from the beginning and the Author and Father of all deceit Iohn 8.44 Yet man had power to have resisted him if he would which he not doing became the true and proper efficient cause of Corrupting himself and all his posterity who likewise by means of the poyson derived from his Loyns became also the proper and immediate causes oâ— their own sins Mark well then O my Soul the Root of this evil and furthrr consider what unsavory and cursed fruit it bringeth forth surely even such as it self is for such as the Tree is such are the fruits as is the root so are the branches a poysoned fountain casteth forth no wholesome streams Iames 3. And who can bring as the Wiseman saith a clean thing out of filthiness surely there is not one but onely he who is holiness it self Iohn 14.4 And without all Controversie the reward and wages of sin is deathâ— and that not onely temporal and bodily which is a separation of the body from the soul for a season but also spiritual and eternal both of soul and body for ever and ever Is any good thing withâ—held from us let us thank our sin for it is any plague or punishment laid upon us be sure that sin is the cause or at the least even in the dearest Children of God the occasion of it Is any good blessing of God made of no force or even turned to a Curse to us we may be sure that it is by reason of our sin for as the Prophet saith The Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but our iniquities separate betwixt us and our God and our sins do hide his face from us that he will not hear Esay 59. 1 2. Finally as Iob saith Misery springeth not forth of the dust neither doth Affliction spring one of the earth but man is born to labour as the sparkles flie upward Job 5. 6 7. As if he should say Man is as prone by nature to sin against God and consequently to pull Gods judgements upon himself as the fire which is a light Element is naturally prone to ascend and mount aloft And to the end that thou my soul maist see upon what an ugly monster thou hast set thy delight dost doâ—e upon and art bewitched withall consider how fair and how amible piety and vertue are for as they make a man lovely and honourable so sin maketh him loathsome and contemptible The fear of God saith Solomon makes the face of a man to shine and be beautifull but impiety and profanesse do deface and disfigure the image of God in him and cause both God and all good men to loath detest him as a polluted andâ— filthy thing Favour saith the same Wise-man is deceitfull and beauty is vanity but the woman that feareth â—he Lord shee shal be praised Prov. 31.39 A vile person is contemned that is a prophane man and basely esteemed how great soever he be in the world in the eyes of him that feareth God Psal. 15.4 And piety is the only beauty that the Lord himselfe is delighted with 1 Pet. 3.4 Therefore it is clear in the contrary part that he loatheth and abhorreth impiety and sin And yet my soul to bring thee further out of love with this most ugly monster consider whereunto it is like and to what it may be compared It is like saith Esay to filthy raggs that are cast aside upon the dunghill and detested of all the passers by It biteth as a serpent and stingeth as a Coccatrice creepeth as a gangrene or deadly canker that eateth to the heart and cannot be cured and though it seeme sweet in the begiuning yet it is most bitter in the end and that which relisheth like hony in the mouth will prove ranke poyson in the bowels Finally O my soul if thou peruse the holy Scriptures thou shalt find no book no leafe no chapterâ— nor scarce any verse whâ—rin there is not some precept some prohibition some promise some threatning or some example which seems not very fitly and profitably to shew forth the amiableness of vertue and the uglinesse of sin and with what care zeal watâ—â—â—â—lnesse c. the one is to be shunâ—â—â— and the other to be imbraced Thus far Mr. Egerton Lib. 3 Cap. 6. Now that thou maist attain kind reader unto this sweet delight of meditation or to the top of whatsoever felicity thou aimest at by this art use my book in this manner following It consisting only of rules and examples will be no great burthen for thee to commit it all to memory and so whether thou meditatest or discoursest of sin or piety in the generall or any vice or vertue in the particular thou shalt find from the head of this Art after the example foreshewed abundance of matter to furnish thy meditation So cum paucis sapientibus I commit my labour to thy discreet and favourable construction and with equall respect to all indifferently rest R. F. Iunior PETER RAMUS to the READER ARchymedes O Reader would have the reâ—â—â—â— of the Spheres and Cliâ—â—â—tes in which Invention hee had more vehemently laboured ingraven upon his sepulchre And truly shouldst thou ask me of my vigils and studies I desire a pillar to be raised upon my grave from the instructions of the Art of Logick Touching the cause of the wish they answer first to the accurateness of the Art the books of invention of Arguments and their disposition to be judged not onely from Aristotle Organicall Rhetoricall Physicall but from Cicero and Quintilian and so many Orators In all which wee have strived with all study and diligence by all reasonable wayes to contract