The logike of the moste excellent philosopher P. Ramus martyr, newly translated, and in diuers places corrected, after the mynde of the author. Per M. Roll. Makylmenæum Scotum, rogatu viri honestissimi, M. Ægidii Hamlini Dialectica. English Ramus, Petrus, 1515-1572. This text is an enriched version of the TCP digital transcription A05111 of text S107927 in the English Short Title Catalog (STC 15246). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 129 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A05111 STC 15246 ESTC S107927 99843619 99843619 8364 2240952494

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 Early English books online. (EEBO-TCP ; phase 2, no. A05111) Transcribed from: (Early English Books Online ; image set 8364) Images scanned from microfilm: (Early English books, 1475-1640 ; 712:03) The logike of the moste excellent philosopher P. Ramus martyr, newly translated, and in diuers places corrected, after the mynde of the author. Per M. Roll. Makylmenæum Scotum, rogatu viri honestissimi, M. Ægidii Hamlini Dialectica. English Ramus, Petrus, 1515-1572. MacIlmaine, Rollo. [2], 101, [1] p. : port. By Thomas Vautroullier dwelling in the Blackefrieres, Imprinted at London : Anno M. D. Lxxiiii [1574] Cum Privilegio. A translation of: Ramus, Petrus. Dialectica. Woodcut portrait of Ramus bound before title page. Page 82 misnumbered 52. Errata on recto of G3, final leaf. Reproduction of the original in the British Library. eng Logic -- Early works to 1800. eebo The logike of the moste excellent philosopher P. Ramus martyr, newly translated, and in diuers places corrected, after the mynde of the author. Per M. Ramus, Petrus, 1574 102 22625 21 0 0 0 0 0 9.28 B The rate of 9.28 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2010-01 Assigned for keying and markup 2010-02 Keyed and coded from ProQuest page images 2010-03 Sampled and proofread 2010-03 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

portrait of Petrus Ramus or Pierre de la Ramée PETRVS R. M. S. AET LVII

THE LOGIKE OF THE MOSTE EXCELLENT PHILOsopher P. Ramus Martyr , Newly translated , and in diuers places corrected , after the mynde of the Author .

PER M. Roll. Makylmenaeum Scotum , rogatu viri honestissimi , M. Aegidij Hamlini .

printer's or publisher's device ANCHORA SPEI

Imprinted at London by Thomas Vautroullier dwelling in the Blackefrieres .

ANNO M.D.LXXIIII .

CVM PRIVILEGIO .

The lyuelie pithe of Platoes witte and Aristots ingeine , The pleasaunte vayne of Cicero , and of Quintiliane The iudgment highe , here thou maiest see : therfor if thou be wise , No farther seeke but in this booke thy self doe exercise .
TO THE WORSHYPFVLL M. ROBERT WYKES OF Dodyngton in the Countye of Glouceter Esquyer .

ALexander Kynge of Macedone ( most Worshipfull Mecaenas ) not so muche for his valyaunt and martiall factes ( althoughe they were most victorious ) as for his great loue and ardente zeale whiche he bare to vertue and knowledge , hathe bene of all men hade in moste worthie estimation and goodlye memorye . Iob called the seruaunte of God , althoughe he was worthie to be praysed of all men for his iustice and equitye , yet he was moste commended for his syngular patyence in tyme of tribulation and great calamytie . But when I considere with my self your insatiable desyre and moste feruent loue , not onlye in the followynge of your owne studie , but also in the promouinge and furtherynge of others : your greate patience and incredible constance , in sufferynge affliction and abydyng aequitie : I am compelled to confesse that there is none neyther amongest the prophane and ethnycke authours , neyther amongest th ecclesyasticall and spyrytuall fathers ( of what estate or qualitie so euer they were ) with the whiche ye may not be compared , yea or rather preferred . For yf Alexander were praysed that in the myddest of his triumphant victories he dyd beare abrode with hym Ilyas the famous worke of homer containinge the battayles and destruction of Troye : How muche more are ye to be commended that in the myddest of your calamitie doe bothe nyght and day where soeuer ye be , carie and reade a more worthie and pretious worke ? Alexander in prosperitie tooke pleasure to reade Homere treactinge , of martiall factes , to th ende he mought guyde his armye accordinge to the exacte rule therin declared : ye take pleasure in aduersitie to reade the holye Scrypture and worde of God , to th ende ye may gouerne your lyfe accordyng to the wyll and commaundemente of God . Where Alexander was , there was prophane Homere : where ye are there is the holye Byble . When Alexander did sleape Homere was his boulster : when ye doe sleape , the Byble is your pyllowe Alexander for all hys ryches is praysed for the continuall reading of one booke : what shall I then saye of you that haue bestowed no lyttle parte of your goodes in buiynge of most worthie workes . Iob whiche is set before our eyes th example of a syngular patience beinge extreamly afflicted in outward thynges , and in hys bodye , throughe his great tormentes and afflictyons brasted forthe into many inconuenyences both of wordes and sentences , and shewed hym self as a desperate man in many thynges , and as one that woulde resyst God , Ye hauynge no lesse occasion to complayne beinge moste vniustly spoyled of your goods troubled in mynde and conscience , threatned dayly by your ennemyes doe notwithstandinge constantly resyste acknowledgyng God to haue secret iudgments , to chastyse those fatherlye whome he loueth , and to lette the reprobate runne to destruction . These and other your moste singular vertues hauinge considered and experimented the good will and mynd which you beare to the furtheraunce and settyng forthe of all sciences , I coulde fynde none more apte , or worthie vnder whose name this golden treasure shoulde come abrode , then his whose vertue and good behauiour , mighte geue some place and authoritie to the same . For although there be many more adorned with ryches and possessions of this worlde yet in settynge forthe of vertue and singuler patience I fynde none at all . Nowe therfore to conclude ( Sythens , I knowe you to be most alienated from all ambition ) I beseeche you to receyue , this my small presente in good part , hauing rather respecte to the mynde of the giuer then to the gyfte it self , althoughe most pretious . So I committe you to the protection of God almyghtie wishynge his heauenly Maiestie , that ye may constantlie perseuere as ye haue begonne , bothe in your spirituall and temporall affaires , to th ende that ye liuing godlie in this worlde maye obtayne that heauenly Crowne of glorie whiche our Sauiour Iesus Christe hathe prepared to all those that doe patiently : watche for his appearynge to whome withe the father and the holy Ghost be all laude , honour & prayse worlde without ende .

THE EPISTLE TO THE READER CONTAINING the occasion of the setting forthe of this booke , the vtilitie and profitte of the same , the vse and facilitie , with the declaration of thre golden documents or rules appartaining to the matter of euery arte , and last a brief declaration of the methode and forme to be obserued in all artes and sciences .

