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
Of the secoÌ„d part of Logique called Inuentio that is to saie the fyndyng out of an argument HEtherto we haue treated of the former parte of logique called in latine Iuditium that is to saye Iudgement or skill to declare the nature of euerye worde seuerallie to set the same wordes in a perfecte sentence and to knitte them vp in argument so that hereby we myght with ease espie the ryght frame in matters howe they agree beyng lapped vp in order Nowe therefore the other parte shal be sette forth whiche is called Inuentio whereby we maie finde argumentes and reasons mete to proue euery matter where vpon question maie ryse This parte is the store house of places wherin argumentes rest vnto the whiche if wee conferre the matter whiche wee entende to proue there will appere diuerse argumeÌ„tes to coÌ„firme the cause Like as they therefore that digge for golde in the grounde do searche narowly the vaynes of the yearth and by diligent markyng the nature thereof at length fynde out the mine which ones beyng founde they strayght bryng to lyght for the onely behoue of man So he that will reason wysely aswell for the commune profite of other as for his owne priuate gayne must be a very diligent labourer and consideryng matters are put to the proufe wherein often resteth doubte his parte must be euermore to marke the nature of his cause and to seke confirmation therof in euery parte First by the definition the cause the effecte and propre office Agayne to se what is contrarie what is like and what thinges be incideÌ„t thervnto the which all when he hath doneâ— he shall se at length that some one argument aboue al other serueth best to confirme his cause the whiche when with trauayle he hath founde out he maie bryng to light and vse accordyng to his will ¶ What a place is A Place is the restyng corner of an argumeÌ„t or els a marke whiche giueth warnyng to our memory what we maie speake probablie either in the one parte or the other vpon all causes that fall in question Those that be good hare finders will sone finde the hare by her fourme For when they se the grounde beaten flatte round about faire to the sight thei haue a narow gesse by al likelihod that the hare was there a litle before Likewyse the hontesman in huntyng the foxe wil sone espie when he seeth a hose whether it be a foxe borough or not So he that will take profite in this parte of logique must be like a hunter and learne by labour to knowe the boroughes For these places be nothyng elâ— but couertes or boroughes wherein if any one searche diligentlie he maie fynde game at pleasure And although perhappes one place fayle him yet shal he finde a dousen other places to accomplishe his purpose Therfore if any one will do good in this kynde he must go from place to place and by serching euery borough he shall haue his purpose vndoubtedlie in moste part of theÌ„ if not in all We se that euery proposicion dooth either affirme a thyng to be true or els denieth that it is true Therefore when any thyng is coÌ„stantly saideâ— it nedeth somewhat euermore to confirme it As for example The Sacramentes are necessarie in the churche of God I maie proue this sayng true by reasonyng from that place whiche is called the ende of euery thynge As thus To geue testimonie of our faythe and to nousell our selfe in the practise thereof is very necessarie The Sacramentes geue testimonie of our fayth c. Ergo the Sacramentes are verie necessarie When anie proposition doth denie it is nedefull to haue a thirde worde whiche maie agree with one parte of the proposition As if one should thus saie Man is not iustified by his workes The place of repugnaunt wordes that do altogether disagree geueth iust matter And therfore I maie saie man is not iustified by his workes because he is iustified by his fayth onely For if mercie come by grace and that frelie then workes cannot saue vs. Paule proueth the first therefore the seconde is for euer true ¶ The diuision of the places whiche are xxiiâ—â— in nomber Some are inward places called loci interni thei ar Partly in the very subst c. aâ— Definitio Genus Species Proprium totum partes Coniugatae and partly incident to the substance as Adiacentiae Actus Subiectum Either kultâ—e with a nigh affinitie called Cognata of the whichâ— some are causes as Efficiens Finis Some are those whiche spring of the causes called EueÌ„ta as Effectaeâ— destinata Some are outward places called Externi that is not in the substaÌ„ce or