them briefly into these two Books that no particle or the least shadow of Logick might be there confused whose truth might not be expresly delivered And this shall be first made known touching Archymedes his Probleme They answer secondly to the use of Logick the elegance and dignity of all the parts to be explicated to stir up Logicall meditations as well the popular phrases of Poets Orators Historiographers as also the liberall and ingenuous arts of a new Body delivered in a new form to the studious adorned with excellent indowments And leâ—t any should fear leâ—t they should happen to be strangers they are given and committed to the liberall custodies of their schools This shal be secondly made known touching Archymedes his problem Those therefore shall be witness of so many day and night watches touching the truth and utility of Logick and shall answer for the cause of our wish shall also admonish thee Reader as I hope of I know not what madnesse is in most Academies of Europe disputing of their sophisticall precepts how that they are far unlike both to the verity and utility of Logick and shall also inflame thee to the study of the more true and profitable Faculties But beside this there is objected a great company exstructed with theatricall reproaches
the faculty of doing many and great things well The kinds of it are these 1. Iustice which is a Vertue wherby every man obtains what by law is his 2. Fortitude which is a Vertue by which a man carries himself honourably and according to the Lawes in time of danger 3. Temperance which is a Vertue whereby a man governs himself in matter of pleasure according to the Law 4. Liberality which is a Vertue by which we benefit others in matter of money 5. Magnanimity which is a Vertue by which a man is apt to do great benefits 6. Magnificence which is a Vertue by which a man is apt to be at great cost 7. Prudence which is an Intellectuall Vertue by which a man is able to deliberate well concerning any Good leading to Felicity And Honourable are the Causes and Effects of things Honourable And the Works of Vertue And the signes of Vertue And those actions the reward wherof is Honor. And the reward wherof is rather Honor then Money And that which we do not for our own sakes And what we do for our Contries good neglecting our own And those things are Honorable which good of themselves are not so to the Owner And those things which happen to the dead rather then to the living And what we do for other men especially for Benefactors And bestowing of Benefits And the contrary of those things we are ashamed of And those things which men strive for earnestly but without fear of Adversary And of the more Honorable and better men the Vertues are more Honorable And more Honorable are the vertues that tend to other mens benefit then those which tend to ones own And Honorable are those things which are Just. And Revenge is Honorable And Victory And Honor. And Monuments And those things which happen not to the living And things that excell And what none can do but we And Possessions we reape no profit by And those things which are had in honor particularly in severall places And the signes of praise And to have nothing of the servile mercenary or Mechanick And that which seemes Honorable Namely such as follow Vices confining upon Vertue And the extreams of Vertues And what the Auditors think Honorable And that which is in estimation And that which is done according to custome Besides in a Demonstrative Oration the Orator must shew that he whom he prayseth did what he prayseth unconstrainedly and willingly And he does so who does the same often Prayse is speech declaring the magnitude of a Vertue Action or Work But to praise the Work from the Vertue of the Worker is a circular Proofe To Magnifie and to Praise differ in themselves as Felicity and Vertue For Praise declares a mans Vertue and Magnifying declares his Felicity Praise is a kind of inverted Precept For to say Do it because 't is good is a Precept But to say He is good because he did it is Praise An Orator in Praising must also use the formes of Amplification such as these He was the first that did it The onely man that did it The speciall man that did it He did it with disadvantage of Time He did it with little help He was the cause that the Law ordained Rewards and Honors for such Actions Further he that will praise a Man must compare him with others and his actions with the actions of others especially with such as are renowned And Amplification is more proper to a Demonstrative Oration then to any other For here the Actions are confess'd and the Orators part is only this to contribute unto them Magnitude and Luster CHAP. 10. Of Accusation and Defence with the Definition of Injury IN a Iudiciall Oration which consists in Accusation and Defence the thing to be proved is that Injury has been done and the heads from whence the proofes are to be drawne are these three 1. The causes that move to Injury 2. The Persons apt to do Injury 3. The Persons obnoxious or apt to suffer Injury An Injury is a voluntary offending of another man contrary to the Law Voluntary is that which a man does with knowledge and without compulsion The causes of Voluntary Actions are Intemperance and a Vicious disposition