desirous to haue a good horskeper that caÌ„ kepe their horses well and they spare not to geue great stipendes to suche shall thei not muche more be desirous to haue a good scholmaster that might Godly bryng vp their children in vertue and wisedome If a horse bee not well broken the awner will se that he maie be made gentle shall not a man seyng his naturall child euill brought vp take paines and se hym brought to some good order We can se a spauain a splent a ring bone or suche other disease in a horse and shall we not be as ready to loke that there bee no fautes in our childreÌ„ or in the teacher to whoÌ„ we geue the charge to bryng theim vp in learnyng and good maners ¶ The generall rule If that which semeth to be the greater be not added neither shal be added that whiche is the lesse Again if that whiche is lesse be added that which is greater shal be added also ¶ The maner of reasonyng The scholer vnderstandeth Latine ergo his scholemaster also hath knowlege in thesame toungue Negatiuely thus If God will not allowe a vowe made by the daughter without the knowlege of her father although the vowe bee but for one daie how muche lesse shal that mariage take place wheÌ„ young folke make priuie contractes without the good wil obteined of their parentes ¶ The vse This place helpeth muche to exhort especially when wee reason from the lesse to the greater or contrary Neither can any one that teacheth wante thuse hereof if thei purpose that their saiynges shall take place ¶ Of repugnauncie A repugnaunce is suche a disagreyng state of thynges that no one thyng can be thesame that thother is by one nature or substance as thus Manne and vertue the one cannot be theâ—ame that the other is ¶ The â—euision Thynges repugnant are deuided in to discordantes and into wordes differyng one from another by any maner of meanes ¶ Of discordantes called Opposita Discordantes are when onely one worde or sentence is contrary to another so that the one cannot be thesame that the other is nor yet bothe at one tyme can be in one thesame subiect as hote and cold the father the soÌ„ne sight blyndnes night and darâ—enes ¶ There be .iiii. of thâ—â— sort Contraries Relatiues Priuation Contradiction COntraries are suche discordantes as cannot be at one and thesame tyme in one substance notwithstandyng thei maie both seuerally be in two subiectes or substancesâ— at one and thesame time As whitnes blacknes vertue and vice wisedome and foolishnes Contraries are two waies coÌ„sidered for some be suche that if one be not the other must nedes folowe and thei are called in Latine Contraria immediata that is to saie contraries where nothyng commeth betwixt as thus A wise man a foole Uertue vice Faith vnbelief Al these are suche that if the one bee not in a man the other must nedes be As thus Such a one is wise ergo he is no foole If a man be not wise it must nedes be that he is foolishe Wee are saued by faith ergo we are coÌ„deÌ„ned by vnbelief Again other contraries be so that though the one be awaie yet the other foloweth not therfore of necessitie For blacke and white be coÌ„trary and yet thei be not so coÌ„trary that if the white colour be not the other must nedes be For a manne maie be high coloured or sallowe coloured and yet not blacke Therefore in suche contraries where some thyng may be put betwixt the extremes it is no good reason to say that if the one be not the other muste nedes be Note further that all discordantes are not coÌ„trary accordyng to their generall worde or common accidentes but according to their proper differeÌ„ceâ— For if we reason thus Fire is an Element Ergo water is none The argument is not good for firâ— and water are not contrary accordyng to their generall woorde whiche agreeth to theim bothe but accordyng to their proper differences as in that fire is hote and dry it is contrary to water whiche is colde and moyste Thus some that mainteined counterfeicte chastitie were wont to reason against Mariage Uirginitie is good Therfore mariage is not good Whereas Uirginitie and mariage are not contrary accordyng to their generall woorde whiche is good but accordyng to their proper difference As thus Uirginitie is a single life without knowlege of carnall acte Therefore mariage is not so Therefore this worde good in the aboue rehersed argument doth signify a thyng graunted of God and alowed by his will whiche doth aswell comprehende mariage as it doth virginitie therefore this argument is of no more force then if I should saie Iustice is good Ergo temperance is not good And yet there is no maÌ„ but wil saie that bothe these two vertues are good Or thus merily Gentlemen haue soules Ergo poore men haue none Whereas God hath geuen bothe high and lowe riche and poore the spirite that sâ—all liue euer But this I speake to set furthe more at large the fondenesse of the other argument concernyng Mariage ¶ The generall rule But awaie one of these contraries where nothyng commeth betwixt called immediata contraria and thother must nedes folowe whiche is not true in those contrariesâ— where some thyng commeth betwixte theim called contraria mediata RElatiues are those whiche are compared emong themselfes or els referred to some other As a father a sonne A master a seruaunt A kyng a subiect ¶ The general rule If one of the relatiues be the other muste nedes be if the other be not the other cannot be neither ¶ The maner of reasonyng Thou art my seruaunt why dooâ—â—â— thou not knowe me to be thy maister Thou art a subiect and wilt thou take in hanâ—e to rule PRiuacioÌ„ is the absence of thaâ— thyng froÌ„ a substance whiche by nature might haue been thereâ— The habite is the hauyng of that thyng in the substance whiche naturâ— hath graunted to be there ¶ The generall rule Euery priuacion is the destruccion of that