there is but one naturall mouing and such like The Principles Practiue bee those naturall knowledges whereby mens manners are gouerned for by this naturall light we know the difference betwixt good and euill As for example these be Principles Practiue God is to be honored and obeyed Iustice is to be embraced ciuill societie is to be maintained and the disturbers thereof to be punished these and such like Propositions are naturally receiued of all men as infallible verities Againe of Principles some be called Generall and some Proper The Generall be those that may be applied to many Sciences as these the whole is more then any of his parts if equall be taken from equall equall doe remaine and such like The proper Principles bee those that are properly belonging to some one certaine Science as a line to be a length without breadth is a principle of Geometrie Againe this proposition euery thing is or is not is a principle of Logick and to be short euery Science hath his proper principles of which some bee called dignities or Maximes and some Positions Wherefore are they called Dignities or Maximes For that they are worthy to be credited for their selfe sake for so soone as we heare them in such speech as we vnderstand wee naturally know them to bee true without any further proofe as these Take equall from equall and equall will remaine the whole is more then any of his parts c. What be Positions Positions be those principles which although they need no other proofe yet they be not so easily vnderstood of all men at the first vttering as Maximes bee for in these besides the knowledge of the termes it is needfull to haue also some experience as in these Principles Euery thing that is compounded of matter and forme is moueable whatsoeuer is heauie tendeth naturally downeward and whatsoeuer is light tendeth vpwards Againe of Positions some are called Definitions and some Suppositions and of Suppositions some are called Petitions called in Latine Postulata and some Suppositions assumpted Define these kindes 1 Definition sheweth what the thing is 2 Supposition is that which supposeth a thing to be or not to be as the Geometricians do suppose that there is Punctum that is to say a pricke or a thing indiuisible hauing neither length bredth nor depth 3 Petition is a Proposition asked and granted to be true as this is a petition in Geometry that a man may draw a right line from one point to another 4 Supposition assumpted is when a manifest supposition is assumpted to proue another thing withall as to proue that demonstration consisteth of true Propositions the disputer will assumpt this assertion which saith that of false things there is no certaine knowledge and trueth is not knowne but of true things What is the third thing wherof the certaintie of mans knowledge dependeth It is the knowledge that man hath in iudging of consequents which is not altogether artificiall but partly naturall for God thought it not sufficient for mans behoofe to know simple Propositions as principles or common conceptions gotten by experience vnlesse hee could also compare them together and ioyne things like and agreeable together and seuer things vnlike and disagreeing one from another and by such comparison and composition to finde out things before not knowne and to the intent wee should not erre or wander out of the right way God hath shewed vs an order and prescribed certain bounds and limits of necessitie to be obserued in such composition which bounds are Syllogismes rightly made for so do the Consequents plainly appeare And because that proportions are knowne by nature it shall not be amisse to giue you an example in numbers for three knowne numbers being placed in true order of a Syllogisme a fourth number vnknowne of necessitie doth follow as in this question If one pound of waxe be worth a groat what is tenne pound of waxe worth Marrie ten groates which is prooued by a Syllogisme in this manner Euery pound of waxe is worth a groat but here is ten pound of waxe Ergo they are worth ten groats and like as in these kindes of Syllogismes Arithmeticall the proportion which is to be iudged by mans naturall knowledge doth shewe the Consequent to be infallible euen so the Consequents in other Syllogismes are shewed to be infallible by such demonstrations as are not farre fetched or doubtfull but are manifest plaine and euident CHAP. XIX Of the two kindes of Demonstration HOw doe the Schoolemen diuide Demonstration Into two that is perfect and vnperfect and they call the perfect demonstratio propter quid and the vnperfect demonstratio quia est It is perfect when it proceedeth from the proper cause to the effect called of the Schoolemen à priore for in that demonstration the Antecedent containeth the proper and true cause of the consequent as when we say the Sun is vp Ergo it is day What is to be obserued in a perfect Demonstration That the Predicate of the Conclusion which is also Predicate in the Maior be first properly alwayes and that really and accidentally incident to the subiect of the Maior and to euery thing contained vnder the same which subiect must bee some generall kind and the very meane or proofe of your conclusion As for example if you would prooue a Cocke to be a feathered fowle it were not a sufficient demonstration to say that euery flying beast is a feathered fowle for some beastes flie that haue no feathers as Backs that flie in the night season But if you say that euery bird is a feathered fowle euery Cocke is a bird Ergo euery Cocke is a feathered fowle you shall make a perfect demonstration because the Subiect and Predicate of the Maior haue such conditions as are before required for this Maior sheweth the thing to be and also wherfore it is which is done so often as the Predicate is the true definition of the Subiect as when I say Euery man is a sensible body endued with reason or else some chiefe part of the definition as when I say Euery man is endued with reason as hath been said before for euery good demonstration is either made of a true definition or taken frō the general kind special kind or else from the speciall difference or propertie yea and sometime they may bee taken out of the whole and of the parts of the proper causes and effects of perpetual adiacents otherwise called common accidents of proper acts of contrarieties and of diuine authoritie whereof you haue had examples before in the treatise of places and seates of arguments When is it said to be an vnperfect Demonstration When the premisses are true implying a true Consequent but yet are not first neither doe they shew the originall cause of the Conclusion as in this example Euery sensible body is nourishable but euery man is a sensible body Ergo euery man is nourishable here though the premisses be true Propositions yet they be
