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
though the officer beeyng naught offendeth when he ministreth Iustice because faithe maketh al workes good yet must he do iustice because it is so coÌ„maunded euen as he must assuredly beleue that Iesus is the Messias and the promised sauior sent of God And though the doyng be euill to hym yet it is good to other Again thus reason some By faithe we are iustified Faithe is a worke Ergo by workes we are iustified This proposicion is false consideryng that faithe in the first proposicioÌ„ is thesame through whiche we are iustified not by the worthines of our beleuyng but through the free mercie of Christ the whiche we apprehende thorowe faithe And therefore we must in this saiyng consider that faithe is referred by relacion to Christe through whom onely al mercie is atteined and that grace commeth not because faith is a worke but because mercy goth before and receiueth frely all beleuers without worthines either of beleuyng or els of doyng any other worke Therfore in the first proposicion faith beyng not so taken as it is in the seconde we maie saie well it spryngeth froÌ„ this deceiptful place is therfore not lawful ¶ Another argument This man is a wittie felowe This same man is lame Ergo this same maÌ„ hath a lame witte This is euident false because the accidentes of the body are referred to the substaunce of the mynd as by this last argument ye maie see that lamenesse whiche is of the body is attributed to the mind and the reason is vain The thirde deceipte is when many thinges are referred to one subiect we make that to be the very next and chief cause whiche is a casuall thyng and coÌ„meth by hap vnto any body as thus Dauid is a blessed man Dauid is an adulterer Ergo adulterers are blessed men I deny the consequeÌ„ce because it is a deceiptfull argument by that which is the accident For when many thynges chaunce to one manne we must se what are the very causes of that thyng whiche wee attribute to the subiecte Dauid is a blessed maÌ„ And wherfore Not because he was an adulterer for that happened to hym casually but because he was chosen of God and had the feare of God before his iyes and although this happened by the instinct of the deuill yet he called for grace repented sore and trusted in Gods mercie as the Psalmes plentifully be are witnesse and this was the cause why â—e was blessed Ye must obserue that in this deceiptfull argument although many thynges are referred to one subiect yet are thei not after one sorte comprehended in thesame subiect but diuersly considered as wheÌ„ I ioyne accidentes bothe of body and mynd together as thus This felowe is a singyng man This felowe is blynd Ergo he is a blind singyng man Here ye maie se the accideÌ„tes of the mynd and body ioyned together whiche should not be so ¶ The Anabaptistes reason thus That whiche is nothyng deserueth no punishement Synne is nothyng Ergo synne deserueth no punishment In the first proposicioÌ„ that thyng is ment whiche is not at al but is cleane gone froÌ„ nature or els neuer was with in the nature of thynges In the secoÌ„de proposicioÌ„ synne is to bee reported to bee nothyng because it self beyng nothyng worthe spoyleth a man of his other vertues and so ouerthroweth nature asmuche as it can When we se a man blynde we iudge that he hath lost his sight herein we esteme the sight to be a gift geuen of God and blyndnesse to bee the taker awaie of that whiche was geuen of God In like case synne is the destruccion of that whiche was beyng of it self nothyng And so in this case to dooe well is a thyng the want wherof is nothyng the whiche is sin ¶ Another Whatsoeuer encreaseth sinne is not to be taught The Lawe of Moses encreaâ—seth synne Ergo the Lawe is not to bee taught I answere the lawe eâ—creaseth not synne by the awne nature but casually For when man himself is corrupted with vice then the Lawe maketh his synne appere hainous and enâ—reaseth the knowlege of sinne in him So that iâ— the firste proposicion the nature of increasyng sinne is considered in the second proposicioÌ„ the casuall happenyng is rehersed when thynges are euil not of theimselfes but made euill through the wickednesse of the offeÌ„dor Al suche argâ—mentes muste be aduoyded by distinccion that is ye muste declare the double meanyng in the two proposicions theÌ„ ye haue soluted the subtilitie ¶ The seconde FRom that whiche is partely and after a sorte so to be full and wholy so and by colour of the part to geue iudgement of the whole Wine is euill for those that bee sicke of an Agewe Ergo wine is al together euill Redde wine byndeth Ergo all wine bindeth This argumeÌ„t is from the particular to the vniuersall the which is easy to be aduoyded Therefore errors doo often chaunce when we comprehende the whole speakyng onely of the part or when we make the signe to bee the very self thyng and although ye haue had childishe examples before onely to make the matter plain ye shall se that in weightie matters this deceiptfull argument hath been vsed We heare many nowe a daies crye