bee called wastfulnes Liberalitie is a vertue Therfore liberalitie maie not be called wastfulnes ¶ The generall rule If the generall woorde be taken awaie the kynde tarieth not If the generall woorde doo remain it shall not straight folowe that the kynd shall ensue For it is no good argument if I se a tree a good way from me to say it is a tree therefore it is an Apple tree I maie say thus well negatiuely it is no tree Therfore it is neither apple tree nor other ¶ The maner of reasonyg If euery creature by nature loue it self then man doth loue hymself If euery vertue be praise worthye then in thadministracion of iustice to geue euery man his awne it is praise worthy ¶ The vse The generall worde declareth the largenesse of any thyng so that where the generall taketh no place the other that be inferior caÌ„not be As if there be no liuyng creature in some one house then there muste nedes be no maner of man in thesame house Of the kynde The kynde beynge reckened emong the places is taken to be anye one thynge that is lesse generall than an other and by this shyfte euen propre noumes or names of thinges shal serue for the kynde and go in steade thereof Therfore as we reason from the kynd to the generall so may we reason from nownes proper to their kyndes Of the kynde From the kynde to the generall an argument is made affirmatiuelye as thus if iustice is to be desyred than vertue is to be desyred Such a man is a slaunderer ergo he is a naughtie maÌ„ The general rule To whome the kynde doth agree to the same also the general doth agree The maner oâ— reasonyng Yf sobriete be praise worthie then vertue is praise worthie If droÌ„ckenes be deuelishe then surfeytyng is deuelishe The vse The kynde is general to euery propre name and therfore in describynge the nature of euery noune proper we haue muche nede of this place to know vnder what kynde euery seueral thing iâ— comprehended Againe what soeuer is defined that same is the kynd of some one thynge so that hereby we learne how farre this worde stretcheth beyng ordeyned to sette forthe the nature of euery propre name Of the diffâ—rence and proprâ—tye From the propretye and difference argumentes are deriued both affirmatiue and negatiue he can reason a matter artificiallye therfore he is a good logicien Aesope coulde not vtter his minde at large but dyd stammer and staye muche in his speche therefore he was no Oratour The general rule When the propretye or difference is graunted then the kynde straight foloweth take awaye the same and ther remayneth no kynde at all The maner of reasonyng Whosoeuer is endued with reason the same is a man The vse The difference and the proprety declare natures workyng in all thynges lyuyng and therfore they hâ—lpe wel to shewe what euery thyng is by his propre gyfte we spake before of a methode or directe order to be vsed in all our doinges and herein we maie wel se the vse therof for hetherto we handeled those places which do nothyng els but comprehende the nature of a perfecte definition nowe whereas the place foloweth of the whole and his partes it is nothynge els but the right maner of a perfecte diuisioÌ„ the places that folowe â—fter declare the causes the effectes what be incident what be disagreyng frome the matter shewynge example and testimonies of the auncient Of the whole and the partes The whole is that same which consisteth of his partes and is deuided .ij. maner of wayes Firste there is the whole in substaunce which standeth of suche partes that if one betaken away the whole decayeth straight neyther can it afterwarde kepe his name as it did before For an example A man is diuided into bodye and soule Take away the bodie who coÌ„pteth the soule to be that man which before had his bodye ioyned thereunto we saye the soule liueth whaÌ„ the body is dede but no man saieth the soule is the veray man euen as we called hym before when he was compacte of both Againe there is the whole absolute with his partes which serueth to make the whole perfect addyng suche thinges that althoughe they be awaye yet the whole notwithstandynge remayneth and hathe his name still as whan a maÌ„ is made of body and soule whiche are the partes of his substaÌ„ce and cannot be away yet hath he otheâ— partes whiche although thei be away the whole notwithstandynge kepethe his name stil. As if a man lose his handâ— his arme or one of his fete yet is he called a man and these be called partes integrales that is to saye the partes whiche finishe the whole and make it perfecte after that it hath those partes whiche make the substaunce The general rule Yf the whole be the partes of the substance muste nedes be As if a man be alyue the bodie soule both lyue The maner of reasonyng Yf philosophie be good then it is good to knowe the nature of thynges the waye of ordering mans life and the skyl howe to reason probablie for philosophie it selfe is diuided into these thre partes The vse Here by we learne to examine the whole by the partes that if we cannot obteyne our purpose to haue the whole graunted to examine it by the partes and force oure aduersarie to assente to some member The integrale partes whiche make perfecte the whole and cause the bignesse therof are called partes like or not lyke Partes like are those which are alwayes like and deuided euermore into like As the flesh bones sinewes fyer water gold yron wyne wood stone Euery part of al these is called asmuch as the whole as a piece of fleshe is called flesh apiece of wood is called wood a droppe of water is called water as wel as a galloÌ„ of water is called water They be called in latin Similares partes bycause thei are named like vnto the whole for a piece of fleshe is aswel called fleshe and asmoche hath it the name of fleshe as a great braune hath The partes which haue not like names to the whole are partly priÌ„cipal partely not principal the principal partes are those which in no wise mai be away without losse of the whole it selfe as the partes of mans bodye whiche conteyne life cannot be awaye withoute losse of the man As the head the bealy the hart the entrailes Yeâ— notwithstandyng the partes of these cannot be called lyke to the whole for no man saith that a piece of the hart is a hart or a piece of the heade is a head so in the other Those which are not principal partes maye be awaye and the whole not withstandyng remayne stil as the handes the fiete the legges the armes The general rule When the chief partes are taken awaye the whole nedes decaieth the chief partes beynge brought altogether the whole nedes muste followe Suche a man hathe learned moral philosophie natural