SEING it is the dewtye of all Christians ( beloued Reader ) to labour by all meanes , that they maye profytte and ayde their bretherne , and to hyde or kepe secrete nothing , whiche they knowe maye bring greate vtilitie to the common wealthe : I thought it my dewtie ( hauing perceyued the greate commoditie whiche this booke bryngethe to the Reader of what state and qualitie soeuer he be ) to make thee and all others to whose knowledge it shall come per takers thereof . But least thou thynke that thy labour and payne shoulde be lost in reading of the same , seyng so many bookes goyng abrode vnder glorious names , hauing in deade lytle or no vtilitie , but wrapped al together with innumerable difficulties : I shall in fewe wordes shewe the , the matter contayned in this booke , the methode and forme of the same , howe easye it is aboue all others to be apprehended , howe thou shalt applye it to all artes and sciences , and shortlie that no arte or science maye eyther be taught or learned perfectlie without the knowledge of the same . As fore the matter whiche it containethe , thou shalt vnderstand that there is nothing appartayning to dialectike eyther in Aristotles xvij . booke of logike , in his eight bookes of Phisike , or in his xiiij . bookes of Philosophie , in Cicero his bookes of Oratorie , or in Quintilian ( in the which there is almost nothing that dothe not eyther appartayne to the inuention of argumentes a disposition of the same , but thou shalt fynde it shortlie and after a perfecte methode in this booke declared . For thou shalt fynde no argument which is not eyther referred to one of the nyne argumentes artificial , or to the vnartificiall : no sort of disposition whiche dothe not appartayne eyther to the iudgement of the proposition , sylogisme or methode . But thou wylt saye howe is it possible that this lytle booke is able to containe all that , whiche the forenamed bookes ( beyng so manie ) dothe entreate ? In deede thou hast no lytle occasion to maruell , but ( hauing more deapely considered the matter ) I beleue thou shall not maruell so muche . For in this booke there is thre documents or rules kept , whiche in deede ought to be obserued in all artes and sciences . The first is , that in setting forthe of an arte we gather only togeather that which dothe appartayne to the Arte whiche we intreate of , leauing to all other Artes that which is proper to them , this rule ( which maye be called the rule of Iustice ) thou shalt see here well obserued . For here is all which dothe appartayne to logike , and nothing neither of Grammer , Rethorike , Phisicke , nor any other arte . This is that documente which Apelles many yeares agoe dyd signifie to vs , for when as the Shoomaker reprehended the shoo of Apelles image , Apelles tooke it in good parte , because it dyd appertayne to the Shoomakers arte : but when passing his boundes he began to fynde faulte whith the clothes also , Apelles sayde to hym , Nihil Sutor vltra crepidam , which signifie the that the Shoomaker shoulde kepe hym with in the boundes of his arte . And therfore ( beloued Reader ) all those which eyther write or teache either diuinitie , Phisicke , the lawe or any other thing do violate and breake this documente , when they degresse from their purpose and do rayle vpon other thinges nothing partayning therto . For howsoeuer they write or teache ( so it be from their purpose ) it is to be had of no estimation . Is he not worthie to be mocked of all men , that purpose the to wryte of Grammer , and in euery other chapiter mynglethe somthing of Logicke , and some thing of Rethoricke : and contrarie when he purpose the to write of Logicke dothe speake of Grammer and of Rethoricke ? that takethe a text to preache of fasting and disputethe the most parte of his howre of images or swearing ? that promysethe to shewe me the causes and signes of the stone , and tellethe me many tales pertainning to the gowte ? that when he is asked of contractes or obligations , aunswerethe of libertie or bondage ? Or if the Astrologian being asked of the eclips of the sonne , shoulde aunswere me some thing concerning the motion of the starres ? And yet we see the most parte of our learned men bothe in their teaching and writing ( to the greate hurte and domage of youthe ) most vnshamfullie do vse the same which I would to god were amended . The seconde document ( which diligently is obserued in this booke ) is that all the rules and preceptes of thine arte be of necessitie tru , whiche Aristotle requirethe in the seconde booke of his Analitikes and in diuerse chapiters in his former booke . Thou shalt violate this document , whensoeuer amongest thy precepts in writing or teaching , thou shalt myngle any false , ambiguous , or vncerteine thing : as if in theaching me my logicke , which consistethe in rules to inuente argumentes , and to dispone and iudge the same , thou shouldest begyn to tell me some trickes of poysonable sophistrie : and when thou shouldest teache me the worde of God truly , thou goest aboute to deceaue me by tellyng me mans inuentions : and if thou shouldest ( being destitute of good arguments to proue thy matter ) be lie some aunciant writer to beguyle the rude and ignorant people , or forge some Authors to colour thy knauerie which neuer was , or wrote at any time . I doubte not ( gentle Reader ) but thou hast read of suche felowes : alwayes call thou vpon god that it wyll please his heauenlie Maiestie to plante this our rule of veritie in the hartes of all men , but most chieflie in the breastes of the Pastors of the Churche , who haue the charge and dispensation of his holye worde . The third documente which thou shalt note herein obserued , is , that thou intreate of thy rules which be generall generallye , and those whiche be speciall speciallie , and at one tyme , without any vaine repetitions , which dothe nothing but fyll vp the paper . For it is not sufficient that thou kepe the rule of veritie and iustice , without thou obserue also this documente of wisedome , to dispute of euery thing according to his nature . Doe not entreate therfore generall matters particulerly , nor particuler matters generally , for in so doing thou playest the Sophistes parte , as Aristotle teachethe in the first booke of his posteriors , and shalt be compelled to vse tautalogies and vaine repetitions whiche thow knowest to be most pernicious to all artes and sciences . For if I aske thee what is Logicke ? and thou aunswerest , that which teachethe to inuente argumentes , thou aunswerest trulye but not wyselie , because thou intrearest a generall thing particulerlie : I aske the for the definition of the whole arte , and thow geuest me the definition of inuention , which is but a parte of the arte . And contrarie , if I aske the what is inuention , and thou aunswerest an arte whiche teachethe to dispute well , surely thou aunswerest not wyselie , for thou intreatest a particuler thing generallie : I aske of thee , the definition of a parte of the arte , and thou geuest me the definition of the whole arte . Note well these thre rules in reading of thyne Authors : see , if they ●ntangle them selues , with thinges nothing appar●eining to their purpose : yf they trouble thee with ●mbiguous or deceiptfull speakings , and do not handle euery thing after his nature . Take the forena●ed bookes , and with thy rule of iustice geue to ●uery arte his owne , and surely if my iudgement done not farre deceaue me , thou must geue some ●hing to the arte of Grammer , some thing to Re●oricke , some thing to the fower mathematicall ●rtes , Arithemeticke , Geometrie , Astrologie and ●usicke , some thing also ( althoughe but litle ) to Phi●●cke , naturall Philosophie , and diuinitie . And yet all ●●at is in these bookes ( only the fore said digressions ●●cepted ) dothe appartaine eyther to the inuention ●f Logicke , or els to the iudgemente . Now gather ●geather that wich remainethe , after euery arte 〈◊〉 the receiued his owne , and see if there be any false , ●mbiguous or vncertein thing amongest it , and yf ●here be ( as in dede there is some ) take thy docu●ente of veritie , and put out all suche sophisticall ●●eakinges . And last perceiue if all thinges be hand●●d according to their nature , the generall gene●●lye , and the particuler particulerlie , if not , take thy rule of wysdome , and do according as the third documente teachethe thee : abolyshe all tautalogies and vayne repetitions , and so thus muche being done , thou shalt comprehende the rest into a litle rome . And this muche concerning the matter intreated in this booke . The forme and methode which is kept in this arte , comaundethe that the thing which is absolutely most cleare , be first placed : and secondly that which is next cleare , & so forthe whith the rest . And therfore it continually procedethe from the generall to the speciall and singuler . The definition as most generall is first placed , next folowethe the diuision , first into the partes , and next into the formes and kyndes . Euery parte and forme is defined in his owne place , and made manifest by examples of auncient Authors , and last the members are limited and ioined togeather with short transitions for the recreation of the Reader . This is that only perfecte methode which Plato and Aristotle dyd knowe obserued by many noble wryters , bothe Historiographers , Orators , and Poetes , and now last ( beyng suppressed by ignoraunce many yeres ) raysed as it were from deathe , by the most learned and Martyr to God , Petrus Ramus , who hathe not only proued with stronge argumentes , but in very deede set before our eyes that this perfecte methode maye be accommodate to all artes & sciences . What shall we saye then of those , that in teaching and writing ( to the greate hurte of the memorie ) dothe put as it were the tayle formest , hauing no regard how euerie thinge is placed , but euen as it chaunsethe to come into their Mouthes , so lettethe it go . Dyd euer Plato or Aristotle so ? no in deede . But that thou mayest a lytle the better perceyue the vtilitie of this arte , and howe farre the vse of it dothe extende , I wyll shortly shewe thee howe thou shalt accommodate the same to all artes and sciences , setting before thyne eyes one or two for an example . And first what arte so euer thou purposest to intreate of , thou must come garnyshed with thiese thre , Iustice , Veritie , & Wysdome , as before is sayde : and then if thou be a deuine this methode willethe thee that in place of the definition , thou sett forthe shortly the some of the text , whiche thou hast taken in hand to interprete : next to parte thy text into a fewe heads that the auditor may the better retaine thy sayinges : Thirdly to intreate of euery heade in his owne place with the ten places of inuention , shewing them the causesi , th effectes , the adioints and circunstances : to bring in thy comparisons with the rest of artificiall places : and last to make thy matter playne and manifest with familiar examples & aucthorities out of the worde of God : to sett before the auditor ( as euery heade shall geue the occasion ) the horrible and sharpe punyshing of disobedience , and the ioyfull promises appartayning to the obedient and godlie . Yf thou be a Phisition and willing to teache ( as for example ) of a feuer , this methode willethe thee to shewe first the definition , that is , what a feuer is , next the deuision , declaring what sorte of feuer it is , whether the quartane , quotidian , hecticke , or what other : thirdly to come to the places of inuention , and shewe fyrst the causes of the feuer euery one in order , the efficient , as maye be hotte meates , the matter as melancolie , choler , or some rotten humor , and so forthe with the formale causes and finall . The seconde place is th effecte , shewe then what the feuer is able to bring forthe , whether deathe or no. The third place wishethe thee to tell the subiecte of the feuer , whether it be in the vaines , artiers , or els where . The fowrthe to shewe the signes and tokens which appeare to pretende lyfe or deathe : and to be shorte , thou shalt passe thoroughe the rest of the artificiall places , and do that which is requyred in euery of them : And last come to the confirmyng of thy sayinges by examples , aucthorities , and ( as Hippocrates & Galen haue done ) by histories and long experience . After this methode Heraclitus the Philosopher examyned the phisitions whiche came to heale hym , and because they were ignorant and could not aunswere to his interrogations he sent them away , and woulde receyue none of their Medicens : for ( sayd he ) yf ye can not shewe me the causes of my sicknes , much lesse are ye able to take the cause awaye . So the lawyer shall pleade his cause , in prouyng or disprouyng after as his matter shall requier , with these ten places of Inuention , & dispone euery thing orderlie into his propositions , syllogismes , and methode . So shall the Orator declayme : the Mathematician sette forthe his demonstrations : and to be shorte bothe in wrytyng , teaching , & in learnyng , thou mayest alwayes kepe these thre golden documentes in intreatyng thy matter , and this most ingenious and artificiall methode for the exacte forme and disposition of the same . After the exacte obseruation of the forsaid materiall documents and naturall methode thou hast this lytle booke sett furthe to the , whiche beyng well perused is able to bring more profytt to the ( I speake after experience ) then all thy fower yeares studie in Plato or Aristotle as they are now extant . And besides the greate vtilitie wiche thou shalt apprehende of this booke , the facilitie and easynes of the same is not a litle to be commended . For heare thou hast nothing to learne ( and yet thou shalt learne all ) but onlye ten places of inuention , with the disposition of the proposition , syllogisme , and methode . Euery place of inuention and euery sort of disposition is made so clere and manyfest with examples chosen out of the most auncyent Authors , that almost by thy self ( yf thou haue any quicknes of spirite ) thou mayest attayne in the space of two monthes the perfecte knowledge of the same . Heare I will speake nothing of the enuious , that thinkethe it not decent to wryte any liberall arte in the vulgar tongue , but woulde haue all thinges kept close eyther in the Hebrewe , Greke , or Latyn tongues . I knowe what greate hurte hathe come to the Churche of God by the defence of this mischeuous opinion : yet I woulde aske them one thing that thou mayest knowe their deceiptfull policie , and that their saying hathe no grounde of veritie . Whether wrote Moyses ( the Hebrewe and deuyne ) and after hym Esdras in the Hebrewe and vulgar tongue or in some other straunge tongue ? Did Aristotle and Plato Greke Philosophers , Hipocrates and Galen Greke Phisitions , leaue the Greke tongue , because it was their natiue language , to seke some Hebrewe or Latin ? Did Cicero who was a Latinist borne write his Philosophie and Rethoricke in the Greke tongue , or was he content with his mother tongue ? and suerly as he testifiethe hym self he had the perfecte knowledge of the Greke tongue , yet he wrothe nothing therin wich we haue extant at this daye . Shall we then thinke the Scottyshe or Englishe tongue , it not fitt to wrote any arte into ? no in dede . But peraduenture thou wylt saye that there is not Scottyshe wordes for to declare and expresse all thinges contayned into liberall artes , truthe it is : neither was there Latin wordes to expresse all thinges writen in the Hebrewe and Greke tongues : But did Cicero for this cause write no philosophie in Latin ? thou will not saye so , lest I take the with a manifestlye . What then did Cicero ? he laborethe in the Latin tongue , as Aristotle before hym did in the Greke , and thou enuious felowe ought to do in thy mother tongue what so euer it be , to witte he amplified his natiue tongue , thinking no shame to borrowe from the Hebrucians and Grecians suche wordes as his mother tongue was indigent of . What , shall we thinke shame to borrowe eyther of the Latin or Greke , more then the learned Cicero did ? or finde some fitt wordes in our owne tongue able to expresse our meaning as Aristotle did ? shall we I saye be more vnkynde to our natiue tongue and countrey then was thiese men to theirs ? But thou wilt saye , our tongue is barbarous , and theirs is eloquent ? I aunswere thee as Anacharsis did to the Athenienses , who called his Scithian tongue barbarous , yea sayethe he , Anacharsis is barbarous amongest the Athenienses , and so are the Athenienses amongest the Scythyans , by the which aunswere he signified that euery mans tongue is eloquent ynoughe for hym self , and that others in respecte of it is had as barbarous .

Thou seest ( good Reader ) what a grounde they haue to defende their opinion , and howe they labour only to roote out all good knowledge & vertue , and plante mere ignoraunce amongest the common people . Now for to conclude , it shal be thy dutie to receiue this my litle paynes in a good parte , and to call vpon God that the vse therof , maye tende to the glorie of his holy name , and profitte of our bretherne .

THE FIRST BOOKE OF DIALECTICKE .
CAP. I. Of the definition and diuisions of Dialecticke .

DIalecticke otherwise called Logicke , is an arte which teachethe to dispute well .

It is diuyded into two partes : Inuention , and iudgement or disposition .

Inuention is the first parte of Dialecticke , whiche teachethe to inuente argumentes .

An argumente is that which is naturally bente to proue or disproue any thing , suche as be single reasons separatly and by them selues considered .

An argumente is eyther artificial or without arte .

Artificiall is that , which of it self declareand is eyther first , or hathe the beginning from the first .

The first is that which hathe the beginning of it self : and is eyther simple or compared . The symple is that , which symplie and absolutelie is considered : and is eyther argeable or disagreable .

Agreable is that , wich agreethe with the thing that it prouethe : and is agreable absolutly , or after a certaine fashion .

Absolutely , as the cause and the effecte .

CAP. II. Of the cause efficient .

THe cause is that by whose force the thing is : and therfore this first place of inuention is the fountayne of all sciences : for that matter is knowen perfectly , whose cause is vnderstanded : So that not without good reason , the Poet dothe saye : Happye is the man withouten doubte , Of thinges who maye the causes well fynde oute .

The cause is eyther efficient and materiall , or formal and fynall .

The efficient is a cause from the which the thing hathe his being . Of the which althoughe that there be no tru formes , yet a greate aboundance we fynde by somme certayne meanes distincte .

And first the thing that engendrethe or defendethe is called the efficient cause . As Ouide , in his first booke of the remedie for loue callethe Slouthfullnes the efficient cause of loue , which beyng taken awaye loue ceasethe : for thus he there sayethe .

When curable thou shalt appeare therfore , By my science thy healthe for to attayne . Geue eare , this is my counsaill euermore , From slouthe and Idlenes thou do abstaine . For thiese to fylthy lust thy mynde prouokethe And do maintaine that , which they haue once wrought Thiese be the causes with foode that norishethe , This euill which now is pleasante in thy thought .

The father also , and the mother which engendrethe , and the nursses which bring vp , ar causes efficients . As Dido . in the 4. booke of Eneidos beyng sorely offended with Aenee , and sekyng a cause of his crueltie , denyethe hym to be Venus or Anchises sonne , and faynethe other parentes to hym .

O false Aenee thy self why dost thou fayne , Of Venus fayre the goddes sonne to be : Or that Anchise which dardam hight by name . Thy author was by waye of parentie , For dreadfull Caucasus did thee begett On terrible and ragged rockes in filde : And raging Tygres noryshes was sette , To geue the sucke of vdder rude and wylde .

So Romulus was buylder of Rome , and after hym , Kynges , Cōulls , Emperours and Tutors were the vpholders of it : which all are called causes efficients .

CAP. III.

SEcondlie the cause efficient is eyther solitarie or ioined with some others , of the which some be principall and chief doers , others helpers & seruers to the principall . An example of the cause solitarie we haue in the 9. of Eneidos : Here , here , am I ( o Rutilleus ) in me Your swordes bare , thrust in with pythie hande . The fraude is myne , I am the cause onlie The impotente nothing durst take on hande . The solitarie cause with others diuerse bothe principalls and adiuuantes in the Oration which Cicero wrote for Marcus Marcellus is diuerslie shewed .

For often tyme ( sayethe the Orator ) some vsethe to extenuate martiall vertues by wordes , and pull them awaye from the Captaine and principall doers , and comunicate them to Souldiers , that they shoulde not be proper to the Gouernour of the warre : And certainly in warre , the fortitude of the Souldiers , the oportunitie of places , the ayde of the Alies , nauyes , and prouision of victualls helpethe muche : and fortune lawfully dothe ascribe to her self the greatest parte , so that whatsoeuer is prosperouslie done , that almost all she estemes her owne . But of this glorie ( o Caesar ) which thou hast not long agoe obtained thou hast no fellowe : for all howe muche so euer it be ( which verelie is most greate ) all I saye is thyne , for neither the Centurion , the Captaine , the bonds of men , nor yet the troupes , maye plucke any thing of this awaye from thee : yea that more is , fortune that mystres of all thinges offerethe not her self in the societie of this glorie . She geuethe thee place , and confessethe this glorie wholie to be thyne owne .

The instruments also are nombred amongest the causes adiuuantes . By this argumente the Epicure prouethe that the worlde was neuer made , as Cicero testifiethe in his first booke of the nature of Godds .

