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
note this diligeÌ„tly that those Indefinite Propositions whose laste rehersed parte is necessary and is so spoken of the former part that it doth alwaie agree to the same and to the whole nature of the same do implie as muche as a generall propositino as in the aboue rehersed Proposition The soule is immortal this word to be immortall whiche is spoken of the soule agreâ—h not to one man or to certaine but to euery man liuyng when the Accidentes are spokeÌ„ of the former part it implieth as muche as a particular Proposition doth asâ— Homo homini prestat ingenio virtute doctrina Some man is better then an other in witte learnyng and vertue is no more to say than Quidam homo homini prestat Some one maÌ„ is better then an other A singular Proposition is when a propre name of a man is conteined in a Proposition and is the former part of the same as Cicero est Orator Cicero is an Oratour Alexander est bellicosus Alexander is a warriour The repuâ—naunce of Propositions REpugnaÌ„cie is the diuersitee of .ij. propositioÌ„s which haue both one subiectum called the former part one attributum which is the rehersed part and in sence spoken of the former There be .iiij. in nombre called in Latine Contrariae Subcontrariae CoÌ„tradictoriae and Subalternae Generall coÌ„trarie ProposicioÌ„s are those whereof the one doth affirme the other doth denye as thus Omnes homines gloria ducuntur All men are moued with glory Nulli homines gloria ducuntur No men are moued with glory Particular contrarie are twoo Particulars whereof the one doth affirme the other doth deny Aliqui homines gloria ducuntur Some men are moued with glory Aliqui homines gloria non ducuntur Some men are not moued with glory Contradictory ProposicioÌ„s are wheÌ„ the one is Uniuersal affirmatiue and the other Particular negatiue or els when the one is Uniuersal negatiue and the other Particular affirmatiue as thus Omnes homines gloria ducunturâ— All men are moued with glory Aliqui homines gloria non ducuÌ„tur Some men are not moued with glory and likewyse backeward Subalternae are those whiche be either Uniuersall affirmatiue Particular affirmatiue or els vniuersall negatiue and particular negatiue ¶ A single Pâ—oposicion is thre waies denided PRopositio Categorica other wise called a single Proposition is deuided into true and false Propositions They are true PropositioÌ„s whiche agre to the matter and are either necessarie or els such as maie be either true or false called in Latine fortuitae or contingentes Necessarie Propositions are assuredly true and knowen so to be either by nature or els by experience Of those that necessarily be knitte together are these The propre name the kynde the generall worde the differeÌ„ce the propretie the definition the causes the propre worke of causes and some Accidentes that euer tarie as thus Cicero est homo Cicero is a man Homo est animal ratione praeditum aptum ad risum A man is a liuyng creature endued with reason apt to laugh Dies est necessario quoniam Sol exoriens est It must nedes be day because the Sonne is vp Ignis calidus est Fier is hotte Those Propositions are chaungeable whiche may be true or chaunce to be so as Pecunia est bonum Mony is a good thyng whersoeuer the Accident is spoken of that which conteineth hym euery suche Proposition is called chaunceable or that which may be true as Water is made whot here we see that it chaunceth to water coÌ„trary to her nature to be warme and therefore it is called chaunceable as the which maie chaunceâ— or be chaunged The Table of repugnaunt Propositions HEre we must be diligent that in all such repugnauncie of PropositioÌ„s there be no doubtfulnes in any worde and that alwaies there be one maner of woordes that go before and also one maner of wordes that ende the sentence plainly and without double vnderstandyng This diuersite of Propositions is very necessary to discerne the truth froÌ„ that which is false for when we ioyne two Propositions that are dissonant we shal easely trie the chaffe from the corne the which when we haue done we maie the better sticke to the truth with full assente the contrary beyng ones disclosed and reiected ¶ De Conuersione of the turnyng of Propositions COnuersion is the chaungyng or alteryng of wordes in a Proposicion when the former part wherof any thyng is rehersed and the hynder parte which is rehersed of the former are chaunged the one into the others place There be .iij. maner of ConuersioÌ„s Simplex per Accidens per Contrapositionem A plaine Conuersion is when both the Propositionâ— are like in all thyâ—ges both in signes and also in affirmacion or negation sauing onely that of the last rehersed is made the former part