lucre beareth a fayre face outwardely and fedeth inwardly a maliciouse stomake And this is the commune frendshippe wherof the wicked onely are partakers The seconde question is to aske what a thyng is And this cometh from the definition whiche is of two sortes either of the substaunce of any thyng or els of the name Of the name as thus a realme is that countrey whiche is ruled by a kyng Of the substance thus A realme is a gatheryng of people together beyng able to liue and withstande other for preseruatioÌ„ of theÌ„selues abiding seuerall The law is an ordinaâ—â—ce which commaundeth thynges in ordre to be done and forbiddeth the coÌ„trary The third question is when the partes and euery seuerall kynde is considered for this question the deuision and partition dooe much good As the lawe of the Gospell and the politicall lawe The fourthe question is to aske what are the causes and especially what is the efficient cause and what is the finall cause or the ende of any thyng The efficient cause of all good lawes is God and his minister The finall cause or the end is to liue vprightlie in the feare of God and to walke all the daies of our life in the obseruacion of his holy will The fifte question is when the effecte the office or propre workyng is examined As the effecte of the lawe is to conserue the state of maÌ„ to continue peace vniuersally to encreace wealth and make loue betwixt all The syxt question is when thinges be asked that happeÌ„ after or the which haue great affinite or likelyhode together As if lawes be kept and folowed we se our childrens children waxe to welth We se muche neyghbourhode and good will to helpe the needie so forth The seuenth is to aske what are disagreyng As from the lawe dissenteth rebellion stubbournesse pryde with other The eight question is to bryng in witnesse to showe by whose authoritee the lawe taketh place The scripture teacheth that God gaue the lawe to Moses and Poule with Peter also and Christ himself commaunded euery man to obeye the higher power in all thynges that are not directely repugnaunt from the wil of God Thus â—he question is eight waies examined and the maner taught thereby to frame it in dewe ordre so that he whiche kepeth well this trade can not faile in ani cause that he taketh in haÌ„d And because they maie the rather be remembred I wil sette them altogether As touching the lawe .8 waies 1â— whether it is or no 2. what it isâ— 3. what are the parteâ— 4â— what are the causes â— what are the effectes or propre workyng 6 What are next adioyning what are like what happeÌ„ therbi 7 What do disagree or what are contrarie â— What example there is or authorite to proue it And this lesson ought diligentlie to be learned of al that euermore thei beginne from the generall and come to euery seuerall parte As in declaryng what vertue is first to tell the nature of it generally and after to handle euery vertue by it selfe And this order both Tullie hath folowed in his boke de officijs and also Aristotle in hys Ethikes hath done the like to the great admiration of al those that be learned ¶ Of a proposition EUen the very ordre of nature requireth that first of all we should speake of seuerall wordes and as a man woulde saie teache one his lettres and teache hym the maner of spelling before we teache him to rede and afterward ioyne sentences together frame propositions by knittyng seuerall woordes in ordre for it is the very office of the mind first to knowe and then to knitteâ— neyther can any chylde vtter a sentence before he learne to speake a worde Againe when nature hath taught seueral wordes then the minde ioyneth to guether deuideth and afterwarde geueth a Iudgement whether they be well or no. For a man ware litle better then a brute beaste if he could but onelie apprehende seueral wordes hauing no gifte or aptnes to ioyne them in order and to iudge howe thynges are ioyned together But seyng God hath kindeled thâ—s light in man that he can both ioyne and iudge we will nowe speake of the knittyng together the ioynyng of wordes in a proposition ¶ What a Proposition is A Proposition is a perfite sentence spoken by the Indicatiue mode signifiyng either a trewe thyng or a false without al ambiguitie or doubtfulnes As thus euery man is a liar There be two partes in a proposition the one is called Subiectum that is to saye that where of sumwhat is spoken the other is attributum commoÌ„ly called predicatum that is to sai that whiche is spoken of any thyng as in the aboue rehersed propositioÌ„ Euery man is a liar Man is that whereof this saiyng to be a liar is spoken and this same saiyng to be a liar is that whiche is spoken of man Euerie proposition is two waies deuided either it is a single sentence standing of one perfect sentence as Iustice is a vertue or els it is a double senteÌ„ce hauyng two propositioÌ„s in it as thus If iustice be a vertue it is a good thing prayse worthie That propositioÌ„ is called false the which either naturall