is not without a repentant harte No Argumentes be made negatiuely by this kynd of Argumentation as thus The Gospel is not the Law The Law teacheth vs the feare of God Therfore the Gospell doth not ¶ Or thus Christ the sonne is not in person God the Father God the father is euer liuyng Therefore Christ is not euer-liuyng But these and such like be as wise as this that foloweth Iohn is not Iacke Iacke is a good boye Therfore Iohn is none And the reason is No Argumentes are made negatiuely by this kynde of reasonyng neither is the consequent good when wordes that agree not necessarily are ioyned together Of euill maners are made good lawes Good lawes are thynges worthy to be praised Thynges worthy praise are to be desired Therefore euill maners are to be desired This knittyng is not laufull for euil maners of them selues are not the occasion of good lawes but the godly mynd of good Magistrates is the very chiefe causeâ— as the disease is not the cause of healyng but rather the Phisicion and his Medicines and mans nature whiche resisteth the poyson of sickenes is the very cause Again in euery heapyng vp of Argumentes after suche sorte learne and marke how they procede and you shall easely se false packyng ¶ Thus merie fellowes reason when they are at nale He that drynkes wel slepes welâ— He that slepes well sinnes not He that sinnes not shal be saued Therfore let vs drynk wel and we shal be saued Marke the procedyng and you shal easely auoide the errour for although in slepe we sinne not yet by drinkyng we cause synne no one man at one time both drynketh slepeth therfore though in slepyng he offended not yet in drynkyng he passeth measure ¶ A horned Argument called Dilemma DIlemma otherwise complexio vel cornuâ—us syllogismus called a horned Argument is when the reason coÌ„sisteth of repugnauÌ„t membres so that what so euer you graunt you fall into the snare and take the foile As yf I should aske whether it were better to marie a faire woman or a foul Yf you say a faire Then answer I that is not good for thei comoÌ„ly say she wil be comoÌ„ If you say it wer good to mary an hard fauored woman then I answere she wil be lothsome and so ye fall into an inconuenience Notwithstandyng if either of the partes maie be turned into the aduersaries necke againe or both of them it is a faulty Argument and you maie confute the same by inuersioÌ„ that is to say turning his taile cleane contrarie as thus If I shall marie a faire womaÌ„ I shal haue great pleasure and coÌ„fort in her yf I marie a browne woman she shal not be common to other for few men wil seke after her Therfore I shal haue comfort both waies De Consequentiis IF profiteth not a litle after the rehersall of such Argumentes briefly to show the knittyng of Propositions and to declare the maner of a shorte Argument vttered by twoo Propositions which are said to stand vpon the Antecedent and the Consequent as the Logicians vse to terme them ¶ The fâ—rst rule From the vniuersall to the particular the argument goeth well but not contrary as thus This officer doth his dutie Ergo all officers doth their dutieâ— But this is true All officers do their dutie Ergo this officer doth his dutie ¶ The second rule From that whiche by nature is in any thyng to that whiche happeth casually or coÌ„meth by some miseuill the reason is not good As thus Sobre diet is good A feuer causeth sobre diet Ergo a feuer is good Another argument vsed by the Romishe bishop Synne doth not beget man The worke of lust begetteth man Therfore lust otherwise called concupiscentia is not synne The second proposicion is not true for wicked concupiscence came in by mannes foly and hath muche defaced that which nature first ordeined Therfore nature it self through god geueth increase whiche is muche contrary to the wicked lust of concupiscence ¶ â—â—e third rule Thynges disagreeyng are not conâ—idered bothe one waie and with one respecte The Gospell willeth vs to make no difference of meates The Phisicens appoynct vs a diet and forbid vs this and that Ergo the Gospell and the phisicens teache thynges contrary These do not disagree consideryng their endes are diuerse The scripture forbiddeth supersticion in the obseruacion of daies the Phisicen hath respect to the state of a mannes body ¶ The fourth rule The argument is good when substauÌ„ces are set accordyng to their propre differences But when thei are set the one against the other accordyng to the accidentes whiche are conuenient to bothe the argument is not good As thus It is lawfull for you not to drynke wine Ergo to drynke wine is vnlawfull Where as this woorde lawfull is common to bothe aswell to drynke as not to drynke ¶ The .v. rule Euery thyng the more that other thynges are through it thesame is alwaies the more it self As thus The water is hote through fire Ergo the fire is more hote Another Some loue to mary for goodesâ— Therefore thei loue goodes best of all Some argumeÌ„tes made accordyng to this rule are nothyng true therfore it is good to geue warnyng of theÌ„ It is wel said and wisely this rule holdeth in causes that are next adioynyng and the whiche wholy compasse a matterâ— not in those causes that are fetched farre of and beeyng but halfe causes partly and by the waye geue onely the occasion As thus Ouide came to be a Poete by his Master Therefore his master was the greater Poete The argumenâ— is not good in those causes that are but half causes for Ouid is not a Poete onely because he learned Preceptes of his Master but alâ—o because he had a greate aptnes by nature and a wonderfull witte to do better then another Some hold fast vpon a saiyng of S. Augustine and buylde wonders vpon that text I would not beleue the Gospell saieth Augustine excepte the catholike churche did perswade me And herevpon saie thei The Gospel is beleued for the churche sake Ergo the Churche is of more aucthoritee And here thei heape a noÌ„bre of mischiefes Therfore saie thei the church maie make lawes appoynct tradicions whatsoeuer thei bee But I answere thus the Antecedent is false For I chiefly beleue the Gospell coÌ„sideryng God is the aucthor and seyng the woÌ„ders that he hath doen I geue credite to it for his sake I grauÌ„t we do beleue the Gospell for the churche sake but yet principally for that GOD is the chief aucthor that perswadeth vs to receiue his worde and after the churche as the secoÌ„de cause telleth vs that the Gospel is the truth of God Therfore if thei will make this suche an argument as thei seme to saie it is then this that foloweth is of as good force for in all thynges it is like This child is a good boye gramercie rod. Ergo the rodde is better then the boye
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
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
made by the mystakyng of wordes or by false vnderstandyng of phrases whereof in verie deade manie heresies and muche false doctrine haue had there first beginnyng There be agayne some craftie subtilties whiche are not in the worde but rather spring either of the euel knittyng together of the propositions or els of the confusion of thynges that is to saye when one thyng is falsely appointed for an other as in this proposition a man maie easely espie false packyng whiche is in the second figure Fes No synne doth beget a man ti CoÌ„cupisceÌ„ce doth beget a maÌ„ no. Ergo concupiscence is no syn The seconde proposition although it may deceiue a man that is not ware yet is it altogether false because nature which is a thyng ordeyned of god doth begette man not the wicked impotencie or rather the destruction of nature which afterward followed Here it is playne that a mingle mangle is made of thynges when generation which should be attributed to nature is referred to the coÌ„cupiscence because it is in nature and next adioynyng vnto it Nowe for the nombre and deuidyng of these deceiptfull argumentes it is to vnderstande that there be .xiij. whereof syx are called subtilties in the worde or maner of speakyng and the other .vij. ar called subtilties without the worde when thynges be confounded and one taken for an other ¶ Deceitpfull argumentes In the worde are these folowyng 1. The doubtfulnesse of a worde 2. The double meanyng of a sentenceâ— 3. The ioynyng of wordes that shuld be parted 4. The partyng of wordes that should be ioyned 5. The maner of speche 6. The Accenâ—e ALl these names be comprehended vnder this one worde doubtefull notwithstandyng Aristotle setteth forth diuerse waies that he maie shewe the differeÌ„ce of these doubtful thynges For some argumentes haue the doubte in a worde signifiyng diuersly some in the propretie oâ— the phrase some in the ioyning together of wordes and some other in the deuidyng and displacyng of the same as it shall appere more playnlie in the handelyng of these places seuerallye Homonumia whiche maie be called in english the doubtfulnes of one worde when it signifieth diuersly is a maner of subtiltie when the deceipt is in a worde that hath mo significations then one And the reason is that suche argumentes are not good because there are foure termes in the two propositions for the double repete sygnifieth one thyng in the first proposition and an other thyng in the seconde proposition Therefore nothyng is proued in the coÌ„clusion when suche doubtfull wordes are placed in a proposition And therefore when suche a subtiltie is espied a man maie denie the coÌ„â—equente geuing this reason that it is a subtiltie drawen from â—his place of doubtfulnesse ¶ An example Da Euery arme is a substance made of flesh bloud bones sinues and veines â—i God the father hath an arme i. Ergo God the Father is one that hath a substance of flesh bloud bones sinues and veines I aunswere This knittyng is not good and therefore I deny the whole The reason is because it is a subtiltie of a doubtful wordâ— for in the first proposition the arme is considered to be such a one as a maÌ„ hath but in the second Proposition it is not so ment for â—t signifieth by a Metaphore