are not ioined with any common bound or limit but be loose and seuerall one from another which quantitie is diuided into two kindes that is number and speech What is number and how is it diuided Number is a multitude or summe of vnities or ones gathered together and such number is either simple respectiue or figuratiue Simple as two three foure fiue c. Respectiue as halfe double treble quadruble and such like Figuratiue as a three-square or foure-square number like to these here figured ⸫ and such like What things are comprehended vnder broken quantitie All names of measures whereby we measure any thing either drie or liquid as gallon quart pint bushell pecke pound dram scruple graine c. How is speech here taken Speech is taken here for the measure or quantitie of syllables whereof some be long and some be short and such quantitie is to be considered either in harmonie in rythme or verse of which things the generall and speciall kindes together with the rest that haue beene said touching quantitie are orderly set forth in the Table of quantitie here following What and how many properties doe belong to quantitie To quantitie belong three properties First to haue no contrarietie for great and small be not of themselues contrarie but only by way of comparison Secondly to be greater or lesser but not more or lesse spoken aduerbially for a little quantitie is a quantitie as well as the greatest quantitie of all The third and chiefest propertie of quantitie is to be equall or vnequall The Table of Quantitie Quantitie is either Whole if it bee whole it is either permanent if it be permanent it is either A line which is either Right as a yard an ell Or crooked as a hoope or bow c. A superficies which is either Plaine as a smooth floore c. Or bowing as a vault or ouen c. Or a body which is either Round as a bowle or ball Or with corners as a square die c. Or moueable if it bee moueable it is either Motion which is either Right Circular Or Mixt. Or time and that is either Time past Time present Or time to come Or broken if it be broken quantitie it is either Number which is either Simple as euen or odde c. Respectiuâ—… as double treble c. Or figuratiue as three-cornered foure-cornered c. Or measure of speech which consisteth either In composition of syllables as Dactilus Spondeâ—…s c. In harmonie as a third a fist c. In rythme as charme harme Or in verse as hexamiter pentamiâ—…er Iambicke CHAP. X. Of Qualitie WHat is qualitie Qualitie is an affection shape or forme of the minde or bodie wherof the thing so affected or formed taketh his name as of wisdome a man is said to be wise and of iustice hee is called iust How many kindes of qualitie be there Of qualitie there be foure kindes that is habit and disposition naturall power and impotencie passion and passible qualitie figure and forme What is habit and how is it diuided Habit is a constant and absolute perfection in any thing not giuen by nature but gotten by long vse and exercise and it is twosold that is of the minde and of the body againe habit of the minde is twofold whereof the one is called intellectuall belonging to the reason and vnderstanding of man and the other morall belonging to the will of man Of intellectuall habits according to Aristotle there be fiue that is Intelligence Science Prudence Art and Sapience 1 Intelligence is the knowledge of speculatiue principles as 2. and 2. make 4. the whole is more then his part take equall from equall and equall remaine and such like 2 Science is the knowledge of true conclusions consisting of most certaine and infallible propositions as Man is a sensible body Man is apt to learne and vnder Science are comprehended the sciences rationall as Grammar Rhetoricke and Logicke also the sciences Mathematicall as Arithmeticke Geometrie Musicke and Astronomie which are otherwise called Quadriuials that is to say the foure waies or kindes of mathematicall discipline and finally the science physicall that is to say naturall as the naturall philosophie of Aristotle or of any other Writer treating of the secrets of nature 3 Prudence is an habit working with true iudgement and according to right reason in all things appertaining to man bee they good or euill Prudence may be diuided into prudence monasticall domesticall and politicall Monasticall teacheth to gouerne one sole person domesticall to gouerne a houshold or familie and politicall to gouerne a common-wealth 4 Art is an habit of knowledge consisting of assured and certaine rules tried and approued by experience and learned by exercise teaching to doe or to make something that is profitable to mans behoofe and Art comprel endâ—…th all Arts both liberall and mechanicall that is to say handie crafts 5. Sapience consisting both of intelligence and of science is the head and chiefe of those knowledges that be most honourable in nature comprehending two notable Sciences that is the Christian Diuinitie and the Philosophers Diuinitie otherwise called Metaphysicall that is supernaturall And all these intellectuall habits are contained vnder a certaine and most sure knowledge which is alwaies true for vncertaine knowledge is sometimes true and sometimes false whereto belongeth opinion suspition coniecture and such like Thus much of habit intellectuall What is morall habit and how is it dinided It is a qualitie of the minde gotten by custome and doctrine teaching and inuiting mans will to worke either well or euill and is twofold that is either good or euill to the good belong all kinde of vertues as iustice liberalitie fortitude temperance c. to the euill al kinde of vices as pride couetousnesse cowardlinesse and such like And note that of vertues some bee called morall and some theologicall that is to say diuine Which call you theologicall or diuine Those that be not gotten by custome or mans industrie but are the meere gifts of God as faith hope and perfect charitie and all other gifts of the holy Ghost as the gifts of the tongues of prophecying of healing and such like which some doe attribute to habit infused making a difference betwixt habit infused habit acquired or gotteÌ„ as you may see in the Table following What is habit of the bodie Habit of the body is a certaine aptnesse agilitie of doing any thing with the body not giuen by nature but gotten by custome exercise as to ride well to run to leape to daunce to wrestle to shoot to fence to dart to swim to write to paint and such like The Table of Habit. Habit is either Of the body as To fence To dart To shoot To wrestle Or of the mind if it be of the mind it is either Infused as Faith Hope Charitie Or acquired if it bee acquired it is either Intellectuall intellectuall coprehen deth both Knowledge certaine if it be certaine it containeth