reason proueth to be plaine false or the experience of man declareth to be vntrue as thus The stone doth feale the soule of man is mortall Experience showeth the soule to be immortall and nature teacheth vs that no stone hath the sence of fealyng The second diuision of a Proposition AGaine Propositions do either affirme or denie as this propositioÌ„ Pleasure is a good thing dothe affirme that pleasure is good Againe pleasure is not a good thyng doth denie that pleasure is good That PropositioÌ„ doth affirme wheÌ„ any thing is reported to be in any thing That Proposition doth denie when any thyng is denied to be in any thing ¶ The third deuision of a Proposition THirdly al Propositions ar either generall particular indiffinite or singularâ— Those Propositions ar called general or vniuersal the which haue a general signe ioyned to the first parte of the PropositioÌ„ as thus Euery couetous maÌ„ is poore No maÌ„ both loueth and is wise No man is euermore happie General signes are theseâ— Omnis Nullus Quilibet Nemo Euery bodie nobodie all the world not one in all the world Particular propositions are these where a particular signe is added to the former parte of the Proposition which doth not conteine al but a part or a fewe as thus Some men feare God Some men are to muche desierous of glory The particular signes be these Quidam Aliquis Plerique Plerunque A certain man some bodie all men for the most part oftentymes The Propositions are called Indefinite that is to say vncertain where the former part of the Proposition is a generall woorde without a signe as thus The soule is immortall Manhode is a vertue One man is better then an other Old men are couetous And
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
but in .ii. seueral sentences as thus Is the study of Philosophy praise worthy or is it not Lykewise a propositioÌ„ which is a sentence vttered in plain wordes eâ—presly signifiyng either truth or falshed is either single or doble A single Proposition as thus Wicked men caÌ„not abide to reade the word of God Of the whiche you may make a double proposition by addyng somwhat therunto as thus Wicked men not onely can they not abide to reade the word of God but also they seke by al meanes possible to ouer throwe the same ¶ Of the â—iue Predicables otherwise called the fiue common wordes which are spoken of other WHen we go about to expound any matter first we must beginne with the definition to know the very nature of the thing the whiche we cannot do except we first learne the predicables for thei shew the largenes and the narrownes of wordes how farre they do extende and how muche they comprehende in them As when I se one afarre of come vnto me first I know that he is a man then when he commeth nigher I know whether he be of mine acquaintance or no. Likewise when I go aboute to declare what one is to open the nature of any thiÌ„g I vse the largest words so it must nedes bee that I begin with the Predicables because they shewe how muche euery worde doth comprehende in it selfe and how large or narrow it is They be called Predicables because some one thing is spoken of an other And they are as a maÌ„ wold say markes or notes of words that are spoken of many shewing how by what manner the same words are atributed to other They be .v. in number Genus The general worde Species The Kinde Differentia The difference Proprium The properte Accidens The thing chauÌ„cing or cleuing to the substance GENVS is a general word Genus the which is spoken of many that differ in their kind as when this Question is asked What it is As Animal A liuing creature Ars an Arte. Virtus Uertue Gemma A precious stone Or els thus Genus is a general worde vnder the whiche diuers kindes or sortes of things are compreheÌ„ded as vnder a liuiÌ„g creature are coÌ„preheÌ„ded men beastes Under art are coÌ„preheÌ„ded Logique GraÌ„mer Retorique c. Euery general word hath diuers kindes is spokeÌ„ euermore of theim al. As Gemma A precious stone comprehendeth in it self A Saphire A Rubie A Christal A Turkas As thus Saphirus est gemma A Saphire is a precicious stone And so of other ¶ Euery general worde is .ij. wayes considered and commonlye called the châ—ef general in latin Genus â—â—mum and the midle general in latin Genus intermedium The chief general is soâ— that where as it is the head of al aboue al it can neuer become inferior to be of any kinde or sort in thinges As the Substance the Quantitee the Qualitee are euer chief generall wordes and cannot bee comprehended vnder any other The middle general is the same that beyng comprehended betwixt the chief general and the lowest kinde or sort in thynges maye be also some kynde or fourme it self as a body a liuing creature the whiche .ij. beyng compared with their inâ—eriors are generall wordes beyng referred to their superiors they are Species That is to say shapes kindes or sortes in thinges Species seu foâ—ma the kinde or sort of any thing comprehended vnder a worde more vniuersall is thesame of whome the general woorde is spoken when the question is asked what it is As when I aske What is Iustice I answere a Uertue Therfore in this proposition Iustice is a vertue Iustice is the Species and vertue is the general worde which comprehendeth the sayde Iustice and is spoken of the same Or thus Species â— is a common word that is spoken of many whiche differ only in number as manne is spoken of Socrates Plato Aristotle and of euery proper name belonging to any man As Socrates is a man Plato is a man Aristotle is a man Euery Species or kinde in thinges is of .ij. sortes The one is called the lowest kind whiche is alwayes spoken of euery proper name euer is Species neyther can it at any tyme be Genus although somtime it beare the name of genê° The other is called Species