the powre strength or might of God ¶ An other example Feâ— There is none euil in the Citie saith the Prophete which the Lord hath not done si There be many sinnes and horrible euilles in the Citie o. Ergo God is the aucthor of sinne I denie the consequent Because their is doubtfulnes in this worde euill for in the first Proposition euill doth signifie the euill of punishement as wee call coÌ„monly all calamitie euil and al punishemeÌ„t euil which are not sinne in the second Proposition euil doth signifie offence all naughtines that is committed Therefore the seconde Proposition is not agreeyng with the first and therfore the argument is not good ¶ The second subtiltie called Ambiguitas The Ambiguitee is when the construction bringeth errour hauyng diuerse vnderstandinges in it as when the woordes be placed doubtfully as thus Craesus halim penetrans magnam peruertet opum vim Cresus going ouer the floude halim shal ouerthrow a great empire Here is not meÌ„cioned whether he shal ouerthrow his owne or an other mannes By the which Oracle in dede he beyng deceiued lost his owne kyngdome when he thought to subdewe his enemies and bring theim vnder subiectioÌ„ Therfore when sentences be spoken doubtfully that they may be coÌ„strued .ij. maner of waies they are referred to this place Notwithstanding the vse of this place is very rare and seldome happeneth therfore I wil be the shorter and only showe two versies in Latine which by cause they be very pretieâ— and may be .ij waies taken I thynke it not amisse to sette them forth here Laus tua non tua fraus virtus non copia rerum Scandere te fecit hoc decus eximium In English thus Worthinesse not wilines godlinesse not goodes brought the hereunto Richesse greate and muâ—â— authorite with wordely honor to come to These verses beyng red backwarde either in English or in Latine beginnyng at the last woorde haue a cleaâ—e contrarie vnderstandyng as thus To come to honor worldelye with authorite much and greâ—t richesse Hereunto brought the goodes not godlinesse wilinesse not worthinesse These two verses were written to the Pope as worthy such a one and sâ—tte vpon Pasquillus in Rome euen for very loue as I take it not of thee Pope but of Goddes holy worde ¶ The thirde deceâ—pteful argument COniunctio distrahendorum â— a ioynyng together of those thinges which should be disseuered and either to bee applied to the thinges that go before or to the thynges that folowe after Da Whosoeuer knoweth letters now hath learned them ri A GrammariaÌ„ knoweth letters iâ— Erâ—o a Grammarian now hath learned them Here this Aduerbe nowe if it had ben referred to the first point which is as ye se in this woorde letters the point afterward made wheÌ„ this worde nowe had bene put to it al had bene well but because the worde nowe is other wise placed and referred to the next senteÌ„ce which is now hath learned them it is a false Argument because this worde nowe should be referred to the first poinct as thus Whosoeuer knoweth letters now hath learned them A GraÌ„marian knoweth letters now Ergo a Grammarian hath learned them And so this ArgumeÌ„t is good beyng thus placedâ— but though this subtiltie seme childisheâ— yet olde babes haue vsed it euen in the weightiest cause of our redemptioÌ„ and thought therin to foile the godly reasonyng in iest after this sort yet meanyng good earneâ—â— Faith without workes doth iustify Faith without workes is a deade faith Ergo a deade faith doth iustifie Here one may se a false packing for in the first PropositioÌ„ faith is seueral and referred to the last woorde of
causes weightie affaires the Counsail did sit muche longer then they were wount and coÌ„tinued so for the space of a seueÌ„-night Euery bodie meruailed what this matter shoulde be This boy Papirius knew all His mother beyng most of all desirous to knowe what it should be when she could not attaine the knowlege thereof by her housbaÌ„d she called the boie to confession hauyng the instrument of absolution by her that is a very good bircheÌ„ rodde charged her sonne truely to tell her euery whitte that was debated in the Parliament house or els he shoulde smart for it surely for what with the secretenesse of the thyng and what with the silence of her sonne she was wonderfull with childe till she had gotte some what of the boie The boie himselfe first remeÌ„bryng his fathers coÌ„maundement and consideryng how he shoulde be paide at his hande if he tolde al thynges in diede as they were and again of the other side seyng presente paine before hym the rodde at hande his mother with childe till she were somewhat satisfied thought it better pretely by the waie to mocke his mother and so to stop her mouth with some forged tale then falsely to bewraie his father his frendes and al his country and therfore thus he began craftely to shape his tale Mother if you wil promise me to kepe that close which I shal disclose vnto you and tell it no body liuynge you shall heare the whole matter euen as it is She aunswered she would not tell it againe whatsoeuer it were Then said he Mother the matter wholly coÌ„cerneth mariage and the Counsaill haue long debated whether it were better for one man to haue two wiues or one wife to haue two housbandes and as yet the matter hangeth in suspence When she harde this her hart burned her stomake was ouercharged wonderfully that except she had laied it in one of her neighbours lappes it was like she woulde haue brast Out she goeth maketh asmuch spede with her toung as she doth with her fete telleth it immediatly to her nexte neighbour and from one to an other till at length a nomber knew it where vpon they agreed wholly to go all together to the Counsaill house to entreat the Senatours to sit no longer vpon this matter but clearely to determine with one assente and consente that it were best most expedient for euery womaÌ„ to haue .ij. housbandes and not otherwise for no worldes good any thyng heretofore to the contrarie notwithstandyng By this example ye maie see the subtiltie of this deceipte For wheÌ„ the mother asked her sonne what the cause was of their loÌ„ge sitting he toldâ— her a cleane coÌ„trarie thyng which the Counsaill neuer thought nor yet once minded this is noÌ„ causa pro causa posita A cause that is not put for a cause ¶ The .iiii. deceipt FAllacia consequentis when the consequent that is to saie the latter proposicion is euill gathered by the antecedent whiche goeth before And the waie to knowe the fault of this deceiptfull argument is to examyne the argument with the preceptes of Logique aboue rehersed Euill deedes purchasâ— death Ergo good deedes purchase life The argument is not good first coÌ„sideryng we cannot fulfill the law by our selfes Again workes are wicked that are doen without faithe so that first we must be in the state of grace by faithe and assured through faithe to liue euer before our workes shal be accepted for good neither can our doynges bee perfecte in any parte to fulfill Goddes will and his commaundemeÌ„tes and therefore though euill deedes deserue death yet good deedes can neuer purchase life so long as we be not able to fulfill the Lawe as God knoweth we shall neuer be scripture our consciences the worlde and all bearyng witnesse against vs. Of signes that bee not proper neither tary long no strong argument is made as thus He is pale in countenaunce Ergo he is in loue Palenes maie come of study of care and thought of abstineÌ„ce of watchyng of some disteÌ„perature in the body and many other waies besides Again there is an other rule A posse ad esse non est bona consequentia Because a thyng maie bee it shall not therefore folowe that it is As the Catholikes haue serued vs for the Sacrament saiyng that because God is omnipotent and maie bee in the Sacrament by his power really Ergo he is there really For so maie I saie God may fede euery christian both in body soule with the might of his worde Ergo he doth so The prophet saith I neuer sawe a iust maÌ„ forsaken of god nor his sede begging his bread And yet god doth not fede al christiaÌ„s with his word only but vseth his appoyncted wil generally Likewise in the Sacrament God fedeth vs spiritually because the fleshe eateÌ„ profiteth nothyng and thei that eate the Sacrament in faith tary in Godâ— and God in them spirituallyâ— haue life euerlastyng whereas other that eate it without faithe haue it not at all for lacke of faithe consideryng God is in no wicked maÌ„ But in thold world many wonders were wrought and because thinges might beâ— al thynges should be as thei would haue it yet I cannot bee perswaded to thynke that because al priestes maie be honest therfore thei all be honest From the general to the inferior affirmatiuely is no good argumeÌ„t made He is a man Ergo he is a good man He maie notwithstandyng bee an euil man yea soner euill then good for none can tell almoste now a daies where the good men dâ—ell Or if thei haue dwellyng places still yet few caÌ„ finde them at home Again to make an argument from those thynges whiche happen to a man and maie bee awaye the reason cannot of necessitie folowe This old manne goeth gaily and like a young man Ergo he is in loue with some woman In this reason a likelihode is made necessary as though it could not other wise bee but that he was in loue because he went in freshe apparell yong man like But for this whole capcious cause I thynke it best that ye marke the rules aboue rehersed and ye shall not faile to espie the faulte for the decâ—ipte is sone seen if ye call the argument to accompt ¶ The .v. deceipt PLures interrogationes many questions that is when I goo aboute to deceiue one askyng hym this that he thinkyng not to what end I aske hym at length is brought to an inconuenience by his former grauntyng of thynges particularly And it is two waies considered First when we aske of many thynges one and again when wee aske of one thing many thinges put forth diuerse questioÌ„s before we come to the purâ—ose For the first this maie be an example Is water and wine whot or no The questioÌ„ is asked so that he must answere to them bothe whiche he can not do at one tyme and geue one resolute answere directly accordyng to