the 5. intellectuall habits before defined that is Intelligence Science which is Rationall as Grammar Logicke Rhetoricke Mathema ticall as Arithmeticke Geometrie Musicke Astronomie Physicall as Knowledge of the secrets of Nature and of the Soule Prudence is either Monasticall Domesticall Political which are before defined Art is either Liberall as Husbandrie Architecture or mechanicall as Tailors craft Shoomakers craft Carpenters craft And Sapience which containeth both Christian Diuinitie also Philosophers Diuinitie otherwise called Metaphysicall and supernaturall wisdome And knowledge vncertaine as Opinion Suspition Coniecture Or Morall which comprehendeth both Vertue as Iustice Fortitude Temperance c. And vice which is either By excesse as Rash boldnesse Prodigalitie By defect as Cowardlâ—…nesse 〈◊〉 What is disposition and how is it diuided Disposition is an habit begun but not perfected and it is either of the body or of the minde for to disposition may be referred whatsoeuer was before attributed to habit perfection in the thing only excepted in which they differ for lacke of continuance by reason whereof disposition is said to be easily remoued but habit not so because it is thorowly grounded as for example of the disposition that a man hath to learning he is said to be studious but of perfect habit gotten by continuall studie in learning he is said to be learned which importeth a perfection which is more then a disposition Of naturall power and impotencie the second kinde of Qualitie WHat is naturall power It is a naturall abilitie to doe to suffer or to resist not gotten by exercise but giuen by nature to the minde or body to the minde as to haue a good wit or memorie to be apt to learning and such like to the body as to bee healthfull nimble strong and such like What is naturall impotencie It is a naturall weaknesse either of the minde or body of the minde as to be dull of wit to be forgetfull or vnapt to be taught and such like of the body as to be sickly to be weake and feeble and vnapt to suffer any thing that an able body can doe or suffer What is comprehended vnder this second kinde of qualitie To this kinde may be referred all the naturall powers and impotencies of the soule vegetatiue sensitiue and intellectiue also all naturall powers or vertues of hearbes and stones and the naturall influences of the heauens starres elements and of all the superiour or vpper bodies All which things you may see plainly set forth in this Table following Naturall power is either Of the body as Health Hardinesse Nimblenesse Strength or of the minde if it bee of the minde it is either Power vegetatiue is either Principall as Nutritiue Augmentatiue Generatiue Or adiuuant as Attractiue Immutatiue Retentiue Expulsiue Power sensitiue is either Comprehensiue which is either Interior as Common sense Phantasie Memorie Exterior as Sight Hearing Smelling Tasting Feeling Or motiue which is either Appetitiue which is either Concupiscible or irascible whereof spring all the perturbations and passions of the minde as loue hate wrath Progressiue as To goe To flie To swimme Or power intellectiue which is either Speculatiue as To contemplate To vnderstand Or practiue as To will To nill To command To chuse Naturall impotencie is either Of the bodie as To be sicke To be weake To be feeble Or of the mind To be forgetfull To be vnapt to be taught Of passion and passible qualitie the third kinde of qualitie WHat doth the third kinde of qualitie comprehend Passion and passible qualitie What is passion It is a sudden motion of the minde or body that endureth not long and therefore easie to be remoued Passion of the minde is a sudden feare or ioy conceiued of some euill or good that is offered and of the body as palenesse of colour blushing or trembling of the flesh What is passible qualitie It is an inueterate affection or motion of the minde or body not easie to be remoued of the minde as madnesse growne of some continuall sorrow or melancholie of the body as blacknesse of the face by continuall boiling heat of the bloud or palenesse by continuall sicknesse of the body and therefore passible qualitie is compared and likened to habit and sudden passion to disposition What is comprehended vnder passible qualitie All the obiects of the fiue outward senses as colours light brightnesse which be the obiects of the sight sounds voices and noises the obiects of hearing sauours the obiects of tasting odours and smels the obiects of smelling tangible qualities which be the obiects of feeling of which tangible qualities some are said to be first and some second the first be these heat coldnesse moistnesse drinesse the second be hardnesse softnesse heauinesse lightnesse roughnesse smoothnesse and such like Which be the chiefe passions or affections of the minde The chiefe affections be these foure ioy lust sorrow feare How is ioy defined and what good or euill branches doe spring thereof Ioy is a sweet and delectable motion of the heart wherewith it is stirted and delighted whilest it enioieth some good that is present or at the least seemeth good and hereof springeth delight boasting maleuolence reioicing at other mens euill What is lust and what affections doe spring thereof Lust is a motion of the minde stirred vp by thinking of some good indeed or seeming good that is absent whereof doe spring these affections hope desire loue anger wrath and hatred What is sorrow and what affections doe arise thereof It is a greeuous motion of the heart causing it to shrinke together whilest it flieth some present euill that is euill indeed or seemeth euill and hereof spring these affections enuie slandering mercie agonie lamenting calamitie carefulnesse griefe and desperation What is feare and what affections doe rise thereof Feare is a greeuous motion causing the heart to shrinke together whilest it flieth some euill that is to come and hereof spring these affections heaâ—…nesse shame terrour sownding and such like all which things you may see briefly set forth in the Table next following The Table of passion and passible qualitie Passion is either Of the minde as Ioy Lust Sorrow Feare or of the body as Sudden palenesse Sudden blushing Or Trembling of the flesh Passible qualitie containeth All the inueterate passions both of minde and body before set downe And also all the obiects of the fiue Senses as Colours Sounds Odours Sauours Tangible qualities The obiects Of the sight Of hearing Of smelling Of tasting Of touching Or feeling Why are these obiects of the senses called passible qualities Because they make the senses to suffer as the colour of any thing by striking into the eie maketh the sight to suffer and causeth either pleasure or griefe to the sight so likewise the sweetnesse of hony in striking the taste delighteth it and contrariwise the bitternesse of gall or such like thing endued with a bitter sauour offendeth the taste Of figure and forme the fourth kinde of qualitie WHat difference