of the sentence the former part is made the last rehersed part Suche Conuersion is made when both Propositions be either Uniuersall negatiues or els particular affirmatiues for the first thus Nemo timens Deum coÌ„taminat se adulterio Ergo Nemo contaminans se adulterio timet Deum No man that feareth God deâ—ileth him self with adultrieâ— therfore no man that defileth him self with adultrie feareth God Here we maie see the Conuersion plaine as the rule aboue rehersed teacheth For ij particular affirmatiues this shal be an example QuidaÌ„ aulici boni sunt Ergo quidaÌ„ boni aulici sunt Some courtiers are honest Ergo some honest men are courtiers A Conuersion by AccideÌ„t is when the former parte of the sentence is made the last rehersed parte and the last rehersed parte made the former part both the Propositions affirmyng or deniyng sauyng onely that the signes bee chaunged that is the one beyng Uniuersall the second beyng Particular First a Conuersion is made of .ij. affirmatiues thus Omnis virtus est laudaÌ„da Ergo laudanduÌ„ aliquid est virtus All vertue is to be praised therefore some thing to be praised is a vertue A conuersioÌ„ of .ij. negatiues thus Nemo malus foelix foelix igitur sapiens cum sit non est malus No euill man is absolutely happy Therfore an absolute happie man consyderyng he is wise cannot be euill This kynde of Conuersion is very profitable for him that wil dispute for where as we reason often froÌ„ the general worde to the kynde we must nedes vse this maner of Conuersion as thus If al exercise be good then this exercise is good and so of other A Conuersion by contraposition is when the former part of the senteÌ„ce is turned into the last rehersed parte and the last rehersed part turned into the former parte of the sentence both the propositions being vniuersall and affirmatiue sauyng that in the second Proposition there be certaine negatiues enterlaced as thus Omnis homo auet aliquid videre audire scire Ergo quod non auet aliquid videre audire scire non est homo Euery maÌ„ desireth to se to heare or to know
The faulte that is in the forme or maner of makyng as we cal it maie be dissolued when we shewe that the coÌ„clusion is not well proued by the former proposicions and that the argument is either not well made in figure or in mode or in bothe for of true thynges none other thyng can be concluded but truthe if the due forme of concludyng be obserued and the iust placyng or settyng of the termes called in Latine termini as ye hard before be truly keâ—t as the rules before haue taught Notwithstandyng of false proposicioÌ„s an vndoubted truth maie wel enough be concluded as thus Euery synne maie bee suffereâ— in a common weale Euery execucion done by a law is synne Ergo euery execucion doâ—n by lawe may be suffered in a common weale The two first proposicions are manifestly false and yet the conclusion is very true So that ye maie se after .ij. false proposicioÌ„s a true coÌ„clusion may folowe and not contrary wise of two true proposicions a false conclusion caÌ„ bee made For as we saie in Latine Ex ueris nil nisi ueâ—uÌ„ sequitur that is to saie of true saiynges nothing doth folowe but truth Therfore wheÌ„ the conclusion semeth not good ye maie iustly suspect the other two proposicions although thei seme neuer so true for vndouâ—tedly the fault is either in the euill knittyng when the argument is not in his mode and figure accordyngly or els in the coÌ„foundyng of wordes either not well placed or euill applied or els in the doubtfulnes of some word All riot is an offence No coueteousnes is riot Ergo no coueteousnes is any offence Thus we se a false conclusion made of twoo vndoubted true proposicions and yet I said before of true saiynges nothyng doth folowe but onely truth But abide ye must examine this argument with the rules then ye shal se that the fault is in the forme or maner â—f makyng an argument For it is in no mode of the first figure although it be an argumeâ—t of the first figure Some time the fault is only in the matter not in the maner of makyng an Argument whereof there are diuerse examples aboue rehersed Somtimes the faulte is both in the matter â—nd in the maner of makyng an Argumeâ—t as thus The yearth is profitable and causeth much plentie Men are in the yearth Ergo men are profitable and cause much plentie First it is in no figure because the double repete in the first Proposicion is the substaunce of the yearth and in the seconde Proposicion is the beyng in the yearth and so there â—e .iiij. termes in the twoo Proposicions Again it is in no mode because the first Proposicion in the firste figure is not vniuersal And this may suffise which hetherto I haue rehersed for the solutyng of an Argument for asmuche