out and saie the lawyers are naught they meane no truthe but onely seke for lucre where as no man I thynke condemneth all lawyers although he haue iust cause to accuse somme wretched lawyers Some saye agayne that priestes haue lefte fornicatioÌ„ gaily welâ— and are neuer suspected nowe a dayes for adulterie beyng yoked in lawfull mariage But some spare not to saye agayne that they haue made an exchauge leauyng vp whoredome and folowyng couetousnesse the deuell and al marie God forbidde that all priestes should so do And in dede if anye one should so reason I would recken hys argument to be comprehended within the compasse of this false conclusion Thus reason the Anabaptistes Unrighteousnes is altogether reproued In euerie kyngdome is muche vnrighteousnes vsed Ergo euery kyngdome is altogether reproued By this meanes we shall haue no kyngdome no lawe no political order no trade no discipline no iudgement for offendours But this argument is to be reiected because it is deryued froÌ„ the part to the whole For although many thynges be amisse in a politicall bodie yet the whole therfore must not be dissolued the lawes must not be abrogated nor yet good order abaÌ„doned for the chiefe thynge that is in euerie empire is a thing ordeined of God and a righteous thyng as for an example Political order lawes statutes Iudgement execution and punyshyng offendours and therefore they reason amisse that saye there is an abuse in a politicall ordre therefore we shal haue no order at all in anie common weale agayne ye shall perceyue that there is more in the conclusion then was rehersed in the two former propositions Therfore we ought diligently to note the circumstaunce of the thyng if we will auoyde this subtiltie and
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
the same Proposition which is doth iustifie in the second Proposition faith is referred to the .ij. wordes without workes so that the same faith is not ment in the seconde PropositioÌ„ that is meÌ„t in the first and the reason is that woordes are ioyned together whiche should not be so ioyned for now there are .iiij. termes whereas by the rules of Logique there shoulde be but thre faith is one doth iustifie is the seconde faith without workes is the third a dead faith is the fourth terme And the reason that there be .iiij. is that faith is first seuerally considered which neuer waÌ„teth workes folowing her as frute declaryng what the tree is not that the frute doth purchace iustification but rather geueth a token that by faith it self where of such workes do spryng iustificacioÌ„ is atteyned In the second Proposition there is mencioned a deade faith a faith without workes which faith the deuill himself hath where as if the Argument ware true there shoulde be none other faith considered in the second Proposition then was rehersed and mencioned in the first Proposition I haue laboured the rather at large to make this matter more plaine to the ignoraunt not that it so muche neded for the euasion is easie of it selfe and this Argument is of no greater weight then the other aboue rehersed were ¶ Of partyng wordes that should be ioyned together DIsiunctio coniunctorum is a diuidyng of thynges whiche should be ioyned together a makyng of wordes seueral or els a disseuering of .ij. partes which should be but one for like as by the other place wordes are ioyned together whiche shoulde be diuided so now by this place that thing is diuided which should be all one The Lawe and the Gospel are two diuerse thinges The worde of God is the Law and the Gospel Ergo the worde of God is two diuerse thynges In this Argument the woorde of God beyng a whole thyng of it selfe is diuided and where respecte shoulde be had to the two partes ioyâ—tely considered together whiche are nothyng els but the whole the partes are seuerally vnderstanded and referred to the whole not both together as they shoulde bee but seuerally with their proâ—erties as they shoulde not be For the worde of God is not the Law onely or the Gospell onely although it stand of these two but is the Law and the Gospell both ioyned together for where as a man is made of bodie and soule the bodie is not man nor yet the soule neither and yet they both ioyned together make vp a perfect man ¶ An other example The articles of our faith are .xij. in nombre To beleue in God the Father and in Iesus Christ his only sonne are the articles of our faith Ergo to beleue in God the Father and in Iesus Christ his onely sonne are .xij. in nombre This Argument is to be denyed because the doubtfulnes riseth of the diuision for to beleue in God the Father in Iesus Christ his only sonne are the Articles of our faith and yet they .ij. are not the whole .xij. in noÌ„ber Therefore they two beyng of the .xij. are wronglie placed if they be diuided into .xij. Aagain there be .iiij. endes or termes for in the first PropositioÌ„ this part the articles of our faith comprehend the .xij. in nomber but in the second Proposition this part to beleue in God and in Iesus Christe do not comprehend all the