concerning things Desirable Aâ— the Covetous man does against â—he Law out of an intemperate desire of Money All Actions proceed either from the doers disposition or not Those that proceed not from the Doers disposition are such as he does by Chance by Compulsion or by Naturall necessity Those that proceed from the Doers disposition are such as he does by Custome or upon Premeditation or in Anger or out of Intemperance By Chance are said to be done those things whereof neither the Cause nor the Scope is evident and which are done neither orderly nor alwaies nor most commonly after the same manner By Nature are said to be done those things the Causes whereof are in the Doer and are done orderly and alwaies or for the most part after the same manner By Compulsion are done those things which are against the Appetite and Ordination of the Doer By Custome those Actions are said to be done the Cause whereof is this that the Doer has done them often Vpon Premeditation are said to be done those things which are done for profit as the End or the way to the End In Anger are said to be done those things which are done with a purpose of Revenge Out of Intemperance are said to be done those things which are delightful In sum every Voluntary Action tends either to Profit or Pleasure The Colours of Profitable are already set down The Colours of that which is Pleasing follow next CHAP. 11. Of the Colours or Common Opinions concerning Pleasure PLeasure is a suddain and sensible motion of the Soule towards that which is Naturall Grief is the Contrary Pleasant therfore is that which is the cause of such motion And to return to ones own Nature And Customes And those things that are not violent Unpleasant are those things which proceed from Necessity as Cares Study Contentions The contrary whereof Ease Remission from Labour and Care also Play Rest Sleep are Pleasant Pleasant also is that to which we have an appetite Also the appetites themselves if they be sensuall as Thrist Hunger and Lust. Also those things to which we have an appetite upon perswasion and Reason And those things we remember whether they pleased or displeased then when they were present And the things we hope for And Anger And to be in Love And Revenge And Victory Therefore Also contentious Games as Tables Chess Dice Tennis c. And Hunting And Suites in Law And Honor and Reputation amongst men in Honor and Reputation And to Love And to be Belov'd and Respected And to be admir'd And to be Flatter'd And a Flatterer for be seems both to love and admire And the same thing Often And Change or Variety And What we return to afresh And to Learn And to admire And to
A COMPENDIUM Of the ART of LOGICK AND RHETORICK in the English Tongue Containing All that PETER RAMUS ARISTOTLE and Others have writ thereon WITH Plaine DIRECTIONS for the more easie understanding and practice of the same LONDON Printed by Thomas Maxey 1651. To the Courteous Reader BEnevolent Reader I do here present this small work hoping it may produce good effects Certainly it hath assai'd before time to thrust it selfe into the world but that it found so kind friends who considering the unworthyness were pleased to suppresse it and keep it prisoner in the Jail of their own houses Howbeit now it is adventured abroâ—d and with the spring beginneth to spring afresh It 's Winters imprisonment is like to better it's Summers conditionâ— for I have laboured so far as I could to prune and lop off the former errours that it may be the more plausible I have also adorned it with a new weed to wit of a Dialogue or Questions and Answers that so my Book may even learn to stoop to the weakest capacities If iâ— shall be thought to come in a new fashion may you please to look into the world you may see abundance in this habit our common Catechismes wear this gown yea Mr. St. Egerton of the Black Fryers in London hath contracted the same treatises of Mr. Rogers into this form For my part I hold it more easie then the former tract neither greatly prejudiciall to the Authour This adorned I have given this my second sonne full liberty to be a freeman banishing my first and worst labours from the view so far as I can of all men For seeing it would not when I would I hold it not fit that now it should be published Touching that work it flowed so inconsiderately from my penne and slipped so rashly out of my hand that it escaped not without many defaults imperfections obscurities and blemishes that with the Egyptian Grashopper it will not only consume some part but utterly â—at up and waste the golden season and happy hours of the curteous Reader Let this last work then kind Reader find favour in thine eyes if that winter bird should be seen it would appear like a Cuckow at Christmas or like the Owle which is the admiration of other birds I will only now shew thee the causes producing this last work and the use thereof and so leave it to thy discreet judgement The causes are manifold first to stoppe the springing of that Abortive fore-spoken of that so it might not thrive to the discredit of it's parent Secondly that the gratuity and thankfulnesse to my Unkle aforesaid might not to be buried in oblivion for Tritum est perire quod facis ingrato Thirdly for the benefit as I said of the simpliest capacity