The Arts of Logic and Rhetoric, Part 2
The Arte of Rhetorike, plainlie ſet foorth in in our English tongue, eaſie both to be vnderſtoode and practiſed.
RHETORIKE is an Arte of ſpeaking finelie.
It hath two partes,
Garniſhing of ſpeache, called Eloqution
Garniſhing of the maner of vtterance, called Pronunciation.
Garniſhing of ſpeache is the firſte parte of Rhetorike, whereby the ſpeache it ſelfe is beautified and made fine.
It is eyther
The fine maner of wordes, called a Trope.
The fine ſhape or frame of ſpeache, called a Figure.
The fine maner of wordes is a garniſhing of ſpeache, whereby one worde is drawen from his firſte proper ſignification to another, as in this ſentence: Sinne lyeth at the doores: where Sinne is put for the puniſhment of ſinne adioyned vntounto it: lyeth at the doores ſignifieth at hande, as that which lyeth at the doores, is readie to be brought in.
This chaunging of wordes was firſte founde out by neceſsitie, for the wante of wordes, afterwarde confirmed by delight, becauſe ſuch wordes are pleaſaunt & gracious to the eare. Therefore this chaunge of ſignification muſt be ſhamefaſte, and as it were maydenly, that it may ſeeme rather to be ledde by the hande to another ſignification, then to be driuen by force vntounto the ſame: yet ſometimes this fine manner of ſpeache ſwerueth from this perfection, and then it is
Eyther
The abuſe of this fine ſpeache, called Katachreſis. Or
The exceſſe of this fineſſe, called Hyperbole.
Be not to iuste, nor too wicked: which ſpeache although it ſeeme verie harde, yet it doeth not without ſome fineneſſe of ſpeache vtter thus much, That one ſeeke not a righteouſneſſe beyonde the lawe of God, and that when none can liue without all ſinne, yet that they take heede, that ſinne beare not dominion ouer them: As, My teares are my meate daye and night. Thoſe that hate mee are moe in number then the heares of my heade: Both which do vtter by an exceſſe of ſpeache, a great ſorrowe, and a great number of enimies.
The abuſe of ſpeache is when the chaunge of ſpeache is harde, ſtraunge, and vnwonted, as in the firſt example.
The exceſſe of ſpeache is, when the chaunge of ſignification is very high & loftie, as in the ſeconde example. And Pſal. 6. 7.
But the excellencie or fineneſſe of wordes or Tropes is moſte excellent, when diuers are
Shut vp in one. or
Continued in manie.
An example of the firſte ſorte is in the 2 King. I pray thee let me hauehave a double portion of thy ſpirite: where by ſpirite is meant the gifte of the ſpirit, and by thy ſpirite the giftes of the ſpirite like to thine.
The continuance of Tropes called an Allegorie, is when one kinde of trope is ſo continued: As▪ Looke with what kinde of matter it be begonne, with the ſame it bee ended. So in the 23. Pſalme, the care of God towardes his Church, is ſet foorth by the wordes proper to a ſheepehearde. So in the whole booke of Canticles, the ſweete conference of Christe and his Church, is ſet downe by the wordes proper to the husbande and the wiſe. So olde age …e ſette downe by this garniſhing of ſpeache. Eccle. 12. 5. 6.
Hitherto of the properties of a fine maner of wordes, called a Trope.
Nowe the diuer▪ ſortes doo followe.
They are thoſe which note out No compariſon and are with Some cōpariſon No reſpecte of Diuiſion, Or Some reſpect.
The firſt is double
The chaunge of name called a Metonomie.
The mocking ſpeache called an Ironie.
The chaunge of name is where the name of a thing, is put for the name of a thing, agreeing with it
It is double,
When the cauſe is put for the thing cauſed, and contrariwiſe.
when the thing to which any thing is adioyned, is put for the thing adioyned, and contrariwiſe.
The chaunge of name of the cauſe is when The name of the maker or the matter is put for the thing made.
Of the maker, when the finder out, or the author of the thing, or the iuſtrument whereby the thing is done, is put for the thing made. So Moſes is put for his writings. So LoueLove is put for liberalitie, or b…stowing benefites the fruite of louelove. So Faith the cauſe is put for religious ſeruing of God, the thing cauſed. Rom. 1. So the tongue the instrument of ſpeache is put for ſpeach it ſelfe. Rule thy tougue, Iam. 3.
Of the matter: Thou art duste, and to dust ſhalt thou returne, that is one made of duste.
Nowe on the other ſide, when the thing cauſed or the ef…ct is put for any of theſe cauſes. So the Goſpell of God is called the power of God to ſaluation, that is the inſtrument of the power of God. So LoueLove is ſaide to be bountifull, becauſe it cauſeth one to be bountifull. S. Paul ſateth, The breade that we breake, is it not the communion of the body and blood of Christ, that is an instrument of the communion of the body of Christ. So the bodie is ſayde to be an car…h…ie tabernacle, that is, a tabernacle made of earth.