whiche by nature was ¶ The maner of reasonyg Suche a man is blynd Ergo he cannot se. Blyndnesse is called priuacion because it is the absence of that thyng whiche either by nature was or might haue been in the substaunce Neither doth any mannâ— call a stone blynd because nature hath vtterly denied the gift of seyng to all stones Synne is called priuacion because it is the destruccioÌ„ of that great goodnesse whiche God powred in man And therefore God iustly punisheth those that haue forsaken his grace ¶ Sentences gainsaiyng otherwise called contradiccion SEnteÌ„ces gainsaiyng are two proposicions the one deniyng that whiche the other affirmeth as thus Christ is in the Sacrament really Christ is not in the Sacrament really It cannot bee but one of these two proposicions must nedes be false ¶ The generall rule If one of the twoo proposicions be graunted to be true the other must nedes
well fauored or hard fauored ¶ The table of qualitie The Qualitee Of the mynde  Of the body  Of the mynde Geuen by nature as the naturall inclinacion to any thyng Gotten by studie GotteÌ„ by â—â—udy Tariyng stil with a man and hardely goyng awaie  Goyng â—one awaye as the affeccions  Tariyng still with a man  As knowledge whiche either coÌ„sisteth by practised skill  Or els by speculacion and by the only obseruacioÌ„ of thynges natural  Practised skill  Either of vertue  Or els of vâ—ce  Of vertue  As Iustice.  Fortitude  Temperaunce   TeÌ„perance or iust dealyng of euery synguler persone As Caâ—o Socrates Plato  ¶ Of Relatiues RElatiues are those whiche are comprehended with other or the whiche are named one with another and as a man would say haue a mutuall respect one to another The other predicamentes before rehersed were absolutely spoken so that we maie vnderstande by one and thesame woorde what it meaneth As we may perceiue what a man is although we ioyne nothyng to hym wee knowe what Iustice is although we compare hym with none other thyng But these Relatiues cannot bee so well vnderstanden excepte we ioyne some thyng to them As when I saie a father I caÌ„ not so call hym excepte I vnderstande a soÌ„ne that he hath So that euery body is called a father in respect that he hath a sonne or els not Again no body can be called a Schole Master except he haue scholers There is no husband except he haâ—e a wife Therefore we maie se that Relatiues are referred euermore to another neither can thei bee taken absolutely without hauyng respect to some other worde There is no worde but we maie considre thesame to bee a Relatiue if we referre it to some other thyng and therefore wee maie go throughout all the predicameÌ„tes with this one place and finde relacion in euery one of theÌ„ Those that are referred to some thyng are of two sortes First thei are properly so called as the father and the sonne the master and his seruauÌ„t neither can thei be considered excepte thei bee compared with some other for when one is called father he is properly so called because he hath a sonne and thereof hath he his proper beyng Again relatiues vnproperly so called are those seuerall woordes whiche are knowen haue their beyng euen when thei stande alone and yet considered with other thei haue diuerse respectes as loue is the loue of the thyng loued Or thus loue beholdeth the thyng loued Faithe beholdeth that thyng whervnto it leaueth And therfore where as Paule saieth we beyng iustified by faithe haue peace before God it is asmuche to saie that we are not receiued for the worthinesse of the qualitee but for his sake that is the sonne of God For I praie you whervnto leaueth faithe or what thyng doeth it els behold Sauyng onely our Lorde Iesus that died freely once for al. Or els thus Relatiues are so called and yet vnproprely whiche are not accordyng to their propre beeyng but accordyng as thei are so named whereof the .vj. predicamentes that folowe beare the name As he that doth any thyng is referred to a thyng doen wheâ—ein the twoo places that folowe are declared whiche signifie to do and to suffer By the place vbi where one neighbor is coÌ„pared with his neâ—t neighbor By the place quando wheÌ„ A childe of .vj. yere olde is compared with a child of thesame yeres He that lieth vpright is coÌ„pared with him thatâ— lieth doune grouelyng In all these the proper beeyng is not declared for a childe maie bee sixe yeres of age although he be not compared with another and therefore it is called relatio secundum dici improprie But a man can neuer be a father sauyng oâ—ely in consideracioÌ„ of his sonne And yet note this one thyng it is proper to all Relatiues alwaies to be true euen by coÌ„uercion And thus whosoeuer is a father thesame hath a sonne whosoeuer is a sonne thesame hath a father Who soeuer hath faithe that same man leaneth to Christ onely Whosoeuer leaneth to Christ onely that same manne hath faithe Here are twoo thynges to be marked in relacion The ground of euery thyng and the ende wherevnto it hath respecte or consideracion As a father is the grounde in that he doeth begette and hath respect to his sonne in that he is begotten The sonne is the ground in that he is begotten hath respect to his father whiche did beget hym And thus likewise in all other The table of the Relatiues  By nature As by the cause and the effect the father and the sonne are considered  By some maner or waye vsed The magistrate and the Mace the Kyng and his sworde caried before hym are compared together  By degrees in callyng The lord and his seruant the aduocat and his client  By kynted The brother and Sister Relatiues are compared one with an other By mariage The sonne in lawe the mother in lawe  By couenaunt The graunter of a lease and the tenaunt  By accideÌ„tal happenyng A poete to be a lier a phisician to be a man queller or a lawyer to be