And finally for the zeal I bear to mine own Countrey being willing and desirous that not onely men but even women should exercise themselves in the studie of the sacred Arts. If any shall demand what benefit shall redound hereby or what may be the use hereof I answer it will avail greatly not onely for Civil and Moral discourse but also for the overthrowing of all Errors either in Manners or Doctrine for saith Ovid Adde quod ingenuas didicisse fideliâ—er artes Emollit mores nec sinet esse feros But may some say I live privately â—onverse not in the world what need have I of this Science It seemeth to consist chiefly in disputing but I imploy my self most in silence and meditation Well friend thou mayst have great benefit by this Science even in that likewise an example of which word for word I have here produced out of Mr. Egertons Treatie aforesaid that so thou mightest know how to benefit thy self by this science even in thy Meditation What thing is this O my soul that doth so besot thee or what manner of thing may it be wherewith thou art so delighted or rather bewitched And how doth the Holy Ghost in the Scripture define it and set it forth who sinners but they that rebel against God and against his holy will revealed in his Word And what other thing is sin but a breach and transgression of the Law of God 1 Iohn 3.4 A turning out of the way of life as the phrase of the Old Testament doth import and a swerving from the right mark and end as the word useth in the New Testament to signifie viz. The glory of God and thine own salvation This cursed thing called sin is not of one sort or kind it is as a Monster of many heads and as it were a beast of many Horns It is both original bred and born with us and actuall springing out of us from that venomous root of our Original Corruption Again it is either inward lurkingâ— and boiling in the heart or outward shewing it self in the life and conversation sometimes it onely inhabiâ—â—th and dwelleth in us and oft-times it doth reign and over-rule us sometimes it is but an error and infirmity and sometimes it is a wilful and presumptious evil Psal. 19.11,12 Sometimes it is pardonable by the Free Grace and Mercie of God to them that truely believe and repent and sometimes it is utterly unpardonable and never to be forgiven being such that it is impossible that the Committers thereof should be renewed by repentance Math. 12. Heb. 6. Sometimes it rusheth mediately and directly against God and sometimes it reacheth more properly to the hurt of our neighbour But who is able to reckon up all the Branches of this most bitter and venomous Tree wherefore to look more nearly unto it whence proceedeth this dâ—adly poyson what may be the cause whereof it cometh and the Fountain from whence it springeth Surely my Soul it is even thy self thou art the Root that bringeth forth all this bitterness thou art the Fountain from whence all this deadly Venome doth arise For every man is tempted to sin and he is drawn away of his own Concupiscence and enticed Beware therefore O rebellious Soul that thou lay not the blame upon the Lord neither make him the Author of thy sin For thou O God as thou canst not be tempted to evil they self so thou temptest no man to commit sin being a thing which thou so strictly forbiddest to all and so severely threatnest in whomsoever it is found and for which thou so grievously plaguest the wicked and so sharply correctest thine own Children Iames 1,13,14 Heb. 12. 7,8 Thou O Lord art holiness it self and the Fountain thereof And there is none eternally and unchangeably good but thee alone Math. 19. Thou madest man good at the beginning but he sought many inventions Eccles. 12. So all the imaginations and thoughts of his heart became onely evil continually or every day Sabbath and all Gen. 6. 5. True it is indeed That the Divel that old Dragon using the subtil Serpent for his instrument did offer the first occasion of sinning whereby he became an external cause of sin and is called a Mutherer
Give an example of the Cause that effecteth by it self A. AEneid 6. Nisus calleth back both the blame and the punishment of the Slaughter from Euryalus upon himself because he was the only Author Loe here I am who only did this deed Latians against me turn your swords with speed 'T was my deceit He could it never do Ne would his courage serve him theruntoâ— Q. Give an example of the solitary Cause with Principalls and Fellowâ— out of some Orator A. The solitary cause with many both Principalls and Fellows is diversly set forth pro Marcello For the warlike Praises saith the Orator they are wont to extenuate truly by wordsâ— and to detract them from their Leaders to communicate them with many least they should be proper to their Commanders and certainly in war the strength of the Souldiers opportunity of places help of fellows ranks proâ—vision do much availe But Fortune as it were by her own right challengeth the cheifest part to her self and whosoever is prosperously carried that altogether she leadeth But yet of this glory ô Caesar which a little before thou didst obtain thou hast no companion all that how much soever it is which truly is the chiefest all I say is thine The Centurion President Ranks and Companies have taken from thee none of