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
also say by conuersioÌ„ backewarde whoso euer hath power geuen him of nature to speake that same body is a maâ— To barke is proper to a Dogge and onely proper aÌ„d euermore proper Ergo whosoeuer hathe power or rather an inclination geuen of nature to Barke that same is a dogge And again Whatsoeuer creature is a dogge that same hath powre or rather an inclinatioÌ„ to bark To go vpright is proper to a man only to a maÌ„ to none other liuing creature Notwithstanding you must mark one thing that although many men go crooked some also cannot speakâ— yet bothe to go vpright to speake are proper to all men generally and therefore this rule serueth to auoid such obiections Verba in definitionibus posita noÌ„ actuÌ„ sed poteÌ„tiaÌ„ significaÌ„t which is asmuch to say that worâ—â—s vied in definitions do not signifie the very acte in dede but the power the apines or the inclinatioÌ„ of nature therunto as wheÌ„ I sai it is proper for euery maÌ„ to speke I meane to be able or to be apt by Nature to speake is proper to euery man ¶ Note further that Proprium is not alwayes taken after one sorte but it is foure wayes considered First the propertie is that which agreeth to some kinde only although not to euery persone comprehended vnder the same kind As it is proper to a man only to be a Poete or to be a Phisition and yet not proper to euery man Secondly the propertie is that whiche agreth to euery singuler persone and yet not onely to Man As to haue two fete agreeth to euery singuler persone and yet not to man onely Thirdly the propertie is that whiche agreeth to euery man and to man only and yet not alwayes nor for euermore As to haue hoare heares in the old age agreeth to man only yet not alwayes but for the moste parte menne haue hoare heares in theyr olde age Fourthly the propertie is that which in dede is most aptly and chiefly called Proprium when any thing doeth agre to euery man to man only and alwaies to man As to be able to Speake to laughe to go vpright agreeth to euery man to man only and alwayes to man This diuersite many haue made betwixt the differeÌ„ce the properte that the difference is one parte of Mannes substance and is the parte that maketh vp man As to haue the gift of reason doeth signifie the minde whiche is one parte of man for man himself is coÌ„pact of body and minde A Propertie doth signifie a certaine thing Whiche is attributed to Man when he is made and as a man woulde say doth come after when man is holy made as to be able to speake to laugh to go vpright Accidens that is to say a thing cleauing or chaunsing or coÌ„ming to a substauÌ„ce is that which doth not stande by himselfe neither is the parte of a substance but rather is after suche sorte in the substaunce that it may bothe be away and be there sometimes more and sometime lesse without destruction or losse of the Subiecte or substaunce as mirth sorow to runne to sit to be well coloured all these may be away yet the man maie be on lyue in whom they ware before So that the lacke of them in their quantite or greatnes is not the losse of the Substaunce And al though no Substaunce at any tyme doth altogether forsake his AccideÌ„tes Yet this we see that one the same SubstanÌ„ce doth some time alter his AccideÌ„tes forsaking some and takyng other As water beyng sette on the fire altereth the coldnes taketh heat so that we maie iudge by this that coldenes in the water is not a SubstauÌ„ce but an AccideÌ„t An Accident is two wayes considered for either it may be separated or it maie notâ— some maie be separated from their Subiecte as colde maie be taken from water and knoweledge from the mind Other are inseparable because they cannot be taken awaie al together as â—â—ature or brodenes cannot be taken from man Heate cannot be taken from fire nor moisture from water the which notwithstaÌ„dyng they are not separat froÌ„ their substauÌ„ce yet the quantite or greatnes is changeable in euery one of them for some time it is more and some time it is lesse And wee se heate in other thynges to be separated from the Subiecte Where vpoÌ„ we iudge that the heate is an other thyng then the very SubstanÌ„ce of fire Therfore this is worthy to be knowen that the Substaunce is one thyng and the Accident an other thyng and mete it is to make a difference betwixt them as thus The soule is one thyng the feare of God is an other thing Man may be without the feare of God as many one is at this day the more pite Therfore the feare of God is an Accident the soule is a Substaunce ¶ The vse and commodite which we hauâ— by these fiue commune wordes called otherwise Predicables THere be .iiij. especiall commodites First they shew the largenesse and the narrownes