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
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
but in .ii. seueral sentences as thus Is the study of Philosophy praise worthy or is it not Lykewise a propositioÌ„ which is a sentence vttered in plain wordes eâ—presly signifiyng either truth or falshed is either single or doble A single Proposition as thus Wicked men caÌ„not abide to reade the word of God Of the whiche you may make a double proposition by addyng somwhat therunto as thus Wicked men not onely can they not abide to reade the word of God but also they seke by al meanes possible to ouer throwe the same ¶ Of the â—iue Predicables otherwise called the fiue common wordes which are spoken of other WHen we go about to expound any matter first we must beginne with the definition to know the very nature of the thing the whiche we cannot do except we first learne the predicables for thei shew the largenes and the narrownes of wordes how farre they do extende and how muche they comprehende in them As when I se one afarre of come vnto me first I know that he is a man then when he commeth nigher I know whether he be of mine acquaintance or no. Likewise when I go aboute to declare what one is to open the nature of any thiÌ„g I vse the largest words so it must nedes bee that I begin with the Predicables because they shewe how muche euery worde doth comprehende in it selfe and how large or narrow it is They be called Predicables because some one thing is spoken of an other And they are as a maÌ„ wold say markes or notes of words that are spoken of many shewing how by what manner the same words are atributed to other They be .v. in number Genus The general worde Species The Kinde Differentia The difference Proprium The properte Accidens The thing chauÌ„cing or cleuing to the substance GENVS is a general word Genus the which is spoken of many that differ in their kind as when this Question is asked What it is As Animal A liuing creature Ars an Arte. Virtus Uertue Gemma A precious stone Or els thus Genus is a general worde vnder the whiche diuers kindes or sortes of things are compreheÌ„ded as vnder a liuiÌ„g creature are coÌ„preheÌ„ded men beastes Under art are coÌ„preheÌ„ded Logique GraÌ„mer Retorique c. Euery general word hath diuers kindes is spokeÌ„ euermore of theim al. As Gemma A precious stone comprehendeth in it self A Saphire A Rubie A Christal A Turkas As thus Saphirus est gemma A Saphire is a precicious stone And so of other ¶ Euery general worde is .ij. wayes considered and commonlye called the châ—ef general in latin Genus â—â—mum and the midle general in latin Genus intermedium The chief general is soâ— that where as it is the head of al aboue al it can neuer become inferior to be of any kinde or sort in thinges As the Substance the Quantitee the Qualitee are euer chief generall wordes and cannot bee comprehended vnder any other The middle general is the same that beyng comprehended betwixt the chief general and the lowest kinde or sort in thynges maye be also some kynde or fourme it self as a body a liuing creature the whiche .ij. beyng compared with their inâ—eriors are generall wordes beyng referred to their superiors they are Species That is to say shapes kindes or sortes in thinges Species seu foâ—ma the kinde or sort of any thing comprehended vnder a worde more vniuersall is thesame of whome the general woorde is spoken when the question is asked what it is As when I aske What is Iustice I answere a Uertue Therfore in this proposition Iustice is a vertue Iustice is the Species and vertue is the general worde which comprehendeth the sayde Iustice and is spoken of the same Or thus Species â— is a common word that is spoken of many whiche differ only in number as manne is spoken of Socrates Plato Aristotle and of euery proper name belonging to any man As Socrates is a man Plato is a man Aristotle is a man Euery Species or kinde in thinges is of .ij. sortes The one is called the lowest kind whiche is alwayes spoken of euery proper name euer is Species neyther can it at any tyme be Genus although somtime it beare the name of genê° The other is called Species iÌ„termedia that is the kind placed betwixt the higheste and the loweste whiche at diuers times and by diuers considerations may both be Genus and Species For that whiche is vnder the generall Woorde that same maye be called Species or Kinde that whiche comprehendethe other maye bee called the