as the frute hereafter is moste like to be incomparable Which thyng that it maie so bee your Maiestie hath and perpetually shall haue the daily and incessaunte prayers of all vs your most faithfull louing subiectes for the long and prosperouse Reigne of your highnesseâ— to the glorie of God the honour and Princely dignitie of your selfe the welth of your Realmes and dominions long to endure Amen GVALTERVS HADDONVS Cantabrigiensis Legum Doctor Grammatice lingua nos est affata Britanna Curreret ut Latiis lingua Latina rotis Nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—enit nostris se uocibus effert Vt ratio nostros possit habere sonosâ— Antâ— peregrinis linguis instructa fuisti Anglia nunc propria discere uoce potes GraÌ„maticen laudant omnes quia uerba poliuit Qualis erit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos ratione regens Attulit hà c nostras Thomas wilsonus ad aures Vtilis patriae sic suit ille suae The Arte of Logique Logique is an art to reason probably on both partes of all matters that be put furth so farre as the nature of euery thing canne beare The diuision of Logique THis Arte is deuided into .ii. partes The first parte staÌ„deth in framing of thinges aptlye together in knitting woordes for the purpose accordingly in Latin is called Iudicium Iudicium The second parte consisteth in finding out matter and searching stuffe agreable to the cause and in Latine is called Inuentio Inuentio For you must vnderstande that when one goeth about to proue any thing he must firste inuente somewhat to proue his cause the which wheÌ„ he hath done he muste vse iudgement bothe in framing the same reason so inueÌ„ted also to see whether it serueth for the purpose or not ¶ And now some wil say that I should first speake of the finding out of an argument before I should teache the waye how to frame an argument Truthe it is that naturally we finde a reason or we beginne to fashioÌ„ thesame And yet notwithstanding it is more mete that the ordring of an argument shoulde be first handeled forasmuche as it shal no more profit a man to find out hiâ— argument except he first know how to order thesame and to shape it acordingâ—y which he doth not yet perfectli know then stones or Timber shal profite the â—â—aâ—oÌ„ or Carpenter which knoweth not how to work vpoÌ„ thesame A reasoÌ„ is easlier found then fashioned for euery manne can geue a reason naturally and without arte but how to fashion and frame thesamâ— according to the art none can do at all except they be learned Therfore because euery mans wit can geue lightly a reason of diuers thinges without any learning at all euen by the instinct of nature yet not be able to set thesame in order Scholerlike either to proue or to confute I purpose firste to shew the maner of making an Argumente as whyche is more nedefull Nexte after that ye shall learne the maner of finding of an Argument And the places where all Argumentes dooe reste and laste of all ye shall know the captious or deceiptful Argumentes as they be in Aristotle A brief declaration in meter of the vij liberal artes vvherin Logique is comprehended as one of them GRammer dothe teache to vtter vvordes To speake bothe ape and playne Logiquely art settes furth the truth And doth tel 〈◊〉 vvhat is vayne Rethorique at large paintes vvel the cause And makes that seme right gay Vvhiche Logique spake but at a vvorde And taught as by the vvay Musike vvith tunes dâ—lites the eare And makes vs thinke it heauen Arithmetique by number can make Reconinges to be â—auen Geometry thinges thicke and brode Measures by Lâ—ne and Square Astronomy by sterres doth tel Of foule and eke of fayre ¶ The difference betwene Logique and Sophistry LOgique otherwise called Dialecte for they are bothe one is an Arte to try the corne from the chaffe the truthe froÌ„ euery falshed by defining the nature of any thing by diuiding thesame and also by knitting together true Argumentes and vntwining all knotty Subtiltees that are bothe false and wrongfully framed together ¶ Sophistrie is euer occupied eyther in prouing the truthe alwayes to bee false or els that whiche is false to be true so that euermoreâ— one parte of the argument is either false by vsing some ambiguous worde or by not wel appliyng it to the purpose or els not framing it according to the Rules so that a skilful artificerâ— mai yâ— soner put the vayne Sophister to silence by opening the fraude declaring the crafte of his inuencion Wheras otherwise an argument made by the rulers of Logique caÌ„not be auoyded but must nedes be true whosoeuer say nay And so muche more is Logique to be preferred before Sophistrie as he is the more to be estemed that telleth a true tale theÌ„ he whiche telleth a lie And euen as a Grammarian is better liked that speketh true and good Latine then he is that speaketh false Euen so Logique of it selfe is good when Sophistrie on the otherside is nought And wel may we saye that Sophisters are like those whiche play with false dice and would make other beleue that they are true or els properly to tearme them they be like those that go for honest men and are none The difference betwene Logique and Rethorique BOthe these Artes are much like sauing that Logique is occupied aboute all matters and doeth playnly and nakedly setfurthe with apt wordes the summe of thinges by the way of Argumentacion Againe of the other side Rethorique vseth gay paincted Sentences and setteth furth those matters with fresh colours and goodly ornamentes and that at large Insomuche that Zeno beyng asked the difference betwene Logique and Rethorique made answere by Demonstration of his Hande declaring that when his hande was closed it resembled Logique when it was opeÌ„ stretched out it was like Rethorique The Office of Logique LOgique professeth to teach truly orderly plainly And here wee may se how vniuersall this coÌ„moditie is and howe largely it extendeth not onely to know worldly affaires but also to know God and all his heaueÌ„ly workes so farre as nature may comprehend There be .iiij. partes of this office or duty wherunto Logique is bounde That is To define the nature of euerye thing to diuide to knitte true argumentes and vnknit false Of Questions THIS same maner of knitting wordes in a due order beyng one of yâ— partes of Logique or rather Logique it self sheweth the maner of all Questions called otherwise either Propositions or seueral wordes A questioÌ„ is either a word or sentence put furth as when I aske what such a thing is would know an other mans aduise therin as thus What is man What is truthe What is ambicion Euery Question is either Single or double A single questioÌ„ resteth in a single word as thus What is frendship What is Philosophy A doble questioÌ„ standeth not in one word
well fauored or hard fauored ¶ The table of qualitie The Qualitee Of the mynde  Of the body  Of the mynde Geuen by nature as the naturall inclinacion to any thyng Gotten by studie GotteÌ„ by â—â—udy Tariyng stil with a man and hardely goyng awaie  Goyng â—one awaye as the affeccions  Tariyng still with a man  As knowledge whiche either coÌ„sisteth by practised skill  Or els by speculacion and by the only obseruacioÌ„ of thynges natural  Practised skill  Either of vertue  Or els of vâ—ce  Of vertue  As Iustice.  Fortitude  Temperaunce   TeÌ„perance or iust dealyng of euery synguler persone As Caâ—o Socrates Plato  ¶ Of Relatiues RElatiues are those whiche are comprehended with other or the whiche are named one with another and as a man would say haue a mutuall respect one to another The other predicamentes before rehersed were absolutely spoken so that we maie vnderstande by one and thesame woorde what it meaneth As we may perceiue what a man is although we ioyne nothyng to hym wee knowe what Iustice is although we compare hym with none other thyng But these Relatiues cannot bee so well vnderstanden excepte we ioyne some thyng to them As when I saie a father I caÌ„ not so call hym excepte I vnderstande a soÌ„ne that he hath So that euery body is called a father in respect that he hath a sonne or els not Again no body can be called a Schole Master except he haue scholers There is no husband except he haâ—e a wife Therefore we maie se that Relatiues are referred euermore to another neither can thei bee taken absolutely without hauyng respect to some other worde There is no worde but we maie considre thesame to bee a Relatiue if we referre it to some other thyng and therefore wee maie go throughout all the predicameÌ„tes with this one place and finde relacion in euery one of theÌ„ Those that are referred to some thyng are of two sortes First thei are properly so called as the father and the sonne the master and his seruauÌ„t neither can thei be considered excepte thei bee compared with some other for when one is called father he is properly so called because he hath a sonne and thereof hath he his proper beyng Again relatiues vnproperly so called are those seuerall woordes whiche are knowen haue their beyng euen when thei stande alone and yet considered with other thei haue diuerse respectes as loue is the loue of the thyng loued Or thus loue beholdeth the thyng loued Faithe beholdeth that thyng whervnto it leaueth And therfore where as Paule saieth we beyng iustified by faithe haue peace before God it is asmuche to saie that we are not receiued for the worthinesse of the qualitee but for his sake that is the sonne of God For I praie you whervnto leaueth faithe or what thyng doeth it els behold Sauyng onely our Lorde Iesus that died freely once for al. Or els thus Relatiues are so called and yet vnproprely whiche are not accordyng to their propre beeyng but accordyng as thei are so named whereof the .vj. predicamentes that folowe beare the name As he that doth any thyng is referred to a thyng doen wheâ—ein the