of the most generall wordes called otherwise Predicamentes whiche hereafter folowe so that here by you may perceiue howe muche euery word comprehendeth in it selfe and howe farre it may be applied The second profite is that euery thyng is defined by these fiue common woordâ—s forasmuche as al thynges the more narowe they be are alwayes defined by wordes that are more large As by the general worde by the difference and the propretie Thirdly they are good to iudge the knitting of wordes and to se what thing may truely be ioyned to other for there is no Proposition nor yet ioiâ—ing together of any senteÌ„ce accordyng to the commoÌ„ order of nature but they alwayes agre to these aboue rehersed Predicables so that either the kynd is spokeÌ„ of the singular or proper name which is euer some one person as thusâ— Cicero est homo Cicero is a maÌ„ Or els the general worde the difference the propretie or the accident are all spoken either of the kynde or of some one personâ— as thusâ— Homo vel Ciceroâ— est animal ratione praeditum loquendi facultatem habens album loÌ„gum latuÌ„ A man or Cicero is a liuing creature endewed with reason hauing aptnes by nature to speake beyng white long and brode So that no proposition can be but the partes of the same are compreheÌ„ded with in these .v. coÌ„mune wordes Fourthlie the general worde the kynde the difference proprete are ioyned together necessarily so that when yow name one al thother folowe Therfore when a propositioÌ„ is made from the kynde to the general to his difference or propertie it is euermore an vndoubted true proposition as this Homo est animal ratione praedituÌ„ loquendi facultatem habens A man is a liuing creature endewed with reason hauyng aptenesse by nature to speake A man can not he except he be a liuyng creature endewed with reason and hauing aptnes of nature to speake The accident not withstandyng is
the question is asked how greate or brode any thyng isâ— and therefore the length the latitude and the depenesse of bodies artificiall are herein obserued the vse whereof is moste sene in Geometrie The other is called discreta quantitas when the question is asked how many thinges there be and is occupied altogether in noÌ„bryng The vse of this is perceiued in Arithmetique ¶ Of qualitâ—e THe qualite is a forme or shape of the body or mynde wherof some name is deriued as of wisedom men are called wise of Iustice men are called Iust. There be three maner of qualitees whereof the first doth contein the habite otherwise called the perfecte hauyng of any thyng The other is a forwardnes in any thing gotteÌ„ by labour and trauaile not geuen by natures goodnesse or els wee maie call it the halfe attainyng of that whiche we go aboute to haue wantyng perfeccion for lacke of full tyme and is called in Latine dispositio as to haue meane knowlege not to be fully instructed in the practise of iustice is dispositio Again to be fully learned to haue accoÌ„plished all thynges due to righteousnesse and Iustice is called in Latine habitus as who should saie the absolute atteinyng and strong hold of thesame The pith of this worde habitus can hardely be vttered with one worde in this our tongue Notwithstandyng it maie in mo wordes be opened for the better vnderstandyng of it For euen as wax chaufed with the hande is made softer euen so some partes of maÌ„ are made by vs more apte to compasse any thing He that vseth oft to speake Frenche shall by continuance obtein perfeccioÌ„ he that vseth much to write at length shall haue a redy hande and this is called habitus So that no maÌ„ hath knowlege or perfecte skill in any thyng except he get it by labour acquaint nature with trauail Notwithstandyng I muste nedes confesse that all natures be not like apte to receiue knowlege Some are geueÌ„ to one thing and some to another Therefore 〈◊〉 whiche by nature haue a promptnesâ—eâ— shall soâ—er attein perfeccion then any other can do if by labour and earnest trauaile they will stretche to attein that whereunto thei are apt and with good indeuoure â—ilip nature forward God geueth some one manne a passyng gift to serche the influence of the starres to another he graunteth a natural enclinacion to Musike and al heauenly harmonies So that if either of these two would seke to folowe their natural aptnesse it wer moste like thei should eâ—cell Other that do not finde nature so fauorable can neuer come to any suche perfeccion The full atteinyng of any thyng by long tyme is twoo waies considered for either it is of the body or els of the mynde PerfectioÌ„ gotteÌ„ bâ— helpe of the body is when men can by muche vse leape wrastle or cast the barre better then any other or els do excell in any handie craft aboue the common sorte The habite