the order of reasoning called Argumentation and with the formes thereof yet sith by order of Nature it is meete to finde out matter before wee goe about to forme frame or order the same and that the matter of prouing any Question is to be fetched from certaine common Places I thought it best to treat first of those Places and then to shew the order of reasoning What is a place A Place is a marke or token shewing from whence any Argument apt to proue the Question propounded is to bee taken What difference is betwixt Argument and Argumentation Argument is the bare proofe or meane terme which is inuented by him that disputeth to proue the truth of the Question but Argumentation is the whole reasoning it selfe of what forme so euer it be comprehending both the Question and also the proofe thereof whereof we shall speake hereafter in his proper place and giue you examples of both How manifold is Place Two-fold the one of persons the other of things the order and distribution of both which you may plainly see in the Table following To what end serueth this manifold diuision That the disputers may the more perfectly know the power and proper nature of euery Argument according to the great or little force of the Place from whence such Arguments are fetched How is Place diuided according to the Schoolemen Into two kindes the one called Maxim and the other difference of Maxim What is Maxim It is a generall rule approued and receiued of all Logicians in such sort as no man will deny the same as of contrarie things there must needs bee contrarie consequents Againe Whatsoeuer agreeth with the thing defined agreeth also with the Definition of the same and such like What is the difference of Maxims It is the proper name of euery Place whereby one Maxim is known from another and to what place euery Maxim belongeth as from the Contrary from the Definition from the thing defined for by these names and such like wee know to what Place euery Maxim belongeth To what end serueth this diuision The Maxims serue as shoote-ankers and as places of refuge when the aduersarie shall deny our Conclusion againe the differences being few in number doe cause the multitude of Maxims to be the more easily kept in memory The Table of Places Of Places some be Of Persons as Name stocke birth nation sex or kinde age education habite of the body affections of the mind state calling or condition of life diet study or exercise acts done death wonders chancing before death or after death monuments left of things done or written and kinde of Funerals shewing how well or euill the person was beloued and some be of things which be either Artificiall Places are either Inward Places be either Of the substance it selfe which be these The Definition and the things defined The Description the thing described The Interpretation and the thing interpreted The Matter and the thing made The Forme and the thing formed The general kind his speciall kinde The Difference and his propertie The whole and his parts Integrall Principall and not principall Or of things accompanying Substance as these Generation and the thing ingendred Corruption and the thing corrupted Vse Abuse Subiects Adiacents and actions Apposition Common Accidents Signes and circumstances as time place and meane c. The Cause Efficient and his effect The End and the thing ended The foure Opposites as Relatiues Contraries Priuatiues Contradictoric◅ Things diuers in kind called in Latine Disparata Comparison as more or lesse Like or vnlike Example and Comparison Also to Comparison may be added these places Proportion Changed proportion Disproportion Changed Disproportion Translation or Figuratiue speech From the Comparatiue to the Superlatiue From the Positiue to the Cōparatiue From two Positiues to two Comparatiues From two Positiues to two Superlatiues and contrariwise Outward Places bee these Or meane places bee these three Coniugates Cases Diuision or Inartificiall places which be these sixe Fore-iudgements Rumors ◅ormentes Writings Oath Witnesses All which six places are comprehended vnder the place of Authoritie as you may see in the Table of Authoritie hereafter following in which Table are set downe the said inartificiall places together with the definitions and vses thereof CHAP. II. Of the Places of Persons Glue examples of all the Places of persons Though the Places of persons may bee very wel applyed to the place of common Accidents hereafter following because they eyther goe before accompany or follow the subiects wherevnto they doe belong yet because there is a difference betwixt persons and things and that the Places before mentioned in the Table of persons doe more properly belong to Persons then to things I thought it best to giue you examples of euery Place belonging to the person before I come to treate of the Places of things and first of the name then of the stocke and family and so forth Of the name Of this Place you may reason eyther in praise or dispraise more probably then truely as to say thus his name is Goodman Ergo he ought to be a good man for that name importeth good I did once see an euill woman executed at Tyborne whose name was Sweepestake which name was answerable to her propertie which was to sweepe all her louers purses so cleane as she could Cicero did not let to scoffe in like manner with Uerres the Roman extortioner against whom he made so many inueyghing Orations saying many times that he had not his name for nought for Uerres was as much to say as a sweeping thiefe deriued of the verbe verro which in English is to sweepe Of the stocke or birth Of this Place you may reason thus Hee had strong parents Ergo he is strong Hee came of an euill race Ergo it is no maruell though he be euill disposed Of the nation He is of the Iland of Crete or Candy Ergo he is a lyar Hee is a Flemming Ergo a drunkard He is an Englishman Ergo a glutton He is an Italian Ergo a dissembler Of the sex or kinde It is the promise of a woman Ergo not to be performed or trusted Of the age He is but an Infant Ergo not malicious He is young of age and therefore to be pardoned Of education He was euill brought vp and therefore can not be good Of the habit of the body He is bigge set Ergo he is strong He is red headed Ergo euill conditioned Of the affections of the minde He is giuen to excesse and ryot Ergo he is not temperate or modest to this place may be referred all manner of vertues and vices Of the state calling or condition of life He is a bond man Ergo he can neither sue nor be sued Of dyet He loueth to fare delicately and to lie soft Ergo hee is lasciuious Of studie or exercise He is very studious and applyeth his booke Ergo no voluptuous man Of things done Pompey hath had many prosperous