a thefe  By natural kynd A man a woman  By yeres A yong man an olde man  By condicion of life A poore man a riche man a freeman a bonde man ¶ The maner of doyng in latin called Actio A Gere seu facere is whaÌ„ we are saide to be occupied in a matter that is before vs or whan oure labor is exteÌ„ded vpon a weaker or lesse thing and in this place ar conteyned al verbes actiues as to write to dispute to banket to beget to encrease to diminishe or to chaunge and to speake at a word al those are coÌ„teyned in this place which answere to this question what doth he or what doth it excepted alwaye verbes perteinynge to the senses or affections as to heare to tast to see to enuye al which haue the passiue significacion Euery action is either naturall or voluÌ„tary That is called natural whiche is done by the mighte of nature as to begette or to bring forth to encrease or decrease to alter by qualite as to be moyst drye colde or hotte to moue from place to place That is called voluÌ„tarie which doth betoken any thing done freely as to teache to write to reade to playe the marchaunt man or to do any other action And hereunto maye be referred euerye mans deutie lyuyng ¶ Perpessio called in Englishe a sufferynge PAti fieri seu accipere to suffer to be done or to take is the effecte of the action and to make it â—laiâ—e it is a verbe passiue euen the â—ame which the graÌ„marians vse as to â—e taught to be encreased to be diminished all these are passiues and are referred to this predicament Vbi Where VBi is an order or predicament whiche comprehendeth the descriptioÌ„ of places wherin
some â—hyng is reported either to be done to â—aue ben done or els hereafter to be â—one As to be at London to be at CaÌ„â—rydge to be at home to be in a chamâ—er to be aboue beneth on the righte hand lefte hand before or behinde and what soeuer is answered to this question whan I aske where any thynge is or where any thyng is done This place wel serueth for coÌ„iectures either â—n praysyng or dispraisyng Quando When. THis PredicameÌ„t Quando coÌ„teineth the difference diuersite of times as Nunc Nowe Heri yesterdaye noctu in the night time Interdiu in the day tyme. This place also gyueth lighte to confirme causes As to proue that one is paineful I may say such a one studieth day and night so muche as nature can beare Therfore he is a payneful man Situm esse to be settled Situm esse is than considered whan a mans body is in any wyse place aâ— to lie a syde to stande vpright to sitte to leane to lye grouelyng to lye wyde open Habitus the araiyng or clothyng SOme call this Predicament Habitus integumeÌ„tum that is a coueryng or apparelynge of any body as to haue a coate to weare a goune to be harneysed to haue a iacke a sheart of mayle a cote armoure Also to go gorgiously as to weare cheines of goldeâ— to haue braselets rynges ouches stones to hauâ— asceptre or mace in his hand Thirdly to possesse gold siluer land wyfe and children or to contayne any thynge as the hogges head dothe hold wyne the barne holdeth corne c. ¶ The vse and commoditie of these Predicamentes IF you will define any worde knowe the propre nature of the same ye must nedes know these ten Predicamentes As for an example if ye will knowe what a man is ye muste haue recourse to the place â—f Substantia and there ye shall learne â—y the same place that maÌ„ is a liuyng creature endued with reason If ye wil knowe what vertue is ye must go to the Predicamente Qualitas and there ye shall se that vertue is a constant habite of the mind makyng them praise worthye in whom it is If ye wil define the nature of a father seke for Relatiua and there ye shal learne that he is a father that hath a sonne he is a maister that hath a seruaunt and so forthe in the realte Therfore ye muste nedes haue these Predicamentes readye that whan so euer ye wyll define any worde or geue a natural name vnto it ye maye come to this store house and take stuffe at wyll Of a diffinition THere is nothyng in all this whole art of logique more necessarie for man to know than to learne diligentlye the defifinition and diuision of euerye matter that by reason maye be comprehended For he that firste well vnderstaÌ„deth what he doth go about knowyng fullye the nature of euery cause propouÌ„ded shal lesse erre in the whole discourse folowing and easie shal it be for him to auoyde false argumeÌ„tes if he can learâ—e firste to se the verye nature substantial propretye of euery thyng A definition is .ii. wayes considered for either it is a defiâ—ition of a worde or of a substauÌ„ce A definitioÌ„ of a word is any maner of declaration of a word as a Realme is so called by cause it is by a kynge ruled and meryly to saie it A woman hath her name so giuen her by cause she bringeth wo vnto man A definition of the substaunce is a speach which sheweth the very nature of the thyng euery perfect definition is made perfect by the generall worde and his difference ioyned together So that what soeuer is defined it is â—l wayes the kynde or sorte of some â—hyng as thus Man is a lyuyng creaâ—ure endued with reason man is the â—hyng defined and the other that is a â—â—uing creature endewed with reason â—â—s the definition There be .iiij. rules to be obserued â—n euery perfecte definition Firste â—hat the definition conteyne no more than the thing defined nor yet that the thyng defyned conteine any more than â—he definition dothe Againe we muste â—ake hede that the definition expresse â—he very nature and substaunce of the â—hynge defined or els it is no good â—efinition Thirdly we must see that the definitioÌ„ be plaine and open without ambiguitie not hauynge anye obscure or â—ar fetched wordes Oâ— a diuision IT is an old saiyng Qui bene distinguit bene docet He that doth well diuide doth teache well And Socrates