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
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
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
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
be graunted to be false Neither caÌ„ it be by any meanes possible that both of theÌ„ should either be true or false at one and thesame tyme. Alwaies prouided that there be no doubtfulnes in the wordes for if one worde signifie diuersely then maie bothe proposicions be either true or false at one and thesame tyme. As thus The fleshe of Christ profiteth greatly The fleshe of Christ profiteth nothyng at all In these two proposicions there is no contradiccion or gainsaiyng but that thei both maie be true at one anâ— thesame time coÌ„sideryng thei are both diuersely taken Christes fleshe eaten and chewed with our tethe profiteth nothyng Christes fleshe torne vpoÌ„ the crosse profiteth muche as the whiche purchaseth to al beleuers life for euer ¶ The maner of reasonyng If we be iustified frely through the onely merites of Iesus Christe Then this is false that we are not iustified onely through the merites of Iesus Christ but the other is true ergo this is false ¶ The vse Of Priuacion Contradiccion and of contraries that immediatly folowe coÌ„dicional argumentes are made with the addicion of some one coniunccion of the which when the one is true the other must nedes be false as thus Either the soule is immortall or els it is not immortall but the first is true ergo the second is false ¶ Of wordes differyng THen haue wee the vse of this place when we reason proue that one thyng is not thesame that another is as thus King Lud is not thesame that Iulius Cesar or Brutus was Kyng Lud buylded London of whom the citee had his name beyng called Luddes toune and afterwarde by alteracion of letters called London Ergo neither Cesar nor Brutus builded thesame DiscordaÌ„tes called opposita are not thesame that wordes differyng are called differentia For asmuche as where discordaÌ„tes beâ— one thyng onely is set against another one As for example Nothyng can be set against brightnes as discordant but onely darkenesse nothyng caÌ„ be set against heate but onely cold and so in other But in this place there maie many thynges differ from some one thyng and whatsoeuer is not thesame that another is maie bee called a worde differyng in Latine differens or disparatum Socrates is a man ergo he is not an ore a stone a horse or any other thyng els Thynges differ foure waies either by nombryng As euery singuler man diffâ—râ—th one from another Iames is one and IhoÌ„ is another Other differ in thâ—ir kynde when thei are comprehended vnder diuerse kindes as Beâ—uuis of Hampton Arundell his horse or els Alexander and Bucephalus Other differ by the generall worde wheÌ„ thei are comprehended vnder diuerse generall wordes as Baptisme matrimonie th one comprehended vnder a Sacrament of God the other vnder a certain ordinauÌ„ce of God Lastly wordes differ by their moste generals wheÌ„ thei are placed in diuerse predicameÌ„tes A kyng manhod th one is placed emoÌ„g the relatiue is the seconde in qualitie ¶ The generall rule We cannot make thynges that doe muche differ to be of one nature ¶ The maner of reasonyng We reason from wordes differyng negatiuely altogether From suche as differ in nomber we reason thus Suche a one is called Thomas therfore he is not thesame that Ihon is Peter is not Paule nor yet Paule is Peter Faithe is not woorkes nor yet workes are faithe From suche as differ in kynd thus I am a man therefore I should not be vsed like a brute beast FroÌ„ such as differ by the general word I did borowe plain clothe of the why doest thou require raysed veluet of me From suche as differ in predicameÌ„t Uertue is a qualitie of the mynde therfore it is no substance AFter knowlege atteined exercise is moste necessary And happie shal he be that vnto skill addeth practise for then learnyng is best coÌ„firmed when knowlege is put in vre Therfore consideryng I haue sette forthe the places I thynke it necessarie after knowlege of the same to describe matters by euery one of them as thei lye in order that other maye lykewyse when anye question commeth in controuersie go thorowe the places themselfes with it and examine euery worde by euery seueral place And to make this thyng more plain I wyll go through the places with one certaine worde and loke what helpe I shall finde there for knowlege of the same The worde shall be a kyng or a Magistrate The definition The definition of a magistrate Euery Kyng or magistrate is the minister of god for a good ende to the punishynge of naughtye persones and to the confortyng of godlye men The general rule The Minister of God The kynde Either a tiraunt or a godlye kyng th one ruleth accordyng to his lust the other accordyng to right and Iustice. Wordes yoked The officer the office to beare an office if the office can not be spared the officer can not be spared Adiacentes necessarily ioyned Wisedome earnest labour cunnyng in sciences skylfull both of warre and peace these