and noble victories Ergo he is most meete to be sent as General of the war against Mythridates Of death The death of Scipio was much lamented of the Romans Ergo he was dearely beloued of the Romans Such a one suffered death most constantly for Christs sake Ergo hee was a good Christian. Of things chancing after death Honourable Monuments were set vp by the people of Rome in the honour of Iulius Caesar after his death ergo he was honored and beloued of all the people of Rome in his life time There were great earthquakes and dead bodies did arise immediatly after the death of Christ ergo hee was the Sonne of God and was vniustly condemned CHAP. III. Of the Places of things and first of artificiall Places _ Inward 〈◊〉 〈◊〉 〈◊〉 which veeld Arguments either appertaining 〈◊〉 〈◊〉 nature and substance of the matter in question or else to such things as doe accompany the substance and nature of the thing Which be the Places of Substance These Definition and the thing defined together with the rest rehearsed before in the Table Of Definition and the thing defined WHat is Definition It is that which briefely plainely and properly declareth the nature of any thing by shewing the substantiall parts thereof How mâ—…y a man reason from this place Both 〈◊〉 and negatiuely aswell from the Subiect as the Predicate of the Question Affirmatiuely thus Euery reasonable body is apt to learne letters Ergo man is apt to learne letters 〈◊〉 thus No vnreasonable body is apt to learne letters Ergo no brute beast is apt to learn letters What be the 〈◊〉 or generall rules of this Place The 〈◊〉 〈◊〉 〈◊〉 Whatsoeuer agreeth with the â—…tion 〈◊〉 with 〈◊〉 thing defined and contrariwise whatsoeuer agreeth not with the definition agreeth not with the thing defined What is the thing defined That whose nature and propertie is declared in the definition How may a man reason from this place Both affirmatiuely and negatiuely affirmatiuely as Peter is a man Ergo he is a reasonable body Negatiuely as an Ape is no man Ergo an Ape is no reasonable body What be the Maxims of this Place Whatsoeuer agreeth with the thing defined agreeth also with the definition thereof and whatsoeuer agreeth not with the thing defined agreeth not with the definition of the same Of Description and the thing described WHat is Description It is a speech declaring what a thing is by shewing the properties and accidents whereby it differeth from other things How may a man reason from this Place Both affirmatiuely and negatiuely affirmatiuely thus Euerie laudable habite adorneth his possessor Ergo vertue adorneth his possessor negatiuely thus no laudable habite shameth his owner or possessor Ergo no vertue shameth his owner or possessor What is the thing described It is that whose properties either naturall or accidentall are declared in the description How are arguments to be fetched from this Place Both affirmatiuely and negatiuely affirmatiuely thus This beast is foure footed hauing long eares and whole feet ergo it is an Asse negatiuely thus This foure footed beast hath no long eares nor whole feete Ergo it is no Asse When are arguments to be confuted being fetohed froÌ„ these places When the definition or description is not true or proper to the thing defined or described Of Interpretation and the thing interpreted WHat is Interpretation It is the declaring of a name lesse knowne by another that is more knowne as thus Iesus is as much to say as a Sauiour a Philosopher is a louer of wisedome What is the thing interpreted That which is declared by the Interpretation as this word Iesus to be a Sauiour or this word Philosopher to bee a louer of wisedome How may a man reason from this place Both affirmatiuely and negatiuely if the tearmes bee conuertible Affirmatiuely thus He is a louer of wisedome Ergo a Philosopher Negatiuely thus He is no louer of Wisdome Ergo no Philosopher What be the maxims of these two places The Maxims of these Places are like for whatsoeuer agreeeth with the one agreeth with the other and contrariwise Of the Place of Matter and of the thing made WHat is Matter That whereof any thing is made as Siluer is the matter of a Siluer Cup and the Cup is the thing made called of the Logicians materiatum How is Matter diuided Into Matter permanent and Matter transient What is Matter permanent It is that which remaineth in the thing made retaining still both nature and name as stone and timber is the matter of an house What is Matter transient It is that which being changed doth not returne againe into his first nature as flower and water being made bread will neuer be flower and water againe How are arguments to be fetched from Matter permanent Both affirmatiuely and negatiuely affirmatiuely thus Here is timber lime and stone Ergo here may be an house negatiuely thus Here is neither timber lime not sâ—…one Ergo here is no house How are arguments to be fetched from Matter transient Affirmatiuely but not negatiuely as heere is water and meale Ergo here may be bread but you can not say here is no meale Ergo here is no bread for the matter permanent being taken away the effect thereof is also taken away but this Maxime taketh no place in matter transient vnlesse the Argument be made by the preterperfect Tense or time past as thus Here was no meale Ergo here is no bread What be the Maxims of this Place The matter being set downe the effect also may bee according to the difference of the matter How may we reason from the thing made to the matter In matter permanent you may reason from the present Tense to the present Tense thus Heere are iron weapons Ergo heere is iron But in matter transient wee must reason from the present time to the time past thus here is bread Ergo heere hath been meale What be the Maxims of this Place The thing made of matter permanent being set downe the matter also must needs be and the thing made of matter transient being set downe the matter therof must needs haue been How may you else reason from these two Places By adding these two adiectiues good or euill as thus The house is good Ergo the timber and stone was good for the goodnes or defect of the matter permanent sheweth the present goodnesse or defect of the thing made and any good or euill thing made of Matter transient proueth the Matter to haue been good or euill Of the Places of Forme and shape WHat is Forme Forme is that which giueth shape and being to the thing formed whereof also the thing taketh his name as the soule of man is the forme and man is the thing formed How is Forme diuided Into Forme substantiall which is the first being or shape of any thing and that is either Mortall as the soule of a bruite beast Or immortall as the soule of man And into Forme