in Phedro Platonis praisyng muche the maner of diuidyng saith at length that if he kneâ— a man whiche coulde well deuide and seuerallye set euery thyng in his place he woulde followe hym as thoughâ— he shuld follow god himselfe In what miserable blindnes ware we yf we knewe not the difference betwixt the law and the gospel the whiche onelye we do knowe by the benefite of diuision There be manye fonde people whiche haue muche dispraised all temporal lawes ciuile lawes thinkyngâ— it mete that al common weales should onlye haue the gospell and none other â—awe at all This maye seme to some a gaie saieâ—ge where as in dede it is bothe folishe and wicked For ther is a difference betwiâ—te Politicall lawes and the gospel For the politicall lawe dothe cause an outwarde discipline to be obserued eueÌ„ of the wycked so that thei dare not offende outwardlye for feare of corporall punishement The magistrate whiche hath this charge is ordeyned of god and first his charge is to sette forth the ten commaundementes geuen to Moses in the stony taâ—es and to cause the same to be obserâ—â—d vniuersallie punishyng the offenâ—urs for their euil dedes corporallye â—fter this he must enacte other partiâ—â—lar lawes as occasion shall serue â—hich do not dissent from these .x. conâ—â—â—eryng these lawes are generall and therefore particular thynges maye be â—â—awen out of them As where it is sâ—â—d Thou shalt do no thefte the maâ—â—trate seynge falsehode in bargayâ—yng and muche disceipte vsed to deâ—aude one an other straight causeth â— to be proclaimed that all suche as vâ—â— disceipt in bargaynyng committe â—efte aâ—d shal be attainted therupon â—â— felcâ—s the whiche man in so doyng hâ—th fulfilled goddes commaundâ—meÌ„t Nowe againe as for the preachynge of the Godspell it is an other maner of thyng for thereby sinnes ar forgiuen â—e inheritaunce of lyfe euerlastynge â—â—aunted and an euer liuyng Churche â—f mankynd gathered to be Goddes â—â—osen people and also the true knowlâ—ge of God perfite rightuousnes and the hope of life euerlasting is kindled in the hartes of al godlie through the power of goddes holie ghoste But there be fewe that will obey wyllynglie and with all ther hartes the wordes of the gospell in suche wyse Neither can any Lawe be able violentlye to force the inward thought of man Therfore the outward magistrat though he cannot binde mens coÌ„sciences froÌ„ the thing that is euiâ— yet doth he muche to with draw them from doyng euil and in
referred to this but rather to the propretie bicause it beloÌ„geth to man alone alwaies to man ¶ The generall rule If the maner of doyng or sufferyng be the thyng conteynyng is also and the woordes adioyned also whereof doyng and sufferyng haue their of spryng folowe vpon the same ¶ The maner of reasonyng from this place If one breathe the same man hath life in him If Iulius Cesar came into England then there was such a man called Iulius Cesar. Yf Richard the third plaied the tyrante here in Englande then there was suche a man in Englande ¶ The Use. This place much helpeth either for praise or dispraise Some officers bribe the poore robbe their Maister and wayst their own Ergo suche are worthie death ¶ Of the thyng tonteynyng The Subiecte or the thyng conteinyng is a substaunce being the stoore-house of Accidentes the very proppe to hold vp diedes done for neither wisdom strength health nor Policie can be at al except they be conteined with in some one body ¶ The generall rule Take away the thyng conteinyng and there remaineth nether adiacent nor yet dede done ¶ The maner of reasonyng There is fieâ— Ergo it is hotte Christ was a very maÌ„ Ergo Christ died and sufferde the panges at his departyng ¶ An other Why doest thou say that I owe the a croune whome I knowe was neuer yet worth a grote MelaÌ„chthon liueth and readeth Therfore there is great learnyng to be had where he is ¶ The Use. By naming a worthy persoÌ„ his prayse is sufficiently set forth euen when his name is ons vtterd For what learned man hearing the name of Cicero doth not remembre thereby the ful practise and the absolute skil of all eloquence These places therfore helpe aswel for the amplifiyng of matters either in prayse or disprayse as they do for the stedfast prouyng of any cause ¶ Of outward places beyng not in the substaunce but only touching the substauÌ„ce and without the nature of it THe firste are called the causes of thynges and the thynges comming of causes which only are ioyned tâ— the thyng necessarily where as the other places folowyng are not coupled necessarily but are only ioyned together by a certain alliaunce to the present matier ¶ The deuision of causâ—s Some causes are called the very causes of thynges euen by their owne nature other causes are happenyng causes the which may perhapps bryng forth the effect lastely there be causes without the which thinges can not be done and yet are they not any cause to force the effecteâ— The very cause of thynges is such a one that if it be practised in very diede and set forth with other naturall causes the effect must nedes folowe and againe if it be not putte in practise although the other be put yet the effect shall not folowe As for exaÌ„ple although one haue a cloth yet can he not haue the vse of it excepte the tailer cutte it out And although the milner grinde yet we are like to dine without breade excepte the baker do his parte also in the batche The happenyng cause is such a one that although it bee putte in practise in very diede yet it shall not straight waie so be that the effect muste nâ—des folowe As an ague may be the happenyng cause that some one man kepeth good diet yet not any forcyng cause for then all sicke folke might be compted for sober men The cause without the whiche thynges cannot be dooen as thus The