articles but twoo onely therfore it is an euil Argument This kynd of Argument is vsed often times of those which by reporting an other mans labour and his wel doyng depraue the same either by addyng or diminishyng the same as by takyng a piece of a senteÌ„ce out of some Doctour applieng it for there purpose or by adding more then they find as both diuines lawers often times full vngodly haue done not regarding the whole course order of the thing but takyng out patches and pieces to serue their vngodly purposes whiche in dede made nothynge for theÌ„ neither they them selues do vnderstand what they bryng when they doo not marke the whole course of the matter The Romishe reason thus Yf thou wilt enter to heauen kepe the commaundementes Therefore kepyng the commaundementes purchaseth heauen This Argument is false by leauyng the best out for the doctrine of the gospell must first be had our faith must be fastened and Christ must sanctifie our doinges before they can be good Neither is any thyng good because we do it but because it pleaseth god so to accept it It is true he that doth wel shall haue well but who is he euen the same bodie whiche first beleueth in Christ apprehendeth mercie by faith whose workes God accepteth for good other wise he shall neuer come where God is Therfore espie the subtilties of the vugodlie and flye there fraude ¶ The fifte place FIgura dictionis â— called otherwise in good Latine Forma orationis the maner of the speche is wheÌ„ the phrase bredeth errour and the propertie of the tounge not well knowen engendreth ambiguite as in the .viij. Chapiter of Math. When Christ bad those which were healed of the leprosy Go shew theÌ„selfes to the Priest our forfathers applied this saiyng to confession thinkyng that euery one was bonde in conscience vnder payne of damnation to confesse his sinnes to the priest euerye yere ones whereas Christes meanyng was nothynge so therfore they ware moche deceyued in the maner of speakyng This order was in the olde lawe as we maye read in Leuiticus that lepers came not into the towne but if any happened to be whole and amended he was first commaunded to shew him selfe to the priest that the curate seing his bodie cleane might be a witnesse to the parishe of his amendement and so the man after that might the rather be suffered to go abrode and be in company with other men But euen as they haue fondely wrested this place to confession euen so might light women and euil disposed wyues abuse their husbandes fondely expoundyng sainct Paules wordes in the .vij. of the first to the Corinthians where he saith The wife is bonde to the lawe as longe as her husbande lyueth but if her husbande slepe she is at lybertie to marie wyth whome she wyll God forbidde women shoulde take this aduauntage of theyr husbandes slepyng as the Romish folke haue abused all men wakyng Slepe in this texte signifieth nothyng but death and yet might women aswell abuse this texte as other meÌ„ haue abused christes saiyng for the maintenaunce of confession Therfore the propretie of euery speche and the maner of speakynge ought alwaies to be obserued we say in Englishe some time to some one with whom we are offended Ah sirrha ye are an honeste man indede and yet we do not meane that he is honest indede but thinke rather that he is a naughty fellowe So likewyse Christe when he should be taken of the Iewes saide to his Apostles
Dormite requiescite slepe one syrs and take your rest not that he would they should so do but to ther rebuke and shame he spake it because they were careles and toke there rest So Paule rebukyng the Corinthians bycause thei made heathen men their iudges and pleaded there causes vnder them said if there be no body emonge you to heare your owne causes make vile persons and abiectes to be Iudges emoÌ„gst you Not that he wold it shoulde so be but to their shame he spake it as he saith hymselfe Also vnto this place maye be referred the kynd of phrase propre to euery tonge As where it is in the gospell Non exibit donec vltimum quadrantem soluerit he shal not go out vntil he hath payd the lasâ—e farthyng this sentence doth not signifie a condition but it signifieth that he he shall neuer come out at al. Therfore those that be ignoraunt in the tonges are easely deceyued Likewyse in Mathewe we reade Qui dixerit verbum aduersus spiritum sanctum noÌ„ remittetur ei neque in hoc seculo neque in â—uturo He that shal speake a worde against the holy ghost shall not be forgeuen nether in this world nor yet in the worlde to come that is to say he shall neuer be forgeuen Although the papistes referre this place to purgatory most vainely and vnlearnedly The accent causeth ambiguite by reason of the affinitie in wordes as when one hath lost al the money in his purse and for lacke of coyne is fayne to holde the candel for an other man when he seeth the same bodie doe his duetie with his cappe of to his better to say merely by the waye of a sute to the worthiest person I praye you syr let this good fellowe be couered he is bare where as bare signifieth a