general word ¶ A Nowne proper is that wherof the kinde is rehersed As Cato est Homo Cato is a man in this proposition Cato is the Nowne proper which belongeth to one man only and Man is the kinde whiche is more large and comprehendeth all men THis Table sheweth the Order of euery substaunce and kinde as they are apoiÌ„ted by nature what are the chief generall woordes what are the midle general what are the lowest kindes in euery thing and what are the kindes bewixt bothe with body A Substance Without bodie as God Angelles Spirites The soule of man Compounded of diuers elementeâ— A body Withoute mixtur as the iiij elementes Fire Ayer Water Earth heauen and al the planetes Being a liuing thing A body coÌ„pouÌ„ded With oute life as Stones Metalles Liquores â—auing the sence of feliÌ„g A body liuing Withoute Sence or feling at al as a Tree a Shrubbe an Hearbe Endued with reason A liuing creature Withoute the gift of reason as Beastes birdes or fishe some liuing vpoÌ„ the lande in the Water in the Ayer or in bothe  A man as Scipio Socrateâ— AlexaÌ„der and euery seueral maÌ„ liuing  Diâ—â—erentia ¶ Differentia that is to say the difference is the same that is spoken of many whiche differ in fourme and kinde when the question is asked What maner of thing it is as when wee saye Quale quid est homo What maner of thing is man we must answere He is endued with reason Yf the question be asked what is a man we must answere by his Genus or general word he is a liuing creature If the questioÌ„ be asked what maner of thiÌ„g a beast is We may sai He is without the gift of reasoÌ„ Euery difference that is moost proper to euery thing is naturally and substaÌ„cially ioyned to the kindeâ—â—hiche is coÌ„prehended vnder the general worde Proprium PROPRIVM That is to say a properte is a natural proâ—eâ—es manner of doyng whiche agreeth to one kinde and to the same onely and that euermore And also mai be spoken of the same kind and by conuersion the same kinde may be spoken of him also As to speake to haue power to laugh doeth only agre to man to none other creature earthely And as I may say Whosoeuer is a man hath power geuen him of nature to speake So may I
not necessarely spokeÌ„ of the subiect but is there casually may be chaunged as thus Homo est albus Somme man is white This proposition may be aftreward false for he may be blacke or alter his complexioÌ„ some other way so that the accideÌ„t is often altered an other succedeth in his ronme Therfore it is good to be knoweÌ„ when you haue a Proposition whether it be vndoubted true for euermore or els maye be false at any tyme. ¶ Of the Predicamentes called in Englishe Generall wordes A Predicament is an ordre of single wordes wherein thynges of one kinde are couched aud comprehended vnder one woorde whiche is most generall A Predicamente is nothyng els in Englishe but a shewyng or a rehersyng what wordes maye be truely ioyned together or els a settyng furthe of the nature of euery thyng also shewyng what may be truely spoken and what not and for this cause artes were inuented because that the truth might be knoweÌ„ euery thyng vttered with his propre wordes For when I say A man is a creature I know this proposition hath his propre wordes and that like as Man is a Substaunce so is the creature which is the generall worde vnto him which bothe are in one Predicamente and the ordre in this Proposition is obserued accordyng to the Arte for we muste alwaies begynne at the lowest and go vpwardes which ordre agreth also to nature when thynges lesse knowne are declared by thinges that are more knoweÌ„ as shall more plainly hereafter appere The Predicamentes are deuided in to the Substaunce and the Accidente The first is both called the SubstauÌ„ce and is a Substaunce in deede The other are Accidentes as not beyng of the Substaunce but cleauyng therevnto The commoditee of these Predicamentes is great First where as they be deuided into the Substaunce Accident it is a good lesson to know euermore the substauÌ„ce froÌ„ the thing which is Accidentall Again of these moste generall woordes ariseth this profiteâ— that if you wil define any thing or shew the nature thereof you maye know in which of al these store houses the worde resteth whiche shoulde expresse the nature of another Thirdly yf one will bestow a litle diligeÌ„ce herin searchyng where euery worde is setteled knowyng to which of al these most general wordes he may best referre it he shal