Surgean cannot heale a wounde except the dedde fleshe be cut out The waiefarer shall hardly come to his iorneis end except he haue some money in his purse In time of warre it is euill trauailyng without a passe porte this is called in Latine Causa sine qua non that is to say the cause without the which we caÌ„ not and yet it is not the cause of our iourneyng ¶ The deâ—inition of a very cause A cause in very dede is a meane by whose force some thyng doth folowe ¶ There be .iiii. such causes The efficient cause The end The matier The shape The efficient cause is the working cause by whose meanes thynges are brought to passe Of those that are workyng causes some by nature bring thynges to passe some by aduisement and by a fore purposed choyse Thynges woorke by nature and that necessarily which lacke knowlege to chuse this or that haue no iudgement to discerne thynges As the Sonne the fire herbes precious stones The sonne euen by nature geueth light to the daie and caÌ„not other wise doo the fire burneth naturallyâ— Herbes kepe their vertue of necessitie The Adamant draweth Iron euen by nature And so the bloud stone stoppeth bloud Some of these causes worke by the force and violence of nature some by an outward powre beyng strained thervnto Thei worke by the force and violence of nature whose beginnyng is within theimselfes beyng ayded by none other outward thing As fire burneth eueÌ„ by the natural force of heate which is in the substance therof Thei woorke by an outward powre whiche are strayned to woorke by another meane As water set vpon the fire wareth hot yet is not hote by her awne nature but is made hotte by the nature and might of fire of whoÌ„ the water taketh heate In like maner boulettes of leade shot out of a gunne an arrâ—we out of a bowe a stone out of a slyng all these flie not into the ayre by their â—wne power or might but by force violence of him that casteth theÌ„ ¶ The generall rule From the naturall workyng cause the effecte must nedes folowe as thus If the Sonne shine the daie muste nedes be whiche is the effecte or workemanship of the Sunne Suche a man hath eaten Hemlock Ergo he is poysoned and in daunger of death Fire is in the Chimney or in the toppe of the house therefore it muste nedes burne Take away the cause and theffect can not be at al for if there be no fire there can bee no flame nor burnyng neither The seconde workyng cause is wheÌ„ thynges are dooen by aduisement and by choyse not by any necessitie at all for thynges maie aswell not bee doen as be doen as if there be a Shomaker there maie be shone made and contrary if there be no Shomaker there can be no shone at all ¶ The â—enerall rule When the voluntary cause in put the woorkemanship or the thyng doen maie folowe As if there be a Carpenter a house maie be made If one reade good aâ—cthors and herken to the readyng of learned men he maie come to good learnyng ¶ The maner of reasonyng Suche a one hath droÌ„ke poyson ergo he will dye shortly Christe hath reconciled mankind to his father by sufferyng death vpon the Crosse Ergo suche as beleue in this sauyng health shall liue for euer ¶ Another diuision of â—auses efficient Some efficient causes are coÌ„maundyng causes As the Kyng is the commaundyng cause to his
subiecte to doo this or that The Master of workes is the commaundyng cause to all the laborers The other efficient causes are obedieÌ„t causes when the seruant worketh at his maisters commaundement ¶ Another dâ—uisâ—on of causes efficient Of suche efficieÌ„t causes as do obey some doo their woorke as the Mason worketh vpoÌ„ the stone the Carpenter vpoÌ„ wood Other efficient causes that are obedient are but instrumentes of dooyng as hatchetâ—es hammers pike aâ—es with other In battaill the capitain is the efficient commaunder the souldiourâ— the efficient obeyer gunnes dartes bowes and billes the instrumentes of doyng Good hede ought to bee had that in all causes wee make a difference not confoundyng one with another that the nigh causes the farther causes be not taken all for one A cause farre fetched is this Such a one fell out with his neighbour Ergo he killed hym Fallyng out bryngeth chidyng chidyng bryngeth hatred hatred causeth fightyng fightyng geueth blowes blowes sone dispatche sone dispatchyng is ready death Therefore I might more probably reason thus Suche a one gaue his neighbor a dedly wounde Ergo he hath killed hym And thus the argumeist is made from the nighest cause ¶ Another diuision Some causes are principall causes as the holy ghoste workyng all Godly mocioÌ„s and stirryng our nature euermore to the best Other causes are the inclinacioÌ„s in maÌ„ that are either good or eiuill Thirdly there are helpyng causes whiche are meanes the rather to further vs in all vertue As learnyng practisyng of honest behauor acquaintyng our nature euermore with the best The principall cause that Ioseph forbare to company with another mannes wife was the holy ghost that stirred his mind with the fear of God The secoÌ„d cause was his awne mynd that remembred the worde of God and the punishement dewe for synne The thirde cause was that he accustomed himself euer to liue vprightly and not onely to auoyde synne but also to auoyde the occasion of synne There be other diuisions but I leaue to reherse them for feare I should be ouer long ¶ The ende called Finis THe ende is for whose cause any thyng is doen and is twoo waies considered For there is an absolute ende whervnto al other are referred beeyng called the perfeccion and chief propertie in any thyng as the chiefest ende in any man is to be perfectly endued with reason and to attain euerliuyng felicitie The chiefest propertie in a horse is to be of a very good courage to want no stomacke the chifest perfeccion in fire is to bee very hote and very