The chaunge of name or Metonimie, where the ſubiect or that whiche hath ar ie thing adioyned, is put for the thing adioyned or adioynt. So the place…s put for thoſe or that in the place. Set thine houſe in an order, that is, thy houſholde matters. It ſhalbe eaſier for Sodome and Gomorra, that is the people in Sodome and Gomorra, So Moſes chayie is put for the doctrine taught in Moſes chayre. So all lericho and Ieruſalem came out, that is all the men in lericho and Ieruſalem. So before Sinne was put for the puniſhement of Sinne. Let his blood …st vponupon vsus and our children, that is the puniſhment which ſhall followe his death. So Chriſt ſayde: This is my bodie, that is, a ſigne or ſacrament of my bodie. This wine is the nowe testament in my blood, that is, a ſigne or ſeale of the newe teſtament in my blood. So Iohn ſaith, He ſawe the ſpirit deſcending in the likenes of a doue, that is the ſigne of the ſpirit.
On the other ſide, the adioynt is put for the thing to whiche it is adioyned, As, Chriſte is called our hope, 1. Tit. that is, on whom our hope did depende. So, We are iustified by ſaith, that is by Chriſt applyed by faith. So, LoueLove is the fulfilling if the lawe, that is, thoſe things to which it is adioyned. Hope, for the things hoped for, Rom. 8. 28. So in the Epiſt to the Ephe. The dayes are euill, that is, the manner, conuerſation, and the deedes of men in the dayes.
Hitherto of the Metonimie or chaunge of name.
Nowe followeth the mocking ſpeache or Ironie.
The ſeconde Chapter.
THE mocking Trope is, when one contrarie is ſignified by another, as God ſaid, Man is like to one of vsus. So Chriſt ſaith: Sleepe on, and yet by and by, Ariſe, let vsus go. So Paule ſaith, You are wiſe, and I am a foole.
This Trope is perceyued eyther by the contrarietie of the matter or the manner of vtterance, or both: So Elias ſaide to the prophetes of Baal: Crie aloude. &c. So the Iewes ſaide vntounto Chriſte: Hayle King of the Iewes.
Hitherto appertayneth the paſsing by a thing, which yet with a certayne elegancie noteth it. So Philemon 19. That I ſay not thou owest thy ſelfe vntounto me.
Hitherto of the fineſſe of wordes which reſpect no diuiſion.
Nowe followeth that which reſpecteth diuiſion, called Synechdoche.
A Synechdoche is when the name of the whole is giuen to the parte, or the name of the parte to the whole.
And it is double,
When the whole is put for the member, and contrarily.
When the generall or whole kinde is put for the ſpeciall or ſome ſorte, and contrarily.
So S. Iohn: Not only for our ſinnes, but for the ſinnes of the whole worlde. So righteouſnes, a mē ber of goodnes, is put for all goodnes. So vnrighteouſnes is put for all maner of ſinnes.
Examples of the ſeconde ſorte, as theſe: So Iſrael is put for thoſe of Iuda ſometimes. So Nations for the heathen. A minister of Christ, for an Apostle of Chriſt, Rom. 1. A miniſter put for a diſtributer. Rom. 12.
On the other ſide, one ſorte or ſpeciall is put for the whole ſorte or generall in the examples following. In the Lords prayer Breade one helpe of life is put for all helpes: This day, one time for all times. So Solomon ſayth, The thing of the day in his day, that is, the thing of the time in his time.
So ſometimes leſſe is ſpoken, and yet more is vnderſtood, which is called diminution or Meioſis, As, I am. ſaith, to him that knoweth how to do well and doeth not, it is ſinne, that is a great ſinne. So our Sauior Chriſt ſaieth, If they had not knowen, they had had no ſinne, that is, no ſuch great ſinne as they hauehave nowe. Likewiſe the deniall by compariſon. So Solomon ſayth, Receyue my wordes and not ſiluer, that is, my wordes rather then ſiluer. So Paule ſaieth, I was ſente to preache, and not to baptiſe, that is, not ſo much to baptiſe as to preache.
Hitherto of the fineneſſe of wordes, which note out no compariſon. Nowe followeth the fineneſſe of woordes which noteth out cōpariſon called a Metaphor.
The thirde Chapter.
A Metaphor is when the like is ſignified by the like▪ as, 1. Cor. the Apoſtle ſayeth, Doctrine must be tried by fire, that is, the euidence of the worde ſpirite tryinge doctrine as fire doth metalls. So Chriſt is ſaid to baptiſe with fier, where fier is put for the power of the holy Ghoſt purging as fier. So Chriſt ſaith, None ſhall enter into the king dome of God, but he that is borne of the holy Ghost and Water. So Paul calleth him ſelfe the Father of the Corinthes, who ſaith that he begate them in Christ. So he calleth Timothie and Titus his naturall ſonnes in the faith.