With what eyes of mynde ( sayethe he ) myght your Plato beholde that composition of so greate a worke , by the which he makethe the worlde to be made of God : what labouring : what toolles : what barres : what scaffoulds : who were seruants of so greate a worke ?

This vngodlie Epicure knewe not that God was able to make the worlde without any instrumente , or other causes eyther materiall or adiuuante .

CAP. IIII.

Thirdlie the cause efficient workethe by it self , or by accidente .

The efficient by it self is that , which workethe by his owne strengthe , suche as by nature or counsell do worke . As for example the naturall workyng of the wyndes is sett forthe in the first booke of the Eneidos .

Then Eurus rose with northeast raging blast , Vpon the sea , all tossing from the grounde . And Nothus with a cruell noyse right fast , Of whystlyng winde did blyster vp and downe . And Affricus with ruffling tempest rusht , Furthe of the Sowthe , the roaring sea to moue . So that the stormie waues from deape out busht , And raysed was the sandie bankes aboue .

The confession of Cicero containethe an example of counsayle , as .

The warre beyng taken vp , yea and almost ended ( o Caesar ) by no strengthe of hande , but of myne owne mynde and wyll I come vnto thiese warres , which were raysed against thee .

By accident the cause workethe , which by some externall power workethe , as in those thinges whiche are done by necessitie , or by fortune .

By necessitie , when the efficient is compelled to do , Suche a one is the excusation of the Pompeyans :

Yf I woulde seke ( sayethe the Orator ) a proper and tru name of this our sorowe , there appeares a fatall calamitie to be suddenly fallen , which hathe preuented vnawares the myndes of men : So that no man ought to maruell that the counsells of mortall men are ouercome by the fatall necessitie of the Godds .

Fortune is a cause by accident , when besides the intente of the worker , some other thing chauncethe : as ,

By chaunce ( sayethe Cicero in his 3. booke of the nature of Godds ) Iason was healed by his ennemie , who with stroke of sworde opened his rotten impostume , which the Phisitions coulde not heale .

Amongest thiese sort of causes , ignoraunce or lacke of forsight is nombred : as , Ouide , in the 2. booke of sorowfull matters excusethe hym self and lamentethe that he had sene by chaunce some of Cesars secretes : as , Why did I see or yet beholde with eye , What was the cause , I did by sight offende And vnto me vnwyse and folyshe whye , Was euer the faulte by any maner kende Althoughe by chaunce that Acteon did see , The nude Diane vpon the hearrie bent . Yet for al this she did make hym a praye : To his owne dogges which hym in peeces rent . Wherfore I see , that happ or negligence , Amonge the Godds , no mercie hathe at all : But who so dothe by fortune or by chaunce , Offende the Godds , they shall in trouble fall .

Here rysethe the asking of pardon , as Cicero for Ligarius .

Pardon and forgeue father he hathe erred , he hathe done amysse : he thought not to do so : yf euer he shall do suche a thing agayne ? &c. And a litle after , he sayethe , I haue erred : I haue done rashelie : I repent me of my doyng : I flie to thy clemencie , I aske pardon , I praye thee that thou wylt forgeue me .

The ignorance of the cause raysethe the opinion of fortune . For when any thing chanceth beside the hope & entension of the doer , it is commonlie called fortune . And therfore wysely it is sayde of Iuuenall .

Yf wysdom presente be , There is no God absente : But fortune we thee sett on hie , And eeke a Goddes vaunte .
CAP. V. Of the materiall cause .

THe matter is a cause of the which the thing hathe his beyng : as , Ouide in the 2. booke of the Metamorphosis , settethe forthe the composition of the Sonnes howse , by the materiall cause , as golde , carbuncle stone , yuorie , and syluer .

The pryncelie Pallace of the fyrie Sonne , Which Pillor hawte , surmounted farre the skye : With glystering golde , and eke with precious stone , In forme of flame , ascending vp on hye . Whose toppe aboue was laid in fyne order : With Iuorie smothe in colour whyte to see , The duble doores were made of syluer pure : Casting their beames vpon the dore entrie .

Caesar in the first booke of ciuill warres commaundethe his souldiers to buylde Shippes of suche a matter as they had learned before in Brytayne , To wytte , that they shoulde make the keele and bottome of some lyght and lieger matter , and the rest of the bodie of the Shippes with twigges couered with leather .

CAP. VI. Of the formall cause .

THe efficient and materiall cause beyng expounded , now folowethe the formall and fynall .

The formall cause is that by the which the thing hathe his name and beyng . And therfore euery thing is distingued from another by his forme .

The forme also is engendred togeather , with the thing it self : as , a reasonable soule is the forme of man , for by it Man is man , and is distingued from all other thinges . The Geometricall figures haue their forme , some beyng triangles , and some quadrangles . So hathe naturall thinges : as the heauen , the earthe , trees , fyshe and suche others . So that euery thing is to be expounded as the nature of it is , if we maye attayne to the knowledge therof , as in artificiall thinges is more easie to be founde . Cesar in his 7. booke , settethe forthe the forme of the walles of Fraunce .

The walles of Fraunce are almost buylded after this forme : The beames of one peece direct in longitude , euery one being equally distante from another , are sett on their two endes in the earthe , hard bounde within , and couered with a greate countermure . The places betwixt the beames are stuffed vp before with greate stones : Thiese beyng so placed and sett togeather , there is added , to ouer aboue the same another ranke , so that the same space and distance is alwayes kept , that none of the beames do touche another , but eche beame being distant from the other by an equall space , is fast ioyned togeather with stones , sett in betwixt beame and beame . And so consequentlie , the worke is ioyned togeather , vntill the height of the walles be accomplished and fylled vp . And this worke is bothe well fauored , by reason of his forme and varietie : hauing here a beame and there a ranke of stones one after another , obseruing their rankes in a straight lyne : And also it is muche conuenient for the profitte and the defence of cities . Because bothe the stone dothe kepe it salf from daunger of burnyng , and lykewyse the stuffe and matter from rushing or beating downe : Which for the most parte beyng made fast fortie footes inward with continuall rankes of beames , maye neither be broken throughe , nor beaten a sundre .

On this maner dothe Virgill describe the forme of the heauen .

There is with in this long place solitare , An Ile extending out two poyntes right farre . Makyng a rode , where bankes on euery syde , From the deepe sea the waters do deuyde . And turne in maner of a goulf right deepe , On eyther syde be hylls and bankes so stepe . Most huge and highe eke from the sea do ryse , Two fearefull rocks , which seeme to touche the skyes . Vnder whose toppes , the waters in their place , Came without sturre , dothe seeme to holde their peace . Fast by a groue and woode are to be sene , With fearfull shade , & shakyng leaues grene . Right ouer agaynst his fronte thou maye perceaue , On hangyng rocks , a darke den or a caue . Within the which are springing waters swete , With seates of stone , a howse for Nymphes most meete . Within this hauen , when wearye Shippes do lande , They haue no neade of cable nor of bande . Nor croked ancors pytched to make fast , For they be sure from all tempestuous blast .
CAP. VII. Of the finall cause .

THe fynall cause is that for the which the thing is made or done . The ende , of naturall thinges is man , and of man God . Also euery arte hathe the finall cause : as , The ende of Grammer is to speake congrouslie , Of Rethoricke , eloquentlie , and of Logicke to dispute well and orderlie . Iuno . 1. of Eneidos , promysethe to Aeolus the fayre Nymphe diopeian for solace and procreation of children .

Nymphes I haue of body fayre and bright , Fowrteen , wherof she that diopeian hight : Most beawtifull , I wyll in wedlocke geue , To thee Aeole that she with the maye lyue . For thy rewarde the whole course of her age , Indoting thee with gyfte of parentage .

In the defence of Ligarius , Cicero vrgethe his accusator Tubero , with the fynall cause of the warres raysed agaynst Cesar , and surely ( sayethe he ) he ioyned battell agaynst Cesar in armes .

What did thy naked sworde ( o Tubero ) in the Pharsalike armie ? whose sydes pearced the pointe therof ? which was the sence and fealing of thy weapons ? what mynde , eyes , handes ? what feruencie of spirite ? what diddest thou couett or desire ? what didest thou wyshe ?

CAP. VIII. Of the effect .

THe effecte is that which rysethe of the cause . And therfore the mouing of thinges that are engendred , corrupted , or by any other maner of waye moued : and the thing also that by the mouyng rysethe is called the effecte , as for example , Christ in the 11. chap. of Math. prouethe hymself by this place , to be the true Messias promysed : beyng asked of Iohn Baptists disciples , Arte thou he that shoulde come , or shalt we looke for another ? And Iesus aunswering sayde vnto them .

Go and shewe Iohn what thinges ye haue hard and sene : The blynde receyue their sight : the halte go : the leapers are clensed : the deaf heare : the dead are raysed vp : and the poore receiue the Gospell : and blessed is he that shall not be offended in me , the sayinges and workes of men ar contained vnder this place as the wyse mens seynges and Platoes and Aristotls workes , counsails also and deliberations although the neuer take effect .

Vertue also and vyce haue their effecte , as Horace in the first booke of his Epistles , settethe forthe the effecte of dronkennes : as , What thing is not throughe dronkennes commytt ? For hyd secrets he makethe come to lyght : Hope most vnsure , full sure is made by it , And naked men constrayned for to fyght . From pensiue myndes , all care it takethe awaye , Science and artes full often dothe he teache : Full cuppes of wyne , at some tyme do not they , Make ignorance be eloquente in speache ? The strengthe of wyne , dothe it not eke make free , The pore man from all care and heuynes : Forgetting all his former pouertie , Vnmyndefull of his dolorous distres ?

CAP. IX . Of the subiecte .

NOw folowethe the argumente which dothe agree after a certain fashion : as the Subiect and the Adioynt . The Subiecte is that which hathe any thing adioyned vnto it , as , the soule is the subiect of knowledge , ignorance , vertue , vyce , because thiese are added to the soule , besydes the substance of the same . The bodye is the subiect of healthe , sickenes , strengthe , infirmitie , beawtie , deformitie , and suche others . A man , is the subiect of ryches , pouertie , honours , infamie , clothes , & of his trayne . A place is the space in the which the thing placed , is contayned : So the Philosophers do attribute to their deuyne substances ( althoughe voyde of all magnitude ) a place : So the Geomatricians vnto their figures Geometricalles , geue bothe place , & the differences of places . The naturall philosophers also more accurately in the heauen , symple elementes , and compounde thinges , dothe acknowledge a place : Which is nothing els , but the subiecte of the thing contayned in it : as for example .

The lande of Canaan ( a subiect ) is praysed in the 12. of Numeri by the adioyntes or thinges adioyned vnto it .

So Moyses sent them to spye out the lande of Canaan , and sayde vnto them : go vp this waye towarde the southe , and go vp into the mountaynes , and considere the lande , what it is , and the people that dwell therin : whether they be stronge or weake , eyther fewe or manye . Also what the lande is that they dwell in , whether it be good or bad : and what Cities there be that they dwell in , whether they dwell in tentes , or walled townes : And what the lande is , whether it be fatte or leane , whether there be Trees therin or not , and be of good courage , and bring of the fruyte of the lande . And after fortye dayes they retorned agayne and toulde Moyses , saying , we came into the lande whither thou hast sente vs , and suerly it flowethe with mylke and honye : and here is of the fruyte of it , neuer thelesse the people are stronge that dwell in the lande , and the cities are walled , and exceeding greate : And moreouer we sawe the sonnes of Anacke there : The Amelekytes dwell in the sowthe countree , and the Hethites and the Iebusites , and the Amorites dwell in the mountaynes , and the Cananites dwell by the sea , and by the costes of Iordan .

Here Canaan is the subiect : The people of the lande , the cities , the fruytes , trees , and the goodnes and badnes therof is the adiointes for the which it is eyther praysed or dispraysed .

CAP. X. Of the adiointes .

THe adioynt is that which hathe a subiecte to the which it is adioined : as , vertue and vyce are called the adioyntes of the bodye or soule : and to be shorte all thinges that do chaunce to the subiecte , besyde the essence , is called the adioynt : as , tyme , qualitie , eyther proper : as laughyng to men : barking to dogges : or common : as in the example folowyng . Cicero in the Oration for Rossoius Comodus .

Dothe not his verye head and ouer browe altogeather shauen and scraped so cleane , signifie that he is malicious and sauorethe of knaneuerie ? do they not vtter and crye that he is a craftie foxe ? Dothe he not appeare from the toppe of his head to the sole of his feete ( if the proportion and figure of the body without any speaking or vttered wordes maye bring a coniecture ) that there is nothing in hym but crafte , deceipte , and lying : who therfore hathe his head & ouer browe alwayes scrapen and shauen , least some shoulde haue the occasion to saye that he had an heare of an honest man . So dothe Martiall in his 2. booke , mocke Zoilus .

Thy heare is redd , thy mowthe is blacke with all , Thy feete are shorte , one eye thou hast to see : Zoyle , if thou be good , we maye saye all , There is no litle facte comitte by thee .

Clothes also , and thinges partaining to our trayne are nombred amongest the adiointes : as , Dido , passing to the hunting , is sett forthe magnifickly by her adiointes , in the fowerthe booke of Eneidos .