twoo places that folowe are declared whiche signifie to do and to suffer By the place vbi where one neighbor is coÌ„pared with his neâ—t neighbor By the place quando wheÌ„ A childe of .vj. yere olde is compared with a child of thesame yeres He that lieth vpright is coÌ„pared with him thatâ— lieth doune grouelyng In all these the proper beeyng is not declared for a childe maie bee sixe yeres of age although he be not compared with another and therefore it is called relatio secundum dici improprie But a man can neuer be a father sauyng oâ—ely in consideracioÌ„ of his sonne And yet note this one thyng it is proper to all Relatiues alwaies to be true euen by coÌ„uercion And thus whosoeuer is a father thesame hath a sonne whosoeuer is a sonne thesame hath a father Who soeuer hath faithe that same man leaneth to Christ onely Whosoeuer leaneth to Christ onely that same manne hath faithe Here are twoo thynges to be marked in relacion The ground of euery thyng and the ende wherevnto it hath respecte or consideracion As a father is the grounde in that he doeth begette and hath respect to his sonne in that he is begotten The sonne is the ground in that he is begotten hath respect to his father whiche did beget hym And thus likewise in all other The table of the Relatiues  By nature As by the cause and the effect the father and the sonne are considered  By some maner or waye vsed The magistrate and the Mace the Kyng and his sworde caried before hym are compared together  By degrees in callyng The lord and his seruant the aduocat and his client  By kynted The brother and Sister Relatiues are compared one with an other By mariage The sonne in lawe the mother in lawe  By couenaunt The graunter of a lease and the tenaunt  By accideÌ„tal happenyng A poete to be a lier a phisician to be a man queller or a lawyer to be a thefe  By natural kynd A man a woman  By yeres A yong man an olde man  By condicion of life A poore man a riche man a freeman a bonde man ¶ The maner of doyng in latin called Actio A Gere seu facere is whaÌ„ we are saide to be occupied in a matter that is before vs or whan oure labor is exteÌ„ded vpon a weaker or lesse thing and in this place ar conteyned al verbes actiues as to write to dispute to banket to beget to encrease to diminishe or to chaunge and to speake at a word al those are coÌ„teyned in this place which answere to this question what doth he or what doth it excepted alwaye verbes perteinynge to the senses or affections as to heare to tast to see to enuye al which haue the passiue significacion Euery action is either naturall or voluÌ„tary That is called natural whiche is done by the mighte of nature as to begette or to bring forth to encrease or decrease to alter by qualite as to be moyst drye colde or hotte to moue from place to place That is called voluÌ„tarie which doth betoken any thing done freely as to teache to write to reade to playe the marchaunt man or to do any other action And hereunto maye be referred euerye mans deutie lyuyng ¶ Perpessio called in Englishe a sufferynge PAti fieri seu accipere to suffer to be done or to take is the effecte of the action and to make it â—laiâ—e it is a verbe passiue euen the â—ame which the graÌ„marians vse as to â—e taught to be encreased to be diminished all these are passiues and are referred to this predicament Vbi Where VBi is an order or predicament whiche comprehendeth the descriptioÌ„ of places wherin
some â—hyng is reported either to be done to â—aue ben done or els hereafter to be â—one As to be at London to be at CaÌ„â—rydge to be at home to be in a chamâ—er to be aboue beneth on the righte hand lefte hand before or behinde and what soeuer is answered to this question whan I aske where any thynge is or where any thyng is done This place wel serueth for coÌ„iectures either â—n praysyng or dispraisyng Quando When. THis PredicameÌ„t Quando coÌ„teineth the difference diuersite of times as Nunc Nowe Heri yesterdaye noctu in the night time Interdiu in the day tyme. This place also gyueth lighte to confirme causes As to proue that one is paineful I may say such a one studieth day and night so muche as nature can beare Therfore he is a payneful man Situm esse to be settled Situm esse is than considered whan a mans body is in any wyse place aâ— to lie a syde to stande vpright to sitte to leane to lye grouelyng to lye wyde open Habitus the araiyng or clothyng SOme call this Predicament Habitus integumeÌ„tum that is a coueryng or apparelynge of any body as to haue a coate to weare a goune to be harneysed to haue a iacke a sheart of mayle a cote armoure Also to go gorgiously as to weare cheines of goldeâ— to haue braselets rynges ouches stones to hauâ— asceptre or mace in his hand Thirdly to possesse gold siluer land wyfe and children or to contayne any thynge as the hogges head dothe hold wyne the barne holdeth corne c. ¶ The vse and commoditie of these Predicamentes IF you will define any worde knowe the propre nature of the same ye must nedes know these ten Predicamentes As for an example if ye will knowe what a man is ye muste haue recourse to the place â—f Substantia and there ye shall learne â—y the same place that maÌ„ is a liuyng creature endued with reason If ye wil knowe what vertue is ye must go to the Predicamente Qualitas and there ye shall se that vertue is a constant habite of the mind makyng them praise worthye in whom it is If ye wil define the nature of a father seke for Relatiua and there ye shal learne that he is a father that hath a sonne he is a maister that hath a seruaunt and so forthe in the realte Therfore ye muste nedes haue these Predicamentes readye that whan so euer ye wyll define any worde or geue a natural name vnto it ye maye come to this store house and take stuffe at wyll Of a diffinition THere is nothyng in all this whole art of logique more necessarie for man to know than to learne diligentlye the defifinition and diuision of euerye matter that by reason maye be comprehended For he that firste well vnderstaÌ„deth what he doth go about knowyng fullye the nature of euery cause propouÌ„ded shal lesse erre in the whole discourse folowing and easie shal it be for him to auoyde false argumeÌ„tes if he can learâ—e firste to se the verye nature substantial propretye of euery thyng A definition is .ii. wayes considered for either it is a defiâ—ition of a worde or of a substauÌ„ce A definitioÌ„ of a word is any maner of declaration of a word as a Realme is so called by cause it is by a kynge ruled and meryly to saie it A woman hath her name so giuen her by cause she bringeth wo vnto man A definition of the substaunce is a speach which sheweth the very nature of the thyng euery perfect definition is made perfect by the generall worde and his difference ioyned together So that what soeuer is defined it is â—l wayes the kynde or sorte of some â—hyng as thus Man is a lyuyng creaâ—ure endued with reason man is the â—hyng defined and the other that is a â—â—uing creature endewed with reason â—â—s the definition There be .iiij. rules to be obserued â—n euery perfecte definition Firste â—hat the definition conteyne no more than the thing defined nor yet that the thyng defyned conteine any more than â—he definition dothe Againe we muste â—ake hede that the definition expresse â—he very nature and substaunce of the â—hynge defined or els it is no good â—efinition Thirdly we must see that the definitioÌ„ be plaine and open without ambiguitie not hauynge anye obscure or â—ar fetched wordes Oâ— a diuision IT is an old saiyng Qui bene distinguit bene docet He that doth well diuide doth teache well And Socrates in Phedro Platonis praisyng muche the maner of diuidyng saith at length that if he kneâ— a man whiche coulde well deuide and seuerallye set euery thyng in his place he woulde followe hym as thoughâ— he shuld follow god himselfe In what miserable blindnes ware we yf we knewe not the difference betwixt the law and the gospel the whiche onelye we do knowe by the benefite of diuision There be manye fonde people whiche haue muche dispraised all temporal lawes ciuile lawes thinkyngâ— it mete that al common weales should onlye haue the gospell and none other â—awe at all This maye seme to some a gaie saieâ—ge where as in dede it is bothe folishe and wicked For ther is a difference betwiâ—te Politicall lawes and the gospel For the politicall lawe dothe cause an outwarde discipline to be obserued eueÌ„ of the wycked so that thei dare not offende outwardlye for feare of corporall punishement The magistrate whiche hath this charge is ordeyned of god and first his charge is to sette forth the ten commaundementes geuen to Moses in the stony taâ—es and to cause the same to be obserâ—â—d vniuersallie punishyng the offenâ—urs for their euil dedes corporallye â—fter this he must enacte other partiâ—â—lar lawes as occasion shall serue â—hich do not dissent from these .x. conâ—â—â—eryng these lawes are generall and therefore particular thynges maye be â—â—awen out of them As where it is sâ—â—d Thou shalt do no thefte the maâ—â—trate seynge falsehode in bargayâ—yng and muche disceipte vsed to deâ—aude one an other straight causeth â— to be proclaimed that all suche as vâ—â— disceipt in bargaynyng committe â—efte aâ—d shal be attainted therupon â—â— felcâ—s the whiche man in so doyng hâ—th fulfilled goddes commaundâ—meÌ„t Nowe againe as for the preachynge of the Godspell it is an other maner of thyng for thereby sinnes ar forgiuen â—e inheritaunce of lyfe euerlastynge â—â—aunted and an euer liuyng Churche â—f mankynd gathered to be Goddes â—â—osen people and also the true knowlâ—ge of God perfite rightuousnes and the hope of life euerlasting is kindled in the hartes of al godlie through the power of goddes holie ghoste But there be fewe that will obey wyllynglie and with all ther hartes the wordes of the gospell in suche wyse Neither can any Lawe be able violentlye to force the inward thought of man Therfore the outward magistrat though he cannot binde mens coÌ„sciences froÌ„ the thing that is euiâ— yet doth he muche to with draw them from doyng euil and in