drye There is another ende called a helpyng ende whiche serueth to an higher ende and is onely ordeined for this purpose that wee might attain thereby the perfecte ende of all As meate drinke apparell and other necessary thynges are helping endes for man to attain the chifest ende For without these endes maÌ„ could not liue To liue honestly in this life to be vpright in dealyng with all persones is an helpyng ende as the Philosophiers take it and a testimonie to the worlde of our faith as the Christians take it for man to liue world without ende To mary a wife is a helpyng ende for a man to auoyde fornicacion The pore man laboureth and wherefore To get his liuyng Wherfore getteth he his liuyng That he maie the better be able to serue God The souldiour fighteth at his princes commauÌ„dement chiefly because God commauÌ„deth him next after for loue of the kyng and his countrey thirdly and last of al that he might liue the rather in quiet at home with his wife and childreÌ„ So that of one and thesame thyng there maie bee many endes beeyng orderly considred ¶ The general rule Whose ende is good or euill thesame thyng is good or euil as a sweard is good because it is good for a man to defende hymsef Faithe in Christ Iesu is good for by faithe we are saued To vndo my neighbour with lendyng for gain is moste vngodly therefore to be an vsurer is moste vngodly To desire another mannes wife is vngodly because adultery is vngodly Battaill is good because it bryngeth peace For al men should fight for this ende that we might liue in quiete with our neighbours If thou wilt be honestâ— and estemed for a godly person do the accions of vertue and thou shalt be wel reported of especially of the honest It is good to learne because learning it self is good whiche is th ende of our study ¶ Of thâ— matâ—r or substance called Materia THe substance called materia is ready to bee framed of the woorkeman as hym liketh by the whiche substaunce either thynges naturall or els thynges artificiall are made As first a man whiche is a naturall thyng is made of body soule An Image whiche is an artificiall thyng is made by the haÌ„dy worke of man is grauen out of stone or molten in gold or in brasse FroÌ„ this place are made argumentes that bothe do affirme and also deny As thus if a man haue cloth he maie haue a garmeÌ„t made if it like hym But if a manne haue no clothe at al how can he haue a goune or a coate If the Baker lacke meale how can he make bread The matier is coÌ„sidred â—â— waies Firâ—â— it is a substaÌ„ce that tarieth stil as wheÌ„ a house is made of stone wodd plaister or an Image of gold brasse or siluer Here the substance tarieth still although the forme be altred Likewise wheÌ„ a house is taken doune the stone tymbre remain stil and kâ—pe their substance and serue as thei did before either for ereccioÌ„ of thesame house again or els other wise as it shal please him that is the awner Again the substaunce is that whiche chaungeth into another nature and caÌ„not bee thesame that it was before as of meale and water bakers make their bread now thei caÌ„not resolue thesame breade again into Meale and water whiche was the former substaunce ¶ The generall rule When the substance is at hand the workmanship maie folowe and the effecte maie appere But when the substance is taken awaie there can be nothyng made at al. As if a man lacke siluer how can he make an Image of siluer There is no stone wood nor plaister Ergo there is no house But if I reason thus by the substance that chaÌ„geth into another nature and caÌ„not be thesame that it was before I reason then amisse as thus Ther is no meale or flower ergo there is no bread but I should saie rather there was no meale nor flower ergo there is no bread ¶ The maner of reasonyng The Shoomaker hath no Lether how can he then make a Shooe The Printer hath no paper ergo he cannot set his men on worke The shape called Forma The shape or fashion of any thyng is a cause whereby the thyng that is made hath his name as leather when it is mâ—de or fashioned for the foote is called a shooe Suche a man weareÌ„th a liuery
Suche a man had a bluddye sworde in his hande straight after the death of his neyghbour euen in the same fildes wher his neyghbour was slaine Ergo it is like this maÌ„ hath slayne hym All which argumentes are deriued from the place called Contingentia as I wyll shewe it hereafter ¶ Of wordes annexed or knitte to the substaunce called Connexa AS touchyng wordes knitte ye maie vndersâ—and that they are ioyned outwardly to the Subiect and geue a name vnto him according as they are As Richesse are ioyned to a riche man For where as Crassus is called a man by his owne substaunce yet not withstandyng by his richesse he is called a riche man So he that hath a wife is called a housband He that hath a maister is called a seruaunt He that hath a father is called a sonne Wordes knitte are deuided diuersly for some are called such as are nighe touching the substauÌ„ce As to be full of fish is agreyng to the water to be full of grasse is annexed or agreing to the earth to be cloudy is annexed or agreyng to the aier Again woordes knitte are called those thynges that a maÌ„ weareth as to weare a cote a iacke a harneis to haue shoen to be merie to be dustie and al such as are casual to maÌ„ Some are called annexed or agreyng which are knitte to man and thynges not worne vpon his backe but farther of and rather perceiued by vnderstandyngâ— then knoweÌ„ by eiye sighte As nobilite powre fame aucthorite To bee an Officer a Mayour a Sherieue lord Chauncelour coÌ„ptrollour or any other officer in the common weale all these are annexed to their inferiour ouer whome thei haue aucthorite In this point differ wordes knitte called annexed from wordes adioyned called adiacentia that all