faithfully knowe the nature of all thynges no man better then the which nothing is more necessary and this difference is betwixte the .v. commune wordes otherwise called the Predicables and these most generall wordes called Predicamentes that the Predicables set forth the largenesse of wordes the Predicamentes do name the verey nature of thynges declaryng and that substaÌ„tially what they are in very deede ¶ A note of certaine thynges diligently to bâ— obserued before the rehersal of the most generall wordes COnsideryng ambiguite bredeth error moste warenesse ought to be vsed that the doublenesse of no one worde deceaue the hearer The cause of all controuersie is either the not wel vnderstanding or els the wily vsyng of wordes that in seÌ„ce haue double meanyng Aristotel the Scolemaister to all scholers geueth good warning that all men be right ware in any wyse to haue the ryght vnderstanding of euery seueral worde There be wordes that vnder one the same title comprehende the nature of many thynges as these wordes folowyng as a Croune as a Beare as Tyme as Sage a noble A croune signifieth the croune of a maÌ„s head also signifieth a croun of gold suche as is curraunt or els suche as Kynges weare at the daye of their coronacion A beare signifieth a brute beast that is baited with dogges also signifieth the cophine where in a dead man is caried to his burial Tyme noteth both the space of howre daie and yeare and yet we call an herbe by that name whiche groweth in gardyns Sage also betokeneth an herbe yet we cal wyse men sage men so that euery one of these wordes haue a double meanyng and ioyned onely together by felowship of name by nature and in very deede do veri muche dissente Therfore this ought euermore to be marked that al wordes be wel noted according to their natures that the rather wee may escape errour Those are onely to be receiued and vsed for the mayntenaunce of all truthe whose name and nature is all one or the which are euer more to be taken and vnderstanden after one sorte As homo a maÌ„ signifieth none other thing but maÌ„ Arbor a tree signifieth none other thyng in all the worlde but a tree only and so of other If any worde be vsed that hath a double meanyng restrayne the largenesse therof and declare how yow wil haue it taken by meanes wherof the fraude shall soner be auoided and the truthe betteâ— knowen The Predicamentes are in number .10 1 Substantia The Substance 2 Quantitas The Quantite 3 Qualitas The Qualitee 4 Relatiua The Relacion 5 Actio The maner of doing 6 Passio The Suffring 7 Quando When. 8 Vbi Where 9 Situs The Settelling 10 Habitus The appareiling SVbstaÌ„tia the Substance or beyng which Cicero calleth Nature is a thing whiche standeth by it selfe and nedeth no helpe of an other but hathe his propre beyng and substaunce naturally or thus The substaunce is a thing whiche hath his propre being of hymselâ—e and conteineth accidentes whiche happen therunto neither can any substance be sene sauing only the accidentes as the colour the greatenes and suche lyke qualities of man are sene but the very substaunce cannot be sene ¶ The diuision of the Substance THe substance is diuided into the first and second The first substance is called euery singuler persone or propre name as Socrates Plato Virgil Homere ¶ The second substance coÌ„prehendeth both the general worde and the kinde also of euery singuler persone as thus Tullie Coesar Hanibal with other Likewise this word a liuiÌ„g creature being a substance and general worde to euery propre name conteineth al thinges particulerlie that haue life It is profitable to marke the order of substaunce set furthe in a table a litle before for we maie by the same deuide seuerally euery substaunce of all thynges in this worldeâ— the whiche when we knowe and remembre in our myndes we perceiue euideÌ„tly the difference betwene God and his creatures seyng the thyng created of God and the properties there with all we rest vpon the same and learne the vse and propre coÌ„moditie of many thinges here in yearth We maie define many thynges by the same table as we maie define God man heauen yearth beast stone any thyng els that is a substance ¶ Of quantitee THe quantitie is the greatnes of a thyng or the nombre And proper it is to this mooste generall woorde to be deuided as greatnesse is deuided into seuerall partes and nombres into euery seuerall nombre ¶ Quantitee is .ii. waies considered The one is called Continua quantitas that is when