this praise Yea even the Lady of humane affairs Fortune offereth not her self into the society of this glory to thee she giveth place and confesseth it all and wholly to be thine Q. Are not Instruments numbred among helping Causes A. Yes Q. Give an example of it A. By this Argument the impious Epicure disputeth that the world was never made Primo de Nat. For by what eys of the minde saith he could your Plato behold the frame of so great a work whereby he maketh it constructed and builded of God what labour what iron Ingine what Leaver what Devises what Ministers were there of so great a work CAP. 5. The Efficient by it self or an Accident Q. What is that which effecteth by the third means A. That which effecteth by it self or an Accident Q. How effecteth it by it self A. When it effecteth by its own faculty Q. How effecteth it by its own faculty A. When it effecteth by Nature or Counsel Q. Give an example of that which effecteth by Nature A. The Efficient of the windes is Naturall AEneid 1. The East and South winds on the Sea do blow They rush through deep till on the top they show The Africks oft with these his blasts conjoynes And so the floods are cast up by the Winds Q. Give some example of that which effecteth by counsell A. That confession of Cicero touching himself is an example of Counsell The war taken in hand ô Caesar waged also for the most part not constrained by any of my Judgment and Will I came forth to those wars which were undertaken against thee Q. How doth the Efficient Cause effect by an Aâ—cident A. When it effecteth by an external faculty Q. How doth it effect by an externall faculty A. When it is done by Necessity or Fortune Q. How by Necessity A. When as the Efficient is constrained to the Effect Q. Give an example of this A. There is one in the excuse of the Pompeians But to me truly saith the Orator if there may be sought out a proper and true name of our evil it doth seem that we are faln into a certain fatall calamity that hath occupied the unprovident minds of men that none should wonder how humane Counsel is overcome by Divine Necessity Q. How by Fortune A. When somwhat happeneth beyond the Scope of the Efficient Q. Give an example A. So the case chanced saith Tullius tertio de â—at deo That Pherius the enemy was profitable to Iason who opened his impostume with his sword which the Physicians could by no means heal Q. May not imprudence be numbred amongst these kinds of Causes A. Yes Q. Give an example A. Ovid. de Trist. 2. Why hurtfull light or ought else did I see The fault was mine not unknown to me Wise Acteon Diana naked saw And food became to 's doggs devouring maw Blind fortune amongst the Gods is surely blamed Ne pardon gets the Gods she hath so harmed Q. Do not Deprecations then proceed from hence A. Yes Q. Give an example A. Pro P.L. Pardon ô Father he hath erred he is slipped he thought not if ever hereafter And a little after I have erred I have done rashly it repenteth me I flie to thy clemency I aske pardon for mine offence I intreat thee that thou wilt pardon me Q. What first causeth â—he name of Fortune A. The ignorances of the Causâ—s hath feigned this name for when as somthing happened beyond Counsell and Hope it was called by the common people Fortune Q. What is Juvenals opinion of it A. Wise if we were no God should want but Fortune We place thee high ofteÌ„ thee importune CAP. 6. The Matter Q. What is the Matter A. The Matter is the cause of which the thing is Q. Give an example out of some Poet. A. By this feigned Argument the house of the Sunne is compounded of gold carbunkles Ivory and Silver Ovid. 2. Metamorph. The Suns high place was built with pillars tall The gold did shine Carbunkles flames let fall The top thereof was layd with Ivory neat And silver doors in portall shined feat AEglog 3. A merry Musor fram'd of beechen-tree Carv'd work by hand of divine Alcimeden 'T is round impaled with a scattring trail Of tender Vine and over all between A pale green Ivy wherewith as a vale The thick diffussed clusters shaded been Q. Give an example out of some Orator A. Caesar 1. Bel. Civil Caesar commanded his souldiers to make ships of that kind which in former years the use of the Brittains had taught him first they made the Keel and Pins of lighâ— matter the rest of the body of the ship being knit together with Osiers was covered over with Leather CAP. 7. The Forme Q. The first kind of the Cause in the Efficient and Matter being expounded the second followeth in the Forme and the End What therefore is the Forme A. The Forme is the Cause by which the thing is that which it is Q. What is the benefit of it A. From hence the thing is distinguished from all other things and the Forme is ingenerated together with the thing it self Q. Give some example of it A. A reasonable soul is the form of a man because by it a man is a man and is distinguished from all other creatures thereby The form of the geometricall figures is in traingles and quadrangles Heaven Earth Trees Fishes are the form of Physicall thingsâ— From whence the chief explication of things as it is by nature so if it may be found out it shall be as in artificâ—all things it is more easily met withall Q. Give example out of some Orator A. Caesar lib. 7. Bâ—t all the French walls