Hitherto of a trope or garniſhing of ſpeach in one worde, where the Metaphor is moſt vſuall, then the change of name, then the Synecdoche, and laſt of all the Ironie. Now followeth the fine frame or ſhape of ſpeach, called a Figure.
A Figure is a garniſhing of ſpeache, wherein the courſe of the ſame is chaunged from the more ſimple and plaine maner of ſpeaking, vntounto that whiche is more full of excellencie and grace. For as in the fineneſſe of wordes or a trope, wordes are conſidered aſunder by them ſelues: ſo in the fine ſhape or frame of ſpeach or a figure, the apte and pleaſant ioyning togither of many wordes is noted▪
The garniſhing of the ſhape of ſpeache or a Figure is garniſhing of ſpeache
In wordes.
In a ſentence.
The garniſhing of ſpeache in wordes called Figura dictionis, is wherein the ſpeache is garniſhed by the pleaſant and ſweete ſounde of wordes ioyned togither.
This is eyther
In the meaſure of ſoundes.
In the repetition of ſoundes.
The meaſure of ſoundes is belonging either to
Poets, with vsus called Rymers.
Oratours, with vsus called eloquent pleaders.
The firſt is the meaſure of ſoundes by certayne and continuall ſpaces. And it is eyther
Ryme.
Verſe.
Ryme is the firſt ſorte, contayning a certayne meaſure of Syllables ending alike, & theſe in the mother tongues are moſt fit for Pſalmes, ſonges or Sonets.
Verſes are the ſeconde ſorte, conteyning certaine feete fitlie placed.
A foote is a meaſure framed by the length and ſhortnes of Syllables. For the ſeueral ſortes whereof, as alſo of the verſes made of them, becauſe we hauehave no worthie examples in our Engliſhe tongue, we iudge the large handling of them ſhould be more curious then neceſſarie.
The meaſure of ſoundes belonging to Oratours, is that whiche as it is not vncertaine, ſo it differeth altogither from ryme & verſe, and is very changeable with it ſelf. Therefore in that eloquent ſpeache you muſt altogither leaue ryme and verſe, vnleſſe you alledge it for authoritie and pleaſure.
In the beginning of the ſentence litle care is to be had, in the middle leaſt of all, and in the ende chiefeſt regarde is to be had, becauſe the fall of the ſentence is moſt marked, and therefore leaſt it fall out to be harſhe and vnpleaſaunt both to the minde and eare, there muſt be moſt varietie and chaunge.
Nowe this chaunge muſt not be aboue fixe ſyllables from the ende, and that muſte be ſet downe in feete of two ſyllables.
And thus much of garniſhing of ſpeache by the meaſure of ſoūdes, rather to giuegive ſome taſte of the ſame to the Readers, then to drawe any to the curious and vnneceſſarie practiſe of it.
Nowe followeth the repeating of ſoundes.
The fourth Chapter.
REpetition of ſoundes is eyther of
The like
The vnlike
ſounde.
Of the like is either
Continued to the ende
Broken of.
of the ſame ſentence.
of a diuers.
Cōtinued to the end of the ſame ſentence is when the ſame ſound is repeated without any thing cōming betwene, except a parētheſis, that is ſome thing put in without the which notwithſtanding the ſentence is ful. And it is a ioyning of the ſame ſoūd, as Rom 1. As vnrighteouſnes, fornication, wickednes. And in the prayes of Chriſt, My God, my God, from men by thine hande O Lorde, from men. &c. Pſal. 17.
Continued in a diuers ſentence is eyther a
Redoubling, called Anadyploſis.
A pleaſaunt clyming, called Clymax.
Redoubling is when the ſame ſounde is repeated in the ende of the former ſentence, and the beginning of the ſentence following. As, Pſal 9. 8. The Lorde alſo will bee a refuge to the p…er…, a refuge I ſay in due time. Pſal. 48. 14. …or this God is our God. But more plaine in the 8. A… We hauehave hearde ſo hauehave wee ſeene in the citie of the Lorde of …eſtes, in the citie of our God. God will eſtabliſhe it for euer.
A pleaſaunt clyming is a redoubling continued by diuers degrees or ſleppes of the ſame ſoundes: As Rom. 8. 17, If we … childrē, we be h…yres, euen …en…s of God, annexe… with Chriſt. Rom. 8. 30. Whom he predeſtinated, them alſo he called, and whom he called, them alſo hee iuſtified, and whom he …ſtfied, them alſo he glorified. Alſo Rom. 9. 14. 15.
And hitherto of the ſame ſounde continued to the ende.
Nowe followeth the ſame ſounde broken of.
The fifte Chapter.
THE ſame ſounde broken of is a repetition of the ſame in the
Beginning.
In the ende.