In the meane tyme while that Aurora bright , Left the mayne sea ascending vp on height : And Phoebus rysing brought the lyght of daye , The chosen lustye yowthe in best arraye Wente out the stretes towarde the porte or gate , Hauing their nettes with meshes wyde and greate : And hunting staues with Iron heads sharpe & broade The marciall horsemen , next after rushing roode : With Spaniall , dogges , which hunte by perfecte sent . Greate multitude also were there present : Them which of Carthage greatest Princes ben , Abyding all the comyng of the Queene . Which as yet in chamber did abyde , Thou shouldest haue sene eke standing there besyde : A princelie horse most goodlie to beholde , Richelie arrayed in purple and fine golde . Of courage fierce , a beast for fight most fytte : With frothing teethe byting his bridle bitte . And last of all the Queene her self comes oute , Accompanied with souldiers in greate route : With purple cloke besett aboute with gardes , Hauing a queauer , well furnished with dartes Behynde vpon her shoulders eke did hange , Her platted hearres like bright golde glystering : Her purple clothes most comely to beholde , Were knite and tyed with claspes of shyning golde .
CAP , XI . Of differing argumentes .

THe agreable argumente being expounded , now followethe the disagreable , which dissentethe from the matter . The arguments disagreable are equallie knowen amonge them selues , and disprouethe equallie one another : yet by their dissention , they do more clearlie appeare . They be parted into differing argumentes , and gaynesettes .

The differing argumentes be suche , as be disagreable by some fashion onlie : and are knowen by thiese notes : not this , but that : althoughe , not withstanding : as , Cicero for Pompey .

They did not bring home the victorie , but the signes and tokens of the victorie . And Ouide 2. of loue : Vlysses was not fayre , but he was eloquent . Also Virgill . Althoughe Priamus was almost dead , yet he did not abstayne : Lykewyse Terence in Eunuchus : Althoughe I be most worthie of this contumelie , yet thou arte vmworthy to do it vnto me . Also Cicero for Ligarius , Callest thou it a myscheuous acte o Tubero ? Why ? surely as yet it was called by no man so : some in deede called it an error , others feare : some namyng it more hard , eyther hope , desire , hatred or obstinacie , those that call it most hard , name it rashnes : a myscheuous acte , no man as yet but thou .

CAP. XII . Of gaynesettes , or opposita .

GAynesettes are argumentes alwayes disagreing , so that they maye not be attributed to one parte of a thing after one respecte , and at one tyme : as , Socrates can not be white and blacke on one parte : father and sonne of one : sycke and whole at one tyme : yet he maye be white on a parte , and blacke on an other , father of one man , and sonne of another : hole this daye , and sycke to morowe : And therfore vpon the affirmation of the one , followethe the negation of the other . And contrarie wyse also . Gaynesettes are parted into disparates and contrary argumentes .

The disparates are gaynesettes of the which the one is opponed to many : as , grene , ayshe colour , read , are mydde colours betwixte white and blacke , of the which euery one is a disparate argumente bothe with the extremities , and amonge them selues also . So liberalitie , a Man , a tree , a Stone , & other thinges innumerable , because that one of these can not be sayde to be the other : as , Virgill 1. of Eneidos .

O Virgyn what shoulde I call thee , for thy visage and voyce declarethe that thou art no mortall woman , Truly thou arte a Goddess .

CAP. XIII . Of Relatiues .

COntrarie arguments are gaynesettes , of the which the one is only opponed to the other : and be parted into affirmatiues & negatiues . They are called affirmatiues when they bothe affirme : as the relatiues & repugning argumente . The relatiues are contrarie affirmatiues , of the which the one hathe his being of the mutuall societie & affection with the other , for the which cause they are called Relatiues : as , he is a father : which hathe a sonne , & he is a sonne which hathe a father for by this mutuall relation they are and cease to be bothe at once . So that whosoeuer knowethe the one perfectlie , knowethe the other also , as Martiall agaynst Solibian .

Thy father when Solibian , Thy maister thou dost call : Thy self then dost thou graunte certaine , Seruaute to be withall .

Athanasius prouethe the eternitie of the sonne of God thus : as , It is not possible that a father maye be before the sonne ( meanyng of the relation ) But the father hathe ben father from the begynning ( as all men do graunte ) ergo the sonne hathe ben from the begynning . And Quintilian in his 5. booke the 10. chapiter sayethe thus , Yf it be honest to the Rhodians to sett out the custome , it is honest also for Hermacrion to hyer it Here ( sett forthe ) & ( hyer ) are relatiues . After the same maner Cicero in his booke de Oratore sayethe : Is there any daunger ( sayethe he ) lest some shoulde thinke it filthy , to teache others a glorious and excellent arte , the which to learne was most honest . Here ( teache ) and ( learne ) are relatiues . Thiese also the aduocate and clyent : the lessor and the lessee : free and bonde : byg and litle : the hoste and the guest : the husband and the wyfe , with suche others .

CAP. XIIII . Of repugning argumentes .

THe repugning argumentes are contrarie affirmatiues , which amonge them selues do repugne continually : as , Eneid . 11.

There is no healthe in warre , therfore we aske the peace . So hotte and coulde , white and blacke , vertue and vyce , repugnethe . Likewyse Cicero in Parad. against the Epicurians . They helde this opinion stowtely & diligently do defende , that pleasure is felicitie , whiche appeares to me to be the voyce of bruyte beastes , and not of men , for thou when God or the mother of all thinges nature , hathe geuen to thee a soule of all thinges most excellent and deuine , so thou contemptously castest awaye and abasest thy self that no difference thou esteamest betwixt thee and a bruyte beast .

Here Cicero opponethe beastes and men , as pleasure is beastes felicitie , therfore it is not mans , So libertie and seruitude : as in Tibullus 2. booke .

Hard seruitude I see to me prepared In tyme to come my mystres for to be : Fare well therfore thou which hast me decored , Fredome and eke paternall libertie .
CAP. XV. Of denying argumentes .

COntrarie negatiues , are when the one affirmethe and the other denyethe the same . And are parted into denying and depryuing argumentes .

Denying argumentes are contrarie negatiues , of the which the one deniethe euery where : as , Iust not iust : a beast , not a beast : blude not blude : as Cicero in the defence of Murena .

Thou shalt forgeue nothing , yes some thinge , not all . Grace shal haue no place , yes when office and dutye requirethe . Be not moued with mercie , yes in dissoluing of seueritie , yet there is some prayse of humanitie . I stande to my purpose , yea surely , without a better gett the victorie .

Also Martiall in his first booke , We knowe fabella thou art fayre , A mayde also , tru thou , so are : And ryche with all who maye withstande ? But when thou dost to muche prepare , Thy self with prayses to vp bare : Then neyther art thou ryche nor fayre , Nor virgyn I dare take in hande .

Lykewyse Cicero in the first booke of his Tusculane questions compellethe the Epicurian by this argumente to graunte that the dead are in no miserie : which thing the Epicurian defendethe . Now ( sayethe he ) I had rather thou shouldest feare Cerberus the dogge with thre headdes porter of hell , then that thou shouldest so vnaduisedly speake these wordes . Atticus . What his the matter ? Marcus. The same which thou denyest to be , thou admittest to be . Where is the Sharpnes of thy vnderstanding ? For when thou sayest that the dead be in miserie , that thing which is not thou admittest to be . And after a long disputation , Atticus sayethe , Now I grante that they are in no miserie which are dead , because that by strengthe of argumente thou hast obtained that those which be not at all , are nowyse in miserie . This fellowe ( sayethe Terence in his Eunuch . ) sometime affirmithe and sometyme denyethe .

CAP. XVI. Of depryuing argumentes .

DEpryuing argumentes are contrarie negatiues : of the which the one denyethe vpon that subiecte only , in the which the other which affirmethe , is naturally contained . And the affirmatiue is called the habite , the denying argumente , the priuation . So mouing and quietnes : Sobrrietie and dronkennes : as Martiall in his 9. booke .

There is no sober man that woulde do so , Ergo thou art dronke .

So to be blynde and to see : Ryche and poore : as Martiall in his 8. booke .

Yf poore thou be , thou shalt alwayes be poore Aemilian , for nothing is now geuen : but to the ryche . Of this sort be lyfe & deathe : as Cicero for Milo. Sitt you reuengers of this mans deathe , whose lyfe if you thought it mought be restored ye woulde not .

To speake also and to holde peace : as the firste for Catiline : Why dost thou wayte for the aucthoritie of the speakers , whose myndes , thou perceiuest by holding their peace .

CAP. XVII. Of equall argumentes .

COmpared argumentes are those which are compared amongest them selues , and are equally knowen , althoughe the one be sometymes more manyfest and cleare then the other .

The comparaison is eyther in quantitie or qualitie .

Quantitie is that wherby the thinges compared are knowen how muche or how litle they are .

And qualitie is eyther of equall or vnequall thinges .

They be equall which be of one quantitie . The equall argumente is , when an equall is declared by an equall : whose signes and notes be , equall , alike , the same that , aswell as , asmuche as , asmanye as , neither more nor lesse : There is a greate aboundance of suche comparisons in the holy Scripture , as the most parte of the parables whiche Christ vsethe : as in Mathew . 11.

The Kyngdome of heauen is lyke a graine of muster seade , Deut. 11. Also I wyll cause thy seade to multiplie , as the starres of heauen . This argumente is diuersly , vsed by the Ethnicke authors : as Cicero for Silla :

Neither maye I perceyue wherfore thou arte moued agaynst me : yf because I defende hym whom thou accusest : why am I not moued with thee also that accusest hym whom I defende : yf thou saye I accuse myne ennemie : I answere a like , I defende my frende . So the 5. of Tuscul . When as they graunte no lytle strengthe to be in vyce , to lyue a miserable lyfe : must it not be also graunted , the same strengthe to be in vertue to lyue godly ? This also I praye thee tell me Xenophons wyfe ( sayethe Aspasia ) yf thy neigbour had golde more precious then thou hast , whether had thou rather haue hers then thyne owne ? hers sayethe she , and yf she had clothes and the rest of the ornamentes of women , of greater estimation then thou hast , hadest thou rather haue hers ? yea sayethe she : Go to then yf she had a better husband ? then thou , hadest thou rather haue her husband also ? here she was ashamed to answere . Then Aspasia began to speake to Xenophon , I praye the sayethe she , yf thy neighbour had a better horse then thou , whether hadest thou rather haue his or thine ? his sayethe he : and yf he had a better grounde then thyne , hadest thou rather haue his ? his , to wytte the best : and yf he hadde a better wyffe then thou , haddest thou rather haue his also ? here Xenophon helde his peace also .

CAP. XVIII . Of the more .

THey be vnequall which be of a diuerse quantitie .

The vnequall be eyther more or lesse : That is more , whose quantitie exceedethe : whose notes are , not only , but also : I had rather this then that : seing this muche more that : as , Eccle. 24. Beholde that I haue not laboured for my self only , but also for all them that seke wysdome . Psalm . 84. I had rather be a dore keper in the house of my God , then to dwell in the Tabernacles of wyckednes . Rom. 5. But God settethe out his loue , that he hathe to vs , seing , that while we were yet synners , Christ dyed for vs : muche more then now ( seyng we are iustified in his blode ) shall we be saued from wrathe thoroughe hym . For yf when we were ennemies we were reconsiled to God by the deathe of his sonne : Muche more , seing we are reconcilied , we shal be preserued by his lyfe . Not only so , but we also ioye in God by the meanes of our Lorde Iesus Christ , by whom we haue receyued reconsiliation . And Cicero for Milo : Not only he yelded hym self to the people , but also to the Senate neither to the Senat only , but also to the stronghe garrison of souldiars : yea not to these only , but to his power & auctoritie to whom the Senate hathe geuen cure of the whole common wealthe , of the whole youthe of Italie , & of the whole munition of the people Romaine . Ouide in the remedie for loue , Seing the body for to bring out of thrall Bothe sworde and fyer gladly thou wylt endure : Thy soule for to relieue , nothing thou ought at all , For to refuse , seyng it is more pure .

CAP. XIX . Of the lesse .

THat is sayde to be lesse which an other dothe excede by quantitie : whose notes be thiese : not this only , but not that : this before that : as Cicero for Catiline . 2. There was no man not only in Rome , but in no corner of Italie ouerlayed with debte whom he had not associate to the incredible leage of that mischeuous entreprise . Cicero to Philippica 9. All men whatsoeuer age they be , which in this citie haue the knowledge of the lawes , yf they were gathered togeather in one place , are not to be compared with Seruius Sulpitius .

CAP. XX. Of the similitude .

THe comparison as yet hathe ben in quantitie , now folowethe the comparison in qualitie : By the which we knowe what kynde of one eache thing is , whether lyke or vnlyke . These are sayde to be lyke which be of one qualitie : as Math. 23.