natur of the thyng but without it and these are ¶ Or els applied to the thing not Kyng the cause thereof but onely geuyng a name therevnto called Applicita As Locus Tempus Connexa Or els thei be accidentes wherof there be .v. CoÌ„tingentiae Pronunciatae Nomen râ—i Comparatâ— Similia Or els thei are repuâ—nancies as Opposita Differentia ¶ Of the difinicion There be seuen places whiche are in the substance or nature of the thyng The definicion The generall worde The kynde The propretie The whole The partes The yoked wordes A Definicion is a perfect sentence whereby the very nature of the thyng it self is sette furthe and expounded You maie reason froÌ„ this place bothe affirmatiuely and negatiuely as thus Fortitude is a vertue that fighteth in the querel of right I maie reason thus from the definicioÌ„ to the thyng defined if I wil proue fortitude praise worthy Da Whatsoeuer is a vertue fightyng in the querell of right thesame is praise worthy ri Fortitude is a vertue fightyng in the querell of right i Therefore fortitude is praise worthy If I will define a good thyng and proue that money is â—ot good I maie reason thus Ce No such thyng is good that is desired for respect of another ende sa Al money is desired for respect of another ende re Therefore no money is good ¶ The generall rule To whom the definicion doth agree to thesame also doth the thyng defined belong And coÌ„trary wise bothe affirmatiuely and negatiuely ¶ The maner of reasonyng If Socrates be a liuyng creature indued with reason then is he a man if he be a man he is a liuyng creature indued with reason If he bee not a liuyng creature c. then is he no man If he bee no man then is he no liuyng creature indued with reason ¶ The vse The nature of euery thyng is knowen by the definicioÌ„ and therfore this place aboue al other is moste necessary Of the generall worde The generall woorde is spoken of many that differ either in kynd or els diffre in nombre when the question is asked what it is we maie reason negatiuely from this place thus Ce No wastfulnes is a vertue sa Liberalitie is a vertue re Therfore no wastfulnes caÌ„ be called liberalitie Or thus No vertue maie
made by the mystakyng of wordes or by false vnderstandyng of phrases whereof in verie deade manie heresies and muche false doctrine haue had there first beginnyng There be agayne some craftie subtilties whiche are not in the worde but rather spring either of the euel knittyng together of the propositions or els of the confusion of thynges that is to saye when one thyng is falsely appointed for an other as in this proposition a man maie easely espie false packyng whiche is in the second figure Fes No synne doth beget a man ti CoÌ„cupisceÌ„ce doth beget a maÌ„ no. Ergo concupiscence is no syn The seconde proposition although it may deceiue a man that is not ware yet is it altogether false because nature which is a thyng ordeyned of god doth begette man not the wicked impotencie or rather the destruction of nature which afterward followed Here it is playne that a mingle mangle is made of thynges when generation which should be attributed to nature is referred to the coÌ„cupiscence because it is in nature and next adioynyng vnto it Nowe for the nombre and deuidyng of these deceiptfull argumentes it is to vnderstande that there be .xiij. whereof syx are called subtilties in the worde or maner of speakyng and the other .vij. ar called subtilties without the worde when thynges be confounded and one taken for an other ¶ Deceitpfull argumentes In the worde are these folowyng 1. The doubtfulnesse of a worde 2. The double meanyng of a sentenceâ— 3. The ioynyng of wordes that shuld be parted 4. The partyng of wordes that should be ioyned 5. The maner of speche 6. The Accenâ—e ALl these names be comprehended vnder this one worde doubtefull notwithstandyng Aristotle setteth forth diuerse waies that he maie shewe the differeÌ„ce of these doubtful thynges For some argumentes haue the doubte in a worde signifiyng diuersly some in the propretie oâ— the phrase some in the ioyning together of wordes and some other in the deuidyng and displacyng of the same as it shall appere more playnlie in the handelyng of these places seuerallye Homonumia whiche maie be called in english the doubtfulnes of one worde when it signifieth diuersly is a maner of subtiltie when the deceipt is in a worde that hath mo significations then one And the reason is that suche argumentes are not good because there are foure termes in the two propositions for