of the mynde that is to saie that constaunt hold of any thyng whiche is in the mynde either consisteth in knowlege or els in practise In knowlege are comprehended all artes as GraÌ„mer Logique Astronomie c. and all other learnyng wherunto wit canne atteine That habite of the mynde whiche is in practise and by good aduisement is chosen standeth in the will of man As all vertue and all vice do Iuste dealyng euermore manhode in sufferyng all harmes stoutly for honesties sake and temperaunce of life in forbearyng lust and â—ilthie glotonie These vertues though their ofspryng be from God yet tyme maketh them perfect in the iyes of man Other vertues are geuen of God wholy and altogether without mannes labor to attain theÌ„ As faithe hope charitee all other like giftes of the holy ghoste The secoÌ„d forme is called the power streÌ„gth or pronesse of nature in latine Naturalis uis And the contrary herevnto is called the weakenesse of nature when she hath denied her power to any one thyng in Latine it is called Imbecillitas naturae The natural strength is an aptnes of nature geuen either to the body or to the mynd To the mynd as the aptnes to learne the proÌ„ptnes of memoryâ— of the body in maÌ„ to be apt by nature to wrastle for a horse to be quicke and stirryng for a birde to be apte to flie for fishe to liue in the water the whiche man cannot dooe for an Asse to be slowe for a stone to be hard c. Naturall weakenes is wheÌ„ nature diminisheth her gift as when she denieth aptnes to learnyng as we see many dull wittes for lernyng muche vnfit that waie Nature hath denied some men health of body that thei are neuer wel at ease some men are so sicke in their braine that thei are neuer wise some are capons by kynd and some so blunt by nature that no arte can whet them An Asse will neuer bee swifte a stone will neuer be soft of nature All qualities be instrumentes of nature where by the worketh as heate is the instrument of fire The heate and cold in the iuyce of herbes are instrumeÌ„tes wherby menne either are healed or els past healyng for this worlde The third kynd comprehendeth the affeccions of manne called in Latine peâ—turbationes and also those passioÌ„s whiche tary but for a litle while A perturbacion or els affeccion is a sodain chaunge of the mynd and also of the body There bee iiiâ— perturbacions principall whiche are in the mynd whereof all other haue their ofspryng Libido seu cupidiâ—as Lust or desire Leticia Mirthe â—gâ—â—tudo Grief Metus Feare The whiche are stirred vp by some mocioÌ„ of the mynd either desiryng any thyng earnestly or abhorryâ—g the same There be fiue perturbacions of the body whiche moue the senses and are câ—lled thynges offered to the sensesâ— as colours either whitenesse blacknesse or any like moue the iyes All soundes and â—oyses that be madeâ— moue the hearyng as coâ—ghyng speakyng braâ—yng of a Dâ—ereâ—â—lowyng of a Cow or neighyng of an horse Sauors moue the smellyng as perfumes swete odours the strong smell of ordure and suche filth Sauces moue the taste as bitternes tartâ—es sowâ—rnes Suche qualities as are touched moue the seÌ„ce of touchyng as hardnes softnes roughnes plaines The affeccioÌ„s called Patibiles qualitates the passions that abide but awhile differ from perturbacioâ—s for as muche as thei tary not long but sodainly come and sodainly goo as blushyng in a maÌ„nes face sodain feare sodainly to chaunge coloure and ware pale The other tary longer as enâ—ie ambicion loue continuall feare gredinesse with suche other The fourthe comprehendethâ— the figure and fourme of any thyng The figure comprehendâ—th the shape of thynges that haue no life as the fashion of the Elementâ— of trees of floudes of an house a shippe a cote and suche like The forme coÌ„teineth the portrature of al liuyng thynges as the very liuely image of man of an horse or a lioÌ„ as we cal a maÌ„
is not without a repentant harte No Argumentes be made negatiuely by this kynd of Argumentation as thus The Gospel is not the Law The Law teacheth vs the feare of God Therfore the Gospell doth not ¶ Or thus Christ the sonne is not in person God the Father God the father is euer liuyng Therefore Christ is not euer-liuyng But these and such like be as wise as this that foloweth Iohn is not Iacke Iacke is a good boye Therfore Iohn is none And the reason is No Argumentes are made negatiuely by this kynde of reasonyng neither is the consequent good when wordes that agree not necessarily are ioyned together Of euill maners are made good lawes Good lawes are thynges worthy to be praised Thynges worthy praise are to be desired Therefore euill maners are to be desired This knittyng is not laufull for euil maners of them selues are not the occasion of good lawes