Who be vnto you Scribes and Pharisees , ye hypocrites , for ye are lyke vnto whytned tumbes which appeare beautifull outward , but are within full of dead mens bones , and of all fylthynes , so are ye also : for outward ye appeare righteous vnto men : but within ye are all full of hypocrisie and iniquitie . Gen. 1. Furthermore God sayde , let vs make man in our owne image according to our lykenes . Phillip . 2. Let the same mynde be in you that was euen in Christ Iesu , who being in the forme of God , thought it no robberie to be equall with God , but he made hym self of no reputation , and toke on hym the forme of a seruante , and was made lyke vnto man , and was founde in his apparell as a man . And 1. Eneid . Bothe his mouthe and shoulders were lyke a God. And Cicero in 9. Philip. Althoughe Seruius Sulpitius myght leaue no monumente more cleare , than his sonne , which is the very picture and shape of his conditions , vertue , constancie , pietie , and engeyn . The similitude is eyther separated or ioyned togeather . The similitude separated is when the 4. or single termes are separated and distingued : as in Math. 23. Ierusalem , Ierusalem , which kyllest the Prophetes , & stonest them which are sente to thee , how often woulde I haue geathred thy children togeather , as the hen gatherethe her chickens vnder her wynges , but thou wouldest not . And Virgill in Eglog. 5.

What thing that slepe and rest on grasse , To wearie men appeare : The same to me of thy swete verse The melodie so cleare .

Here , as the hen to her chickens , so God is to the Israelites : And as slepe to the wearie , so verse is to the hearer . And agayn Cicero ad fratrem 1. As the best gouernours of Shippes often tymes maye not ouercome the strengthe and rage of the tempest : So the most wyse man may not alwayes vanquyshe the inuasion and violence of fortune . The ioyned similitude is when as the first terme hathe it self to the seconde , so the seconde to the third : as Cicero 3. Ligar . Perceiue ye not that the magistrate hathe the power to ouersee and prescribe good and profitable thinges agreing with the lawes , For as the lawes are aboue the magistrate , so the magistrate is aboue the people .

CAP. XXI . Of the dissimilitude ,

THey be vnlyke whose qualitie be diuerse : as 2. Peter 6. Lord God of Israell there is no God lyke the. And therfore the ethnicke Antistenes vsethe this argumente . There is nothing lyke God , therfore God can no wyse be knowen , by any image or signe made by men . The author of the booke of Kynges 2. the 18. chapter . Hauing declared the good qualities , the which Esekyah was adorned with , sayethe thus : He trusted in the Lord God of Israel , so that after hym , was none lyke hym amonge all the Kyngs of Iuda , neither was there any suche before hym , Cicero 2. Phillipic . Hathe a greate companie of dissimilitudes , speaking of Varro his groundes whiche Antonius had obtained by stronge hande . O miserable buyldinges ( sayethe he ) by how vnlyke a maister ( but how is he a maister ? ) were they with holden : Marcus Varro they shoulde haue ben for his studies , and not a resorting place for filthie lustes , what excellent thinges were spoken before within that manner place , what thinges there writen ? The lawes of the people Romaine : The monumentes of our forbeers , all maner of wysdom and learning : But now sence thou hast dwelled on his groundes ( hauing no right therto ) all the house ryngethe with the clamour of dronkardes , the flore ouerfloweth with wine , the walles be moyste : children of good inclinations with those that were sett for aduantage , and whoores amongest mens wyues were dwelling .

CAP. XXII . Of ofspringes .

WE haue hetherto expounded the first argumentes : Now do followe those which haue their beginning of the first , which bearethe them selues to the thinge that they proue or disproue : as the first whence their are driuen . Suche be ofspringes : the etimologie , distribution , and definition .

Ofspringes are argumentes which do begin alyke , but ende diuersly : as iust , iustice , iustly : fredom , free , frely : loue , louer , louely : good , goodnes , goodly : man , manlynes , manly : as , Iustice is flede out of the Realme , therfore there is no man iust whithin the Realme . Propercius lib. 2.

Sence fredom to no louer dothe remayne , No man is free , that dothe to loue giue mynde .

Here fredom is the cause why thou art free . Cicero 3. booke of the Nature of godds , when he speake the of Dionysius the tyrante : Now ( sayethe he ) he chargethe that all the golden tables shoulde be taken out of the Temples in the which ( after the fashion of the Grecians ) it was writen of good godds , saying he woulde vse their goodnes . The godds are good , therfore their goodnes is to be vsed . Here he disputethe from the effecte to the cause also , He is a man , why maye he not be then manly .

CAP. XXIII . Of the notation or etimologie ,

THe Etimologie is the interpretation of a worde : For wordes are nothing els but notes of matters signified : as Isaac , was so called because his mother laughed at the promise of God made to her . And in the 25-of Genesis , is sayed , After warde came his brother out , and his hande helde Esau by the hele , therfore his name was called Iacob : that is to saye : an ouertbrower or deceiuer . And therfore Esau being twyse deceiued by Iacob , sayethe thus in the 27. of Genesis . Was he not iustly called Iacob , for he hathe deceiued me now two tymes : He toke my byrthe right : and lo now he hathe taken my blessing . Exod. 2. And she called bis name Moyses , because sayd she , I drewe hym out of the water . The Hebrewes vse to geue their sonnes and their daughters names which myght euer put them in remembraunce of some poynte of religion , and knowe when they come to perfection , that they were of the chosen people . And therfore Nabuchadneser 1. of Daniell , commaundethe the chief of the Eunuches to geue other names to Daniell , Anania , Misaell , and Azaria , which were chosen to stande in te Kynges palace , and teache the learning and tongue of the Caldeans . The Grecians did vse the same , for some were called Timotheus , that is to saye , an honorour of God : some Philotheus which is a louer of God : some Demosthenes , the strenght of the people : & therfore ( some saye ) that Aeschines his mortall ennemie shoulde haue sayed thus : shouldest thou be called Demosthenes ? no not so , but rather Demouorus , that is a deuowrer of the people . So do we in the Scottyshe tongue ( to sturre the youthe to the imitation of them whose name they beare ) call some Abraham , others Isaac or Iacob , and some Susanna after the Hebrewes : And agayne other some Timothie , and Christofor after the Grecians . This argumente is copiously vsed amongest the Ethnicke authors : as Cicero 4. Verr. O trymme Swyppinges ? for to what place didest thou euer come , to the which thou didest not bring with thee this daye ? To what house , to what citie , yea and shortly to what Churche ? which thou didest not leaue spoiled ? cleane swipped behynde the ? Therfore these thy doynges maye well be called swyppinges , not so muche for thy name ( althoughe thou be named verres , which may signifie a swypper ) as for thy maners & nature . Cicero 2. Philip. Bambalio was father to thy wyfe , a man of no estimation , and aboue all thinges contempned : who for his stutting and stamering of his tongue and dulnes of spirite , had this surname Bambalio , for a rebuke and a taunte . The phisicions also do geue names to their herbes : to some from the cause : as Hirundinaria , from the inuentor : Filipendula , from the forme : To other some , from the effecte and working : as Selfwhole , and suche lyke : from the subiecte and place : as parietaria , and sea trifolie . From the adiointe and qualitie : as styncking marubium deade nettle : from the similitude which they haue with other thinges : as Mouse eare , foxe tayle , dogges tonge : And so forthe from the rest of the places of inuention . The vse then of this place is , to proue or disproue , prayse or disprayse any thing by the Etimologie of it : as in the former examples , thou mayest perceiue .

CAP. XXIIII . Of the distribution .

YEt there remainethe of the argumentes which haue their beginning of others . The distribution and definition : bothe the one and the other dothe reciprocate : in the distribution , the whole with the partes : in the other the definition , and the thing that is defined . Distribution is a diuision of the whole into his partes . The whole is that which dothe containe some partes within it . The parte is that which is contained of the whole : And as the deuiding of the whole into his partes , is called distribution : So the collecting of the partes to the whole , is called Induction . The distribution rysethe of argumentes , whiche dothe agree with the whole , but amonge them selues dothe disagree . And therfore howe muche the whole with the partes agreethe , and the partes amonge them selues disagreethe : so muche is the distribution the more accurate .

CAP. XXV. Of distribution taken from the cause .

THe first sorte of distribution is of those that agreethe absolutely , to wytt the cause and the effecte . The distribution is taken from the cause , when the partes are causes of the whole . So Grammer is parted into Etimologie and Syntaxe . Rethoricke , into Elocution and Action : Dialecticke , into Inuention and Iudgemente . For of these partes the artes do consist : So Virgill deuidethe his Georgickes into fower partes : as , Heare first I wyll descriue what is the cause , Dothe make the corne so pleintifull to ryse : Vnder what signe and monethe of the sonne , Thou shalt begyn , to till thy filde and grounde : Eke at what tyme thou maye vnto the elmes . Setto the wines , and so shortlie after this , What care thou ought to haue of thy oxen , And of thy cattell the foode and husbanding : And last of all howe greate experience , The sparing bees haue into their science . Cicero for murena . I vnderstande ( honorable Iudges ) that theire was thre partes of the accusation , one in rebuking and blaming of his lyfe : an other in contencion and stryfe of dignitie The third to consist in the crimination of vnlawfull sute for offices . Catullus dothe vse this argumnete bothe from the partes to the whole , and from the whole to the partes : as , Fayre Quintia to many dothe appeare Whyte , long , and streight , she dothe also to me : Yet wyll I not for this saye she is fayre , Seyng in her that there is no bewtie : Nor yet in to her bodye large and bygge , A wshyt of grace or any plesanutnes . Fayre Lesbia in bewtie dothe excede , And from the rest hathe stolen all pleasant grace .

CAP. XXVI . Of the distribution from the effecte .

THe distribution from the effect is when the partes are effectes , as in the similitude of Cato , wherin he shewethe them to haue erred that sayde , olde men dyd nothing . Those ( sayethe he ) that affirmeth olde men constitute ouerseers of the comon wealthe to do nothing , sayethe asmuche as yf they should saye the Gouernour of the shippe dothe nothing , when some of the Maryners clymethe the mast , others ronne the hatches vp and downe , some do make the pompe emptie the Gouernour in the hynder parte of the shippe guydethe the rudder and sterne . Heare the distribution af the generall argumente into the speciall dothe excell . The generall is the wohole , of one essence with his partes : The speciall or kynde is a parte of the generall , as Animal , a lyuyng thing is the whole , whose essence or definition , ( to wytt , a corporall substance hauing lyfe and sences ) dothe alyke appartayne to men and beastes , which are the specialles conteyned as partes vnder the generall animal . So is Man the generall to syngle men , and a lyon to syngle lyons : and agayne syngle men are the specialles of man , and single lyons , of the lyon . The generall argumente is eyther chief generall or subalternall . The speciall argumente is eyther subalternall or most speciall . The chief generall is that which hathe nothing a boue it more generall : as in our deuision sett furthe in the fyrst chapter , the argumente is chief generall of argumentes artificiall , and of the inartificiall : The most speciall which might not be deuided into other inferiours was the marter and the forme . The subalternall which maye be the generall in respect of one , and speciall in respecte of another as the cause contained vnder the artificiall argumente , as a speciall , and was generall to the matter and forme which it dyd containe vnder it self . The generall and the speciall are notes and signes of the causes & the effectes . For the generall containethe the cause , which dothe equally appartaine to his specialles : and agayne the speciall containethe the effecte of their generall . This is then the reason wherfore the vniuersall excellethe in dignitie , by reason it containethe the cause , as , Ouide in his Metamor . deuidethe the generall , to wytt , A lyuyng thing into his specialles , as starres ( to the which he geuethe a life , as the Philosophers do ) fowles , beastes , fyshe , and men : as , That no kynde , place , or region shoulde be , Of lyuyng thinges lefte voyde or els emptie : The Godds doe make their habitation , Amonge the starres , into the highe Region : The scalye fyshe also , by lotte and keuyll , The flowddes cleare obtained therin to dwell : The earthe receyued the beastes fierce and wylde , The easye sturred dyre , the flying fowle : But yet the lyuing thing , which dothe these all excell , In holynes , and eke more capable : Matters deuyne in mynde for to conceaue , Was not present , the rest in guyde to haue .

Therefore at last was man borne , &c. So , Cicero , in the first booke of his Offices , deuidethe vertue , into fower speciall kyndes : Wysdome , Iustice , Fortitude , & Temperaunce . All thinges ( sayethe he ) that are honest , dothe ryse of one of thiese fower partes , eyther it consistethe in the perfecte knowledge of the truthe and quycknesse of wytt , or in the defending of the Societie & felloweshipp of man , by geuyng to euery man his right , & fullfilling of thinges promysed : Or in the noble courage and strengthe of a valyante and mightie spirite : Or last in obseruing a good maner and order in all thinges , eyther done : or sayed , in the which modestie and temperancie consistethe .

Sometyme we argue or reason from the generall to the speciall : as , All men maye marrie who haue not the gyfte of Chastitie , ergo , Preistes and ministers may marrie . And contrarye from the speciall to the generall in a parte : as , Abraham was iustified by faythe , therfore man maye be iustified by faythe .

CAP. XXVII . Of the distribution from the Subiecte .