the same As it is easie to se in the argumentes of the second figure Therfore it is good reason that both there shoulde be two figures and also that the argument doth well procede beyng made in any of them Some tymes an argument is made whan we couple many causes together the very effectes of the same as thusâ— Ouermuche gourmandise hyndreth digestion in the stomake By euil digestion in the stomake corrupte blod is eâ—gendred in the liuer When euill blode is brede in the liuer euill humours are spred through out all the bodyeâ— Euill humours spred through out the bodie cause a distemperature in the bodie and after that bryng the dropsey Therfore ouermoche gourmandise causeth dropsey Of an halfe argument called Enthimema AN halfe argument is an argument vnperfect the whiche is whan one proposition is rehersed and the conclusion straight brought in there vpon as thus That is not good whiche bryngeth a man to mischefe Therfore money is not goodâ— The bible teacheth a man his duetye towardes god and his neighbour Ergo it is necessary to be knowen read of euery bodye Pleasure bryngeth endeles payne after it Ergo pleasure is to be eschued These argumentes behalfe argumeÌ„tes wantyng one proposition euermore the whiche if we adde a perfecte argumentation foloweth therupon as thus Whatsoeuer bryngeth endlesse payne after it that same is to bâ— eâ—chued Pleasure bryngeth endelesse payne after it Ergo pleasure is to be eschued These half imperfect Argumentes called Enthymemata consiste partely of likelyhodes and partely of infallible reasons Likelyhodes are those that often hitte the trueth yet are not alwaies so as thus Such a youngmaÌ„ talketh often and that alone also with such a young maide Ergo he is in loue with her This maie be true and this maie be false for although the coniecture haue some probabilite with it yet is it not for euer true The other called infallible reasons or rather necessary Argumentes muste by all reason be euermore true as thus Such a womaÌ„ is brought in bed Ergo she hath had the company of a man ¶ An other The Sunne is rysen Ergo it is daie Therfore in all coÌ„municacion good hede ought to bee taken that likelyhodes of thynges be not vsed for necessarie reasons ¶ Of an Argument called Syllogismus Expositorius THis kynde of Argument hath euermore a nown propre to be as the double repete in both Propositions coÌ„trarie to the maner of all other Argumentesâ— and it maie be referred to the thirde figure Paul doth alleage godlie sentences of the Ethnicques Paul was a preacher Ergo a preacher maye alleage godly saynges of the Ethnicques For what so euer is truely gathered of particular thynges the same also is propre to thynges generall what soeuer agreth to the propre name the same also agreeth to the kynde to the difference or propretie of the saide nowne propre Inductio AN Induction is a kynde of Argument when we gather sufficiently a noÌ„bre of propre names and there vpon make the coÌ„clusion vniuersall as thus Rhenyshe wine heateth Maluesey heateth Frenchewine heateth neither is there any wyne that doth the contrary Ergo all wine heateth ¶ An other Example Dathan for disâ—obience againste the superiour poure ended his life wretchedly Likewise Abiron Likewise Chore Likewise Sâ—mei Neither is there any example to the contrary Therfore all rebelles and traytors to their Prince Kyng shall dye wretchedly ¶ An other Example Nembroth although he was a iolie huÌ„ter yet he liued like a wretche in great miserie Laban also liued wretchedly Pharao was sore plaged Amalech Madian Abimelech Herode with other ware scourged greuously for their wickednes neither is their any example to the contrary Therfore the ende of wicked men is wretched This kynde of Argument is called Inductio because that shewing diuerse propre names it enduceth at length and moueth the mind to make a generall conclusion Therfore necessary it is that in such Argumentes al the examples which are induced be like for if any be found contrary the Argument is of no force as thus Athanasius liued vnmaried Ambrosius liued vnmaried Basilius had no wife a great many mo Ergo all Bishoppes heretofore were vnmaried The Argument is not Lawful forasmuche as diuerse haue been maried in the Primatiue Churche as Spiridion Hermes Hilarius Policrates Tertullianus and diuers other for it was the maner in the primatiue church that honeste maried men were chosen to be Bishoppes and had the charge of christes flocke The Apostles also as Egnatius wittenesseth had wiues aswel as other men and as I think vsed them as other meÌ„ do their wiues or elles asked their leaue and consent to forbeare them De Exemplo AN example is a maner of Argumentation where one thyng is proued by an other for the likenes that is found to be in them both as thus If Marcus Attilius Regulus had rather lose his life then not kepe promise with his enemie theÌ„ shoulde euery man beyng taken prisoner kepe promise with his enemy Yf cities haue bene destroied for breaking of wedlocke then adulterers muste nedes be punished Yf Alexander dawned a weake souldiour when he was almost frosen for colde and did set him in his owne chaire against the fier theÌ„ should al captaines and meÌ„ of warre be tendre ouer there poore warriours and base souldiours Eâ—er more take hede that in this kynde of Argument the causes be like of both sydes or els the Argumente proueth not as thus Peter killed Ananias taken with an open lye Therfore spiritual ministres may punishe open offendours with temporal sworde The examples are not like Peter did kill Ananias with the worde powre of the holy Ghost-therfore preachers must not kil the body but onely excommunicate men accomptyng theÌ„ vnworthie to be in the congregacion The sworde is lauful for the teÌ„porall Magistrate onely for none other ¶ Sorites SOrites vel coaceruatio is a heapyng together of causes one vpon an other A kynd of Argument when the last rehersed worde of the first Proposition is repeted in the firste parte of the seconde Proposition necessarily agreyng there vnto and so goyng stil forth in like maner til at the length the last rehersed worde be added vnto the first woorde called Subiectum of the first Proposition And it is a kynde of Argument muche vsed when we ascend vpward froÌ„ the lowest to the highest or els when we go from the causes to the next thyng done whiche thynges done are the occasioÌ„ of other thynges besides as thus A man is a liuyng creature A liuyng creature is a liuely body A liuely bodie is a substaunce Ergo a man is a substaunce Where the Lawe is there is transgression Where there is transgression there is feare Where there is feare there is remorse of conscience Therefore where the Lawe is there is remorse of conscience ¶ An other IustificatioÌ„ is not without faith Faith is not without a repentaÌ„t harte Therfore iustification
bee called wastfulnes Liberalitie is a vertue Therfore liberalitie maie not be called wastfulnes ¶ The generall rule If the generall woorde be taken awaie the kynde tarieth not If the generall woorde doo remain it shall not straight folowe that the kynd shall ensue For it is no good argument if I se a tree a good way from me to say it is a tree therefore it is an Apple tree I maie say thus well negatiuely it is no tree Therfore it is neither apple tree nor other ¶ The maner of reasonyg If euery creature by nature loue it self then man doth loue hymself If euery vertue be praise worthye then in thadministracion of iustice to geue euery man his awne it is praise worthy ¶ The vse The generall worde declareth the largenesse of any thyng so that where the generall taketh no place the other that be inferior caÌ„not be As if there be no liuyng creature in some one house then there muste nedes be no maner of man in thesame house Of the kynde The kynde beynge reckened emong the places is taken to be anye one thynge that is lesse generall than an other and by this shyfte euen propre noumes or names of thinges shal serue for the kynde and go in steade thereof Therfore as we reason from the kynd to the generall so may we reason from nownes proper to their kyndes Of the kynde From the kynde to the generall an argument is made affirmatiuelye as thus if iustice is to be desyred than vertue is to be desyred Such a man is a slaunderer ergo he is a naughtie maÌ„ The general rule To whome the kynde doth agree to the same also the general doth agree The maner oâ— reasonyng Yf sobriete be praise worthie then vertue is praise worthie If droÌ„ckenes be deuelishe then surfeytyng is deuelishe The vse The kynde is general to euery propre name and therfore in describynge the nature of euery noune proper we haue muche nede of this place to know vnder what kynde euery seueral thing iâ— comprehended Againe what soeuer is defined that same is the kynd of some one thynge so that hereby we learne how farre this worde stretcheth beyng ordeyned to sette forthe the nature of euery propre name Of the diffâ—rence and proprâ—tye From the propretye and difference argumentes are deriued both affirmatiue and negatiue he can reason a matter artificiallye therfore he is a good logicien Aesope coulde not vtter his minde at large but dyd stammer and staye muche in his speche therefore he was no Oratour The general rule When the propretye or difference is graunted then the kynde straight foloweth take awaye the same and ther remayneth no kynde at all The maner of reasonyng Whosoeuer is endued with reason the same is a man The vse The difference and the proprety declare natures workyng in all thynges lyuyng and therfore they hâ—lpe wel to shewe what euery thyng is by his propre gyfte we spake before of a methode or directe order to be vsed in all our doinges and herein we maie wel se the vse therof for hetherto we handeled those places which do nothyng els but comprehende the nature of a perfecte definition nowe whereas the place foloweth of