but the godly mynd of good Magistrates is the very chiefe causeâ— as the disease is not the cause of healyng but rather the Phisicion and his Medicines and mans nature whiche resisteth the poyson of sickenes is the very cause Again in euery heapyng vp of Argumentes after suche sorte learne and marke how they procede and you shall easely se false packyng ¶ Thus merie fellowes reason when they are at nale He that drynkes wel slepes welâ— He that slepes well sinnes not He that sinnes not shal be saued Therfore let vs drynk wel and we shal be saued Marke the procedyng and you shal easely auoide the errour for although in slepe we sinne not yet by drinkyng we cause synne no one man at one time both drynketh slepeth therfore though in slepyng he offended not yet in drynkyng he passeth measure ¶ A horned Argument called Dilemma DIlemma otherwise complexio vel cornuâ—us syllogismus called a horned Argument is when the reason coÌ„sisteth of repugnauÌ„t membres so that what so euer you graunt you fall into the snare and take the foile As yf I should aske whether it were better to marie a faire woman or a foul Yf you say a faire Then answer I that is not good for thei comoÌ„ly say she wil be comoÌ„ If you say it wer good to mary an hard fauored woman then I answere she wil be lothsome and so ye fall into an inconuenience Notwithstandyng if either of the partes maie be turned into the aduersaries necke againe or both of them it is a faulty Argument and you maie confute the same by inuersioÌ„ that is to say turning his taile cleane contrarie as thus If I shall marie a faire womaÌ„ I shal haue great pleasure and coÌ„fort in her yf I marie a browne woman she shal not be common to other for few men wil seke after her Therfore I shal haue comfort both waies De Consequentiis IF profiteth not a litle after the rehersall of such Argumentes briefly to show the knittyng of Propositions and to declare the maner of a shorte Argument vttered by twoo Propositions which are said to stand vpon the Antecedent and the Consequent as the Logicians vse to terme them ¶ The fâ—rst rule From the vniuersall to the particular the argument goeth well but not contrary as thus This officer doth his dutie Ergo all officers doth their dutieâ— But this is true All officers do their dutie Ergo this officer doth his dutie ¶ The second rule From that whiche by nature is in any thyng to that whiche happeth casually or coÌ„meth by some miseuill the reason is not good As thus Sobre diet is good A feuer causeth sobre diet Ergo a feuer is good Another argument vsed by the Romishe bishop Synne doth not beget man The worke of lust begetteth man Therfore lust otherwise called concupiscentia is not synne The second proposicion is not true for wicked concupiscence came in by mannes foly and hath muche defaced that which nature first ordeined Therfore nature it self through god geueth increase whiche is muche contrary to the wicked lust of concupiscence ¶ â—â—e third rule Thynges disagreeyng are not conâ—idered bothe one waie and with one respecte The Gospell willeth vs to make no difference of meates The Phisicens appoynct vs a diet and forbid vs this and that Ergo the Gospell and the phisicens teache thynges contrary These do not disagree consideryng their endes are diuerse The scripture forbiddeth supersticion in the obseruacion of daies the Phisicen hath respect to the state of a mannes body ¶ The fourth rule The argument is good when substauÌ„ces are set accordyng to their propre differences But when thei are set the one against the other accordyng to the accidentes whiche are conuenient to bothe the argument is not good As thus It is lawfull for you not to drynke wine Ergo to drynke wine is vnlawfull Where as this woorde lawfull is common to bothe aswell to drynke as not to drynke ¶ The .v. rule Euery thyng the more that other thynges are through it thesame is alwaies the more it self As thus The water is hote through fire Ergo the fire is more hote Another Some loue to mary for goodesâ— Therefore thei loue goodes best of all Some argumeÌ„tes made accordyng to this rule are nothyng true therfore it is good to geue warnyng of theÌ„ It is wel said and wisely this rule holdeth in causes that are next adioynyng and the whiche wholy compasse a matterâ— not in those causes that are fetched farre of and beeyng but halfe causes partly and by the waye geue onely the occasion As thus Ouide came to be a Poete by his Master Therefore his master was the greater Poete The argumenâ— is not good in those causes that are but half causes for Ouid is not a Poete onely because he learned Preceptes of his Master but alâ—o because he had a greate aptnes by nature and a wonderfull witte to do better then another Some