adiacentes or woordes adioyned cannot be with out the subiect as heat colde whitenes or any other like cannot be except they be comprehended with in some Subiecte For it is propre to euery Accident to be in some one thing coÌ„teining him If ther be nothyng conteynyng then the Accident cannot be Not withstandyng wordes knitte are so placed that one is without the other may be either of them seuerally if the one happen to perishe as a housebande is without the substaunce of his wife and although his wife dye yet the housband maie be onliue sauyng that he loseth his name to be called housband but if a wise man die wisedom must deâ—aâ—e also because it must neâ—es be in some one subiect or els it cannot be ¶ Of Accidentes THose are here called AccideÌ„ts which both them selues and the thyng also maie be together oneâ— with another also may be away the one from the other ¶ There be v. of this sort Thynges chauncyng The name of a thyng Sentences of the sage The likenesse Thinges compared together ¶ Thinges chauncyng called Contingentia THose accideÌ„tes are called thinges chauncing which chaunce about a thing so that whether these thinges chaunce or no yâ— thing it selfe may be or though the thing be not these may so â—â—aunce to be As palenesse which thing may chauÌ„ce before sicknes thesame also may chauÌ„ce though a man be not sicke And a man also maie be sicke and yet nothing pale at all Likewise loue and feare A man maie loue although he feare not a man may again feare although he loue not ¶ The diuersitie of thre diuerse places Wordes adioyned wordes knit to another wordes chauncyng to a thyng differ thus that in woordes adioyned called adiacentia the cause why thynges are so named is euer in the subiect neither can the wordes adioyned continue except thei be coÌ„prehended within some one substaunce Wordes knit are of suche sorte that by namyng one the other is strayght knowen As when I name a Scholemaister I signifie scholers also although I do not expresselie name them But in wordes chauncyng called Contingentia we must at the lest compare .ii. together that we maie better knowe them to be of this place Therfore if I name this worde craft by it self without any further consideracioÌ„ then it is an adiacent or a worde adioyned If I name this worde seruaunt crafte is referred to the place called a word knit considering craft is mencioned in respect of the seruanÌ„t If I say thus a craftie seruaunt then these two are considered to be in thys place called Contingentia whiche is a place of wordes chancing to a thing so that whether they chaunce or no yâ— thyng it self maie be notwithstaÌ„ding As a seruaunte may be yet not craftie Again one may be craftie yet not a seruant ¶ The diuiâ—ion of thynges chauncyng Some go before the thyng somme are ioyned with the thyng some folow after the thyng Thynges chauncyng before As thus The skie was very red this mornyng Ergo we are like to haue rayne or nyght Thinges ioyned with the matter at the very instaunte As thus Anger is in olde men ofte fetchyng of wind declares a sickenes of the lunges If the bequether or maker of any wil be onliue the will taketh no place and maie be voyde Suche a one goeth gaâ—â— in his apparell spendeth with the besâ— yet hath nothyng to maintain his charges Ergo it is like that he commeth by his goodes noughtely Thynges happenyng after Suche a one is well learned Ergo he hath gone well to his boke heretofore ¶ The name of a thyng or the interpretation of a worde THe interpretacion or name of a thyng is a worde made by the agrement of men to signifie this or that As Pâ—ilosophus is yâ— man whatsoeuer he be that hath a desire and a loue to the knowledge of wysdome Therfore if ye will expound what a philosopher is you maie reason thus from the interpretation of the worde Whosoeuer he be that hath an earnest loue to philosophie and seketh knowledge thereof that man is a philosopher Cato hath an earnest loue to philosophie and seketh knowledge therof Ergo Cato is a philosopher Againe the interpretacion of a thing is theÌ„ thought to be wheÌ„ a metaphore or translation is vsed the meanyng thereof takeÌ„ As when this word Ignis fire betokeneth loue Where as of yâ— owne nature it signifieth fire as we reade in Ouide thus Quis enim celauerit ignem Lumine qui seÌ„per proditur ipse suo Who can kepe close the fire or hide the burnyng heate That doth betraie it selfe alwaye with lyght of flame so great Wherin is nothyng els signified but loue whiche is so hote of it selfe that it must nedes breake out into flames and shewe it selfe at one tyme or other ¶ The generall Rule To whome the interpretation of a nowne doth agree to the same also the nowne it selfe agreeth ¶ The maner of reasonyng Suche a chylde is called dawson And he maie well be so called for his father is but a dawe ¶ Of the place called authoritie otherwise named sentences of the sage AL suche testimonies maie be called
or the maister of an houshold to his house or the head to the whole bodie the same is the magistrate to his subiectes ¶ Thynges compared Seruauntes must be obedient and subiect to there maisters with all reuerence as we reade in the scripture howe muche more then should the subiectes be obedient to their kyng and souereigne lorde whiche by the ordinaunce of God is appointed to rule and to haue gouernaunce ouer them Ye maie se by this one exaÌ„ple that the searchyng of places ministreth argumentes plentifully For if ye wyll proue a magistrate necessarie ye maie reason from the definition from the causes from the authoritie from the thyng conteynyng from the adiacentes from the similitude and make good reasons for the purpose Not withstandyng I thynke it not necessarie that ye searche all the places at euerye tyme and for euerye matter but that ye searche moste