the whole and his partes it is nothynge els but the right maner of a perfecte diuisioÌ„ the places that folowe â—fter declare the causes the effectes what be incident what be disagreyng frome the matter shewynge example and testimonies of the auncient Of the whole and the partes The whole is that same which consisteth of his partes and is deuided .ij. maner of wayes Firste there is the whole in substaunce which standeth of suche partes that if one betaken away the whole decayeth straight neyther can it afterwarde kepe his name as it did before For an example A man is diuided into bodye and soule Take away the bodie who coÌ„pteth the soule to be that man which before had his bodye ioyned thereunto we saye the soule liueth whaÌ„ the body is dede but no man saieth the soule is the veray man euen as we called hym before when he was compacte of both Againe there is the whole absolute with his partes which serueth to make the whole perfect addyng suche thinges that althoughe they be awaye yet the whole notwithstandynge remayneth and hathe his name still as whan a maÌ„ is made of body and soule whiche are the partes of his substaÌ„ce and cannot be away yet hath he otheâ— partes whiche although thei be away the whole notwithstandynge kepethe his name stil. As if a man lose his handâ— his arme or one of his fete yet is he called a man and these be called partes integrales that is to saye the partes whiche finishe the whole and make it perfecte after that it hath those partes whiche make the substaunce The general rule Yf the whole be the partes of the substance muste nedes be As if a man be alyue the bodie soule both lyue The maner of reasonyng Yf philosophie be good then it is good to knowe the nature of thynges the waye of ordering mans life and the skyl howe to reason probablie for philosophie it selfe is diuided into these thre partes The vse Here by we learne to examine the whole by the partes that if we cannot obteyne our purpose to haue the whole graunted to examine it by the partes and force oure aduersarie to assente to some member The integrale partes whiche make perfecte the whole and cause the bignesse therof are called partes like or not lyke Partes like are those which are alwayes like and deuided euermore into like As the flesh bones sinewes fyer water gold yron wyne wood stone Euery part of al these is called asmuch as the whole as a piece of fleshe is called flesh apiece of wood is called wood a droppe of water is called water as wel as a galloÌ„ of water is called water They be called in latin Similares partes bycause thei are named like vnto the whole for a piece of fleshe is aswel called fleshe and asmoche hath it the name of fleshe as a great braune hath The partes which haue not like names to the whole are partly priÌ„cipal partely not principal the principal partes are those which in no wise mai be away without losse of the whole it selfe as the partes of mans bodye whiche conteyne life cannot be awaye withoute losse of the man As the head the bealy the hart the entrailes Yeâ— notwithstandyng the partes of these cannot be called lyke to the whole for no man saith that a piece of the hart is a hart or a piece of the heade is a head so in the other Those which are not principal partes maye be awaye and the whole not withstandyng remayne stil as the handes the fiete the legges the armes The general rule When the chief partes are taken awaye the whole nedes decaieth the chief partes beynge brought altogether the whole nedes muste followe Suche a man hathe learned moral philosophie natural
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
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
the faultes in euery parte so in like maner if one can make an argument accordyng to the rules aboue rehersed in his due fourme and mode he can tell also when an argument is other wise made then the rules caÌ„ beare To some men these places of crafte that folowe maie seme straunge and yet euen in waightie matters the wicked haue deriued their subtle defences from these deceiptfull corners Therfore because suche places maie the rather be auoyded and better knowen I will bothe set them furthe at large and also teache aswell as I am able how to confute them And first to confute is nothyng els but to Iudge false packyng and to vnlose by reason thynges knit together by craft Therefore the Logician if he will doo his parte muste not onely fence hymself for confirmacion of his awne cause but must also ouerthrow the assercion of other and also by reasoÌ„ proue their saiynges to be false whiche by deceipte would inueigle the weake ¶ The maner of confutacion twoo waies considered For the firste either we purpose by disputacion to answere fully to the matter or els secondly if power want to compasse that wee seke some other meanes to satisfie the manne and that thre maner of waies either by makyng the obieccioÌ„ seme lesse then it is or by bryngyng some other example against it or els by sekyng some meanes to go from the matter We make the argument appere sleÌ„der wheÌ„ we receiue it laughyngly and declare by wordes eueÌ„ at the first that it is nothyng to the purpose and so abashe the opponent Again we turne another argument in our aduersaries necke when wee bryng another exaÌ„ple against hym Or els when wee charge hym with a like faute and laye some greater matter in his dishe Lastly we shift awaie from the violence of our aduersarie by makyng some digression or geuyng occasion of some other talke whereby the aduersary either is driueÌ„ to forget his argumeÌ„t or els beyng blynded with to muche matter is forced either to go no further or els to thynke hymself content In all whiche maner of confutation when we purpose to put a man to silence I would wishe greate moderation to be vsed and as litle aduantage takeÌ„ by suche meanes as may be possible For although it be a poore help as in deede it is none other yet many a maÌ„ loseth his estimacion by muche vsyng of suche fashioÌ„s It is a world to se the subtle brain of many braggyng bodies whiche with bold countenaunce beare an outward shadowe of wisedome hauyng onely the maskyng visage lackyng the naturall face Thei wil stand stoutly in maintenance of an vntruth and with countenaunce seme to shewe it yea and by their bold bearyng it out almoste perswade the hearers that thei onely haue the true parte and that other are altogether deceiued Thei wil saie that no wise manne would ones thinke that for shame whiche their aduersarie vttereth without all shame yea thei will saie he speaketh too too baby shelye and so dashe hym out of countenaunce that he shall not well knowe what to saie and last of all thei wil trifle and toye merely and so with impâ—deÌ„t laughyngâ— make the other past speakyng I will not putte any in this memento as though thei ware gyltie but their awne doynges shall put in theimselfes on Goddes name for me Notwithstandyng I would gladly wish as I said before that there ware a measure vsed and then suche doynges might better be borne We answere to the matter ij wayes either generally or particularly A generall answere is made thre wayes First wheÌ„ the faute is in the matter that is to saie in the wordes of either proposicion when thei signifie diuerse thynges or be diuersly applied to shewe it plainly either denie it aâ— folishe or els dissolue it as doubtfull As thus the libertiues reason What soeuer is naturall that same is not euill To synne is a thyng naturall Ergo to synne is not euill The seuerall or seconde proposicion is not true And therfore the argumeÌ„t iâ— false in the matter it self For God did create the nature of man pure and cleane and saied that all was good whiche he made at the firste creacion Neither was it Goddes will that maÌ„ should altre his commaundement and swarue from the pathe of his appoynted lawes but rather the suggestion of the deuill and the weakenesse of oure fleshe brought man to helle death and dampnacion Again when the faulte appereth in the forme and maner of makyng an argument we must declare that it is not framedâ— accordyng to the rules whiche require that euery argument should bothe be in mode and figure as I haue before sufficiently declared As thus All Magistrates do reuengeâ— Euery bold hardy man doth reuenge Ergo euery bold hardy man is a Magistrate This argument beyng made in the second figure is of no force coÌ„sideryng it is in no mode of thesame figure For in this figure all the proposicions doo not affirme altogether but one of theÌ„ euer doth deny as it appereth plainly to hym that list to se. Thirdly when the fault is bothe in the matter in the maner of makyng we must refuse the argument shewe the faultes plainly As thus Euery slaughter is synne Euery adulterie is synne Ergo euery adultry is slaughter First the faulte is that slaughter is not well defined For in warre tyme it is lawfull to kill and euery man maie stand in his awne defence against violent robbers and rather kill then bee killed Thirdly the argument is in no modeâ— although it be in the secoÌ„d figure The particular auoydyng of an argument is .v. waies vsed either by declaryng in what deceipfull subtiltie it is conteined or from which of the places it is wroÌ„gfully deriued or to shewe the wrong framyng in euery mode and figure or to make an argument with a like reason and so to auoyde the cause or last of all to vse the strange deceiptfull places which shal be last rehersed And now will I tell particularly euery deceiptfull argument that wheÌ„ suche a subtle argumeÌ„t shal be vsed either in disputacion or priuate talke any one may espie the fault out of haÌ„de and shewe in whiche of these capcious reasons the subteltie resteth And first a false conclusion is a deceipte vsed in an argument whereby one vnder the colour of truth goeth aboute to inuegle the hearer or thus a false conclusion is an argument apperyng to the ignorant as though it wer true and yet is nothyng true at all Aristotle doth deuide them into two partes Some be called deceiptfull argumentes when a doubtfull worde is vsed or the kynd of speache is straunge and maie be taken two waies and that the fault is rather in the kynd and maner of speakyng then in the matter or very thyng it selfe Therefore those that be good graÌ„marians and know the properties of wordes and are skylfull in the tongues can gailie wel solute such errors as be