NOw folowethe the distribution of those that after a certen fashion dothe agree : as of the Subiecte and the adioynte . The distribution is saide to be of the subiecte , when the partes are Subiectes : as , The xii Trybes of Israell had the Lande of Canaan , which was a subiecte parted amonge them , vnto the Rubenytes the playne of Medeba , &c. vnto the Gaddes , Iazer and Gylyad , &c. vnto Manasses the Kyngdom of Og , &c. vnto Iuda was geuen the wyldernes of Zin , &c. vnto Ephraim from Iericho to the wyldernes , &c. vnto Beniamin from Iordan vp the side of Iericho on the northe parte , &c. vnto Semeon was geuen Beersheba Sheba and Moladah , &c. vnto Zabulon from Sarid eastward vnto Chisloth , &c. vnto Issachar Izreelah Chesulleth , and Shunen , &c. vnto Assur , Nephtali , and Dan , euery one his porcion : as is described the 13. 15. 19. 18. and 19. chapiters of Iosua . Cieero 5. Tuscul . There be thre sortes of goodes : Goodes partaining to the body : goodes partaining to the soule . & externall goodes . He who dothe attaine the heauenly goodes partaining to the soule , is rather to be named most blessed , then blessed .

CAP. XXVIII . Of the distribution taken from the adiointe .

THe distribution from the adiointe is : when the partes and members of the distribution are adiointes : as Of men some be whole , some sicke , some ryche , some poore . So Virgill 1. of his Georgickes , partethe the worlde after the adiointes into fyue partes , whereof the myddle is parching hotte , the two extremities coulde , and the rest temperate .

Circles there by which parte the firmamente , In nomber fyue , whereof is one ardente , With the hothe beame of glistering sonne and fyer , Aboute the wich one other dothe appeare On euery syde with frosen yee congeled And stormes blacke : eke those there dothe deuide Two other , which dothe holde the mydde region Graunted to pensiue men for habitation . By gyft of God.

Caesar the first booke of Frenche warres . Gallia ( now called Fraunce ) is parted into thre partes , wherof the people called Belgi , do holde one : Aquitani an other parte , and Celti , the third parte .

CAP. XXIX . Of the definition .

THe definition is an Oration which dothe clearly declare what the thing is , The definition , is eyther perfecte and called properlye definition , or vnperfecte and called description . The perfecte definition is a definition which consistethe of the sole causes that accomplyshed the substance of the thing defined . Suche as be the generall argumente and the speciall or forme . So Man is defined a reasonable lyuyng thing : Here ( by lyuyng thing ) which is the generall argument , we vnderstande a corporall substance partaker of life and sence , which is the matter of Man : and parte of the forme : vnto the which , yf ye wyll put to ( reasonable ) ye shall comprehende the whole forme of man : So that the perfecte definition is nothing els but a collection of the causes which do constitute and parforme the substance and nature of the thing defined : suche as be the definition of Artes . Grammer an Arte which teachethe to speake well and congruouslye : Rethoricke eloquentlye : Dialecticke , an Arte which teachethe to dispute well : Geometrye , to Measure well .

CAP. XXX . Of the description .

THe description is a definition which definethe the thing not only with the causes , but with other argumentes also : as , a Man is a reasonable thing mortall , and apte to learne : Here with the cause are ioyned bothe the common and proper adioynte . This compendious and shorte briefnes is not alwayes to be fownde in this sorte of argumente , but desyrethe somtymes to haue a more excellent & magnificall explication : as Glorie , is described by Cicero in his oration for Milo. yet of all the rewardes of vertue , if there were a respecte to be had of rewardes , I iudge glorie to be the most greate : which only dothe conforte the shortenes of this lyfe with the memorie of the posteritie to come , which dothe make vs when we be absente , to be as presente , and when we be deade dothe make vs to lyue . And lykewyse fame is that , by whose occasion and meane , men seame to ascende and mounte vp to the heauens aboue . So fame is described by Virgill 4. Eneidos .

Anon throughe all the Cities greate , Of Affricke fame is gone : The blasing fame a myschief suche , As Swifter there is none . By mouyng more , she breades , and as She rounes , her might dothe ryse : By lowe for feare , she lurkethe fyrst , Then straight alofte in Skyees , With pryde on grounde she goethe , and , perchethe The clowdes with heade on hight : Dame earthe her mother brooded furthe ( Men saye ) that childe in spight : Agaynst the Godds , when Gyantes fyrst , Of Serpentes feeted lyne : ENCELADVS & CEVS wrought Hye heauens to vnder myne . Then for disdayne , ( for on them selues Their owne worke Ioue dyd flyng ) Their Syster crauled furthe , bothe swyfte , Of feete and wight of wyng A Monster gastly greate for euery Plume her Carcas beares : Lyke nomber leering eyes she hathe , Lyke nomber harkenyng eares , Lyke nomber tongues and mouthes she wagges , A Wondrous thing to speake : At mydnyght furthe she flyes , and dothe Vnder shade her sounde squeke . All night she wakes , nor slomber swete , Dothe take , nor neuer slepes : By dayes on howses toppes she syttes . Or gates of Townes she kepes : On watching toures she clymes , and she Greate Cities makes agast . Bothe truthe and falshed forthe she telles And lyes abrode dothe cast .

Suche be the descriptions of plantes , and beastes in naturall thinges : Of flowdes , mountaines , and townes in geographicall and historicall .

CAP , XXXI . Of deuine testimonie , The first sort of the vnartificiall argumente .

THe artificiall argumente being expounded followethe consequently the vnartificiall . The argumente vnartificiall or without arte is an argumente which prouethe or disprouethe not of his owne nature , but by the strengthe which it hathe of some argumente artificiall . And therfore when the matter is deapelie considered , it hathe but a lytle strengthe to proue or disproue . In ciuil and temporall affaires , the aucthoritie of the disputer geuethe no litle creditte ther vnto yf he be wyse , vertuous , and haue the beneuolence of the auditour : all these by one name maye be called a testimonie . The Testimonie is parted into a deuine and humaine . Amongest deuine and spirituall testimonies are nombred not only the Oracles of the godds , but also the answers of prophetes and deuinours : as Cicero the third for Catiline . And to omitte ( sayethe the Orator ) the lightning torches which did appeare by night in the Occident , the vehement and parching heate of the heauens : as thrawes of lightninges , and fyer breaking out of the clowdes , earthquakes , and manie other suche tempestes , which ( I being Consul ) did appeare , so that the godds with a lowde voyce seamed to synge those thinges which be now present . And a litle after , he sayethe : At the whiche tyme when out of all Hetruria the Southsayers being gathered togeather , concluded that greate slaugther and burning did approche , the destruction of the lawes , bothe ciuill and domesticall warres , and the vtter ruine of the whole towne and impire : without the immortall godds by all meanes appeased had by their deuine power , chaunged almost the very fatall necessitie . Tibullus .

Yf that in holy Churche the oracles , Dothe tell the truthe , on my name tell her thus , Appollo Delius dothe sure to the promise , An happye mariage : therfore if thou be wyse , Kepe well thy self , seke not the companie , Of other men , for that is not godlie .
CAP. XXXII . Of humaine testimonie .

THe testimonie humaine is eyther generall or singular . Generall , as the lawe , and famous saynges . There is an example of the lawe , bothe writen & vnwriten in the oration of Cicero for Milo : as , There is a law ( honorable Iudges ) not writen , but naturally spronge vp , which we haue not learned , read , nor receaued of others , but taken , receiued and drawen from nature it self , the which to attaine , we are not taught , but made : not instructed by other , but taught by nature . To witt , That if our lyfe should fall into an ambushe or conspiracie , into the power and weapons , eyther of robbers , or of our ennemies , that we shoulde by all honest meanes , deliuer our selues from all daunger . And a litle after . Yf the 12. tables woulde a thief taken in the night to be kylled by any meanes , and a thief taken in the daye ( yf he by weapon defended hym self ) to be kylled also without daunger : who is he that thinke the Slaughter to be ponyshed , howsoeuer it be committed , seeing he maye perceiue , that the very lawes them selues : doo offer to vs sometyme the sworde to kyll men . Prouerbes are nombred amongest famous sentences : as lyke drawethe to lyke . The sayinges also of wysewen : as , Knowe thy felf . Mediocritie is best of all thinges . There is an exemple of the singular testimonie . Cicero 1. ad fratrem . And surely that prince of engeine and knowledge Plato , had this opinion that the common wealthes shoulde then be most happye and blessed , when that eyther learned and wyse men began to gouerne them , Or that those who had the care ouer them , should geue them selues to wysdome and knowledge . So Christe hym self , the Apostles , and Euangelistes do confirme their doctrine , by the lawe of Moyses : The Phisicians , by the auctoritie of Hippocrates , Dioscorides , Galen , and suche others : the Philosophers , by Plato and Aristotle : the lawyers , by Iustinian : and the mathematicians , by Euclides . So when there rysethe any question or controuersie of landes or slaughter & suche other matters , we vse to produce their obligations , and bynde them whith their confession and othe , we haue an example of Obligacion , of Cicero , in 5. Phillippicke . Yea I shall be bolde to bynde my faythe to you ( belowed Iudges ) & to the people Romaine , which yf nothing compelled me I woulde not take in hande but woulde very muche feare ( in a most dangerous matter ) the fame and suspicion of rashenes . I promise , I vndertake , I bynde my self ( honorable Iudges ) that Caesar shal be at all tymes suche a Citizen as he is this daye , and suche a one as you ought to wyshe and desire hym to be . We maye comprehende vnder the name of obligations , gages geuen for the suertie of any thing : as , Virgill 3. of Eglogs . A herdman hauing no artificiall argumente to proue that he coulde synge better then his fellowe , braggethe that he wyll laye downe an heyfer for a gage . The confession is eyther voluntarie , or forced . Voluntarie , when we do graunte any thing of our owne wyll . Forced , when by tormentes we are compelled to graunte that which otherwayes we woulde not , and is properly called a question . Miloes ennemie vsethe suche an argumente agaynst hym , but it is mocked of Cicero : Go too I praye you ( sayethe Cicero ) what was the question , or after what fashion ? hoe , hoe ? where is Rushio ? where is Casca ? hathe Clodius wrought treason agaynst Milo ? he hath wrought , then a certain Gibbett for hym . He hathe wrought none , then there is a hope of his libertie . Hereto also maye be referred the sorte of argumente which we vse , when we do offer to proue our sayinges by experience : as Cicero 4. of Verren . Is there any bodie that would haue geuen to Volcatius ( althoughe he comethe of hym self ) the tenthe parte of a denyer ? Let hym come now and see : there is no man that wyll receiue hym within his house . Terence in Eunucho . Examyn in knowledge and learning , in wrastling and fygthing at the bariers I shall geue you one conynglye learned in all thinges , which is decent for a gentleman to knowe . And Othe is also nombred amongest the testimonies : as , Virgill 6. Aeneidos .

I was thy cause of deathe , alas , Now by the starres I swere : By all the godds , and if there be , Remayning yet one where Vnfayned faythe , if truthe on grounde Or vnder grounde maye be Agaynst my wyll ( ô Quene ) from thy Dominions did I flye .
FINIS .
THE SECONDE BOOKE OF DIALECTICKE CONtaining the disposition .
CAP. I , Of the definition and deuision , of the disposition and proposition .

WE haue intreated in the former booke the first parte of Dialecticke , which is inuention : Now followethe consequently the other parte , which we did name Iudgement and disposition . Disposition is a parte of Dialecticke , wich teachethe to dispone and place orderly the argumentes inuented , to the ende we maye iudge well and rigthly : for we iudge of euery thing according to the disposition therof . And therfore this parte of Logicke is eyther called iudgement or disposition vnder one signification . Disposition is parted into the proposition ( otherwise called enunciation ) or sylogisme and methode . Proposition is a disposition in the which one argumente is spoken for another . The proposition hathe two partes , the first is called the antecedent , the seconde the consequent : Of the which the qualities of propositions do ryse . And first the affirmation and the negation . The proposition affirmatiue , is when the consequent affirmethe vpon the antecedent : as , a man is mortall . The proposition is negatiue , when the consequente denyethe vpon the antecedent : as , Man is not mortall : and here rysethe the contradiction of propositions , when one consequente dothe bothe affirme and denie vpon one antecedent

CAP. II. Of the true proposition and false , contingent , necessarie , and impossible , and of the thre documents of artes .