may we reason from the principall part to the whole Negatiuely thus Heere is no foundation or walles Ergo here is no house but you cannot reason so of the part not principall but onely in hauing respect to the perfection of the whole as thus Heere is neither dores nor windowes Ergo the house is not perfect What be the maxims of this place If any principall part be wanting the whole cannot bee If any part not principall be wanting the whole is vnperfect Of the places of things accompanying Substance WHat is the place of things accompanying Substance It is that which comprehendeth such arguments as are not fetched from the substance of the thing it selfe but from that which accompanieth the substance thereof Which be those places These Generation the thing ingendred Corruption the thing corrupted Vse Subiect Adiacents Actions Opposition common Accidents and Circumstances and such like Of the place of Generation and of the thing engendred WHat is Generation It is the first being or springing of any thing How are arguments to be fetched from Generation to the thing engendred Affirmatiuely thus It was good that Christ was borne Ergo Christ was good It was euill for Rome that Catiline was borne Ergo Catiline was euill to Rome What be the Maxims of this place Those things whose generation is good must needs bee good and those things whose generation is euill must needes be euill How may we reason from the thing engendred to the Generation Affirmatiuely thus Catiline was euill to Rome Ergo the birth of Catiline was euill to Rome What be the maxims of this place If the thing engendred be either good or euill the generation thereof must needes be also either good or euill Of Corruption and the thing Corrupted WHat is Corruption Corruption is contrary to Generation and is the destruction of the thing engendred and the thing destroyed is said to be corrupted How may we reason from Corruption to the thing Corrupted Thus To execute theeues and murtherers is profitable to the Common-wealth Ergo theeues and murtherers are hurtfull to the Common-wealth The death of Uirgil was a great losse to learning Ergo Vir. was a great furtherance to learning How may we reason from the thing Corrupted to the Corruption Affirmatiuely thus Uirgil was a great furtherance to learning Ergo the death of Virgil was a great losse to learning What be the maxims of these two places Those things whereof the end and destruction is laudable must needs of themselues be pernitious and hurtfull And contrariwise those things whose ende and destruction is hurtfull must needs of themselues be good and profitable Againe of good things the losse is euill and of euill things the losse is good but in reasoning from these places you must take heede that as well the Corruption as the thing corrupted bee absolutely good or euill of it selfe and not by Accident for it were no good argument to reason thus The death of Christ was good Ergo Christ was euill for his death was good by accident for our saluation and not for any crime that was in him Moreouer you must beware that you vse not one self predicate both in your antecedent in your consequent for if good be the predicate in the antecedēt euill must be the predicate in the consequent and if euil be the predicate in the antecedent good must be the predicate in the consequent for this kinde of reasoning consisteth of contraries Of Vse WHat is vse Vse is the apt applying of euery thing to his proper ende as the vse of wine to comfort the stomack and to reioyce the heart of man How may we reason from this place Affirmatiuely thus the vse of wine is good Ergo wine is good the vse of art Magick is euill Ergo the art it selfe is euill What be the maxims of this place That thing is good or euill whereof the vse is good or euill What is to be obserued in this kind of reasoning Two things first that the thing whereof wee speake haue some good or euill vse of it selfe absolutely and not by accident secondly that we take not the abuse in stead of the right vse as to say Wine will make men drunke Ergo wine is not good Whereto serue most chiefly these three places last mentioned that is to say the place of Generation of Corruption and of Use They chiefly serue to proue the naturall goodnesse or euilnesse of any thing Of the Subiect HOw is this word Subiect here taken For that whereunto accidents and actions do belong and hauing to speake here of common accidents I thought it good to speake first of the Subiects because all manner of Accidents must needes cleaue to one Subiect or other How may we reason from this place Affirmatiuely and Negatiuely Affirmatiuely thus It is fire Ergo it is hot and apt to burne He is a man Ergo apt to laugh or to weepe Negatiuely thus Dead men haue no being at all Ergo dead men are not miserable He hath no gall Ergo hee cannot be angrie There be no Pigmeans Ergo they fight not with Cranes Which be the Maxims of this place If the Subiect be the naturall accidents and actions belonging to the Subiect must also needs be and the Subiect being taken away all the accidents and actions thereof must also be taken away How may such arguments as are fetched out of this place be confuted When the Accidents doe not of necessity belong to the Subiect as thus He is a man Ergo he is a good Poet for this accident belongeth not of necessitie to euery man Of Adiacents and Actions FOr so much as Adiacents otherwise called perpetuall Accidents and also naturall and proper Actions belonging to any Subiect be either contained vnder the place of Propertie of Difference or else of common Accidents and haue like kind of reasoning I thought good therefore to referre you to those places whereof some are taught before and some doe follow hereafter Of Apposition WHat is Apposition Apposition is when a thing sheweth what his owne qualitie or operation is by being put or added to another thing as white Chalke being put to a wall will make the wall white and thereby Chalke sheweth it selfe to bee white so likewise Inke being put to paper or such like thing will make it black How may a man reason from this place Affirmatiuely thus Chalke being put to a wall will make it white Ergo Chalke is white Fire being put vnder a Cauldron of water will make the water hot Ergo fire is hot By this place also a man may prooue conuersation or company with others to be good or euill in this sort This young man keeping company with that old man is made vertuous Ergo the old man is vertuous Hee is become a theefe by keeping company with such a person Ergo that person is a theefe And therefore the Scripture saith cum bonis bonuser◅s cum peruersis peruerteris that is to say