In the beginning is called Anaphora, a bringing of the ſame againe, As Rom. 8. 38
Nor death, nor life, nor Angells, nor principalies, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhalbe able to ſeparate vsus from the louelove of God whiche is in Chriſte Ieſus our Lorde. So likewiſe Ephe 4. 11. Some to be Apoſtles, ſome Preachers, ſome Prophetes, ſome Euangeliſtes. So Gal. Nor Iewe, nor Gentil, nor bende, nor free. So likewiſe Hebre. 11. 1. 2.
Repetition of the ſame ſounde in the ende is called Epiſtrophe, a turning to the ſame ſounde in the ende. So Ezech. Beholde greater abhominattens then theſe. Lament. 3. 41. 42. Let vsus lifte vp our hartes with our handes vntounto God in the heauens, we hauehave ſinned, and hauehave rebelled, therefore thou haſt not ſpared.
When both of theſe are ioyned togither, it is called a coupling or Symploce, As, 2. Cor. 6. 4. to the 11. But in all things we approue our ſelues, as the Miniſters of God, in much pacience, in afflictions, in neceſ…ities, in diſtreſes, in ſtripes, in priſons, in …multes, in labours. By watching, by faſtinges, by p…tie, by knowledge, by ſuffering, by kindnes, by the holy Ghoſt, by lo…e vn farned, by the worde of trueth, by the power of God, by the armour of righteouſnes, on the right hande and on the lefte, by honour and diſhonour, by euill re…ort and good report, as deceyuers and yet true: as vnknowen and yet knowen, as dying and yet behol… we liue, a… chaſtened, and yet not killed, as ſorrowing and yet alwayes reioycing: as poore and yet make mani…che, as hauing nothing, and yet poſſeſsing all things. See alſo 2 Cor. 22. 23.
Hitherto of the repetitions in the ſame place.
Nowe of thoſe that doo enterchange their place.
They are eyther
Epanal…pſis, which ſignifieth to take backe.
Epanados, which ſignifieth, A turning to the ſame tune.
The firſte is when the ſa…e ſoūde is repeated in the beginning and the …n…ing, as, My ſonne Abſolon, my ſonne, Sam. 19. 1.
Epanados is when the ſame ſounde is repeated in the beginning and the middle, in the middle and the ende, as Ezech. 35. 6. I will prepare thee vntounto bloode, and blood ſhall purſue thees except thou hate blood, euen blood ſhall purſue thee. And 2. Theſ. 2. So thee he that doeth ſitte as God, in the temple of God ſh…weth him ſelfe that he is god.
Hitherto of the repetition of thoſe ſoundes which are alike.
Nowe of thoſe that are vnlike.
The ſixte Chapter.
Vnlike are
A ſmall chaunging of the name, as Paronomaſia.
A ſmall chaunginge of the ende of caſe, a Polyptoton.
A ſmall chaunge of the name is, when a worde by the chaunge of one letter or Syllabe, the ſignification alſo is chaunged, As, Patience, experience, Rom. 5. 4. 19. We walke after the fleſhe, not warre in the fleſh. So by honor and diſhonor, as vnknowen, and yet knowen.
A ſmall chaunging of the ende or caſe, is when wordes of the ſame beginning rebounde by diuers endes: Chriſt being rayſed from the dead, dieth no more, death hath no more power ouer him. He that doeth righteouſnes is righteous. If ye knowe that he is righteous, knowe ye that he that doeth righteouſlie, is borne of him. And of both theſe there are many in the Scripture, but the tranſlations can not reache them.
Hitherto of the garniſhing of the ſhape of ſpeache in wordes.
Nowe followeth the garniſhing of the ſhape of ſpeache in a ſentence.
The ſeuenth Chapter.
GArniſhing of the frame of ſpeache in a ſentence, is a garniſhinge of the ſhape of ſpeache, or a figure, which for the forceable mouing of affections, doeth after a ſorte beautifie the ſence and verie meaning of a ſentence. Becauſe it hath in it a certayne manlie maieſtie, which farre ſurpaſſeth the ſofte delicacie or dayntines of the former figures.
It is eyther the garniſhing of ſpeache
Alone.
With others.
The garniſhing of ſpeache alone, is when as the ſentence is garniſhed without ſpeach had to other. And it is eyther in regarde
Of the matter.
Of the perſon.
In regarde of the matter, is eyther
A crying out, called Exclamation.
A pulling or calling backe of him ſelfe, called
Reuocation.
A crying out or Exclamation is the firſte, which is ſet forth by a worde of calling out: Sometimes of wonder, As Rom. 8. O the depth of the iudgements of God! Pſal. 8. O Lorde, howe excellent is thy Name!