THe proposition is eyther true or false . It is tru when the consequent is truly ioined with the antecedent , or truly separated from the same : as here it is truly ioined : all man are synners : and here truly separated : no man is iust . The proposition is called contingent , when the consequent be truly said of the antecedent , so that sometyme it maye be false : as fortune helpethe hardye men , for granting it to be true to daye , it may be false to morowe : So that the veritie of this sorte of prositions is only certain in thinges present , or past , and not in thinges to come . The proposition is necessary when the consequent maye at all times truly be sayde of the antecedent : as , all men are mortall . And contrarywyse , the proposition impossible , is when the consequent maye at no tyme be sayde of the antecedent : as , A man is a horse . The necessary is eyther of one kynde , or of a diuerse kynde . The necessary of one kynde is when the partes are coessentiall amonge them selues , as when the generall is sayde of the speciall : as , A man is a liuing thing , or the difference of the forme , as , a man is reasonable , or the adioincte of his proper subiecte , as , A man maye laughe . And this sorte of proposition is sometyme reciprocate , when the consequent , not only maye be sayde alwaye of the antecedent , and of all thinges contained vnder the antecedent , but of it self also , so that the antecedent contrariewyse may be sayde of the consequent , on the same maner : as Man is a reasonable lyuing thing . nomber is equall or vnequall . The proposition of diuerse kynde , is when the partes are not coessential : as , A man is blacke or white . And here we haue three generall documentes to be obserued in all artes and sciences . The first is that all the preceptes and rules shoulde be generall and of necessitie true : and this is called a documente of veritie . The seconde that euery arte be contained within his owne boundes , and withholde nothing appartaining to other artes , and is named a documente of iustice . The third , that euery thing be taught according to his nature , that is : generall thinges , generally : and particuler , particulerly : and this is called a documente of wysdome .

CAP. III. Of the simple proposition .

THe proposition is eyther simple or compounde . The simple with the whiche a simple sayng is declared : and therfore it contaynethe a simple consequent : which yf it do affirme , makethe the whole to affirme , and contrarywyse , yf it denyethe , the whole denyethe : as , fyer burnethe , fyer is hotte , fyer is not water . Here , burnethe , hotte , and water , are the simple consequentes : vpon the affirmation or negation of the wich dependethe the affirmation or negation of the whole . And this is the first disposition of thinges inuented , when the cause is ioyned with the effecte , as in the first example . Or the subiecte with the adioynte as in the second : Or the disagreable with the disagreable , as in the thyrd . After the which maner all sortes of argumentes maye be pronounced ( except full comparisons and distributions ) the agreable by affirmyng , and the disagreable by denying .

The simple proposition is eyther generall or speciall . Generall , when it speakethe generally . And here the one parte of the contradiction is not alwayes true , & the other false . For in thinges contingent they maye be bothe false : as , All man are learned : No man is learned . And in thinges also which be not contingent : as , All lyuyng thinges are reasonable . No lyuyng thing is reasonable . The proposition is speciall , when it speakethe specially and of a parte . And here the one parte of the contradiction is true , and the other false . The speciall is eyther indefinite , or proper : Indefinite when it speakethe of no certain thing : as , Some man is learned , whose generall contradiction is , No man is learned . Proper when the consequent is sayde of some proper name : as , Fabella is fayre , whose contradiction is , fabella is not fayre .

CAP. IIII. Of the proposition compounde ,

THe proposition compounde is when moe sayinges then one are ioyned togeather by some coniunction . And therfore vpon the affirmation or negation of the coniunction , dependethe the affirmation of the whole proposition : and here the one parte of the contradiction is true , and the other is false . The compounde proposition is eyther congregatiue or segregatiue : The proposition is congregatiue , when the coniunction gatherethe , and is eyther copulatiue or connexiue . Copulatiue , when the coniunction is copulatiue , as . Bothe Eurus and Africus rusht forthe . Whose negation and contradiction is , not bothe Eurus and Africus rusht forthe . And here is to be noted , that the veritie of the proposition copulatiue dependethe vpon the veritie of bothe partes : for yf one parte be false , the whole is said to be false , as in this example . Bothe man and beast are reasonable , the whole proposition is false , because the last parte is false . Hereto maye be referred the proposition containing the relation of qualities , in the which the relation standethe in place of the coniunction : as .

Suche thing as slepe , and rest on grasse To wearye men appeare : The same to me , of thy swete verse The melodye so cleare .

As thoughe he woulde saye , Slepe is swete to wearye men , so is thy verse to me . Whose negation is , Not that which slepe , and rest on grasse , To wearye men appeare : The same to me of thy swete verse , The melodie so cleare .

CAP. V. Of the proposition connexiue .

THe proposition is connexiue , whose coniunction is connexiue : as , yf thou haue faythe , thou must haue charitie : Whose negation is , not althyoughe thou haue faythe , it folowthe that thou must haue charitie . Cicero de fratre . Neyther yf a proposition be true or false , by and by it followethe that causes are immutable . The affirmation signifiethe that yf the antecedent be , the consequent must be also . The negation or contradiction signifiethe , that althoughe the antecedent be , the consequent must not be therfore . Wherby we must vnderstande , that whensoeuer this sorte of proposition is true , it must be necessarye also . The necessitie is knowen by the necessarye connextion of the partes , and not by the veritie of the same : for bothe the partes maye be false , and the connexion necessarye , as this : yf a man be an horse , he hathe fower feete , is a necessary connextion . But if the connextion be contingent , and only for his probabilitie supposed to be , there arysethe no necessarye iudgement , but only opinion : as , Terence in andria . Yf thou do that ( Pamphile ) this is the last daye that euer thou shalt see me . The proposition containing the relation of tyme is hetherto referred : as , when Iustice is mayntayned , then shall peace be in the Realme .

CAP. VI. Of the proposition segregatiue .

THe proposition segregatiue is , whose coniunction dothe segregate : and therfore it speakethe only of disagreable argumentes . It is parted into discerning propositions and vnioynyng . The discernyng is , whose coniunction dothe discerne . Cicero in Tusc. 5. Althoughe that by the sence of the bodye , they be Iudged , yet they are to be referred to the spirite : whose negation and contradiction is , Not althoughe that by the sence of the bodye they be iudged , they are therfore to be referred to the spirite . This sorte of proposition is true , when bothe the partes is true and discerned also . Otherwyse it is false and ridiculous .

CAP. VII. Of the proposition vnioynyng .

THe proposition vnioynyng , is a proposition segregated , whose coniunction dothe vnioyne : as , eyther it is night or daye : all lyuing thinges , are eyther man or beast : whose negations are , It is not eyther daye or night : all lyuyng thingeh are not eyther man or beast : Here the negation declarethe , that the one parte or the other is not true of necessitie . For yf the disiunction be absolutely true , it is also necessarye , and the partes opponed imediatlie one to another . Yet althoughe the true disiunction be necessarie also , it is not requyred that the partes separated be necessarye : as , This is a necessarie disionction : A man is eyther good or not good : and yet this , ( A man is good ) is not necessarie : Nor this , ( a man is not good : ) But the necessitie of the disiunction dependethe vpon the necessarie opposition and disiunction of the partes , & not of their necessarie veritie . The disiunction is somtymes with a condition , as if one shoulde aske , whether is Cleon , or Socrates come ? because it was so promysed that the one shoulde only come . And therfore if the disiunction be contingent , it is not absolutely true , but only opynable , suche as oftentymes we vse in commen speakyng : as , Ouide in Leanders epistle .

Eyther happie courage shall saue me , Or deathe of carefull lyfe the ende shalle .
CAP. VIII. Of the Sillogisme .

A Sillogisme is a disposition in the which the question beyng disponed with the argumente is necessarilie infered in the conclusion . For if the proposition be doubtfull , it is made a question : And to proue the question , we take an argument , & dispone it with the question . The Sillogisme hathe two partes : one which goethe before , another that followethe , & maye be called , the antecedent and the consequent . The antecedent which prouethe or disprouethe the question , and hathe two partes : the proposition and assumption , otherwyse called the Maior and the Minor. The proposition is the first parte of the antecedent , in the which the whole question or the consequent of the question is disponed with the argument . The assumption is the 2. parte of the antecedent , which is assumed vnder the proposition . The consequent is the last parte of the Sillogisme , which containethe the partes of the question , and concludethe the same , and therfore it is called the Conclusion : yf any of those partes be absent , it is called a mutilet Sillogisme , or Entymema ) if any thing be more then those thre partes , it is called a Prosillogisme . Sometyme also the order is confounded : therfore yf any doubte shall ryse throughe any of these thinges , it is good to put to that to which is absent , and pull awaye that which aboundeth , and last to put euery thing in his owne place .

CAP. IX . Of the first forme .

A Sillogisme is eyther symple or compounde . Symple when the partes of the question are disponed with the argumente , so that the consequent be in the proposition and the antecedent in the assumption . The Sillogisme is affirmant , when the proposition & assumption affirmethe : And negant , when eyther the one or the other is negant . Generall , when they are bothe generall : Speciall , when there is but one generall : Proper , when they are bothe proper . The symple sillogisme is eyther mutilate or whole . Mutilate , when the conclusion is brought in after on proposition or on assumption : as , All men be synners Ergo Socrates . And Socrates is a man , Ergo hi is a synner . The symple sillogisme is of two sortes : first the argumentt only goethe before , or followethe only . The first sorte then of this kynde is , when the argument goyng before in the proposition sometyme affirmatiuely and somtyme negatiuely , and in the assumption only affirmatiuely inferethe a speciall conclusion : as , in the examples followyng .

Affirmant generall , as . Constancie is a vertue : But Constancie is Confidence : Therfore some Confidence is vertue . Negant generall , as : Folyshehardines is no vertue : But folyshehardines is Confidence : Some Confidence therfore is no vertue . Affirmant speciall , as , A wyseman is to be praysed : But some wyseman is a poore man : Therfore some poore man is to be praysed . Negant speciall , as : A foole is not alwayes happye : But some foole is fortunate : Therfore some fortunate is not alwayes happye . Affirmant proper : as , Socrates is a Philosopher : But Soceates is a man : Therfore some man is a Philosopher . Negant proper , as . Thersites is no Philosopher : But Thersites is a man , Some man therfore is no Philosopher .

But here , in comon speakyng to the ende we maye iudge the more easly , we vse to dispone thus : Some Confidence is a vertue , as Constancie : Some is not , as , folyshehardines .

CAP. X. Of the second forme .

THe second forme is , when the argument being consequent affirmatiuely in the proposition or assumption , in the proposition definitelie : the conclusion is brought in lyke to the antecedent : as ,

Generall . 1. The troubled man reasonethe not well The wyseman reasonethe well : The wyseman therfore is not troubled .

And Cicero in 3. Tuscul . As the eye ( sayethe he ) being troubled , is not able to satisfie his office verie well : and the rest of the partes , yea the whole bodie being moued out of his good state , is not able to performe his office : euen so the spirite being troubled is not well disposed to execute his dewtie well and wyselie , and the dewtie of the spirite is , to vse reason : but the wyse man his spirite is alwayes so disposed that it maye most perfectlie vse reason , and therfore he is neuer troubled .

Generall 2. as . Mortall thinges are compounde , The spirite or soule is not compounde : The soule therfore is not mortall .

As Cicero Tuscul. 1. prouethe the immortalitie of the soule by this sillogisme .

In the knowledge ( sayeth he ) of mans soule we maye not doubt ( without we be most dull and ignorant in naturall thinges ) But there is nothing admixt with the soule , nothing compacte or made of elementes , nothing compounde or dowble : Which , if it be so , suerly it maye neither be put a sunder nor deuided , nor torne , nor pluckte in peces . For deathe is nothing els but the departing , separating and deuision of those partes , which before deathe were coupled togeather by some copulation .

Speciall 1. as . The enuyous is not valyante , Maximius is valyante : Maximius therfore is not enuyous .

As Ouide in Elegia 3. dothe conclude , Ill wyll and spyte full slouthfull vices be , And neuer dothe to gentle manners tende , And as the lurkyng vyperfull lowly , Dothe alwaye crepe out throughe the lowest ground But ( maxime ) thy spirite is valyant And dothe aboue thy lynage reche I winne , But yet althoughe thy name be greate I grant It dothe no waye excell thy swyfte engeynne Therfore let others ouerthrowe the innocent , And let them wyshe that all men should them feare , Eke let them beare their dartes aboute the poynte , Wel dyed with bytyng venym shyning cleare : But ( MAXIME ) thy howse and familie , Is well accustomed all prostrate for to mende , Amonge the which I praye the haretefully , To nomber me , and so I make an ende .

Speciall . 2. as , A daunser is Ryotous : Murena is not Ryotous : Murena therfore is no daunser .

Which Cicero for Murena , hathe vnder this forme . Almost no sober man without he be madde dothe leape eyther when he is alone , or yet amonge a moderate and honest companie : for immoderate daunsing is the companion and follower of inordinate banketting , pleasante & delectable places , and shortly of all delytes , and pleasant phantasies . But thou captiously takest that which most neadethe be the extreme of all vyce : and yet vnawares leauest those thinges , without the which that vyce is not to be fownde , for thou shewest no filthy bankettyng , no inopportunate loue , no feasting : no loue of bodye : neyther any extraordinarie expences . And seyng those thinges be not to be fownde , what maye these wordes , voluptuousnes or sensualitie signyfie and those thinges which be vyces ? Beleuest thou to fynde the vmber and shade of ryotousnes in that in the which thou canst not fynde ryotousnes it self .

Proper . 1. as , Agesilaus is not paynted of Apelles : Alexander is paynted of Apelles : Alexander therfore is not Agesilaus . Proper . 2. as , Caesar oppressethe his natyue countreye : Tullius oppressethe not his natyue countreye : Tullius therfore is not Caesat .
CAP , XI . Of the seconde kynde of Sillogisme .

