The Logic Newly Translated, Book 1
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 begīning 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 efficiēt 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 louelove callethe Slouthfullnes the efficient cauſe of louelove, which beyng taken awaye louelove 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 hauehave 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 hauehave 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 frō 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 cōfeſſethe 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,
VponUpon 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 vntounto 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 vntounto me vnwyſe and folyſhe whye,
Was euer the faulte by any maner kende
Althoughe by chaunce that Acteon did ſee,
The nude Diane vponupon 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 merciemercy 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 hauehave erred: I hauehave 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. Ʋ. 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 vponupon 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. ƲI. 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 eueryevery 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 hauehave their forme, ſome beyng triangles, and ſome quadrangles. So hathe naturall thinges: as the heauen, the earthe, trees, fyſhe and ſuche others. So that eueryevery 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, eueryevery 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 distāce 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 eueryevery 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.
VnderUnder 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 hauehave no neade of cable nor of bande.
Nor croked ancors pytched to make faſt,
For they be ſure from all tempeſtuous blaſt.
CAP. ƲII. 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 eueryevery arte hathe the finall cauſe: as, The ende of Grammer is to ſpeake congrouſlie, Of Rethoricke, eloquētlie, 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 hauehave 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. ƲIII. 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 vntounto them.
Go and ſhewe Iohn what thinges ye hauehave hard and ſene: The blynde receyue their ſight: the halte go: the leapers are clēſed: 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 vnderunder 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 hauehave their effecte, as Horace in the firſt booke of his Epiſtles, ſettethe forthe the effecte of dronkēnes: 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 vntounto 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 vntounto 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 vntounto it.
So Moyſes ſent them to ſpye out the lande of Canaan, and ſayde vntounto 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 lāde 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 vsus, 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 frō 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 hauehave 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 hūting 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 hauehave 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 vponupon 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 louelove: Ʋlyſſes 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 vntounto 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 vponupon 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 eueryevery 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 cā not be ſayde to be the other: as, Virgill 1. of Eneidos.
O Ʋirgyn 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 argumēts are gayneſettes, of the which the one is only opponed to the other: and be parted into affirmatiues & negatiues. They are called affirmatiues whē they bothe affirme: as the relatiues & repugning argumente. The relatiues are cōtrarie 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 cōtinually: 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 Epicuriās. 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. XƲ. 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 eueryevery 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 hauehave no place, yes when office and dutye requirethe. Be not moued with merciemercy, 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. XƲI. Of depryuing argumentes.
DEpryuing argumentes are contrarie negatiues: of the which the one denyethe vponupon that ſubiecte only, in the which the other which affirmethe, is naturally cōtained. 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. XƲII. 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 hauehave 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 hauehave hers? yea ſayethe ſhe: Go to then yf ſhe had a better huſband? then thou, hadeſt thou rather hauehave her huſbād 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 hauehave his or thine? his ſayethe he: and yf he had a better grounde then thyne, hadeſt thou rather hauehave his? his, to wytte the beſt: and yf he hadde a better wyffe then thou, haddeſt thou rather hauehave his alſo? here Xenophon helde his peace alſo.
CAP. XƲIII. 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 hauehave 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 louelove, that he hathe to vsus, ſeing, that while we were yet ſynners, Chriſt dyed for vsus: 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 ſhalbe preſerued by his lyfe. Not only ſo, but we alſo ioye in God by the meanes of our Lorde Ieſus Chriſt, by whom we hauehave 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 cōmō wealthe, of the whole youthe of Italie, & of the whole munition of the people Romaine. Ouide in the remedie for louelove,
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 whō 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 hauehave 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 vntounto you Scribes and Phariſees, ye hypocrites, for ye are lyke vntounto 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 vntounto men: but within ye are all full of hypocriſie and iniquitie. Gen. 1. Furthermore God ſayde, let vsus 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 vntounto 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 monumēte more cleare, thē 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 hauehave geathred thy children togeather, as the hen gatherethe her chickens vnderunder 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 argumēte. 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 Ʋarro they ſhoulde hauehave 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 monumētes of our forbeers, all maner of wyſdō 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.
VVE hauehave hetherto expounded the firſt argumentes: Now do followe thoſe which hauehave their beginnīg 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: louelove, 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 louelove giuegive 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 tyrāte: 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 hauehave 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 argumēte 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 hauehave with other thinges: as Mouſe eare, foxe tayle, dogges tōgue: 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 argumētes which hauehave 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. XXƲ. 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:
VnderUnder what ſigne and monethe of the ſonne,
Thou ſhalt begyn, to till thy filde and grounde:
Eke at what tyme thou maye vntounto the elmes.
Setto the wines, and ſo ſhortlie after this,
What care thou ought to hauehave of thy oxen,
And of thy cattell the foode and husbanding:
And laſt of all howe greate experience,
The ſparing bees hauehave into their ſcience.
Cicero for murena. I vnderſtāde (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. XXƲI. 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 hauehave erred that ſayde, olde men dyd nothing. Thoſe (ſayethe he) that affirmeth olde men cōſtitute 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 vnderunder 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 vnderunder the artificiall argumente, as a ſpeciall, and was generall to the matter and forme which it dyd containe vnderunder 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 hauehave.
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 mā, by geuyng to eueryevery 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 hauehave 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. XXƲII. 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, vntounto the Rubenytes the playne of Medeba, &c. vntounto the Gaddes, Iazer and Gylyad, &c. vntounto Manaſſes the Kyngdom of Og, &c. vntounto Iuda was geuen the wyldernes of Zin, &c. vntounto Ephraim from Iericho to the wyldernes, &c. vntounto Beniamin from Iordan vp the ſide of Iericho on the northe parte, &c. vntounto Semeon was geuen Beerſheba Sheba and Moladah, &c. vntounto Zabulon from Sarid eaſtward vntounto Chiſloth, &c. vntounto Iſſachar Izreelah Cheſulleth, and Shunen, &c. vntounto Aſſur, Nephtali, and Dan, eueryevery 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. XXƲIII. 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 eueryevery 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 definitiō is an Oration which dothe clearly declare what the thing is, The definitiō, 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 ſubſtāce of the thing defined. Suche as be the generall argumē te 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: vntounto the which, yf ye wyll put to (reaſonable) yeſhall 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 cōmon and proper adioynte. This compendious and ſhorte briefnes is not alwayes to be fownde in this ſorte of argumē te, but deſyrethe ſomtymes to hauehave 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 cōforte the ſhortenes of this lyfe with the memorie of the posteritie to come, which dothe make vsus when we be abſente, to be as preſente, and when we be deade dothe make vsus 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 vnderunder 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 eueryevery
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
VnderUnder 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 argumēte being expounded followethe cōſequently the vnartificiall. The argumēte 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 vntounto yf he be wyſe, vertuous, and hauehave 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 vehemēt and parching heate of the heauēs: 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 destructiō 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 hauehave 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 cōſpiracie, 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 daūger: 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 vsus 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 cōfeſſion and othe, we hauehave 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 ſhalbe 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 vnderunder 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, whē we do offer to proue our ſayinges by experience: as Cicero 4. of Verren. Is there any bodie that would hauehave geuen to Ʋolcatius (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 vnderunder grounde maye be
Agaynſt my wyll (ô Quene) from thy
Dominions did I flye.
FINIS.