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
or the maister of an houshold to his house or the head to the whole bodie the same is the magistrate to his subiectes ¶ Thynges compared Seruauntes must be obedient and subiect to there maisters with all reuerence as we reade in the scripture howe muche more then should the subiectes be obedient to their kyng and souereigne lorde whiche by the ordinaunce of God is appointed to rule and to haue gouernaunce ouer them Ye maie se by this one exaÌ„ple that the searchyng of places ministreth argumentes plentifully For if ye wyll proue a magistrate necessarie ye maie reason from the definition from the causes from the authoritie from the thyng conteynyng from the adiacentes from the similitude and make good reasons for the purpose Not withstandyng I thynke it not necessarie that ye searche all the places at euerye tyme and for euerye matter but that ye searche moste parte of them And although we cannot finde a good argument in euerie one of them yet it is wel if we maie gather but thre or .iiij. good argumentes As when we go into a gardyne we shall not finde all herbes growing there although we searche euery corner so when we loke in all that places of inuention for the profe of ouâ— matter we shall not finde in euerie place a good argument for oure purpose Not withstandyng it is moste necessarie either when we will proue a matter oure selfe or els trie an others labour which is set forth at large most eloquentlie to bring the whole some of his long tale to these places make an argument in thre lynes of that whiche he dilateth into thre shietes And for our selfe if we wil reason a matter earnestlie it shal be profitable to see oure owne argumentes before hand deriued out of the places the whiche shall make vs more bolde to speake when we shall euidently perceiue oure owne reasons suerly grouÌ„ded And the better able we shal be to confirme our owne cause to auoyde all obiections when we knowe suerly by this arte wherunto we maie leaue For although other shall empece oure doynges and wrest oure wordes yet we shal be able euermore to kepe oure owne when we playnelie perceaue whereof oure argumeÌ„t hath his grouÌ„d Many speake wisely which neuer read logique but to speke wisely with a iudgement and to knowe the verie fountaine of thynges that can none do except they haue some skill in this art Therefore what diuersitie there is betwixt a blynd man hym that seeth the same difference is betwixte a wise man vnlearned and a wyse man learned Ye haue sene the commoditie of this art by this one word magistrate which I dyd applie to euery place that myght geue any light for the makyng of an argument Nowe ye shall haue a question set forth and both the partes of a proposition referred to the places of inuention that thereby ye maie knowe wherein the places do agree wherein they do not For where as the places agree that is to saie al thynges are referred to the one that are referred to the other there the proposition is good and the latter parte of the proposition is truly spoken of the first But where the places do not agree that is to saie some thynges are referred to the one worde that are not referred to the other ther the thinges themselues can not agree I will vse this question for an example whether it be lawfull for a priest to marie a wyfe or no. And first of all I will examine a Priest aud applie hym to all the places Next after that wee will refeâ— a wife to all the places se when we haue done where in these .ij. do agre and wherein they do not agree ¶ From the definition A Preacher is a clerck or shepeherd which will giue his life for his shepe enstructed to sette forth the kingdome of God and desierouse to liue vertuousely a faithfull and a wise steward whoÌ„ the lorde doth set ouer his house that he maie gyue the householde seruauntes meate in due time ¶ From the generall worde A minister a seruaunt a holie man a gospeler the minister of God should be vpright in his liuyng faithfully bestowyng the wordes of truth ¶ From the kynde Peter Paul Ihon Baptist Esaie Esdras and Steuin Ambrose beyng a temporall man was after that a minister of the Churche Chrisostome became of a lawer an ernest preacher of goddes worde yea Peter Andrewe both ware fishers therefore temporal men may be called if they be worthie and desire this spirituall function ¶ From the Propertie To be miete to teache to be godly wise