WE haue hitherto expounded the two sortes of the first kynde of the symple Sillogisme : Now folowethe the seconde . The symple sillogisme of the second kynde is , when the argument definitely goyng before in the proposition , and followyng affirmatiuely in the assumption , the conclusion is brought in lyke to the antecedent .

Affirmant generall . That which is iust , is profitable , But that which is honest , is iust , Therfore that which is honest is profitable :

Which Cicero 2. Offic. concludethe thus . The Philosophers of greatest aucthoritie , yea very sharply & honestly haue by cogitation distingued these thre , which be confused . For whatsoeuer is iust , that also they esteme to be profitable : and that which is honest , the same to be iust : Of the which it is concluded , that whatsoeuer thing is honest , the same to be profitable .

Negant generall . That thing which is voyde of all Counsell , can not be gouerned by Counsell : But loue is voyde of all Counsell : Loue therfore cannot be gouerned by any Counsell .

As Terence sayethe in his Eunuche almost vnder the same forme .

Affirmant speciall .

These Consulls which for their vertue are chosen , ought diligently to defend the common wealthe : Cicero is chosen Consull for his vertue : Cicero therfore ought diligently to defende the Common wealthe . So the Orator 2. Agrar. concludethe his owne diligence and care : For seyng all Consulls ought to haue a greate care and diligence in kepyng of the common wealthe : Those ought most chieffly so to do , who not from their youthe , but in open place are chosen consulls . My predecessors made no suertie to the people Romaine for me : They beleued my self : It is your dutye to aske of me that thing which myne office requyrethe , and to call myne owne self into iudgement . For as when I sued for this office , none of my predecessors commended me vnto yow : Euen so yf I offende in any thing , there is no shyfte that maye deliuer me from yow : wherfore , if God prolonge my dayes ( althoughe I am the man who is able to defende the same from their mischeuous & subtille conspiraties ) this I promise vnto yow Quirites , that ye haue geuen the charge of your common wealthe vnto a vigilant man , & no fearefull fellowe : To a diligent man , and no Coward or feyntharted .

Negant speciall . He that deceyueth a louyng mayde is not to be praysed : Demophon is a deceauer of a louing mayde , as Phillidis : Demophon therfore is not to be praysed .

Phillis thus inferethe in Ouide .

For to deceaue a mayde of tender age , Which trustethe in thee , it is no vassalage , Nor craftie gloire : For her symplicitie , Had rather haue the constant loue of thee . I Phillis bothe a louer and a mayde , Am by thy wordes ( false Demophon ) deceaued : God graunte therfore which dwells in heuens hye , For thy deceipte , that thou rewarded be . Affirmant proper . Octauius was Caesars heire : I am Octauius : I am therfore Caesars heire . Negant proper . Anthonius is not Caesars sonne : Thou art Anthonius : Thou art not therfore Caesars sonne .
CAP. XII . Of the compounde Sillogisme .

AS yet we haue intreated of the simple Sillogisme : Now followethe the compounde : The compounde Sillogisme is , when the whole question is the one parte of the proposition affirmant and compounde , and the argument the other parte . But the argument is somtyme consequent to the antecedent of the question , and somtyme it is the other whole parte of the proposition : and than it is only assumed in the assumption . The compounde sillogisme is eyther ioyned or disioyned . The sillogisme ioyned is a cumpounde sillogisme , whose proposition is ioyned with this coniunction , if , and suche others , and is of two sortes : The first affirmethe the antecedent , & concludethe the consequent , as Cicero concludethe . 2. Diuinat .

If there be Godds , there is a diuination : But there are Godds : Ergo there is a deuination .

Cicer. 3. offic. Suerlye yf nature prescribe that man shoulde wyshe the commoditie & furtherance of man , whatsoeuer he be for that he is man , of necessitie it is required according to the self same nature , that the vtilitie and profitt of all be comon : Which yf it be so , we are contayned all vnder one lawe of nature : And yf this be also , truly we are forbydden by the lawe of nature , that one shoulde misuse another . But the first is true , therfore the last is true . Here often tymes the same is not assumed , but some thing greater . 1. Catal. Yf thy parentes shoulde feare thee & hate thee , so that thou couldest by no meanes appease them , I beleue that thou wouldest get thee some waye out of their sight . Now thy natyue countrey , which is the mother of vs all , bothe hatethe & fearethe thee , & knowethe that thou thynkest nothing but her destruction and ruyne : Shalt thou neither feare her auctoritie , neither shalt thou followe her Iudgement , neither shalt thou be afrayed of her mightie power ? The same sorte of concluding is , when the proposition contaynethe a relation of tyme , as Oenone concludethe her error of folyshenes . When Paris maye withowt Oenone be , Then Xanthus shall run backward vp the vale : Turne Xanthus , turne , run fluddes backwardly , For Paris dothe withowt Oenone dwell .

The seconde sorte of ioyned Sillogisme pullethe awaye the consequent , that it may pull awaye the antecedent also .

Yf a man were immortall , he woulde be a simple substance , without composition of elementes : But he is neuer without the mixture of elementes . He is neuer therfore immortall .

Alexander the greate asking one of his wyse men by what meanes a man might be God : Yf ( said the wyseman ) he shall do those thinges which a man is not able to do . Of the which answere I make this sillogis . Yf a man would be God , he must do that which is impossible for man to do : But the consequent can not be : Nor yet the antecedent therfore .

CAP. XIII . Of the disioined sillogisme .

THe disioined sillogisme is a compounde sillogisme , whose proposition is disioined : And is of two sortes : The first takethe awaye the one , & concludethe the other : as , It is eyther night or daye : But it is not daye : It is night therfore . Cicero for Cluentio . But when this choyse was offered to hym that eyther he shoulde iustly and godly accuse , or dye cruelly and vnworthely : he chosethe rather to accuse how soeuer he might , then to haue dyed after that sorte : as he woulde saye .

Eather he must accuse or dye : He wyll not dye : He wyll accuse therfore .

The second sorte of disioined sillogisme takethe one in the proposition for the most part affirmant , and pullethe awaye the rest : as , It is eyther night or daye : It is daye : It is not night therfore . And sometyme the proposition negant , after this forme , It is not bothe night and daye : But it is daye : It is not night therfore .

CAP. XIIII . Of the methode .

THe methode is a disposition by the which amonge many propositions of one sorte , and by their disposition knowen , that thing which is absolutely most cleare is first placed , and secondly that which is next : and therfore it contynually procedethe from the most generall to the speciall and singuler . By this methode we proceade from the antecedent more absolutely knowen to proue the consequent , which is not so manifestly knowen : & this is the only methode which Aristotle did obserue .

CAP. XV. Of the illustration of the methode by examples of artes .

THe chiefe examples of the methode are found in artes and sciences : in the which although the rules be all generall , yet they are distinct by there degres : for euery thing as it is more generall is first placed . The most generall therefore shal be first placed : them next shall followe these which be immediatly contained vnder the general , euery one orderly vnto the most speciall which shal be last disponed . The definition therefore as most generall , shal be first placed : next followeth the distribution , which yf it be manifold , and of diuers sortes shal be first diuided into his integrall partes , next into his formes and kindes . And euery part and forme shal be placed and described in the same order & place which he had in his diuision . It shal be expedient also if the prolixt declaration part them far a sonder , to gather them by a short transition , for that doth recreate and refresh the auditor . But that the matter may be the more easily vnderstanded we must vse some familiar example . If thou wilt aske ( hauing all the definitiones , diuisiones , and rules of Grammer written in diuers tables , & mixt out of all order ) what part of dialectick teachethe thee to dispone orderly these rules so confunded : first thou hast no neede of the places of inuention , seeing they be all ready found out : neither hast thou neede of the first disposition of propositions , seeing they are disponed already : neither of the second disposition , which is the iudgement of the sillogisme , seeing all thinges which might fall into controuersie is proued and concluded : only the methode doth remaine . The Logitian therefore by the lyght of this artificiall methode , shall take a part out of this confused masse the definition ( for it is most generall ) and place it first of all : As , Grammer is an art which teathech to speake well and cōgrusly . Then shall he seeke out of the sayd masse the diuision of grammer , & shall dispone the same in the second place : Grammer is parted into two partes , Etymologie , and syntax . And thereafter he shall find out the definition of Etymologie , to the which he shall giue the thirde place . Then he shall seeke out the partes of the Etymologie , & first the most generall as letters : next syllabs & wordes . Hauing the partes , he must seeke the formes : as wordes hauing number , & without number . And last he shall knyt and ioyoe togeather with short & apt transitiones the end of euery declaration with the beginning of the next . And so hauing defined , deuided & knyt to geather the partes of the Etymologie , he shall make euery thing more manifest and playne with most fitt and speciall examples . And after the same order he shall intreate the syntax . This is a generall methode obserued in all artes .

CAP. XVI. Of the illustration of the methode by examples , of Poetes , Orators , and Historiographers .

WE doo not only vse this methode in the declaration of artes and sciences , but in the expounding of all thinges which we woulde plainely sett forth . And therefore the poetes , orators & all sort of writers how oft soeuer they purpose to teach there auditor , doo alwayes follow this order of methode , althoughe they do not euery where insist therein . Virg. in his Georgicks parted his matter as we haue sayd into fower partes : & in the first booke he intreateth of common & generall thinges , as of Astrologie , and thinges engendred in the ayer , & of cornes and there manuring , which is the first part of his worke : then he vseth a litle transition in the beginning of the second booke : This much is spoke of sterres and husbanding : Now will I thee Bacche begin to sing . Next he writeth generally of trees , then specially of vines : the second translation is put in the thirde part , but more imperfect and without the conclusion of the thirde booke , of oxen , hors , sheepe and dogges : Eke thee great Pales the goddes of pasture : And thee Apollo of sheepe the gouernour , At Amphysus with praises I will sing . And last the third trāsition of the fowrth part is put in the begnining of the fowrth booke : Now by and by with songe I will you shewe Thuplandish giftes of hony made of dewe . Here therefore we may see that the poet hath studied to place the most generall in the first place , and the next generall in the midest , and the most speciall last of all . So doth Ouide in his fastes first propone the somme of his worke , and shortly after parte the same : and last hauing declared the partes , knytteth them togither with short transitions : the Orators also in there proemes , narrationes , confirmationes , and perorationes labour to obserue this order which they call the methode artificiall & naturall . Here Cicero first proponeth the matter and next parteth it . Thou hast bene this fowerten yeares questor ( sayeth he ) Cn. Papyrius being consul : & I accuse thee of all thinges which thou hast done from that daye to this daye : there shall not be one hower found voyde of thy theft , malitious doyng , crueltie , and mischief . Here is the somme : now follweth the generall partition . All the yeares ( sayeth he ) are spent eyther in the office of the questure : in the ambassade made in Asia : in the office of the preture pertaining to the towne : or in the office of the preture , amonge the Siciliens . And therefore into these fower partes my whole accusation shal be parted . Of the which fower partes , and the least member of euery part he intreateth afterwarde , euery on in his owne order and place . And in the thirde oration knytteth togeather the first three partes with transitiones . Now ( sayeth he ) seeyng I haue shewne his office of questure & first dignitie to be full of theft & mishieuous doing , I pray you geue eare to the rest . Then after he had shewne the faultes of the Ambassade , followeth the transition to the office of the preture . But now let vs come ( sayeth he ) to that worthie preturie and to those faultes , which be more manifest to those that be here present , then to me although I haue studied & prepared my selfe to declare the same . This transition is more imperfect lacking an epiloge . And last in the beginning of the fowerth oration he maketh such a transition to the fowerth , part which is of the preturie among the Siciliens . There is many thinges ( honorable Iudges ) which of necessitie I most pretermit , to th ende I maye speake a litle of these thinges committed to my charge . For I haue taken vppon me the cause of Sicilia , that charge hath pulled me to this busines . So Liuius in the beginning comprehendeth the some of seuentie yeares , and therafter deuideth the same by decades .

CAP. XVII. Of the craftie and secrete methode .

THis methode then in dyuers enuntiations of one kynde , being knowen eather by there owne disposition , or the disposition of the sillogisme shal be obserued how often soeuer the matter is clearly to be vnderstanded : But when with delectation or some other motion thy chief purpose is to deceaue the auditor , then thou shall put some thing away which doth appartaine to thy matter , as definitions , diuisions and transitions : & set in there places thinges appartaining nothing to the matter : as digressiones from the purpose , & long tarying vpon the matter : but most chiefly see that in the beginning thou inuerte thy order , and place some antecedentes after there consequentes . And surely this more imperfect forme of methode in respect of the exact rule obserued in the other , is not only mutilate by reason of the taking away of some of the matter : and redoundeth by the eking to of thinges extraordinarie : but hauing some degrees of the order inuerted , is preposterous and out of all good fashion and order .

FINIS .
FAVLTES ESCAPED . Page 8 line 2 Reade argument or . pag. 17 lin. 21 declareth . pag. 24 lin. 11 agayne without interrogation . pag. 30 lin. 21 ignoranter . pag. 45 lin. 26 Seing the , &c. his example ought to be put to the next Chap. 19. pag. 49 lin. 20 Marcus Varro woulde thei . pag. 72 lin. 1 of