all must nedes be in euerye Magistrate Adiacentes adioyned casually To be liberal to be frugall to be of a temperate life all these happen to be in good magistrates Dedes necessary To defende Religion to enact godlie lawes to punishe offendours to defend the oppressed all these are necessarye in a kyng and are neuer found in any tiraunt The thyng conteynyng Moses Dauid Salomon Ezechiaâ— Iosias Charles the Emperour Edwarde the .vi. of that name Kynge of England The efficient cause God himselfe or els the ordinaunce of God The second efficient cause Unquiet people rebelles disobedieÌ„t people are the cause why magistrates are ordeyned The ende of a magistrate This ende he muste nedes obserue that alwayes the people lyue in quietnes and in honeste conuersation passe their whole life The effecte or els thynges done by a Magistrate Peace is made the realme enriched all thinges plentuous but where a tiraunt ruleth al thinges are contrary The authoritie The .xiij. to the Romaines let euery soule be subiecte to the powers .i. Peter .ij. Be subiecte to the kyng Thynges incâ—dent The scepter is a token of Iustice euen as the sword is a signe of reuengement or wrathe paiyng of Subsidies taxes tributes rent or any suche like yeomen of the gard and all other walters souldiours in warre the obedience of the subiectes the honour geuen vnto him triumphes made runnyng at the tylte fightynge at the Barriers fightynge at the tourney Al these are coÌ„tingentia to a king that is although these thinges be not in a coÌ„moÌ„ wealth yet maye there be a kynge yea and although there be no kynge in some commune weale yet these thynges may be euery echone of them as it was in Athenes where the people had the rule of the common weale and all was referred to theire Iudgement ¶ Similitudes That whiche the shepeherd is to the shepe the same is the magistrate to his subiectes That which the maister of the shippe is to the ship
mollyfye the thyng that suche repugnauncies maye not harme your cause at all As where it is in the wordes adioyned that a womaÌ„ is often â—imes ouerthwart froward disobedieÌ„t careles ouer her childreÌ„ forasmuch as these be no causes of mariage they shall not hynder mariage for a godly man wyll beare al aduersitie and suffre suche euill happe and not therfore eschewe mariage bycause these incommodities chaunce in mariage Nowe I wil entre into the other places which doe not seuerally handle one word but haue respecte euermore to an other and so by the knittyng together of .ij. thyngs or setting the one against the other the trueth of oure purpose is espied and the cause confirmed From the similitude As he is not to be compted a good gardiner or a good orchard keper that is content with suche fruict as he hath alredy only cherishyng his old trees and hath no â—are neither to cut downe the olde nor yet to fet newe graffes so that man is to be compted no diligent member in the common weale whiche beyng content with the present compaignie of meÌ„ hath no minde to encrease the nomber of people From authoritie If the greate workeman of thynges god almightie himselfe after the floud being reconciled to man made this law as we reade in scriptures that men shulde not liue single but encrease and be multiplied that the yearth might be filled and seyng also that Christe himselfe sence that time hath allowed mariage by a miracle of chaungyng water into wine which miracle was the first that he dyd vpon yearth and seynge Paule also biddeth euery man that caÌ„not liue chaste to marie and that it is better to marye then to burne in filthie desires and besides this willeth a bishop should be the husbande of one wife it muste nedes be that preachers may lawful marye aswel as any other temporal men From comparison of the lesse to the greater It is a shame to se brute beastes obey the lawe of nature and man especiallye a learned man and a preacher like a stoute giaunt to striue with nature do contrarye to her biddyng From the greater to the lesse Yf the daughters of Lot doubted nothyng at the matter to lye with theâ— own father when he was dronke thinkyng it better to prouide for encrease â—y filthie lust than that maÌ„kyâ—d shuld decay shal not than a preacher whiche shulde haue regard for the encrease of mankynde and also a desire to auoyde fornication marye if he be disposed or other wise cannot liue chast Of discordantes Ye maye reason from the contrarye thus if virginitie be a thyng geuen to aungels and almost aboue mans reach than mariage is a thynge propre to man From the Priuation If the lacke of children be a thynge hateful to man than the hauing of children is a thyng ioyful to man From the relaâ—ion If a Bishop be allowed by the scriâ—tures to be a husbande then is he allowed to haue a wyfe and by the scriptures we reade that he is allowed to be a husbande for Paule saith Let a Byshop be the husbande of one wife Ergo he is allowed to haue a wyfe ¶ From wordes differyng That worde is called a differyng worde whatsoeuer it is whiche is not the same that an other is As thus A preacher is a man