hold fast vpon a saiyng of S. Augustine and buylde wonders vpon that text I would not beleue the Gospell saieth Augustine excepte the catholike churche did perswade me And herevpon saie thei The Gospel is beleued for the churche sake Ergo the Churche is of more aucthoritee And here thei heape a noÌ„bre of mischiefes Therfore saie thei the church maie make lawes appoynct tradicions whatsoeuer thei bee But I answere thus the Antecedent is false For I chiefly beleue the Gospell coÌ„sideryng God is the aucthor and seyng the woÌ„ders that he hath doen I geue credite to it for his sake I grauÌ„t we do beleue the Gospell for the churche sake but yet principally for that GOD is the chief aucthor that perswadeth vs to receiue his worde and after the churche as the secoÌ„de cause telleth vs that the Gospel is the truth of God Therfore if thei will make this suche an argument as thei seme to saie it is then this that foloweth is of as good force for in all thynges it is like This child is a good boye gramercie rod. Ergo the rodde is better then the boye
and logique therfore he is a Philosopher Badius can neither write wel speake well nor yet recite authours acordyngly Therfore he is no graÌ„marien This man is no rethoricien because he caÌ„not place his thynges in good ordre For where as fiue thinges be required â—n an Oratour first to inuente aftre to place thynges inuented thirdlie to set forth yâ— matter in good wordes fourthly to remembre all these and last of al to vtter the same distinctlie and with a clere voice If one lacke any of these fyue he cannot be called an oratour Therfore I may saye suche a one hath an euell memorie Ergo he is no oratour or such a one hath no vtteraunce Ergo he may not be called an oratour In the negatiue part it is enoughe to take one part away for the disalowing of any thyng But if I wil affirme any thyng by the partes I must take all the partes and not one or two partes For he is not an oratour that canne inuent onely or place thynges in good ordre onlie except he can do the whole as it is required Agayne he is no good oratour that can teache onelie or delite but he is absolute that can both teach delite and also perswade ¶ The maner of reasonyng We reason froÌ„ the part to the whole affirmatiuely and negatiuely Thus. Suche a one can neither iudge the knitting of wordes together nor frame theÌ„ in order accordyng to the arte nor auoyde any subtilties Ergo he is no logician ¶ The vse The partes sette forth the whole and are a great beautifieng to the same beyng seuerally handeled and in their natures sette forth at large ¶ Of woordes yoked together Yoked wordes whiche beyng deriued of one are chaunged in the speakyng As of Sapiens sapientia sapienter A wise man wisdome wisely Here we se that of a wise man is deriued wysdome I may reason from this place both affirmatiuely and negatiuely If one be not wise he hath no wisdom if one be wyse he hath wisedome If one do circumspectely he is called a circumspecte man If it be no misery to die then death is not miserable Such a one is a philosopher therfore he hath studied philosophie Argumentes deriued from hence haue great force if the only yoked wordes be ioyned together without additioÌ„ of an other or els they are not strong As thus Preachers be euell liuers Ergo preachyng is euell ¶ The generall Rule When one of the yoked wordes is added or put away the other also is added or put awaye ¶ The maner of reasonyng Suche a one is a priestely minister Ergo he is a priest Suche a man hath serued the kyng nobly Ergo he is a noble man The preacher handled his matter learnedlie Ergo the preacher hath learnyng ¶ The vse We maie learne by this place to knowe what thynges are beyng considered in other For if I woulde knowe whether it be good or no to be a maÌ„ of honour and to haue rule in the coÌ„mune weale I may learne by them that do rule what it is to be a man of honoure and howe daungerouse a callyng they haue that are placed in high estate ¶ Of wordes adioyned to the substaunce and yet not of the substaunce Wordes adioyned are called those accidentes whereby the singuler word or propre name hath an other name theÌ„ of the verie substaunce as vnto Cato whiche of his substaunce is a man wisdome doth happen whereby he is called wyse Unto Cicero also whiche by his substaunce is a man there happeneth eloquence whereby he is called eloquent So that he hath an other name then his substaunce geueth whiche is to be eloquent and this is the word adioyned Al quantities qualities and those that are comprehended in the predicament of relation are referred to this place when they are considered to be comprehended in a substaunce Uertue referred to the mynde whiche conteyneth it is a worde adioyned