Sometimes of pitie, alſo theſe wordes, Beholde, alas, oh, be ſignes of this figure, As, O Ieruſalem, Ieruſalem, which ſtoneſt the Prophetes. Sometimes of deſperation, As, My ſinne is greater then can be forgiuen. Behold thou driueſt me out &c. Sometimes of wiſhing, As, O Lord of hoſtes, howe amiable are thy tabernacles. Sometimes of diſdayning, As, Roman. 7. in the ende: O miſerable wretch that I am, who ſhall deliuer me from this bodie of ſinne! Sometimes of mocking, as they which ſayde to our Sauior Chriſt, A thou that. &c.
Sometimes of curſing and deteſtation, as in Dauid, Let their table be made a ſnare, and …e downe their backe alwayes. Alſo when this Figure is vſed in the ende of a ſentence, it is called a ſhooting out of the voyce or Epiphonema, as when the ſinnes of Ieſabel were ſpoken againſt, this is added at the ende, Seemed it a little to her to doo thus and thus. So after the high ſetting foorth of the name of God, Dauid ſhutteth vp his praiſewith this: Bleſſed be his glorious name, and let all the earth be filled with his glorie. Sometimes here is vſed a certaine libertie of ſpeache, wherein is a…einde of ſecrete crying out: As, Pet. 3 Act. ſayeth: Ye men of Iſrael heare theſe wordes. And Paul 1. Cor. 11. Would to God you could ſuffer a little my fooliſhnes, and in deede ye ſuffer me.
Thus much of crying out.
Nowe followeth the Figure of calling backe, or reuocation.
Reuocation is when any thing is called backe, and it is as it were a coolinge and quenching of the heate of the exclamation that wente before.
And this is eyther
A correction of ones ſelfe, called Epanorthroſis.
A holding of ones peace, called Apofiopefis.
Epanorthroſis is correction, when ſome thing is called backe that went before: as, Paul conecteth his doubtfulnes of Agrippa, his beliefe, when he ſaith, Beleeust thou King Agrippa, I knowe thou beleeuest. Paul 1. Cor. 15. I laboured more aboundantlie than they all, yet not I, but the grace of God in me.
A keeping of ſilence or Apoſiopeſis is when the courſe of the ſentence begonne is ſo ſtayed, as thereby ſome parte of the ſentence not being vttered, may be vnderſtood. So our Sauiour Chriſt ſayeth, My ſoule is heauie What ſhall I ſay, Iohn 12. 27.
Thus much of a Figure garniſhing the ſpehch alone in regard of the matter.
Nowe followeth the garniſhing of the ſpeach alone in regarde of the perſon.
The eight Chapter.
GArniſhing of the ſpeache alone in regarde of the perſon is double.
Eyther in
Turning to the perſon, called Apoſtrophe.
Feyning of the perſon, called Proſopopeia.
Apoſtrophe or turning to the perſon, is when the ſpeache is turned to another perſon, then the ſpeache appoynted did intende or require. And this Apoſtrophe or turning is diuerſlie ſeene, according to the diuerſitie of perſons. Sometimes it turneth to a mans perſon, As Dauid in the 6. Pſalcae, where hauing gathered argumentes of his ſafetie, turneth haſtilie to the wicked, ſaying, Away from me all yeworkers of iniquitie, for the Lorde hath hearde the voyce of my petition.
Sometimes from a man to God, as Pſal. 3. Dauid beinge diſmayed with the number of his enimies, turneth him ſelfe to God, ſaying: But thou Lorde art my bu…klar. &c. Sometimes to vnreaſonable creatures without ſenſe, Eſai. 1. Eſai. 20. 1.
Proſopopeia or a Feyning of the perſon is whereby we doo feyne another perſon ſpeaking in our ſpeache. And
It is double,
Imperfect.
Perfecte.
Imperfect is when the ſpeache of another perſon is ſet downe lightlie and indirectlie. As in the Pſal. 10. Dauid bringeth in the wicked, Who ſaye vntounto my ſoule, Flie is the berde vntounto yender hill.
A perfect Proſopopeia is when the whole feyning of the perſon is ſet downe is our ſpeache, with a fit entring into the ſame, and a leauing it of. So Wiſed. Pro. …. Where the entrance is in the firſte verſes, her ſpeache in the reſt of the chapter.
Hitherto of the figures of ſentences concerning one ſpeaking alone.
Now followe the other which concerne the ſpeaches of two.
The 9. Chapter.
THEY which concerne the ſpeaches of two, are eyther
In aſking.
In anſwering.
That of asking is eyther
In deliberation.
In preuenting an obiection.
Deliberation is when we doo euer nowe and then aske as it were reaſons of our conſultation, whereby the minde of the hearers wauering in doubt, doeth ſet downe ſome great thing.
This deliberation is eyther
In doubting.
In communication.
A doubting is a deliberating with our ſelues, as Paul. 1. Philip. 22. doubtinge whether it were better to dye then to liue, he garniſheth his ſpeache on this manner: For I am greatlie in doubt on both ſides, diſiring to be looſed, and to be with Christe, which is beste of all: neuertheleſſe to abyde in the fleſhe is more needefull for you.