false deceipteful reasons The pâ—rson A noble man of the parliament house maye hunte in the kynges parkes by authoritie Ergo euery man maâ—e The tyme. It is not lawful to walke in the stretes of LondoÌ„ after the watche is set Ergo it is not lawfull to walke in London at all The place It is not lawful to gyue a blow within the courte gates Ergo it is not lawfull at all in myne owne defence The maner of comparyng It is an Image of a man Ergo it is a man Compare these .ij. together marke the accident adioyned to a man and ye shall perceiue that it taketh awaye all substaunce and leaueth only the shadow for this worde painted restrayneth the other compasseth hym with in his bouÌ„des so that a painted maÌ„ can no more be called a man then an adulterous wife can be called a wife for so longe is a woman called a wife as she kepeth her selfe within the boundes of matrimonie other wise she is no wyfe although men vse to cal them wyues The .iii. deceipt SEcundum noÌ„ causam vt causam that is when a cause that â—s not able to proue the matâ—er is brought in as thoughâ— it ware of force and strengthe but the ground beynge considered the fault is easely espied Dronkenes is euil Ergo wine is naught Wyne is not to be reproued altogether although some abuse the same for it is a good thinge ordeyned of God for the sustenaunce of man An other argument Some young men when thei come tother landes fal to vnthriftines Ergo riches are not good In all suche argumentes whereiâ— good thynges are reproued bycause euil bodies abuse thesame the euil wylâ— and the naughty inclination of the man whiche abuseth suche thynges is to be rebuked and therfore wheÌ„ it is otherwise it may be said that a cause which is not is put for a cause As some abuse Paules meanyng when they go about to depraue philosophie Paule warneth that we should not be deceaued by philosophie Ergo Philosophie is naught say some The argument doth not folowe for a good thyng may be much abused and yet the thynge it selfe may not be altogether reiected as naught therfore Paule doth not condemne demonstrations and principles whiche are assured truthes taught by the sciences as in arithmeticke .iiij. and .iiij. make .viij. In philosophie The whole is greater then the parte do as thou woldest be done vnto but he reproueth the abuse of sciences when there is made a mingle mangle of them and one confounded with an other as some haue sayde that philosophie wil teache a christian asmuche for his profession as all the Prophetes and the whole Bible besides wyll doe this made Paule byd men take hede that they be not deceaued by philosophie Now a dayes they wyll saye I cannot tell here is is muche preachynge muche teachyng of godes worde but I see fewe folowers of it it was a better worlde when we had not halfe so many preachers heresies were neuer more ripe naughtinesse neuer more abounded therfore gyue vs the olde learnyng again and take you the new This reason is not worthy a strawe The wickednes of the Preachers cometh not of their learning but of their vicious natures and naughty desiers for out of one and the same floure the Bee sucketh hony and the spider draweth poison By these and such other like examples ye maie easely espie wherefore the Argument is not good yf ye marke whether the true cause be in the former Proposition or some counterfect reason whiche semeth to proue and yet in diede doth not proue the matter at al. for if I reason thus Iohson and Robson looked through an hedge the one saw the other Ergo they two are both nigh of kindred What man seeth not that doth see any iote at al that this geare hangeth together like a brokeÌ„ potte sheerd and that the Antecedent doth nothyng at all proue the Consequent and yet the other Argumentes aboue rehersed if they bee narowlie marked are as folishe as worthie to be laughed at as is this folishe fonde reason and madly inuented argument ¶ An othâ—r Argument Feare not the signes of the Element Ergo they signifie none euil to come The Consequent is false for Christ doth forbid his Disciples to feare the signes not by cause they signifie none euil to come but by cause that where as they signifie harme punishemenâ— to the worlde wicked persons yet he wil be a present succour to his church and neuer leaue it comfortles As wheÌ„ the godly heare this feare not death it doth not folow but that death is an horrible thyng and much repugnaunt to mans nature This deceiptful Argument is muche vsed in this our life and made a bucklar for diuerse matters As when I am lothe to bee of a quest or that any such busines shoulde trouble me beyng sent for I faine my self sicke because I would not gladlie come Or wheÌ„ one that is riche should healpe a poore maÌ„ to saie God healpe you syr I haue a great charge my self I can not do for you Or when a Bisshoppe shoulde be desired to teache or preache to saie he is sick Or when a lawyer being desired to healpe a poore man and profered there vpon a litle mony euen so muche as the poore man can not well spare and yet not halfe so muche as the lawyer woulde haue streyght to saie I am sory I can not do for you if I were not called vpon otherwise by diuerse men I woulde not faâ—l to do you good This is as thei saie in English better a badde excuse then none at all in Latine it is called non causa pro causa posita And the vsing of such excuses emoÌ„g the Rethoritians is called translatio that is to saie a shiftyng or puttyng of the faulte from one to an other As wee reade that Demades vsed a woÌ„derfull good shifte wheÌ„ it was laidesore to his charge that he had writtteÌ„ a very naughtie decre and vnhonest for the obteynyng of the peace at Alexanders hand He aunswered that the same Decree was not writtten with his owne writyng pen but with Alexanders warryng speare which is asmuche to saie feare did driue him to take suche and such conditions of peace We reade a notable Historie of a younge childe in Rome called Papirius whiche because both it is pleasauÌ„t much to be woundred at and also serueth for this purpose right aptly I thinke it meete to be rehersed in this place This Papirius beyng a young ladde of .x. or .xij. yeres olde and sonne to one of the Senatours in Rome whiche were then as noble men be nowe in Englande lords of the Counsail went euery day with his father to the Parliamente house and hard from time to time all matters that were debated there His father euermore charged hym that he should not vtter any thyng which he hard to any bodie liuing It happened afterward that vpon vrgent
other rules aboue rehersed be ones well digeâ—â—ed for the rules are touche stones to trye vntruthes and to frame matters right And generally good hede ought to be had that the matter forme of euerye argument be true accordyng to the rulesâ— for by these .ij. pointes al errors are espied The faulte is in the matâ—er called in latine Materia when wordes are doubtefull and may diuersly be taken also when the pithe or substaÌ„ce of the matter is coÌ„founded straungelye vsed by woordes ioyned together thinges not orderly placed in al which kynd of argumentes ye must vse either a flatte deniall of the proposition or els vse a distinction to shewe howe the argumeÌ„t may be true and how it may be false accordynge as it is vnderstanded We vse a denial when of .ij. propositioÌ„s in the Argument wee denie either the proposition at large or the seuerall by showyng the fault to be in the definition in the diuisioÌ„ in the causes or some other place as thus Suche a one is a very honest man For I had good cheare at his house Here the fault is in the definicion for if I would go about to dâ—fine an honest man euery bodie would laâ—gh me to scorne if I would thus define him That man what soeuer he be that maketh me good cheare at his house is a very honest man but I muste rather say thus What so euer he is that doth as he woulde be done vnto and wrongeth no body but liueth stil vprightlyâ— godly and continently that same is an honest man or els not For vertu is gotten by longe practise and by well doyng of many good thynges not by makyng a good dinner and therefore the other aboue rehersed definition by cause it is not lauful nor agreing with the rules of a definition it is vtterly to be denied this reason applied there vnto that the definition is not lawful Albeit I knewe one in my life that no smal birde which was better learned then wise and yet not so wel learned in dâ—ede as he thought himself in his owne opinion wise and vsed the like reason For where as it chaunced by occasion of talke that one in his coÌ„paigny inueighed agaynst the same maÌ„s frend speaking thinges nothing tothsome otherwise then he would gladly heare although not greatly missing the quishyne in reportyng truthe he toke the matter very hotte and like a frende spake earnestly in his frendes cause testifyeng for his honestie with most constant wordes and to persuadâ— hym the better he vsed this sore reason Thou art to blame quoth he to depraue such a maÌ„nes estimacioÌ„ for by gods mother he is a very honest maÌ„ for he is my special frend I would thou shouldest know it therrfore cease thy railing with that other came to part theÌ„ for they fell to reasonyng with Argumentes that were neither in figure nor in mode but stode in plaine buffeftes whiche is a subtiltie that is not mencioned with in the coÌ„passe of this boke aud therefore daungerous neither can it be auoided except one haue a headpece or some weapoÌ„ in his hande to beare of suche deceipte so to saue himselfe harmelesse Some cal suche rough dealyng Carters Sophistrie when the fiste reasoneth a matter by buffites which the tongue