parte of them And although we cannot finde a good argument in euerie one of them yet it is wel if we maie gather but thre or .iiij. good argumentes As when we go into a gardyne we shall not finde all herbes growing there although we searche euery corner so when we loke in all that places of inuention for the profe of ouâ— matter we shall not finde in euerie place a good argument for oure purpose Not withstandyng it is moste necessarie either when we will proue a matter oure selfe or els trie an others labour which is set forth at large most eloquentlie to bring the whole some of his long tale to these places make an argument in thre lynes of that whiche he dilateth into thre shietes And for our selfe if we wil reason a matter earnestlie it shal be profitable to see oure owne argumentes before hand deriued out of the places the whiche shall make vs more bolde to speake when we shall euidently perceiue oure owne reasons suerly grouÌ„ded And the better able we shal be to confirme our owne cause to auoyde all obiections when we knowe suerly by this arte wherunto we maie leaue For although other shall empece oure doynges and wrest oure wordes yet we shal be able euermore to kepe oure owne when we playnelie perceaue whereof oure argumeÌ„t hath his grouÌ„d Many speake wisely which neuer read logique but to speke wisely with a iudgement and to knowe the verie fountaine of thynges that can none do except they haue some skill in this art Therefore what diuersitie there is betwixt a blynd man hym that seeth the same difference is betwixte a wise man vnlearned and a wyse man learned Ye haue sene the commoditie of this art by this one word magistrate which I dyd applie to euery place that myght geue any light for the makyng of an argument Nowe ye shall haue a question set forth and both the partes of a proposition referred to the places of inuention that thereby ye maie knowe wherein the places do agree wherein they do not For where as the places agree that is to saie al thynges are referred to the one that are referred to the other there the proposition is good and the latter parte of the proposition is truly spoken of the first But where the places do not agree that is to saie some thynges are referred to the one worde that are not referred to the other ther the thinges themselues can not agree I will vse this question for an example whether it be lawfull for a priest to marie a wyfe or no. And first of all I will examine a Priest aud applie hym to all the places Next after that wee will refeâ— a wife to all the places se when we haue done where in these .ij. do agre and wherein they do not agree ¶ From the definition A Preacher is a clerck or shepeherd which will giue his life for his shepe enstructed to sette forth the kingdome of God and desierouse to liue vertuousely a faithfull and a wise steward whoÌ„ the lorde doth set ouer his house that he maie gyue the householde seruauntes meate in due time ¶ From the generall worde A minister a seruaunt a holie man a gospeler the minister of God should be vpright in his liuyng faithfully bestowyng the wordes of truth ¶ From the kynde Peter Paul Ihon Baptist Esaie Esdras and Steuin Ambrose beyng a temporall man was after that a minister of the Churche Chrisostome became of a lawer an ernest preacher of goddes worde yea Peter Andrewe both ware fishers therefore temporal men may be called if they be worthie and desire this spirituall function ¶ From the Propertie To be miete to teache to be godly wise to do and to teache all thynges that they are coÌ„maunded Sainct Hierome is his Epistle to Nepotianus as touchyng the life of Preachers saith thus I will not haue the pleade causes to be abrabblyng ianglar without all reason but I will haue the to be a faithfull minister of the Sacramentes and very skilfull in the lawes of the Lorde ¶ The whole To be brought vp in the scriptureâ— euen from his youth to be godly in coÌ„uersâ—cion and wholly to be enstructed with all thynges necessarie for a preacher whoso euer is thus armed is worthie to be a minister in the Churche of God This Argument is deriued from the whole ¶ The partes To inuent matier out of the scripture accordyng to the aptnes of his heares to decke his doynges haÌ„dsomly to place his senteÌ„ces in order to remember what he speaketh and to vtter his wordes distinctly plainly and with lowde voice ¶ Thynges yoked together A preachyng a Preacher to do the worke of a Preacher Timoth. iiij He that by his preachyng edefieth the same man is a preacher ¶ Thynges cleauyng or adioyned to the substaunce Labor diligeÌ„ce witte knowledge sobriete geÌ„tlenes vertue mariage an earuest desire to bring vp his childern wel with other such A bishop must be without fault the housbaÌ„d of one wife watchefull sober modest herberous apte to teache no greate dryuckar of wine no fightar not giueÌ„ to filthie lucre but vpright voide froÌ„ brawlyng from couetousnes c. i. Timoth. ii ¶ Dedes done To feade Christes flock to put his life in daunger for the flocke coÌ„mitted to his charge to bryng vp his flock famuly in the feare of God in the knowledge of his woorde and in due obseruyng of the same ¶ The thyng conteynyng Hierome in his first boke of the CoÌ„mentaries which he made vpoÌ„ the Galathians .j. cap. Let vs not thinke that the Gospell resteth in the woordes of Scripture but in the sense not in the outwarde rynde but in the very hart not in the leaues but in the very roote of reason Let the woordes of Christe dwell plenteously in you with al wisdome Collos. iii. ¶ The matier The woord of God The olde Testament the new Hieremie the first Behold I haue giuen my woordes in to thy mouth ¶ The shappe or forme The shappe may be taken of the coÌ„uersation speche spirite
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