compared with vice it is a contrarie referred to iustice it is a generall worde Wordes adioyned are perceiued either by the senses as those whiche are subiect to the senses or els by vndrestandyng As swyftenesse may be considered to be in a man although we se him lie a longe And so we saye suche a lacquie ronneth wel although we do not then presently se him runne but we remembre that he hath ronne saiyng now as we haue sene before in dede Againe some wordes adioyned are by nature in the thyng which conteine theÌ„ as heate is naturally in fire And because we se that the same heate although it neuer go awaye yet at all tymes it is not of like strength but at some time less whote then at an other we iudge the same heate to be an accideÌ„t Some wordes adioyned are not naturally cleauyng but by some other waye are ioyned to the thing conteinyng them as heate in water set vppon the fyer ¶ The generall Rule I fone of the wordes adioyned be in the subiect or thyng conteinyng the other also is lyke to be there which foloweth vpon the first As thus Cato is a maÌ„ worthie praise because he is ware sober and full of experience Prayse foloweth vertue as the shadow doth the bodie Therefore whosoeuer hath modestie great knowledge of thynges the same maÌ„ of necessitie winneth praise and fame that cannot die Agayne if the wordes adioyned be the subiect that conteyneth them must nedes be also as thus If God be all goodnes then there is a God ¶ The maner of reasonynng Christ came to this worlde beyng gentle and milde Ergo Christ came not to destroye the lost shepe but to saue them Scholers be godlie vertuouse and occupied in learnyng Ergo it is a graciouse dede to helpe suche of theim as haue nede ¶ The vse We maie by this place either praise or dispraise setting forth the nature of men iudgyng theÌ„ by their workes ¶ Of dedes done or suffred to be done called Actus THe maner of doyng or sufferyng is when we are supposed to bee occupied or affected any maner of waie either in doyng or in suffryng There be so many maner of doinges as there be adiaceÌ„tes or wordes adioyned And of these adiacentes feare sorowe trauaile reste heate colde are deriued these to feare to be sory to trauaile to rest to be hotte to be colde And generally all those wordes that are referred vnto the two Predicamentes called the maner of doyng and the sufferyng are compassed with in this place if the same woordes be considered as Accidentes which cleaue to the substaunce maie both be present also be a waie without losse of the substaunce For if thinges done be waied accordyng to their proper maner of doing they are referred to the two places aboue called the differeÌ„ce and the propretie For where as we saie Such a one speaketh Ergo he is man for nothyng els can speake naturally but man onely although in this case to speake be a maner of doyng yet it is not
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
other rules aboue rehersed be ones well digeâ—â—ed for the rules are touche stones to trye vntruthes and to frame matters right And generally good hede ought to be had that the matter forme of euerye argument be true accordyng to the rulesâ— for by these .ij. pointes al errors are espied The faulte is in the matâ—er called in latine Materia when wordes are doubtefull and may diuersly be taken also when the pithe or substaÌ„ce of the matter is coÌ„founded straungelye vsed by woordes ioyned together thinges not orderly placed in al which kynd of argumentes ye must vse either a flatte deniall of the proposition or els vse a distinction to shewe howe the argumeÌ„t may be true and how it may be false accordynge as it is vnderstanded We vse a denial when of .ij. propositioÌ„s in the Argument wee denie either the proposition at large or the seuerall by showyng the fault to be in the definition in the diuisioÌ„ in the causes or some other place as thus Suche a one is a very honest man For I had good cheare at his house Here the fault is in the definicion for if I would go about to dâ—fine an honest man euery bodie would laâ—gh me to scorne if I would thus define him That man what soeuer he be that maketh me good cheare at his house is a very honest man but I muste rather say thus What so euer he is that doth as he woulde be done vnto and wrongeth no body but liueth stil vprightlyâ— godly and continently that same is an honest man or els not For vertu is gotten by longe practise and by well doyng of many good thynges not by makyng a good dinner and therefore the other aboue rehersed definition by cause it is not lauful nor agreing with the rules of a definition it is vtterly to be denied this reason applied there vnto that the definition is not lawful Albeit I knewe one in my life that no smal