iÌ„termedia that is the kind placed betwixt the higheste and the loweste whiche at diuers times and by diuers considerations may both be Genus and Species For that whiche is vnder the generall Woorde that same maye be called Species or Kinde that whiche comprehendethe other maye bee called the general word ¶ A Nowne proper is that wherof the kinde is rehersed As Cato est Homo Cato is a man in this proposition Cato is the Nowne proper which belongeth to one man only and Man is the kinde whiche is more large and comprehendeth all men THis Table sheweth the Order of euery substaunce and kinde as they are apoiÌ„ted by nature what are the chief generall woordes what are the midle general what are the lowest kindes in euery thing and what are the kindes bewixt bothe with body A Substance Without bodie as God Angelles Spirites The soule of man Compounded of diuers elementeâ— A body Withoute mixtur as the iiij elementes Fire Ayer Water Earth heauen and al the planetes Being a liuing thing A body coÌ„pouÌ„ded With oute life as Stones Metalles Liquores â—auing the sence of feliÌ„g A body liuing Withoute Sence or feling at al as a Tree a Shrubbe an Hearbe Endued with reason A liuing creature Withoute the gift of reason as Beastes birdes or fishe some liuing vpoÌ„ the lande in the Water in the Ayer or in bothe  A man as Scipio Socrateâ— AlexaÌ„der and euery seueral maÌ„ liuing  Diâ—â—erentia ¶ Differentia that is to say the difference is the same that is spoken of many whiche differ in fourme and kinde when the question is asked What maner of thing it is as when wee saye Quale quid est homo What maner of thing is man we must answere He is endued with reason Yf the question be asked what is a man we must answere by his Genus or general word he is a liuing creature If the questioÌ„ be asked what maner of thiÌ„g a beast is We may sai He is without the gift of reasoÌ„ Euery difference that is moost proper to euery thing is naturally and substaÌ„cially ioyned to the kindeâ—â—hiche is coÌ„prehended vnder the general worde Proprium PROPRIVM That is to say a properte is a natural proâ—eâ—es manner of doyng whiche agreeth to one kinde and to the same onely and that euermore And also mai be spoken of the same kind and by conuersion the same kinde may be spoken of him also As to speake to haue power to laugh doeth only agre to man to none other creature earthely And as I may say Whosoeuer is a man hath power geuen him of nature to speake So may I
dede if lawes ware not men coulde not liue Therfore the political regiment and the gospell are .ij. diuerse thynges This â—horte distinction geueth a lighte to many waightie matters the which thyng whan men know not they wander in greate darkenesse and for lacke of light faull in to error What a diuision is A Diuision is a diuidynge of that whiche is more commune into those whiche are lesse common As a definition therfore dothe declare what a thyng is so the diuision sheweth howe many thynges are contayned in the same A diuision is either the deuidyng of a worde or of a thyng A diuision firste of a word is wheÌ„ any worde that signifiyng diuerse thynges is deuided into euery seueral significatioÌ„ that he hath as if I would deuide this word Canis into a dog a fish of the sea and a starre in the Elemente thus might I say Canis is either a dog that liueth vpoÌ„ the yearth or els a starre in the elemente A diuision of the thyng is .iij. wayes considered for either it is whan the generall is deuided into his kynde the whole into his partes or els whan the substaunce is deuided into his accidentes The generall is deuided into his kynde thus as an Element is deuided into the fier the aier the water and the yearth A common weale is deuided into the state of people whiche beare rule also into that powre where the beste and wisest haue the gouernaunce and thirdly into ones hande whiche alone beareth the stroke and is chief magistrate Of liuyng creatures some are endued with reason some are with out reason The whole is diuided into his partes as thus The body is diuided into the head bealie haÌ„des feete A man is deuided into bodie and soule this kynde of deuidyng is proprelie called Partitio And the very difference betwixt diuisio and partitio is that in a deuision where the general and the kynde are the generall worde is spoken of the kynde it self as Iustitia est virtus Iustice is a vertue where as it cannot be so when the whole is deuided into his partes that the whole should be spoken of his part as I can not saye Caput est homo the head is man For the head is not man nor yet the bealy al though they both be partes of man We haue euermore nede of this Partition in all matters The law of Moses is deuided into .iij. partes for either it is Morall Iudiciall or Ceremonial neither is this Partition necessarie for Moses common weale only but for all other regimentes that be The morall law standeth for euer and is not altered at any time but is receyued from tyme to tyme euen as Moses receyued the same of God in stony tables The Iudiciall law is next the which although we be not bouÌ„d to obserue as the Israelites ware yet must ther be actes of Parliamente made for the reformacion of thinges that be amisse and Magistrates apointed to punysh such as breake the ten commaundementes called the morall lawe and euen so maie we iudge of the Ceremoniall Lawe that although it appertaine nothing to vs to kepe suche Ceremonies as Moses and Aaron haue enacted yet it is nedefull that there be an ordre in al our doings and that we resort together to the temple reuerently and that the Parentes appoint their childreÌ„ a tyme to learne at schole and for their seruauntes a tyme to do their true seruice The substaunce is deuided into his accideÌ„tes as thus of men som are fre some are boâ—de ¶ An