bare purse aswell as a bare heade and is properlye so sayde Againe and moste aptely this subtiltie taketh place when sentences be euill pointed and the sense therby depraued as some that mainteine iustification by workes haue strauÌ„gely abused a texte of sainct Augustine making the point plaine whereas it shuld be an interrogatiue and hath bene of late yeres so founde in an olde writen hand The sentence is this Qui fecit te sine te noÌ„ potest seruare te sine te he that made the without the can not he saue the without the whereas makyng it a playne point in latine it hath a cleane contrarie vnderstandyng and maketh muche for the maintenance of false religion for it is asmuche as who should saye he that made the without the caÌ„not saue the without the. Moreouer wordes spoken by imitation that is to saye whan one reherseth that whiche an other man saith muste diligently be obserued Paule writyng to the Collossiens sheweth the noughtines of some men that will kepe simple folke in subiection with there traditions and trouble the consciences of the weake saiyng do not touche do not tast do not handle meate which Paule reciteth in rebuke to the hypocrites obstinate Pharises and yet some notwithstandyng fondly haue misconstrued thâ— same persuadyng them selfes that Paule gaue suche commaundement Therfore those thynges whiche arâ— spoken by imitation folowynge an other mans speache muste otherwise be vnderstanded than these wordes whiche a man speaketh of him self and geueth instruction certainly thereby Thus farre haue I handled these subtile argumentes which are in the wordes nowe wyll I reherse all such false coÌ„clusioÌ„s as are in the matter And first this is to be noted that the faultes of euery argument are either in the wroÌ„g definyng and not wel seâ—tyng forth the nature of any thyng or els in not aptely diuidyng or lastely not aduisedly weighyng the causes of thynges but heapynge them vp with oute order or reason The other subtilities aboue rehersed maye either be aduoyded by well markynge the true definition or els hauyng respecte to the diuision by declaryng seuerally howe large euerye worde maye be taken and what errour may rise by the false vnderstandyng of some one worde The subtilities folowyng coÌ„tein suche absurdities whiche rise not vpon the nature of some one woorde but take their grounde of the matter and thyng it self ¶ There be .vii. in nombre â— From the accident â— From that whiche is partely and after a sort so to be full and wholy so 3. The mistakyng of sentences gainsaiyng 4. The consequent 5. The cause that is not put for the cause 6. The cuckoes songâ— or by thinges doubtfullâ— to proue thygnes that are as doubtfull 7. Many questions asked for one thyng ¶ The first deceipt FAllacia accidentis the deceipt fulnesse of the accident is wheÌ„ diuerse thynges are ioyned to gether in one subiecte that is to saie when one and thesame thyng is referred bothe to the substance and also to the accident or els when the accideÌ„tes which are not of the very substaunce of man but maie be awaie the man liuyng still are not well ioyned together or els when we make our argument ab euentis that is to saie by that thyng whiche happeneth to a man casually and pronounce thesame to be the very proper cause why and wherfore this or that is so Of the first this maie be an example That same whiche fleshe is bread is not Fleshe is foode Therefore bread is none In the firste proposicion I vnderstand the substance of fleshe and in the seconde proposicion I meane the accident or propertie whiche is in theim bothe and therfore myne argument is not lawfull because I referred bothe the substance and the accident to one and to thesame subiecte For although fleshe and breade be not all one in substance because fleshe is one thyng and bread is another and either of theÌ„ hath their proper beyng distinct substaÌ„ce yet thei agree bothe in their accident that is to saie in foode to serue for the sustenaunce of man No synne must be committed Wicked men euen when thei execute Iustice do synne Therefore wicked men muste doo no Iustice beyng set in aucthoritie The first proposicioÌ„ is true and the seconde also for what soeuer is not of faithe thesame is sinne Neither can any thyng be wel how soeuer it semeth in our iyes except our faith be first fastened vpon the free mercie of Christ. Therfore the Iewes how soeuer â—heâ— liue kepyng order obseruyng lawes forbearyng riot yet all their doynges are nothing but sinne whatsoeuer thei do seme it neuer so honest or Godly to the sight of man And yet this argumeÌ„t is not truely lapte vp For in the firste proposicioÌ„ synne is not considered by hymself and therefore it is truly said that no synne muste be committed In the second â—roposicion where execucioÌ„ of Iustice is reported to be synne it is not so of it self but because the person is euill hymself whiche executeth the Lawe and therefore the offence commeth casually and as the Logicians saie per accidens where as synne before was considered accordyng to the substaunce And therefore