Communication is a deliberation with others. Gal. 3 1. 2. O fooliſhe Gallathians, who hath bewitched you, that you ſhoulde not obeye the trueth, to whom Ieſus Chriſt before was deſcribed in your ſight, and amongst you crucified: This onelyonly would I learnt of you, Receyued you the ſpirite by the workes of the lawe, or by the hearing of the worde preached?
And hitherto of the figure of ſpeache betwene two called deliberation.
Nowe followeth the figure of ſpeache betweene two called the preuenting of an obiection, or occupation.
Occupation is when we doo bring an obiection, and yeelde an anſwere vntounto it: Therefore this ſpeache betweene two in the firſte parte is called the ſetting downe of the obiection or occupation: in the latter parte, an aunſwering of the obiection or the ſubiection: as Rom. 6. What ſhall we ſaye then? ſhall we continue ſtill in ſinne, that grace may abounde? In which wordes is ſette downe the obiection, the aunſweringe in theſe wordes: God forbidde. And here this muſt be marked, that the obiection is manie times wanting, which muſt be wiſelie ſupplied by conſidering the occaſion and anſwere of it: As. 1. Tim. 5. They will marie, hauing condemnation. Nowe leaſt any might ſaye, What, for marying? He anſwereth, No, For denying their firste ſaith.
Hitherto of the figures of asking.
Nowe followeth the figures of anſwering.
They are eyther in
Suffering of a deede, called permiſsion.
Graunting of an argument, called conceſsion.
Suffering of a deed or permiſsion, is when mockingly we giuegive libertie to any deed, being neuer ſo filthie, as Reuel. Let him that is filthit, be filthy ſtill. And 1. Cor. 14. If any be ignorant, l… him be ignorant.
Conceſsion or graunting of an argument is, when an argument is mockinglie yeelded vntounto, As, Eccle. 11. Reioyce young man in thy youth, and let thy harte cheare thee in the dayes of thy youth, and walke in the wayes of thy harte, and in the ſight of thine eyes: but knowe that for all theſe things God will bring thee to iudgement.
¶ Hitherto of the firſte parte of Rhetorike of the garniſhing of ſpeache: the ſeconde parte which is the garniſhing of vtterance, bicauſe it is not yet perfecte (for the preceptes for the moſt parte pertaine to an Oratour) which when it ſhalbe perfect, it ſhall eyther onelyonly conteyne common preceptes for the garniſhing of vtterance in all, or alſo proper preceptes for the ſame in Magiſtrates, Embaſſadours, Captaynes, and Miniſters, therefore vntill it be ſo perfitted, wee thinke it vnneceſſarie to be tranſlated into Engliſhe.
❧ Although the rules of Sophiſtrie bee needeleſſe for them that be perfect in Logike: yet becauſe the knowledge of them bringeth ſome profite to yonge beginners, both for the readie aunſwering of the ſubtill argumentes, and the better practiſing of Logike and Rhetorike, we hauehave thought good to turne it into the Engliſhe tounge.
SOphiſtrie is the feyned Arte of Elenches, or coloured reaſons.
A coulourable reaſon, or Elenche, is a ſhewe of reaſon to deceyue withal.
It is eyther
When the deceypt lyeth in the wordes.
In the default of Logike called a Sophiſme.
In wordes is eyther
When the deceypt lyeth in one worde.
In wordes ioyned togither.
In one worde is eyther
The darkeneſſe of a worde.
The doubtfulnes of a worde.
The darkeneſſe of a worde, or an inſolencie deceyueth, when by a reaſon the meaning is not vnderſtoode, whether the ſtraungeneſſe be through the oldenes, newnes, or ſwelling vanitie of the worde, and of the laſte ſorte is that ſpoken of in 2. Pet. 2. 18
By this fallacian the papiſtes conclude, the Fathers to be on their ſide, for deſerning by good workes.
Whoſoeuer ſayth mennes merites are crowned, they ſay mens workes do deſerue,
But the Fathers ſaye, mans merites are crowned,
Therefore the Fathers ſay, mans workes doo deſerue.
Where Merites is an olde worde, put for anie workes done vnderunder the hope of rewarde, whether it come by deſerte or freedome of promiſe.
Doubtfulnes of a worde is eyther
Likeneſſe of name, called Homonymia.
By a Trope or fineneſſe of ſpeache.
The likeneſſe of name or Homonymia, is when one worde is giuen to ſignifie diuers things: As,
He that beleeueth ſhalbe ſaued:
The hypocrites to whom our Sauiour Christ would not commit himſelfe, beleeued:
Therefore they ſhalbe ſaued.
where faith doeth note out both a iuſtifying faith, and a dead faith.
Doubtfules by a Trope, is when a worde is taken properly, which is meant ſigntatiuelie or contraritie, As:
That which Christ ſayeth is true:
Christ ſayeth that breade's his body,
Therefore it is true:
Where by body is meant the ſigne on Sacrament of his bodie.