other maner of deuiding there is contrary to this as when the accidentes are deuided into there substaunces as thus Of good thinges some are of the mind some of the bodie and some of fortune Also there is a deuision when accidentes are deuided into accidentes as of good thinges some are honeste some profitable and some plesaunt ¶ Rules necessarie to be obserued in euerie diuision FIrst it must be prouided that the diuision as muche as maie be for it cannot alwaies be so ought to be made with twoo contrary differences fully containyng in them self the whole cumpasse or widenes of the generall worde or that which is deuided for it is a fault to forget any thyng or let slip any part Againe the differences whiche deuide the generall worde beyng ioined both together must be egall to the said generall worde and the partes coupeled together must be asmuche as the hoole or els the diuision is not good A liuyng creature is deuided into his twoo differences as into a thyng hauyng reason and a thyng that hath no reason Nowe what so euer is a liuyng creature the same is a thyng that either hath reason or els that lacketh reason And agayne euerie thyng that is endewed with reason and without reason that same is a liuing creature So that in euerie diuisioÌ„ the membres or partes that dooe deuide by conuersion are turned with the thyng deuided euen likewise it is with partitioÌ„ as I haue spoken before of deuisioÌ„ Where as logike hath two partes Iudgement and findyng oâ—t of thynges euen as I saie logique is nothing els but iudgement and findyng out of thynges so of the other side iudgement and findyng out of thinges is nothyng els but logique it self Wherby appereth a plainâ— conuersion that what so euer the one is the same is the other whiche thyng must diligentlie be obserued in euerie diuision Foâ— if the membres that do deuide be either more or lesse than the thyng deuided streight waie the diuision is not good for accordyng to a Precept that we haue in latine Membâ—a diuidentia semper cum diuiso conuerti debent The partes that do deuide must alway be equall with the thyng deuided and turned by coÌ„uersion with the same or els the diuision is not lawfull ¶ The maner of handeling a single Question â—nd the readie waie howe to teache and sette forth any thyng plainlie and in order as it should be in latine Methodus IN handeling of any single question the preceptes and rules geuen before in the commune wordes in the moste generall wordes in the definition and diuision doe very good seruice and helpe towardes the orderyng of euery suche mater The whole nature of suche questions are thoroughlie sene by vsyng of this order Euery single question is eight waies examined first to aske whether the thing be or no. As thus Is there any one man that maye be called wise Is there any lawe Is there any frendship vpon yearth This question is often proued either by experience or els by authoritee of the wise Therfore in questionyng what the thyng is we muste declare the very natureâ— as if I shall speake of frendshippe I will first be at a pointe of what frendshyp I must speake For frendship is of two sortes The one is true perfect frendshippe whiche commeth from the hart for vertues sake and is onely among good men the other is fayâ—ed fauour when one for
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
or the maner of the preachers liuyng ¶ The efficient cause God himselfe the Scripture good prechers Euangelistes the Lord will giue his worde to those that preache plentefully Psalâ— lxvii I haue graffed Appollo hath watered but God geueth encrease ¶ The ende The ende of preachyng is that the wicked might be conuerted to repentaunce and the iust maÌ„ kept in his vpright liuyng Ezechiel iii. ¶ Thinges done by vertue of the cause To winne men to Christe to make mens consciences quiete to moue theÌ„ to prayer When Peter made a sermoÌ„ out of hand there was about .iij. thousand conuerted to the faith of the gospel that selfe same day ¶ What is appointed to hym and propre to this reasonyng To stude ernestlie and searche the scriptures that he maie proue a true minister of God to liue a good life seke to kepe a household that he maie be herberous ¶ The place The churche the pulpite the vestiarie the chauncell I spake openly to in the sinagoge saith Christ and in the Churche to all the Iewes that came thyther I spake nothing in corners ¶ The time A young man and elderly man and old man to preache early and late .i. Timothie .iiij. Let no man contemne thy youthe ¶ Thynges annexed To haue some stipende for his preachyng worthy is the labourer to haue his wagies Matth. x. The other places folowyng because they are not absolutely considered but referred to some other euer hauyng respect to the next worde which is rehersed in yâ— question of that which wente before they cannot seuerally handle any one woorde and therefore ye must marke the whole question and in one Argument comprehend aswell the wife as the minister Nowe therfore ye shall haue this worde vxor a wife described through out the places ¶ The definition A wife is a woman that is lawfully receiued into the felouship of life for the encrease or gettyng of childern and to auoide fornicacion ¶ The generall worde A wife is a woman ¶ The kynde A chaiste wife a learned wife a manerly wife or els ye may vse the propre names of women for the kynâ—â— it selfe as Lucretia Cornelia Portia Hipsicratea cÌ„ ¶ The propertie To bryng forth childern ¶ The whole The whole woman herselfe altogether ¶ The partes The heade the breast the armes the backe the thighe the hart the vaines blood and flesh ¶ Wordes ioyned Housewifely to do the worke of a wife She doth the dutie of a good wife Ergo she is a wife She haudleth all thinges housewifely Ergo she is a good houswife ¶ Wordes