from the Effect to the Cause Efficient From the Necessarie Effect both Affirmatiuely and Negatiuely thus it is day Ergo the Sun is vp it is not day Ergo the Sunne is not vp From the Effect not Necessarie you may only reason Negatiuely thus He is not dead Ergo He is not slaine but you cannot reason so Affirmatiuely as to say He is dead Ergo He is slaine What be the Maximes of this place The Effect being put the necessary Cause must needes be and the Effect being taken away the necessary Cause is also taken away When doe Arguments fetched from this place faile When the Cause is not necessary or proper Of the End WHat is End and how is it diuided The End is that for whose sake any thing is done and of ends some be chiefe and last and some not chiefe but helping The chiefe is that which is desired for it selfe sake and such is the best state of euery thing in his kinde as blessed life to Man courage and fiercenesse to a Horse of seruice heate and drynesse to Fire coldnesse and moistnesse to Water c. The helping end is that which is desired not for it selfe sake but for that it helpeth to attayne the chiefest end and of such helping ends one may be better then another as when we desire money to buy a house and the house to dwell in c. How may we reason from this place Both Affirmatiuely and Negatiuely affirmatiuely thus Vertue is good because blessed Life is good negatiuely thus If Adulterie be not good to allure another mans wife To breake wedlock is not good What be the Maximes of this place That thing whereof the end is good or euill is also of it selfe good or euill Tell the vse of these places of Causes and whereto they serue The vse thereof is diuers and manifold for sith that in the Deliberatiue kinde two principall questions are to be discussed first whether the thing be profitable and secondly whether it may be possible and conueniently done or not Arguments to proue the first are to be fetched out of the End and Effect And to proue the second out of the Cause Efficient Also in the kinde Demonstratiue to praise or dispraise Arguments are to be fetched out of the End and Effect Thirdly in the Iudiciall kinde wherein doubt riseth of the fact and will of the doer Arguments are to be fetched from the End to proue or disproue the same Finally these places together with the other two Causes Matter and Forme before taught doe serue to make those kindes of Definitions which we cal Causall Of Opposites WHat be Opposites Things contrary one to another How many kindes of Opposites be there Foure that is to say Relatiues Contraries Priuatiues and Contradictories And first of Relatiues WHen are things said to be Opposites by Relation When according to their owne significations they haue mutuall Relation one to another as the Father and the Sonne How may we reason from this place You may reason from the Affirmation of the one to the denyall of the other thus Augustus was Octaâ—…s his sonne Ergo He was not his Father What be the Maximes of this place Sith Relatiues be alwayes together by nature if the one be the other must needes be and if the one be taken away the other is also taken away What is to be obserued in fetching Arguments from this place You must beware that you haue one selfe respect and not diuers for to reason thus is no good Consequent This man is a Father Ergo He is no Sonne or thus This man is his Superior Ergo Not his Inferior for in diuers respects he may be both a Father and a Sonne a Superior and Inferior a Superior in one respect and Inferior in another Of Contraries WHat be Contraries and how are they diuided They be two Extremes Repugnant one to another whereof some are called Mediate that is to say hauing a meane and some Immediate hauing no meane at all How may we reason from these two kindes From the first kinde you may conclude negatiuely thus He is prodigall Ergo He is not couetous from the second kinde you may reason both Affirmatiuely Negatiuely thus This man is whole Ergo He is not sicke This man is not whole Ergo He is sicke What be the Maximes of this place The Maxime of the Affirmatiue to the Negatiue is the generall Maxime to all Opposites thus Whatsoeuer agreeth with the one Opposite must needes disagree with the other Opposite but the Maxime of the Immediate is thus If one of the Contraries Immediate be not the other must needes be as the former examples doe plainely shew Of Priuatiues WHat be Priuatiues Priuatiues are two Contraries belonging to one selfe Subiect apt to receiue the same in the which Subiect when the one is wanting at such time as Nature doth appoint the other must needes be How may we reason from this place Two wayes first from Affirmation of the one to the denyall of the other which is common to all Opposites as thus He is blind Ergo He seeth not Secondly you may reason from the denyall of the one to the affirmation of the other thus He cannot speake Ergo He is dumbe But this kinde of Argument is not strong vnlesse the thing required be applyed to his proper Subiect and in such time as nature hath appointed for it were no good argument to say thus a sucking child cannot speake Ergo he is dumbe or thus a whelpe of two daies old cannot see Ergo he is blinde for nature commonly suffereth not the childe to speake before it be two yeeres old nor the whelpe to see before it be nine daies olde What be the maxims of this place If the one bee not in the Subiect apt to receiue the same at such time as nature hath appointed the other must needs be Of Contradictories WHat be Contradictories They be Contraries hauing no meane whereof the one denieth the other How may we reason from this place Both Affirmatiuely and Negatiuely thus he is wife Ergo he is no foole he is a foole Ergo he is not wise What is the Maxime of this place If the one be the other cannot be for two Contradictories cannot be together at one selfe time in one selfe Subiect and in one selfe respect Of things differing in kinde called of the Latines Disparata WHat be they They are those things that doe differ in nature and kinde as a Man a Horse a Stone a Tree whereof euery one differeth from another in kinde and nature How may we reason from this place From the Affirmation of the one to the Deniall of the other as thus Peter is a Man Ergo he is no Horse What be the Maximes of this place Whatsoeuer agreeth with the one agreeth not with the other What is to be obserued in reasoning from all these kindes of Opposites That the Repugnancy consist in the Predicat and not in the Subiect for it were no