as he that caÌ„ deuide define and make his Argument in mode and figure accordyng to the rules before mencioned and diligeÌ„tly marke doubtful wordes shall sone espie the faultes in an euill Argument for asmuche as it cannot otherwise be but that he which knoweth the beste shall easely iudge and with out difficultie espie the worst And nowe the rather to delite the reader I wil adde here certaine wittie questions and argumentes which can hardely be auoided and yet pleasant therfore not vnworthie to be knowne ¶ They are called trappyng Argumentes because few that answere vnto them can auoide daunger and thuâ— they are named in straunge wordes Crocodilites Antistrephon Ceratine Aâ—isâ—aton Cacosistaton Vtis Pseudomenos ¶ Crocodilites CRocodilites is suche a kynde of subtiltie that when we haue graunted a thyng to our aduersarie beyng asâ—ed before what we will say the same turneth to our harme afterward and causeth an inconuenieÌ„ce thervpoÌ„ to ensew Authours do feigne that the Crocodile beyng a monster in Egypt did take a womans childe from her and spake with the mother in this wise WomaÌ„ I wil geue the thy child again if thou wilt saye truth to me tel me assuredly whether I will geue the thy childe againe or no She aunswered I knowe assuredly thou wilt not geue me my childe again and therfore it is reason I haue my child again because I haue said truth Nay saied the Crocodile I wil not geue the thy childe again because thou maist be seen to haue said truth lesse that yf I geue the thy child again thou shouldst haue made a lie neither yet woulde I haue giuen the thy child again if thou hadst â—aid otherwise because theÌ„ thou hadst not said truth And hereof this Argument hath his name called Crocodilites Notwithstandyng Luciane telleth this tale after an othâ—r sort maketh Chrisâ—ppus to aske an other man what he would saie in case he shoulde be asked such a question of the Crocodile as I haue before rehersed ¶ Antistrephon ANtistrephon is nothyng els then to turne a mans saiyng into his owne necke again and to make that whiche he bryngeth for his owne purpose to serue for our purpose in Latine it may be called Inuersio Auluâ— Gellius hath a notable eâ—ample of Pithagoras a noble Sophiste Euathus scholer to the same Pithagoras This Euathus was a very riche young maÌ„ and glad to learne eloquence and to pleade causes in the common place This young man therfore consideryng Pithagoras to bee a singular man in this behalfe a mete Scholemaister for his purpose desired to be his scholer and promised to giue him a great some of mony for his paines euen asmuche as he woulde aske and gaue him vpon agrement halfe in haÌ„de before he learned and couenaunted their vpon that he should haue the other halfe euen the first daie that he stode at Barâ—e and by pleadyng gotte the ouerhand in Iudgement of his aduersarie After this when he had bene a good while Pithagoras scholer and profited very muche in the Law yet notwithstaÌ„ding came not to the Barre but stil shifted him ofâ— and tracting the time of like because he would not paie the residue of his mony Pithagoras taketh aduisemeÌ„t as he himself thought very subtlely chargeth him with his promise hauyng an action of debte against him and therefore he called him to the Lawe Where when he had hiâ— before the Iudges he begynneth his tale in this wise Here I haue the nowe saieth Pithagoras and learne therefore folishe felowe as thou art marke this poinct for thy learnyng whether the iudgement be geuen with the or against the I shall haue my money euery grote of it If thou art cast in the lawe I haue wonne by vertue of the lawe yf thou art not cast but gettest the ouerhaâ—de by iudgement of theâ—e men yet must I haue it neuerthelesse because our bargain was so made when I first began to teache the. Euathus hearyng this aunswered as ye shall heare I coulde easely syr auoide this your croked subtiltie and be without all daunger if I would not stand at the barre my self but get some
Crete and saied they ware lâ—ers Againe if ye iudge that Epimenidâ—s said false and that the people there be no liars then Epimenides saied truth euen when he said the people of Crete are liars because he himself was a maÌ„ of Crete But this subtiltie is thus auoided yf ye will saie that where as mentioÌ„ is made of the people in Crete yet all are not comprehended vnder the same neither is the Proposicion vniuersal but indefinite that is to say not comprehendyng all but certaine as thus The people of Câ—ete are lyars truth it is that many of them be liars yâ—t Epimenides may be excepted be a true man of his worde notwithstandyng As also he that was warned in his slepe not to giue credite to any dreames did not thinke that dreame vaine