adioyned The loue in mariage care ouer the famulie keping of herself to one housbande be obedient vnto hym loue of her children losse of her childern ¶ Dedes done To be obedieÌ„t to be shrew shakeÌ„ to bryng vp her childern well to liue in mariage with her housbande both at bed and at borde accordyng to the wil of God ¶ The thyng conteynyng The woman her selfe ¶ The matier and forme The bodie and soule or the woman and the maÌ„ are the matter of mariage the consunctioÌ„ it selfe is the forme of it ¶ The efficient cause God himselfe the Scripture let a man be the housbaÌ„d of one wife They shal be .ii. in one fleshe The cause that one woman is maried to a seueral person and liketh him before al other and the maÌ„ her in like wise is god himselfe first that kindleth such affections next after their consent and full agrement doth enseue The ende To bryng forth children and to kepe hâ—m sanf and to auoyde synne The effecte Children godlie enstructed the house wel ordred Thynges apointed for some ende To please her husbande to lyue a good life to prouide thynges necessarie for the furniture of her housholde The place The house the chambre of wedlock the halle or parlour The tyme. A younge woman or an olde Aristotle saith it is mete for men to marye at .xxxvj. for maidens to marie at .xviij. but then was then and now is now al thynges in this worlde are ripe before there tyme. I meane not that honestie it self is so for I neuer knew it ripe as yeat but euer rawe But thus ye see the time of mariage was not so hastely loked for as it is now In this worlde a child shal scant be out of his shel but he shal be suer to one or other yâ— which I doubte whether it maye be called a mariage or no for those that be of ripe yeres no man doubteth but if thei can agree both haue there frendes good wyll for that ought to be sought for and also obtained the mariage is allowed before God Wordes anneâ—â—d or knitte together Mariage is referred to this place for a wife is so called bycause the hath a housband neyther can any woman be called a wife except she haue an husband therfore she is placed emonge the wordes annexed that is where one thynge is knitte to an other so that the one cannot be except the other be also Nowe that we haue drawen these wordes the preacher and the wyfe after this sort through out the places so far as we could we shuld coÌ„pare them together and se wherein theido agree and wherein they varie Let vs compare the definitions together and we shall finde sumwhat euen there where these wordes be desiryng to liue vertuously whiche shall gyue light for an argument as thus Whosoeuer desireth to liue vertuously must mary a wyfe Euery true preacher of gods word desireth to liue vertuously Ergo euery true preacher must mary a wife Now if mine aduersary wil deny the proposition at large called the maior then can I doe no good with it except I finde somwhat in the definition of a wife whiche is agreing to this aboue rehersed proposition I finde in this worde wife that she is maried for the encrease of children and to auoide fornication Then I reason thus for the confirmation of my purpose by the argument called Sorites Whosoeuer desireth to liue vertuously desireth to auoyd fornication Whosoeuer desiereth to auoyde fornication desiereth mariage Ergo whosoeuer desiereth to lyue vertuously desiereth mariage Againe the generall worde of bothe these definitions gyueth light for an argument Euery wyfe is a woman euery preacher is a man and nature hath ordeyned that man and woman may liue in mariage if they be so disposed of what degre coÌ„dition or state so euer they be nothyng in all the scriptures to the coutrarye Therfore I may reason thus What soeuer is a man that same may marie a woman by gods ordinaunce Euery preacher is a man Ergo euery preacher may marie a woman by gods ordinaunce Euen as I haue doen in these places comparynge one to an other so ye may doe in the residew and where ye se any thyng serueth for your purpose that they agre together on bothe parties ye maye vse the same if they do not agre in some places ye may refuse them or els so
the same Proposition which is doth iustifie in the second Proposition faith is referred to the .ij. wordes without workes so that the same faith is not ment in the seconde PropositioÌ„ that is meÌ„t in the first and the reason is that woordes are ioyned together whiche should not be so ioyned for now there are .iiij. termes whereas by the rules of Logique there shoulde be but thre faith is one doth iustifie is the seconde faith without workes is the third a dead faith is the fourth terme And the reason that there be .iiij. is that faith is first seuerally considered which neuer waÌ„teth workes folowing her as frute declaryng what the tree is not that the frute doth purchace iustification but rather geueth a token that by faith it self where of such workes do spryng iustificacioÌ„ is atteyned In the second Proposition there is mencioned a deade faith a faith without workes which faith the deuill himself hath where as if the Argument ware true there shoulde be none other faith considered in the second Proposition then was rehersed and mencioned in the first Proposition I haue laboured the rather at large to make this matter more plaine to the ignoraunt not that it so muche neded for the euasion is easie of it selfe and this Argument is of no greater weight then the other aboue rehersed were ¶ Of partyng wordes that should be ioyned together DIsiunctio coniunctorum is a diuidyng of thynges whiche should be ioyned together a makyng of wordes seueral or els a disseuering of .ij. partes which should be but one for like as by the other place wordes are ioyned together whiche shoulde be diuided so now by this place that thing is diuided which should be all