VntoUnto the firſte a perfect Logiſian would anſwere, that the propoſition is not an axiome neceſiarily true, according to the rule of crueth, becauſe of the doubtfulne of the olde and newe ſignification of merite. And if the worde be faire worne out of vſe that it be not vnderſtoode, than the anſwere muſt be, I vnderſtande it not, or put your axiome in playne wordes.
To the ſeconde, he would aunſwere, that the propoſition or firſte parte is not according to the rule of righteouſnes, becauſe the proper ſubiecte and adicinte are not ioyned togither: which if it were, it ſhould be, Who ſoeuer hath … faith, or beleveeth ſincerelie, ſhalbe ſaued, and then the aſlumption being in the ſame tenc… ime…ed, is fal…e.
VntoUnto the thirde he would aunſwere, that the aſſumption … …eſ…arilie true, becauſe if the worde Bodie be taken properlie, it is not then true that is ſet downe, but if it be taken figuratiuely, it is true, and then fore would bidde him make the aſſumption neceſſarilie true, and then ſay, Chriſt ſaieth in proper wordes, It is my bodie, and then it is falſe.
Hitherto of the fallacians in ſingle wordes.
Nowe of thoſe ioyned togither.
It is eyther
Amphibolia, or the doubtfulnes of ſpeache.
Expoſition, or vnapt ſetting downe of the reaſon.
The firſte is when there is doubtfulnes in the frame of ſpeache, as thus: If any obeye not our worde by a letter, note him: Where ſome referre, by a letter, to the firſte parte of the ſentence and ſome to the latter, where the ſignification of the worde and righte pointing doeth ſhewe, that it muſt be referred to the firſte.
The anſwere is, that the right and wiſe placing of the ſentence is peruerted.
Vnapt ſetting downe of the reaſon, is when the partes of the queſtion and the reaſons intreated is not ſet downe in fitte wordes: As,
All ſinne is euill:
Euerie childe of God doeth ſinne:
Therefore euerie childe of God is euill,
Here the anſwere according to Logike, is that the aſſumption doeth not take the argument out of the propoſition, but putteth in another thing, and ſo it is in no right frame of concluding, as appeareth by the definition of the aſſumption.
Hitherto of the deceiptes of reaſon which lye in wordes.
Nowe of the default of Logike, called Sophiſme.
It is eyther
Generall.
Speciall.
The generall are thoſe which can not be referred to any parte of Logike.
They are eyther
Begging of the queſtion, called the petition of the principle.
Bragging of no proofe.
Begging of the queſtion is when nothing is brought to proue, but the queſtion, or that which is as doubtfull: As,
That righteouſnes which is both by ſaith and workes, doth iustifie:
But this righteouſnes is inherent righteouſnes, Ergo.
Here the propoſition in effect is nothing but the queſtion.
If togither with the blood of Christe we must make perfect ſatisfaction for our ſinnes, before we come to heauen:
Then there muſt be purgatorie for them that dye without perfect ſatisfaction.
But the firste is ſo. Ergo. Where the argument they bring is as doubtfull, and needeth as much proofe as the queſtion.
The anſwere is this out of the definition of the Sillogiſme is that there is no newe argument inuented, therefore it can not be a certayne frame of concluding.
Bragging of no proofe is when that which is brought is to much, called redoūding.
It is eyther
Impertinent or another matter called Heterogenium.
A vaine repetition, called Tantologia.
Impertinent or not to the purpoſe is when anie thing is brought for a proofe, whiche is nothing neare to the matter in hande, where vntounto the common prouerbe giueth anſwere: I aske you of cheeſe, you anſwere me of chauke.
A vaine repetition, is when the ſame thing is in effect, though not in words is repeated, as They that after long time of prayer ſay, Let vsus praye. And this fallacian out Sauiour Chriſt condemneth in prayer, Mat. 5. and this is a faulte in Methode.
Speciall are thoſe which maye be referred to certayne partes of Logike, and they are of two ſortes:
Such as are referred
To the ſpring of reaſons, called Inuention.
To iudgement.
Thoſe referred to Inuention are when any thing is put for a reaſon which is not, as no cauſe for a cauſe, no effect for an effecte, and ſo of the reſt.
In the diſtribution this is a proper fallacian, when any thing ſimplie or generallie graunted, thereby is inferred a certaine reſpect or ſpeciall not meant nor intended, as:
He that ſaith, there are not ſeuen Sacramentes, ſaith true:
He that ſaith, there are only three, ſaieth there are not ſeuen:
Therefore he that ſaith there are three, ſayeth true.
The right anſwere is, that the propoſition is not neceſſarilie true, for there may bee a way to ſay, there are not ſeuen, and yet affirme an vntrueth.
Fallacians of Iudgemente are thoſe that are referred to the iudgement
of one ſentence.
of moe.
Of one ſentence, eyther to the
properties of an axiome.