and of the diuers kindes thereof WHat is a compound Syllogisme and how many kinds thereof bee there A compound Syllogisme is that which is made of compound Propositions whereof as there be three sorts so they make three kindes of compound Syllogismes that is to say conditionall disiunctiue and copulatiue Of how many parts doth a compound Syllogisme consist Of three as well as a simple Syllogisme that is of the Maior containing two simple Propositions and of the Minor repeating the one part of the Maior and of the Conclusion concluding the other part of the Maior as in this example if this woman hath had a childe she hath laine with a man but shee hath had a childe Ergo she hath laine with a man How is the trueth of a compound Syllogisme to be sound out By reducing the same into a simple Syllogisme thus euery woman that hath had a childe hath laine with a man but this woman hath had a childe Ergo she hath laine with a man Are there no other kindes of compound Syllogismes No if you consider the order of concluding there be but three kindes or wayes that is to say conditionall disiunctiue and copulatiue but if you consider the varietie in vttering such Syllogismes you may make seuen sorts or wayes whereof three appertaine to the conditionall two to the disiunctiue and two to the copulatiue Which is the first way The first way is of the antecedent which being granted the consequent must needs follow both affirmatiuely and negatiuely Affirmatiuely thus if he be godly he is blessed he is godly therefore blessed negatiuely thus if he be not godly he shall not be blessed but hee is not godly Ergo hee is not blessed Which is the secondway The second way is of the Consequent which failing the Antecedent must also needs faile as thus If he be wise he is sree but he is not free Ergo not wise Which is the third way The third way is when by granting the Antecedent the Consequent faileth as thus If he be not wise he is wretched but he is wise Ergo not wretched Which is the fourth way The fourth way is when the former part of the maior Proposition disiunctiue being put the latter part is cleane taken away as thus He is either good or euill but he is good Ergo not euill Which is the fift way The fift way is when the former part of the Disiunctiue being taken away the latter part must needs stand as thus He is either good or euill but he is not good Ergo hee is euill for all Syllogismes Disiunctiue are made for the most part of parts repugnant whereof there can be no more but one true part Which is the sixt way The sixt way is by putting a Negatiue before the Coniunction copulatiue so as it maketh the Antecedent to stand and taketh away the Consequent as thus He is not both wise and wretched but he is wise Ergo not wretched Which is the seuenth way The seuenth way is when the Negatiue is placed in like manner before the Coniunction copulatiue but yet so as the Antecedent being taken away the Consequent doth stand as thus He is not both wise and wretched but he is not wise Ergo wretched CHAP. XVI Of a Consequent and by what meanes and rules the goodnesse thereof is to be knowne BVt sith the goodnesse of an Hypotheticall Syllogisme dependeth vpon the goodnesse of the Consequent it shall not bee amisse to treate heere of a Consequent and first to define what it is and to shew how it is diuided What is a Consequent A Consequent is a speech consisting of such parts as doe follow one another and are ioyned together with some rationall that is to say an inferring or imploying Coniunction as Ergo then therefore and such like How many parts are requisite in a Consequent Three that is the Antecedent the Consequent and the inferring Signe or Note for of these three parts euery Consequent consisteth How is it diuided Into two that is Good and Euill againe the good is diuided into two that is Formall and Materiall When is it said to be Formall When the Antecedent being true the Consequent doth necessarily follow thereof as when I say This woman hath had a child Ergo shee hath laine with a man When is it said to be Materiall When the Consequent doth not of necessitie but casually follow the Antecedent being true as Socrates walketh abroad Ergo it is faire weather Whereupon doth the goodnesse of a Consequent chiefely depend It dependeth not so much of the truth of the Antecedent and of the Consequent as of the necessarie connexion or knitting of them together and if the same be in forme of a Syllogisme it requireth also the precepts of Mood and Figure before taught to be obserued How else shall a man know whether a Consequent bee good or not By examining the same with the Maximes or generall rules of the places whereof some doe yeeld proofes or causes necessarie some probable and some only coniecturall What rules doe the Schoole-men set downe to know a good Consequent They set downe some more some lesse but Caesarius only reciteth two which are these The first is if a Consequent doth necessarily follow of his Antecedent then the contrary of the Antecedent must needs necessarily follow the contrary of the Consequent As for example because this is a good Cōsequent to say it is a man Ergo it is a sensible body it is a good Conquent to say it is no sensible body Ergo it is no man the reason thereof is because the contrary of the Consequent and the Antecedent cannot bee both true together but one of them must needs be false The second rule is that whatsoeuer followeth vpon a good Consequent must needs also follow vpon the Antecedent therof As for example if it be a good Consequent to say it is a man Ergo it is a sensible body ye may aswel say if it be a sensible body Ergo it is a substance and sith that a sensible body is a substance you may therefore aswel conclude that a man is a substāce To these rules you may adde also the third which is that of true things nothing can follow but truth but of false things sometime that which is false and sometime that which is true as hath bin said before and yet such truth followeth not by vertue of the false premises but because the cōclusion or Consequent is a true Proposition of it selfe As in this example Euery sensible body is a tree but euery Peare-tree is a sensible body Ergo euery Peare-tree is a tree CHAP. XVII Of a Syllogisme Demonstratiue HItherto we haue treated of a Syllogisme according to the first three of the foure diuisions thereof before mentioned for if yee remember well we said that according to the first diuision a Syllogisme is either Categoricall or Hypotheticall according to the second diuision eyther common or expository according to the third