one The Lawe and the Gospel are two diuerse thinges The worde of God is the Law and the Gospel Ergo the worde of God is two diuerse thynges In this Argument the woorde of God beyng a whole thyng of it selfe is diuided and where respecte shoulde be had to the two partes ioyâ—tely considered together whiche are nothyng els but the whole the partes are seuerally vnderstanded and referred to the whole not both together as they shoulde bee but seuerally with their proâ—erties as they shoulde not be For the worde of God is not the Law onely or the Gospell onely although it stand of these two but is the Law and the Gospell both ioyned together for where as a man is made of bodie and soule the bodie is not man nor yet the soule neither and yet they both ioyned together make vp a perfect man ¶ An other example The articles of our faith are .xij. in nombre To beleue in God the Father and in Iesus Christ his only sonne are the articles of our faith Ergo to beleue in God the Father and in Iesus Christ his onely sonne are .xij. in nombre This Argument is to be denyed because the doubtfulnes riseth of the diuision for to beleue in God the Father in Iesus Christ his only sonne are the Articles of our faith and yet they .ij. are not the whole .xij. in noÌ„ber Therefore they two beyng of the .xij. are wronglie placed if they be diuided into .xij. Aagain there be .iiij. endes or termes for in the first PropositioÌ„ this part the articles of our faith comprehend the .xij. in nomber but in the second Proposition this part to beleue in God and in Iesus Christe do not comprehend all the articles but twoo onely therfore it is an euil Argument This kynd of Argument is vsed often times of those which by reporting an other mans labour and his wel doyng depraue the same either by addyng or diminishyng the same as by takyng a piece of a senteÌ„ce out of some Doctour applieng it for there purpose or by adding more then they find as both diuines lawers often times full vngodly haue done not regarding the whole course order of the thing but takyng out patches and pieces to serue their vngodly purposes whiche in dede made nothynge for theÌ„ neither they them selues do vnderstand what they bryng when they doo not marke the whole course of the matter The Romishe reason thus Yf thou wilt enter to heauen kepe the commaundementes Therefore kepyng the commaundementes purchaseth heauen This Argument is false by leauyng the best out for the doctrine of the gospell must first be had our faith must be fastened and Christ must sanctifie our doinges before they can be good Neither is any thyng good because we do it but because it pleaseth god so to accept it It is true he that doth wel shall haue well but who is he euen the same bodie whiche first beleueth in Christ apprehendeth mercie by faith whose workes God accepteth for good other wise he shall neuer come where God is Therfore espie the subtilties of the vugodlie and flye there fraude ¶ The fifte place FIgura dictionis â— called otherwise in good Latine Forma orationis the maner of the speche is wheÌ„ the phrase bredeth errour and the propertie of the tounge not well knowen engendreth ambiguite as in the .viij. Chapiter of Math. When Christ bad those which were healed of the leprosy Go shew theÌ„selfes to the Priest our forfathers applied this saiyng to confession thinkyng that euery one was bonde in conscience vnder payne of damnation to confesse his sinnes to the priest euerye yere ones whereas Christes meanyng was nothynge so therfore they ware moche deceyued in the maner of speakyng This order was in the olde lawe as we maye read in Leuiticus that lepers came not into the towne but if any happened to be whole and amended he was first commaunded to shew him selfe to the priest that the curate seing his bodie cleane might be a witnesse to the parishe of his amendement and so the man after that might the rather be suffered to go abrode and be in company with other men But euen as they haue fondely wrested this place to confession euen so might light women and euil disposed wyues abuse their husbandes fondely expoundyng sainct Paules wordes in the .vij. of the first to the Corinthians where he saith The wife is bonde to the lawe as longe as her husbande lyueth but if her husbande slepe she is at lybertie to marie wyth whome she wyll God forbidde women shoulde take this aduauntage of theyr husbandes slepyng as the Romish folke haue abused all men wakyng Slepe in this texte signifieth nothyng but death and yet might women aswell abuse this texte as other meÌ„ haue abused christes saiyng for the maintenaunce of confession Therfore the propretie of euery speche and the maner of speakynge ought alwaies to be obserued we say in Englishe some time to some one with whom we are offended Ah sirrha ye are an honeste man indede and yet we do not meane that he is honest indede but thinke rather that he is a naughty fellowe So likewyse Christe when he should be taken of the Iewes saide to his Apostles