to do and to teache all thynges that they are coÌ„maunded Sainct Hierome is his Epistle to Nepotianus as touchyng the life of Preachers saith thus I will not haue the pleade causes to be abrabblyng ianglar without all reason but I will haue the to be a faithfull minister of the Sacramentes and very skilfull in the lawes of the Lorde ¶ The whole To be brought vp in the scriptureâ— euen from his youth to be godly in coÌ„uersâ—cion and wholly to be enstructed with all thynges necessarie for a preacher whoso euer is thus armed is worthie to be a minister in the Churche of God This Argument is deriued from the whole ¶ The partes To inuent matier out of the scripture accordyng to the aptnes of his heares to decke his doynges haÌ„dsomly to place his senteÌ„ces in order to remember what he speaketh and to vtter his wordes distinctly plainly and with lowde voice ¶ Thynges yoked together A preachyng a Preacher to do the worke of a Preacher Timoth. iiij He that by his preachyng edefieth the same man is a preacher ¶ Thynges cleauyng or adioyned to the substaunce Labor diligeÌ„ce witte knowledge sobriete geÌ„tlenes vertue mariage an earuest desire to bring vp his childern wel with other such A bishop must be without fault the housbaÌ„d of one wife watchefull sober modest herberous apte to teache no greate dryuckar of wine no fightar not giueÌ„ to filthie lucre but vpright voide froÌ„ brawlyng from couetousnes c. i. Timoth. ii ¶ Dedes done To feade Christes flock to put his life in daunger for the flocke coÌ„mitted to his charge to bryng vp his flock famuly in the feare of God in the knowledge of his woorde and in due obseruyng of the same ¶ The thyng conteynyng Hierome in his first boke of the CoÌ„mentaries which he made vpoÌ„ the Galathians .j. cap. Let vs not thinke that the Gospell resteth in the woordes of Scripture but in the sense not in the outwarde rynde but in the very hart not in the leaues but in the very roote of reason Let the woordes of Christe dwell plenteously in you with al wisdome Collos. iii. ¶ The matier The woord of God The olde Testament the new Hieremie the first Behold I haue giuen my woordes in to thy mouth ¶ The shappe or forme The shappe may be taken of the coÌ„uersation speche spirite
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
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
when a thyng is spoken in parte we must not thereby iudge the whole or measure the vniuersall by that whiche is comprehended vnder the generall A man maye forsake an adulterouse wyfe Ergo he maie forsake his wyfe This is from the inferior to the vniuersall whiche is not well gathered as it standeth here for although a man maie forsake his wife beyng naught of her bodie yet maye he not forsake an honest woman when it liketh hym to change for this worde wife in the first proposition is hedged with her circuÌ„stance that is to say aduoutry whiche causeth diuorcement Neither is this argument good the Kyng maie put to death euery euill man Ergo the kyng maie put to death euery man Againe if we will reason negatiuely as we dyd before affirmatiuelie we shall frame our argument amisse As thus No wife should be put awaie Ergo neither a naughty wife should be put awaie ¶ Agayne No wyne is euell Ergo no myngled wyne is euell This is from the vniuersal to that which is inferior and as ye would saie hedged with his circuÌ„stance compassed with that whiche before was neither in wife nor yet in wine For a wife so loÌ„g as she kepeth her self to her husband only she is no aduoutresse Wine that drinketh of itself is not myngled and therfore the argument is not good because that thyng is in the lesse or inferior whiche was not in the generall There is a figure in Rethorick called Hiperbole that is to saye when a thyng is spoken beyond measure vncrediblie and yet is not so largely ment As when I wyll prayse a man for hys streÌ„gth I wil say he passeth Hercules in manhode meanyng that he excelleth in manhode and valeauntnes If we knowe one that ronneth well eyther dogge man or horse we vse to saye he is as swifte as a swallowe he flieth like an arrowe out of a bowe meanyng onely that he is excedyng swifte Therfore we must diligeÌ„tly take hede when such speches are vsed that we take not them as they be spoken but as they are ment neyther take the whole for the part when the whole is expressed in wordes and the part ment in vnderstandyng Ieremie saieth Scio domine quod non est hominis