should proue by Argumentes Again for the diuision when it is not well made it is to be denyed in like maner the cause showed why and wherefore as thus â—uery man is either wastefull or couetous Cicero is man Ergo Cicero is either wastfull or couetous This deuision is not good for many men offende in neither but liue moderatelyâ— content with there owne be it neuer so litle Moreouer wheÌ„ no true cause is applied but a false reason forged ye may auoid daunger by denieng it as thus Mony maketh vnthriftes Ergo mony is naught ¶ Or thus Five burneth houses Ergo what shal we do with it ¶ Or thus Water drowneth whole Cities Ergo water is nothing profitable In all suche Argumentes the true cause is omitted and a counterfecte cause vsed for neither mony nor â—ire not yet water do harme of theÌ„ seluesâ— but the naughtines of nature whiche abuseth them the necligence of man which forseeth not to theÌ„ is the verye true cause of their euil doyng and yet in waightie matters suche fonde reasons haue bene vsed as for the reading of Gods worde for women to be learned for Rethorick to be taught or the temporall law at this daye in this our realme to be frequented or occupied A distinction must be vsed wheÌ„ any worde is doubtfull and maie be taken diuerslyâ— As thus Tyme healeth sicke folke Ergo it is very good Here a distinction must be vsed for tyme aswell signifieth an hearbe as it signifieth the space whiche is of an houre daie or yere A frende of myne was called Harris one not well knowyng his name called him HarrisoÌ„ne I deny the sonne qd he not meanyng the second person in Trinitie but the addicion of this worde sonne A learned man a Phisician some knowe whoÌ„ I meane hauyng at a certain tyme a coate of Ueluet that was muche worne and bare at the brest beyng then also poore withall hauyng a thynâ—e purse sittyng at a table and laiyng his hande vpon his brest saied thus merily to his frende well qd he for all this harde worlde at the worste I am thus muche worth euen in bare Ueluet Thesame man afterward sittyng at a Table not hauyng elbowe rowine but beyng troubled his cote somwhat araied which was dressed at the Shermans not past two or thre dayes before said merily I praie you my Maisters bee good to my coate for I promise you within these two or thre daies it hath scaipt a skowryng A young man of Cambridge standyng in a Galarie ouer the water and lokyng on his boke hauyng the water on the one side and a gardine on the other side wherein as it chaunced then were diuerse maidens of the toune for it was aboute Easter at what tyme maidens gadded abrode after thei had taken their maker as thei cal it he beyng thus beset one of his felowes beyng abrode and seyng hym there bad hym come to hym He answered I can not come The other demaunded why Mary quod he because I am compassed with fire and water Meanyng the maidens to bee fire and a prouocacion to lust burnyng worse then fire and â—o all good aucthors haue vsed this worde fire As Terence Accede ad ignem hunc iam calesces plus satis Come to this fire saieth Parmeno to Phedria meanyng Thais the harlotte and you shal be as whote as coles by by Therfore where such speache is vsed it is alwaies called in latine metaphora That is to saie a turnyng from the proper significacion to that whiche is not proper wherein the olde Philosophers haue wonderfully excelled as Diogenes Socrates and in our tyme sir Thomas More a maÌ„ for his witte very singulare
aduocate to stande for me for by suche meanes you could not charge me with any debte consideryng I my selfe pleaded no cause Notwithstandyng I like it better a thousande fold that I my self am here personally and speake in myne owne cause seyng that not onelie I will get the ouerhande of you in this our matter wherebi I shal be discharged of debt but also euen in this argument I will turne your own wordes into your owne necke agayne and so triumphe both waies And therfore learne you agayne as wyse as you are and marke this poinct for your learnyng whether the iudgement be â—euen with you or againâ—t you I shall saue my money euerie grote of it For if you be cast in the lawe I haue woÌ„ne by vertue of the law aâ—d so I owe you nothyng If you be not cast but gette the ouerhande of me by the iudgement of these men then according to my bargain I shal paie you nothyng bâ—cause I haue not gotteÌ„ the ouerhande in iudgement The iudges seyng the matter so doubtefull so harde to determine for eyther partie fearing to do amisse lefte the matter rawe without iudgement for that tyme differred the same to an other season Thuâ— ye se that the yonginâ— beâ—ng the scholer gaue his maister a bone to gnaweâ— and bette hym with â—is owne rodde whiche the maister had made for his scholars tayle There is in Aristophanes a wonderful pretie talke betwixt the father and the sonne whiche serueth well for this purpose For where as the sonne had beaten the father contrarie to al order and honestie yet not withstandyng the sonne thought he had as good aucthoritie to beate his father if he did amâ—sse â—s the father to beate hym And therefore he saydeâ— wherefore should my father beate me His father made aunswere Mary quod he because I loue the and would thou shouldest do well Mary therefore quod the sonne will I beate the to because I loue the also good father and would thou shouldest do well and with that laide on strokes surely tyll he made his father graunt that it was as lawfull for the sonne to beate his father as for the father to beate his sonne Ceratinae CEratinâ—â— argumentationes are called horned argumentes the which are so dauÌ„gerouse to aunswere vnto for both partes propouned that it wil be hard to escape a foyle Euen as wheÌ„ ye se a bul wold catche hym by the hornes ye se asmuch dauÌ„ger in the one horn as in the otherâ— and so you feare to take him on either syde In like case when these horned argumentes are propouned a man vneth can tell what to aunswere As we reade in the gospel of Mathew the xxij Chapiter wheÌ„ the Phariseis did send their disciples whiche did preteÌ„de holines bare a face of true religion to take Christ in a snare And therfore first thei came geuyng hym a name of aucthoritie called him maister flatteryngly as though he might speake his mynd frely to them because ther was none but his Scholars and suche as sought vnfaynedly to bee edefied in the truthe secondly they praise him for his goodnesse that he is true in all his dealynges and vseth no dissimulacion and again thei saie that not onely he is true but also teacheth the waye â—f truthe and then thus thei begin to questioÌ„ with hym and to fele his mynd what he wil say for truly thei thought to take hym in a trip whether he helde his peace or spake and therefore thei said Sir may we lawfully pay tribute to Cesar or no Or how thyâ—ke you doth it stand with Goddes wordâ— that we maie paie or no Here Christe was beset twoo waies first it was daungerous for him to hold his peace for then he might seme by so doyng to haue respect to the person of menâ— and for feare not open the truth in suche a weightie matter and so stain the glory of God Of the other part if he should answer it ware a daungerous pece of worke in like maner for thei thought he would either speake on Cesars side allowe payeng of Tribute and so incurre the hatred of all the people whereby thei might more boldly afterwardâ— put him to death or els thei thought he would speake against Cesar and so he should commit treason and be apprehended therevpon as a Traitour But Iesus knowyng their naughtie purpose and plainly seyng where about thei went disapoyncted theim of their will that thei could take none aduantage of him at al. And therfore he saied because he would publishe their falsehode what tempt you me ye ypocrites Shew me the coyne of the tribute and thei toke hym a penny and he saied vnto theim whose is this Image and superscripcion Thei said vnto hym Cesars Then said he geue therefore vnto Cesar the thynges whiche are Cesars and vnto God those thynges whiche are goddes Christ did not at the first wheÌ„ thei propounded their questioÌ„ vnto him plainly saie geue vnto Cesar the thynges whiche are Cesars but wheÌ„ he had asked them whose coyne it was and that thei by their awne coÌ„fession had granted it to be Cesars whereby thei bare witnesse of themselfes that they ware subiect to Cesar he saied for asmuche as you graunt your selfes by the vertue of this coyne to be tributaries pay on goddes name to Cesar the thynges that pertayne to Cesar vnto God those thynges that are gods Cacosistata CAcosistata are suche argumeÌ„tes that beyng propounded betwene twoo persones thei serue aswell for the one parte as the other as thus You muste forgeue hym because he is but a child no mary therfore wil I beate hym because he is a childeâ— or thus This man should not be iudged to dye by any temporall lawe because he is a priest yes mary therfore should he be Iudged to dye because he is a priest and hath offeÌ„ded whiche should haue geuen good example to other of well liuyng Asistata ASistata are suche argumentes as are impoâ—sible to be true as when a child of two yeres old should be accused of aduoutrie as though it wer like that he could offende in suche filthinesse Vtis VTis is nothynge els but when one goth aboute to proue a thyng and maketh that which shoulde proue to bee as vncertain as that thyng whiche is proued as thus In Purgatorie synnâ—s are forgeueÌ„ by vertue of the Masse ergo we must say Masse still Whereas I thynke there is no godly wise man but doubteth asmuche that Purgatorie is as he maie iustly saie that the masse saueth no maÌ„ ¶ Pseudomenos THis is called a liynge argument for what so euer ye shall saye ye must nedes saâ—e amiâ—â—e Epimenides a man borne in Crete saied that the people borne in Crete were liers said he true or no if ye saye that he saide truth I may well sayâ—â—hat can not be wel said for if the pâ—ople in Crete be lyers then lied Epimenides because he was a man their borne and one of