Ergo he is no God Priestes be men as other men be and that some maried men â—re nowe haue well knowen Therfore he maie marie a woman if he cannot liue chast consideryng there is nothyng in al the scriptures to the contrarie As I haue done for the office of a Prince and the mariage of a priest so maie I also go thorowe out the places with any other matter that is nowe in controuersie As faith workes penaunce the sacrifice of the masse baptisme the lawe the gospel synne slaunder rule preachyng and euery other thyng that man is bounde to knowe What is faith faith is a trust and full perswasion whereby onely we dâ— assure vs that oure synnes be forgeuen vs and we accepted as iust beâ—ore god thorowe the merites of Christ. Or thus Paule in the Epistle to the Hebrues Faith is a sure coÌ„fidence of thinges which are hoped for and a certaintie of thynges whiche are not sene ¶ The generall worde A sure confidence and a certaintie of thynges ¶ The kynde A faith whiche is occupied about thynges both corporall and also spirâ—tuall beleuyng that Christ was both God and man by whome saluacion is atteined ¶ The difference Thynges whiche are hoped for the whiche are not sene ¶ The propretie To beleue assuredlie and trust the promises of God ¶ The partes of fayth The true faith hath no partes All beit faith is diuersely taken in the scripture for there is an historicâ—ll faith As I do beleue that William Conqueror was kyng of Englande There is also a iustifiyng faith wherbi I loke assuredly to be saued There is a faith when one man faithfullie promiseth an other to do this or that and wil stande to his worde There is also a faith of miracles wherby the Apostles did cast out deuels and helped oft the diseased persones ¶ Thynâ—es adioyned to faith and also thynges annexed to â—ayth Hope charite to be good to the poore to forbeare from wicked attemtes to speake well of all to eschewe excesse ¶ The thyng conteâ—nyng The mynde of man or the soule of man ¶ The efficient cause The worde of God or the holie ghoste stirryng the harte of man and coÌ„â—ortyng him in the merites of Christee passion ¶ The ende of fayth Life euerlastyng whiche is geuen frelie to euery beleuer that confesseth in his harte Iesus to be Christ and assuredly trusteth to be saued by the onely merites of his passion ¶ Contraries Unbeliefe desperation whereby man falleth from God to his vtter daÌ„nation for euer ¶ The places of false conclusions or deceiptfull reasons NOwe that I haue declared what an argumeÌ„t is what the places of inuencion bee how thei serue for the confirmacion of any matter howe euery thyng is made in his due mode and figure and also shewed the obseruacioÌ„ of many thynges wher by any one shall bothe be assured that his argument is true if it be made accordyng to the rules also may know that it is false if it be not made accordyng to the same rules I wil froÌ„ hence furthe set out the maner of deceiptfull argumentes called in Latine reprehensiones or fallaces conclusiunculae euen as Aristotle hath set theÌ„ furth Albeit ther is no argument so deceiptful but thei al maie easly be auoyded if the rules be marked that are rehersed before concernyng the true makyng of an argument For accordyng to the old saiyngâ— Contrariorum eadem est doctrina That is to saie of contraries there is one maner of doctrine for he whiche can handsomly set furth a lion in his shape portraicture maie iudge with reason a Lion euill fauouredly painted and can with litle difficultie shewe
causes weightie affaires the Counsail did sit muche longer then they were wount and coÌ„tinued so for the space of a seueÌ„-night Euery bodie meruailed what this matter shoulde be This boy Papirius knew all His mother beyng most of all desirous to knowe what it should be when she could not attaine the knowlege thereof by her housbaÌ„d she called the boie to confession hauyng the instrument of absolution by her that is a very good bircheÌ„ rodde charged her sonne truely to tell her euery whitte that was debated in the Parliament house or els he shoulde smart for it surely for what with the secretenesse of the thyng and what with the silence of her sonne she was wonderfull with childe till she had gotte some what of the boie The boie himselfe first remeÌ„bryng his fathers coÌ„maundement and consideryng how he shoulde be paide at his hande if he tolde al thynges in diede as they were and again of the other side seyng presente paine before hym the rodde at hande his mother with childe till she were somewhat satisfied thought it better pretely by the waie to mocke his mother and so to stop her mouth with some forged tale then falsely to bewraie his father his frendes and al his country and therfore thus he began craftely to shape his tale Mother if you wil promise me to kepe that close which I shal disclose vnto you and tell it no body liuynge you shall heare the whole matter euen as it is She aunswered she would not tell it againe whatsoeuer it were Then said he Mother the matter wholly coÌ„cerneth mariage and the Counsaill haue long debated whether it