via eius I knowe Lorde that man hath not his waie Therefore man hath no fre will at al no aduise no choise to deliberate either this waie or that waie This consequent is not good for Ieremias saiyng muste be vnderstande exclusiuely The waie of man that is to saye the callyng of man is not only ruled or led by the powre strength or force of maÌ„ neither can he do any thing of himselfe alone without the helpe or grace of god Sennacherib that wicked kyng thought by his own powre and wisdom to wynne his spurres against Ierusalem but he trusted so muche to himselfe hys owne wisdome that he lost his bootes al at leÌ„gth The chief and principal cause of all godly actioÌ„s procede from God but so not withstandyng do they procede that man hath choise wil and libertie to do what him liketh beyng assisted with the grace of God As Christ prayseth the labourer and saith To him that hath shal be geuen And Chrisostome saieth verie well God draweth vnto hym but he draweth the willing For god wil haue our good wil to be ioyned with his callyng Therfore Plato in his .iiij. booke where he framed his coÌ„moÌ„ weale doth well mitigate this Hiperbola in this sentence whiche semeth credible God doth al thynges orders euery action saiyng I do wel allowe this sentence that God ruleth al thynges but so not withstandyng I allowe it if it be well vnderstaÌ„d For it ware best to grounde it so that mans will labour and diligence must be ioyned thereunto as we se in sailyng vpon the sea Shipmen cal to God for helpe and God will helpe them but so not withstandyng if they helpe them selfes Accordyng wherunto there is in the fables of Esope a tale of one whose cart stode fast in the myre whiche man seyng his cart laied faste cried to Hercules for helpe and praied that he might come from heaueÌ„ answer was made that he should first helpe himself then cal vpoÌ„ Hercules or els his cart were like to stick fast stil. ¶ An other argument The churche doth not erre The Phariseis are the churche Ergo the Phariseis do not erre The disceipt is from the particular to the vniuersall As who should saie some do not erre in the churche Ergo no bodie doth erre at all that be of the churche which is false for the churche is as wel of the euel as of the good The good men that are trayned in the truth of God and taught the true loue of God by ofte readyng and folowyng his worde haue the true lyght erre not Other that be slouhtfull careles brouned in ambition and all wordlie luste both can erre and do erre from tyme to tyme. Therefore where as I saie the church doth not erre it is called Synecdoche that is to saye when the part is vsed for the whole An other argument made by the Anabaptistes To the iust ther is no law sett The riotouse soune after his conuersion is iust Ergo vnto him there is no law sette This argumeÌ„t is froÌ„ the part to the whole he is deliuered froÌ„ the lawe for somuch as perteineth to his condemnation but he is not fre for so muche as beloÌ„geth to the due obedieÌ„ce which he oweth vnto God for this order staÌ„deth for euer most stedfastly that euery creature be obedient to God the creatour Again for asmuch as in euery iust man that is conuerted from his euill waies there remaineth a wycked inclination the same must alwayes be bride led and kepte in euen with the terrour of the lawe as thoughe it ware with a mouserolle ¶ The signe is often tymes turned into the thyng it selfe as I rehersed before This is the picture of sainct George Ergo it is saint George himself This argumeÌ„t men haue vsed when they haue seen a man painted in a wal or grauen in a stone as thus This is sainct Christopher this is sainct Loy This is the picture of Christ Ergo it is Christe This is an Image of oure Ladye Ergo it is oure Ladye and here she wyll worke wounders more than in an other place as she dyd at walsingham at Boston at Lincoln at Ipswiche and I cannot tell where when priestes gatherd monye poore folkes ware mocked here ye must denie the consequeÌ„t bycause the signe is not the thing signified neither is god bouÌ„d to any place to the whiche he hath not bound hym selfe by his worde nor yet and saint neither This rule ouerthroweth all maner of Idols whiche haue ben in all ages from tyme to tyme. In this kynd of subtiâ—tie ye must diligeÌ„tly obserue .iiij. circumstancies the parson the tyme the place and the maner of comparynge thynges together all which are
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