causes weightie affaires the Counsail did sit muche longer then they were wount and coÌ„tinued so for the space of a seueÌ„-night Euery bodie meruailed what this matter shoulde be This boy Papirius knew all His mother beyng most of all desirous to knowe what it should be when she could not attaine the knowlege thereof by her housbaÌ„d she called the boie to confession hauyng the instrument of absolution by her that is a very good bircheÌ„ rodde charged her sonne truely to tell her euery whitte that was debated in the Parliament house or els he shoulde smart for it surely for what with the secretenesse of the thyng and what with the silence of her sonne she was wonderfull with childe till she had gotte some what of the boie The boie himselfe first remeÌ„bryng his fathers coÌ„maundement and consideryng how he shoulde be paide at his hande if he tolde al thynges in diede as they were and again of the other side seyng presente paine before hym the rodde at hande his mother with childe till she were somewhat satisfied thought it better pretely by the waie to mocke his mother and so to stop her mouth with some forged tale then falsely to bewraie his father his frendes and al his country and therfore thus he began craftely to shape his tale Mother if you wil promise me to kepe that close which I shal disclose vnto you and tell it no body liuynge you shall heare the whole matter euen as it is She aunswered she would not tell it againe whatsoeuer it were Then said he Mother the matter wholly coÌ„cerneth mariage and the Counsaill haue long debated whether it were better for one man to haue two wiues or one wife to haue two housbandes and as yet the matter hangeth in suspence When she harde this her hart burned her stomake was ouercharged wonderfully that except she had laied it in one of her neighbours lappes it was like she woulde haue brast Out she goeth maketh asmuch spede with her toung as she doth with her fete telleth it immediatly to her nexte neighbour and from one to an other till at length a nomber knew it where vpon they agreed wholly to go all together to the Counsaill house to entreat the Senatours to sit no longer vpon this matter but clearely to determine with one assente and consente that it were best most expedient for euery womaÌ„ to haue .ij. housbandes and not otherwise for no worldes good any thyng heretofore to the contrarie notwithstandyng By this example ye maie see the subtiltie of this deceipte For wheÌ„ the mother asked her sonne what the cause was of their loÌ„ge sitting he toldâ— her a cleane coÌ„trarie thyng which the Counsaill neuer thought nor yet once minded this is noÌ„ causa pro causa posita A cause that is not put for a cause ¶ The .iiii. deceipt FAllacia consequentis when the consequent that is to saie the latter proposicion is euill gathered by the antecedent whiche goeth before And the waie to knowe the fault of this deceiptfull argument is to examyne the argument with the preceptes of Logique aboue rehersed Euill deedes purchasâ— death Ergo good deedes purchase life The argument is not good first coÌ„sideryng we cannot fulfill the law by our selfes Again workes are wicked that are doen without faithe so that first we must be in the state of grace by faithe and assured through faithe to liue euer before our workes shal be accepted for good neither can our doynges bee perfecte in any parte to fulfill Goddes will and his commaundemeÌ„tes and therefore though euill deedes deserue death yet good deedes can neuer purchase life so long as we be not able to fulfill the Lawe as God knoweth we shall neuer be scripture our consciences the worlde and all bearyng witnesse against vs. Of signes that bee not proper neither tary long no strong argument is made as thus He is pale in countenaunce Ergo he is in loue Palenes maie come of study of care and thought of abstineÌ„ce of watchyng of some disteÌ„perature in the body and many other waies besides Again there is an other rule A posse ad esse non est bona consequentia Because a thyng maie bee it shall not therefore folowe that it is As the Catholikes haue serued vs for the Sacrament saiyng that because God is omnipotent and maie bee in the Sacrament by his power really Ergo he is there really For so maie I saie God may fede euery christian both in body soule with the might of his worde Ergo he doth so The prophet saith I neuer sawe a iust maÌ„ forsaken of god nor his sede begging his bread And yet god doth not fede al christiaÌ„s with his word only but vseth his appoyncted wil generally Likewise in the Sacrament God fedeth vs spiritually because the fleshe eateÌ„ profiteth nothyng and thei that eate the Sacrament in faith tary in Godâ— and God in them spirituallyâ— haue life euerlastyng whereas other that eate it without faithe haue it not at all for lacke of faithe consideryng God is in no wicked maÌ„ But in thold world many wonders were wrought and because thinges might beâ— al thynges should be as thei would haue it yet I cannot bee perswaded to thynke that because al priestes maie be honest therfore thei all be honest From the general to the inferior affirmatiuely is no good argumeÌ„t made He is a man Ergo he is a good man He maie notwithstandyng bee an euil man yea soner euill then good for none can tell almoste now a daies where the good men dâ—ell Or if thei haue dwellyng places still yet few caÌ„ finde them at home Again to make an argument from those thynges whiche happen to a man and maie bee awaye the reason cannot of necessitie folowe This old manne goeth gaily and like a young man Ergo he is in loue with some woman In this reason a likelihode is made necessary as though it could not other wise bee but that he was in loue because he went in freshe apparell yong man like But for this whole capcious cause I thynke it best that ye marke the rules aboue rehersed and ye shall not faile to espie the faulte for the decâ—ipte is sone seen if ye call the argument to accompt ¶ The .v. deceipt PLures interrogationes many questions that is when I goo aboute to deceiue one askyng hym this that he thinkyng not to what end I aske hym at length is brought to an inconuenience by his former grauntyng of thynges particularly And it is two waies considered First when we aske of many thynges one and again when wee aske of one thing many thinges put forth diuerse questioÌ„s before we come to the purâ—ose For the first this maie be an example Is water and wine whot or no The questioÌ„ is asked so that he must answere to them bothe whiche he can not do at one tyme and geue one resolute answere directly accordyng to