Sortes.
To the properties, as when a true is put for a falſe and contrarilie: an affirmatiue for a negatiue, and contrarilie. So ſome take the wordes of S. Iohn, I do not ſay concerning it that you ſhall not pray, for no deniall, when as it doth denie to pray for that ſinne.
To the ſortes are referred, eyther to the
Simple.
Compounde.
The firſt when the generall is taken for the ſpeciall, and contrarilie. So the Papiſtes by this fallacian don anſwere to that generall ſaying of Paul: Wee are iustified by faith, without the workes of the lawe. Which they vnderſtande of workes done before faith, when that was neuer called in doubt.
The fallacians which are referred to a compound… axiome, are thoſe whiche are referred eyther to a
Diſioyned.
Knitting.
Axiome.
To a diſioyned axiome when the partes in deede are not diſioyned: As, Salomon was eyther a King, or did beare rule.
To a knitting Axiome is when the partes are not neceſſarilie knit togither: As.
If Rome be on fyer, the Popes chayre is burnt.
And hitherto of the firſte ſorte of fallacians referred to iudgement.
Nowe followeth the ſeconde.
And they be eyther thoſe that are referred,
To a Sillegiſme.
To Methode.
And they agayne are
Generall.
Speciall.
Generall which are referred to the generall properties of a Syllogiſme.
It is eyther when all the partes are
Denied.
Particular.
All partes denied: As,
No Pope is a Deuill:
No man is a Deuill: Therefore
No man is a Pope.
And this muſt be anſwered, that it is not according to the definition of a negatiue Syllogiſme, which muſt hauehave alwayes one affirmatiue.
All particular: As,
Some vnlawfull thing must be ſuffered, an namely that which cannot be taken away:
The ſtewes is ſome vnlawfull thing:
Therfore the ſtewes muſt be ſuffered.
This is anſwered by the definition of a ſpeciall Sillogiſme, which is that hath one parte generall.
The ſpeciall are thoſe which are referred to the
Simple.
Compounde.
The firſte ſimple
Of the firſte ſorte.
Of the ſeconde.
Of the firſt ſorte,
More plaine.
Leſſe plaine.
More plaine is when the aſſumption is denied, or the queſtion is not particular: as,
Euerie Apostle may preache abroade
Some Apostle is not an Pope: Therefore
Some Pope may not preache abroade.
Alſo:
Euerie Pope is a Lorde:
Some Pope may giuegive an vniuerſall licence:
Therfore eueryevery Lord may giuegive an vniuerſall licence.
Leſſe plaine hath one fallacian in common, when the propoſition is ſpeciall: As,
Some player is a roge,
EueryEvery vagabonde is a roge:
Therfore, eueryevery player is a vagabonde.
Alſo.
Some player is a Roge:
Euerie vagabonde is a player:
Therefore eueryevery player is a roge.
The fallacian of the firſte kinde is when all the partes be affirmatiue: As,
All Pauls Biſhops were ordeyned for vnitie:
All Archebiſhops be ordeyned for vnitie:
Therefore All Archbiſhops are Pauls Biſhops.
The fallacian of the ſeconde kinde is when the aſſumption is denied: As,
Euerie puritane is a Christian:
No L. Biſhop is a puritane:
Therefore, No L. Biſhop is a Christian.
Hitherto of the fallacians referred to a ſimple Sillogiſme.
Nowe followe thoſe which are referred to a compounde, which are thoſe whiche are referred either
To the connexiue.
To the diſioyned.
Of the firſt ſorte one is when the firſte parte or antecedent is denied, that the ſeconde or conſequent may be ſo likewiſe: As▪
If anie man hauehave two herefices, he may eſcape vnpuniſhed at the Biſ…ops handes:
But he may not hauehave two benefices, Therefore
He may not eſcape vnpuniſhed at the Biſhops handes.
The ſeconde is when the ſeconde parte is affirmed, that the firſte may be ſo alſo. As,
If eueryevery ignorant minister were put out of the Church, and a Preacher in his place. We ſhould hauehave good order:
But we hauehave good order: Therefore,
EueryEvery ignorant minister is put out of the Church, and a Preacher in his▪ place.
Of thoſe referred to the diſioyned, the firſte is when all the partes of the diſiunction or propoſition are not affirmed: As,
Euerie ignorant minister is to be alowed or not,
But he is not:
Therefore he is.
The ſeconde kinde is when the ſeconde parte of the copulatiue negatiue axiome i… denied, that the firſte may be ſo. As,
A non reſident is eyther a faithfull or vnfaithfull minister:
But he is vnfaithfull, Ergo. &c.
And thus much of the fallacians in a Sillogiſme.
The fallacian in Methode is when to deceyue withall, the ende is ſet in the beginning, the ſpeciall before the generall, good order begon, confounded: And finallie, when darknes, lenght and hardnes is laboured after.
FINIS.