ¶ From wordes differyng That worde is called a differyng worde whatsoeuer it is whiche is not the same that an other is As thus A preacher is a man Ergo he is no God Priestes be men as other men be and that some maried men â—re nowe haue well knowen Therfore he maie marie a woman if he cannot liue chast consideryng there is nothyng in al the scriptures to the contrarie As I haue done for the office of a Prince and the mariage of a priest so maie I also go thorowe out the places with any other matter that is nowe in controuersie As faith workes penaunce the sacrifice of the masse baptisme the lawe the gospel synne slaunder rule preachyng and euery other thyng that man is bounde to knowe What is faith faith is a trust and full perswasion whereby onely we dâ— assure vs that oure synnes be forgeuen vs and we accepted as iust beâ—ore god thorowe the merites of Christ. Or thus Paule in the Epistle to the Hebrues Faith is a sure coÌ„fidence of thinges which are hoped for and a certaintie of thynges whiche are not sene ¶ The generall worde A sure confidence and a certaintie of thynges ¶ The kynde A faith whiche is occupied about thynges both corporall and also spirâ—tuall beleuyng that Christ was both God and man by whome saluacion is atteined ¶ The difference Thynges whiche are hoped for the whiche are not sene ¶ The propretie To beleue assuredlie and trust the promises of God ¶ The partes of fayth The true faith hath no partes All beit faith is diuersely taken in the scripture for there is an historicâ—ll faith As I do beleue that William Conqueror was kyng of Englande There is also a iustifiyng faith wherbi I loke assuredly to be saued There is a faith when one man faithfullie promiseth an other to do this or that and wil stande to his worde There is also a faith of miracles wherby the Apostles did cast out deuels and helped oft the diseased persones ¶ Thynâ—es adioyned to faith and also thynges annexed to â—ayth Hope charite to be good to the poore to forbeare from wicked attemtes to speake well of all to eschewe excesse ¶ The thyng conteâ—nyng The mynde of man or the soule of man ¶ The efficient cause The worde of God or the holie ghoste stirryng the harte of man and coÌ„â—ortyng him in the merites of Christee passion ¶ The ende of fayth Life euerlastyng whiche is geuen frelie to euery beleuer that confesseth in his harte Iesus to be Christ and assuredly trusteth to be saued by the onely merites of his passion ¶ Contraries Unbeliefe desperation whereby man falleth from God to his vtter daÌ„nation for euer ¶ The places of false conclusions or deceiptfull reasons NOwe that I haue declared what an argumeÌ„t is what the places of inuencion bee how thei serue for the confirmacion of any matter howe euery thyng is made in his due mode and figure and also shewed the obseruacioÌ„ of many thynges wher by any one shall bothe be assured that his argument is true if it be made accordyng to the rules also may know that it is false if it be not made accordyng to the same rules I wil froÌ„ hence furthe set out the maner of deceiptfull argumentes called in Latine reprehensiones or fallaces conclusiunculae euen as Aristotle hath set theÌ„ furth Albeit ther is no argument so deceiptful but thei al maie easly be auoyded if the rules be marked that are rehersed before concernyng the true makyng of an argument For accordyng to the old saiyngâ— Contrariorum eadem est doctrina That is to saie of contraries there is one maner of doctrine for he whiche can handsomly set furth a lion in his shape portraicture maie iudge with reason a Lion euill fauouredly painted and can with litle difficultie shewe