although he iudged many other to be litle estemed and smal hede to be taken to them For by this dreame he was warned not to beleue gretly other dreames and yet not withstandynge he was warned to beleue this dreame NOw that I haue brought this rude worke to some ende and for this tyme framed it so wel as I coulde I desire of al men thâ—re fauourable helpe to supporte my weakenes or at the least to geue me none euell reporte for my well meanyng then I shall thinke my selfe sufficientlie rewarded But if offence shoulde breede through laboure susteined and no fauour gotteÌ„ when gentlenesse had bene offered it had bene as good in my minde to plaie and lose nothyng as to take paines and lose all But my trust beyng stayed vpon the honest and godlie affected I haue trauailed without feare hopyng well that my doynges shal be taken without blame And therfore this obteiâ—ed I shal desire al men for the loue of God to embrace the truthe and not to wedde themselfes to any opinion without some staye or sure foundation of goddes truth And where as God is the authour of peace and coÌ„coâ—de and loueth theÌ„ that vnfeynedly call vpon hym in truth I shall hartely praie to God that al we maie drawe after one line and seke one vniforme and sounde doctrine to the prayse of God and the comfort of our soules And because some heades are very bolde to entre farther then witte can retche or elâ— haue a mynde vaynelie to question of thynges not nedâ—full I thought it not amysse to set forth here Aristoteles minde as touchyng thynges that shold not be brought in question There be foure thynges saieth he which should not be examined by reason And first no maÌ„ ought to argue of those thynges wherein if any one put doubte he deserueth punishement As to reason whether there be a God or no. And therefore Tullie sayeth very wel it is a wicked and an vngodly custome to dispute or talke against God either in earnest or yet in sporte Again it is fondnesse to reason of those thynges which our senses iudge to be true As to know by reason whether fire be hote or no. the whiche were madnesse to aske and surely if any one should so reason with me I would bidde hym putte his fynger in it Thirdely it is euell to reason of those thynges whiche can not bee knowen by mans witte As to knowe what God the father is in persone what the holy ghoste is howe they sytte and are placed in heauen or of what makyng the soule of man is Fourthlie to talke and dispute of those thynges whiche are vndoubtedly true As in Arithmetike .iii. and .iij. are syx In Philosophie The whole is greater then the parte In all whiche matters to moue any earnest questioÌ„ or to doubte ouermuch in thinges nothing doubtefull is either starke madnesse or els playne foolyshnesse Therefore I wyshe of GOD that all oure reasonyng myght be fastened vpon suche mâ—tters as are necessary both for the bearer to learne and also good for the godlye reasoner to teache Wherein though I haue done nothyng so well my selfe as my good will was thereunto yet I trust al honest hartes wil testifie with me that I haue moste earnestlie mynded the glorie of God and the settyng forth of his holy name throughout the whole course of this my rude and symple booke the whiche ones done and knowenâ— I hope the gentle reader will beare with me in other thynges and pardone such faultes as through ignoraunce haue escaped or els for lack of tyme could not well be altered God be praysed An admonition to the reader for faultes escaped in the Printyng SO it was gentle and louyng reader that I wrote this boke in suche a tyme as when I had not so conuenient leasour for the good placing and true examinyng therof as sence I came to the printing of the same I wyshed that I had And the maner of imprintyng beyng suche that whatsoeuer is not made perfite before it cometh to the prynte cannot without the great losse and hynderaunce of the Prynter bee then altered or amended By reason whereof certayne sentences herein are passed muche sleyghter then with aduisement either they should or that I would haue suffered if other wise I myght haue remedied them And therefore moste humbly and hâ—rtely I desyre the whatsoeuer thou be to reade this worke frendly and fauourably and where cause of imperfection is found to set to thy amendyng hande consideryng that no one thyng that euer was wrought by man was made perfight at the first and then shal I haue no cause to feare but that these my labours shal be accepted in good parte howsoeuer either by ignoraunce or by negligence any thyng shall seme to be omitted or not done accordyngly And thus moste hartely fare well Imprinted at London by Richard Grafton printer to the Kynges Maiestie Anno. M. D. LI. Cum priuilegio ad Imprimendum solum