the double repete sygnifieth one thyng in the first proposition and an other thyng in the seconde proposition Therefore nothyng is proued in the coÌ„clusion when suche doubtfull wordes are placed in a proposition And therefore when suche a subtiltie is espied a man maie denie the coÌ„â—equente geuing this reason that it is a subtiltie drawen from â—his place of doubtfulnesse ¶ An example Da Euery arme is a substance made of flesh bloud bones sinues and veines â—i God the father hath an arme i. Ergo God the Father is one that hath a substance of flesh bloud bones sinues and veines I aunswere This knittyng is not good and therefore I deny the whole The reason is because it is a subtiltie of a doubtful wordâ— for in the first proposition the arme is considered to be such a one as a maÌ„ hath but in the second Proposition it is not so ment for â—t signifieth by a Metaphore the powre strength or might of God ¶ An other example Feâ— There is none euil in the Citie saith the Prophete which the Lord hath not done si There be many sinnes and horrible euilles in the Citie o. Ergo God is the aucthor of sinne I denie the consequent Because their is doubtfulnes in this worde euill for in the first Proposition euill doth signifie the euill of punishement as wee call coÌ„monly all calamitie euil and al punishemeÌ„t euil which are not sinne in the second Proposition euil doth signifie offence all naughtines that is committed Therefore the seconde Proposition is not agreeyng with the first and therfore the argument is not good ¶ The second subtiltie called Ambiguitas The Ambiguitee is when the construction bringeth errour hauyng diuerse vnderstandinges in it as when the woordes be placed doubtfully as thus Craesus halim penetrans magnam peruertet opum vim Cresus going ouer the floude halim shal ouerthrow a great empire Here is not meÌ„cioned whether he shal ouerthrow his owne or an other mannes By the which Oracle in dede he beyng deceiued lost his owne kyngdome when he thought to subdewe his enemies and bring theim vnder subiectioÌ„ Therfore when sentences be spoken doubtfully that they may be coÌ„strued .ij. maner of waies they are referred to this place Notwithstanding the vse of this place is very rare and seldome happeneth therfore I wil be the shorter and only showe two versies in Latine which by cause they be very pretieâ— and may be .ij waies taken I thynke it not amisse to sette them forth here Laus tua non tua fraus virtus non copia rerum Scandere te fecit hoc decus eximium In English thus Worthinesse not wilines godlinesse not goodes brought the hereunto Richesse greate and muâ—â— authorite with wordely honor to come to These verses beyng red backwarde either in English or in Latine beginnyng at the last woorde haue a cleaâ—e contrarie vnderstandyng as thus To come to honor worldelye with authorite much and greâ—t richesse Hereunto brought the goodes not godlinesse wilinesse not worthinesse These two verses were written to the Pope as worthy such a one and sâ—tte vpon Pasquillus in Rome euen for very loue as I take it not of thee Pope but of Goddes holy worde ¶ The thirde deceâ—pteful argument COniunctio distrahendorum â— a ioynyng together of those thinges which should be disseuered and either to bee applied to the thinges that go before or to the thynges that folowe after Da Whosoeuer knoweth letters now hath learned them ri A GrammariaÌ„ knoweth letters iâ— Erâ—o a Grammarian now hath learned them Here this Aduerbe nowe if it had ben referred to the first point which is as ye se in this woorde letters the point afterward made wheÌ„ this worde nowe had bene put to it al had bene well but because the worde nowe is other wise placed and referred to the next senteÌ„ce which is now hath learned them it is a false Argument because this worde nowe should be referred to the first poinct as thus Whosoeuer knoweth letters now hath learned them A GraÌ„marian knoweth letters now Ergo a Grammarian hath learned them And so this ArgumeÌ„t is good beyng thus placedâ— but though this subtiltie seme childisheâ— yet olde babes haue vsed it euen in the weightiest cause of our redemptioÌ„ and thought therin to foile the godly reasonyng in iest after this sort yet meanyng good earneâ—â— Faith without workes doth iustify Faith without workes is a deade faith Ergo a deade faith doth iustifie Here one may se a false packing for in the first PropositioÌ„ faith is seueral and referred to the last woorde of
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