were better for one man to haue two wiues or one wife to haue two housbandes and as yet the matter hangeth in suspence When she harde this her hart burned her stomake was ouercharged wonderfully that except she had laied it in one of her neighbours lappes it was like she woulde haue brast Out she goeth maketh asmuch spede with her toung as she doth with her fete telleth it immediatly to her nexte neighbour and from one to an other till at length a nomber knew it where vpon they agreed wholly to go all together to the Counsaill house to entreat the Senatours to sit no longer vpon this matter but clearely to determine with one assente and consente that it were best most expedient for euery womaÌ„ to haue .ij. housbandes and not otherwise for no worldes good any thyng heretofore to the contrarie notwithstandyng By this example ye maie see the subtiltie of this deceipte For wheÌ„ the mother asked her sonne what the cause was of their loÌ„ge sitting he toldâ— her a cleane coÌ„trarie thyng which the Counsaill neuer thought nor yet once minded this is noÌ„ causa pro causa posita A cause that is not put for a cause ¶ The .iiii. deceipt FAllacia consequentis when the consequent that is to saie the latter proposicion is euill gathered by the antecedent whiche goeth before And the waie to knowe the fault of this deceiptfull argument is to examyne the argument with the preceptes of Logique aboue rehersed Euill deedes purchasâ— death Ergo good deedes purchase life The argument is not good first coÌ„sideryng we cannot fulfill the law by our selfes Again workes are wicked that are doen without faithe so that first we must be in the state of grace by faithe and assured through faithe to liue euer before our workes shal be accepted for good neither can our doynges bee perfecte in any parte to fulfill Goddes will and his commaundemeÌ„tes and therefore though euill deedes deserue death yet good deedes can neuer purchase life so long as we be not able to fulfill the Lawe as God knoweth we shall neuer be scripture our consciences the worlde and all bearyng witnesse against vs. Of signes that bee not proper neither tary long no strong argument is made as thus He is pale in countenaunce Ergo he is in loue Palenes maie come of study of care and thought of abstineÌ„ce of watchyng of some disteÌ„perature in the body and many other waies besides Again there is an other rule A posse ad esse non est bona consequentia Because a thyng maie bee it shall not therefore folowe that it is As the Catholikes haue serued vs for the Sacrament saiyng that because God is omnipotent and maie bee in the Sacrament by his power really Ergo he is there really For so maie I saie God may fede euery christian both in body soule with the might of his worde Ergo he doth so The prophet saith I neuer sawe a iust maÌ„ forsaken of god nor his sede begging his bread And yet god doth not fede al christiaÌ„s with his word only but vseth his appoyncted wil generally Likewise in the Sacrament God fedeth vs spiritually because the fleshe eateÌ„ profiteth nothyng and thei that eate the Sacrament in faith tary in Godâ— and God in them spirituallyâ— haue life euerlastyng whereas other that eate it without faithe haue it not at all for lacke of faithe consideryng God is in no wicked maÌ„ But in thold world many wonders were wrought and because thinges might beâ— al thynges should be as thei would haue it yet I cannot bee perswaded to thynke that because al priestes maie be honest therfore thei all be honest From the general to the inferior affirmatiuely is no good argumeÌ„t made He is a man Ergo he is a good man He maie notwithstandyng bee an euil man yea soner euill then good for none can tell almoste now a daies where the good men dâ—ell Or if thei haue dwellyng places still yet few caÌ„ finde them at home Again to make an argument from those thynges whiche happen to a man and maie bee awaye the reason cannot of necessitie folowe This old manne goeth gaily and like a young man Ergo he is in loue with some woman In this reason a likelihode is made necessary as though it could not other wise bee but that he was in loue because he went in freshe apparell yong man like But for this whole capcious cause I thynke it best that ye marke the rules aboue rehersed and ye shall not faile to espie the faulte for the decâ—ipte is sone seen if ye call the argument to accompt ¶ The .v. deceipt PLures interrogationes many questions that is when I goo aboute to deceiue one askyng hym this that he thinkyng not to what end I aske hym at length is brought to an inconuenience by his former grauntyng of thynges particularly And it is two waies considered First when we aske of many thynges one and again when wee aske of one thing many thinges put forth diuerse questioÌ„s before we come to the purâ—ose For the first this maie be an example Is water and wine whot or no The questioÌ„ is asked so that he must answere to them bothe whiche he can not do at one tyme and geue one resolute answere directly accordyng to
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