birde which was better learned then wise and yet not so wel learned in dâ—ede as he thought himself in his owne opinion wise and vsed the like reason For where as it chaunced by occasion of talke that one in his coÌ„paigny inueighed agaynst the same maÌ„s frend speaking thinges nothing tothsome otherwise then he would gladly heare although not greatly missing the quishyne in reportyng truthe he toke the matter very hotte and like a frende spake earnestly in his frendes cause testifyeng for his honestie with most constant wordes and to persuadâ— hym the better he vsed this sore reason Thou art to blame quoth he to depraue such a maÌ„nes estimacioÌ„ for by gods mother he is a very honest maÌ„ for he is my special frend I would thou shouldest know it therrfore cease thy railing with that other came to part theÌ„ for they fell to reasonyng with Argumentes that were neither in figure nor in mode but stode in plaine buffeftes whiche is a subtiltie that is not mencioned with in the coÌ„passe of this boke aud therefore daungerous neither can it be auoided except one haue a headpece or some weapoÌ„ in his hande to beare of suche deceipte so to saue himselfe harmelesse Some cal suche rough dealyng Carters Sophistrie when the fiste reasoneth a matter by buffites which the tongue should proue by Argumentes Again for the diuision when it is not well made it is to be denyed in like maner the cause showed why and wherefore as thus â—uery man is either wastefull or couetous Cicero is man Ergo Cicero is either wastfull or couetous This deuision is not good for many men offende in neither but liue moderatelyâ— content with there owne be it neuer so litle Moreouer wheÌ„ no true cause is applied but a false reason forged ye may auoid daunger by denieng it as thus Mony maketh vnthriftes Ergo mony is naught ¶ Or thus Five burneth houses Ergo what shal we do with it ¶ Or thus Water drowneth whole Cities Ergo water is nothing profitable In all suche Argumentes the true cause is omitted and a counterfecte cause vsed for neither mony nor â—ire not yet water do harme of theÌ„ seluesâ— but the naughtines of nature whiche abuseth them the necligence of man which forseeth not to theÌ„ is the verye true cause of their euil doyng and yet in waightie matters suche fonde reasons haue bene vsed as for the reading of Gods worde for women to be learned for Rethorick to be taught or the temporall law at this daye in this our realme to be frequented or occupied A distinction must be vsed wheÌ„ any worde is doubtfull and maie be taken diuerslyâ— As thus Tyme healeth sicke folke Ergo it is very good Here a distinction must be vsed for tyme aswell signifieth an hearbe as it signifieth the space whiche is of an houre daie or yere A frende of myne was called Harris one not well knowyng his name called him HarrisoÌ„ne I deny the sonne qd he not meanyng the second person in Trinitie but the addicion of this worde sonne A learned man a Phisician some knowe whoÌ„ I meane hauyng at a certain tyme a coate of Ueluet that was muche worne and bare at the brest beyng then also poore withall hauyng a thynâ—e purse sittyng at a table and laiyng his hande vpon his brest saied thus merily to his frende well qd he for all this harde worlde at the worste I am thus muche worth euen in bare Ueluet Thesame man afterward sittyng at a Table not hauyng elbowe rowine but beyng troubled his cote somwhat araied which was dressed at the Shermans not past two or thre dayes before said merily I praie you my Maisters bee good to my coate for I promise you within these two or thre daies it hath scaipt a skowryng A young man of Cambridge standyng in a Galarie ouer the water and lokyng on his boke hauyng the water on the one side and a gardine on the other side wherein as it chaunced then were diuerse maidens of the toune for it was aboute Easter at what tyme maidens gadded abrode after thei had taken their maker as thei cal it he beyng thus beset one of his felowes beyng abrode and seyng hym there bad hym come to hym He answered I can not come The other demaunded why Mary quod he because I am compassed with fire and water Meanyng the maidens to bee fire and a prouocacion to lust burnyng worse then fire and â—o all good aucthors haue vsed this worde fire As Terence Accede ad ignem hunc iam calesces plus satis Come to this fire saieth Parmeno to Phedria meanyng Thais the harlotte and you shal be as whote as coles by by Therfore where such speache is vsed it is alwaies called in latine metaphora That is to saie a turnyng from the proper significacion to that whiche is not proper wherein the olde Philosophers haue wonderfully excelled as Diogenes Socrates and in our tyme sir Thomas More a maÌ„ for his witte very singulare