<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2011-06-16</DATE>
<RESPSTMT>
<NAME>Zev Berger</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Checklist: x Add TEMPHEAD, change DATE, validate Add DIV TYPEs, validate Review structure, use BODY or rarely GROUP Check PB placement and completeness, ensure sequence of N="" Proof title page(s) Check HEAD TRAILER ARGUMENT EPIGRAPH OPENER CLOSER SIGNED SALUTE BYLINE Check ^, oe, abq, italic I / J, _Initals, space between &amp;c. Check # @ -- UNCLEAR LB FIGURE Check q; startq endq Q&#62; Correct illegibles from proofsheet Check illegible page, para, line, span, word, dollar signs Final validate Corrected [ ] illegible groups out of [ ]. Converted [15] illegible groups to GAP DESC="illegible". DONE</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="A72513">
<STC T="S">15249.7</STC>
<BIBNO T="umi">99900357</BIBNO>
<VID>150998</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>Peter Ramus HIS LOGICK <HI>In two Bookes.</HI> Not onely truely Tran&s;late<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> into <HI>Engli&s;h,</HI> but al&s;o dige&s;ted into Que&s;tion and An&s;were, for the more ea&s;ie under&s;tanding of all men.</P>
<P>By <HI>R. F.</HI> Gent.</P>
<P><HI>LONDON:</HI> Printed for <HI>Nicholas Vava&s;our,</HI> and are to bee &s;old at his Shop in the Inner <HI>Temple,</HI> neere the Church-doore. 1636.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE WORSHIP|FVLL, MY ASSVRED loving Vnkle, <HI>Be&s;tney Barker</HI> E&s;quire, at Saint <HI>Gil&s;es</HI> in <HI>E&s;&s;ex.</HI></HEAD>
<P>VVOr&s;hipfull Sir, being excited, as well by the bond of kindred, as al|&s;o by your loue and courte&s;ie towards me, to &s;hew you &s;ome thankfulne&s;&s;e, withall to te|&s;tifie a reciprocall and mutuall loue towards you againe, not forgetting that duty, which both as a kin&s;man and friend I owe unto you, I adventured (albeit my be&s;t &s;trength bee but weaknes) upon a bold a&s;&s;ay, namely, to tran|&s;late this worke, and pre&s;ent it unto you, as a &s;mall mite of that tribute, which even nature bindeth me to render. But &s;eeing my fir&s;t worke unluckely &s;uppre&s;&s;ed it &s;elfe, I have added unto my former boldne&s;&s;e, a more au|dacious part, namely, not onely to tran&s;late it againe, but al&s;o to illu&s;trate it according to my &s;mall ability, by the plaine and facile way of a Dialogue. May it croude it &s;elfe into your pre&s;ence and gaine the lea&s;t a&s;pect of a favou|rable countenance, I &s;hall thinke my time wa<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">
<PB REF="3">&s;pent, and not onely &s;o, but imploy my &s;elfe a|bout weightier matters. What &s;aid (weighti|er? this Science &amp; Author may &s;tand before Princes, if not &s;poiled by my own un&s;kilfulnes. However it &s;hroudeth it &s;elfe under your pa|tronage, vntill the &s;tormes of reproch and ig|nominie be overpa&s;&s;ed, &s;oliciting in the meane time a pardon for mee, in that I have pre&s;u|med to offer &s;uch a trifle to &s;uch a kin&s;man. So hoping that the worke, though &s;mall, may be accepted, and benevolentlie intertained, I &s;ub|mit both it and my &s;elfe unto your favourable cogitations in all dutifulne&s;&s;e; and re&s;t.</P>
<CLOSER><DATELINE><DATE><HI>March</HI> 26. 1632.</DATE></DATELINE>
<SIGNED>Your a&s;&s;ured loving Nephew <HI>Ro. Fage.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="3">
<HEAD>To the Courteous Reader.</HEAD>
<P>BEnevolent Reader, I doe here pre&s;ent thee with this &s;mall worke, hoping it may pro|duce good effects. Certainly it hath a&s;&s;ayed be|fore time to thru&s;t it &s;elfe into the world, but that it found &s;o kind friends, who con&s;idering the unworthine&s;&s;e, were plea&s;ed to &s;uppre&s;&s;e it and keepe it pri&s;oner in the goale of their owne hou&s;es. Howbeit now it is adventured abroad, and with the spring beginneth to spring afre&s;h. Its winters impri&s;onment is likely to better its &s;ummers condicions, for I have laboured &s;o far as I could to prune and loppe off the former er|rors, that &s;o it may be the more plau&s;ible. I have al&s;o adorned it with a new weed, to wit of a Dia|logue, or que&s;tions and an&s;wers, that &s;o my booke may even learne to &s;toupe to the weake&s;t capaci|ties. If it &s;hall be thought to come in a new fa&s;hi|on, may you plea&s;e to looke into the world, you may &s;ee abundance in this habit, our common Catechi&s;mes weare this gowne; yea, Mr. <HI>St: Egerton</HI> of the <HI>Blacke Friers</HI> in <HI>London,</HI> hath contracted the &s;even treati&s;es of Mr. <HI>Rogers</HI> into this forme. For my part, I hold it more ea|&s;ie
<PB REF="4">then the former tract, neither greatly preiudi|ciall to the Author.</P>
<P>This adorned, I have given this my &s;econd &s;onne, full libertie to be a free-man, bani&s;hing my fir&s;t and wor&s;t labours, from the view (&s;o farre as I can) of all men. For &s;eeing it would not, when I would, I hold it not fit, that now it &s;hould be publi&s;hed. Touching that worke, it &s;lowed &s;o incon&s;iderately from my penne, and &s;lipped &s;o ra&s;hly out of my hand, that it e&s;caped not without many defaultes, imperfections, ob|&s;curities &amp; blemi&s;hes: that with the Egyptian Gra&s;hopper, it will not onely con&s;ume &s;ome part, but utterly eate up and wa&s;te the golden &s;ea&s;on and happie houres of the courteous reader. Let this la&s;t worke then kind reader finde favour in thine eyes; if that winter bird &s;hould be &s;eene, it would appeare like a Cuckoe at Chri&s;tmas, or like the Oule which is the admiration of other birds. I will onely now &s;hew thee the cau&s;es pro|ducing this la&s;t worke, and the u&s;e thereof, and &s;o leave it to thy di&s;creet iudgement. The cau&s;es are manifold, fir&s;t to &s;toppe the &s;pringing of that Abortiue fore&s;poken off, that &s;o it might not thrive to the di&s;credit of its parent. Secondly that the gratuity and thankefulne&s;&s;e to my Vn|kle afore&s;aid might not be buried in oblivion, for <HI>tritum e&s;t perire quod facis ingrato.</HI> Thirdly, for the benefit as I &s;aid of the &s;imple&s;t capacitie.
<PB REF="4">And finally for the zeale I beare to mine owne country, being willing and de&s;irous, that not one|ly men, but even women, &s;hould exerci&s;e them|&s;elves in the &s;tudy of the &s;acred artes.</P>
<P>If any &s;hall demande what benefit &s;hall re|downd hereby, or what may be the u&s;e hereof? I an&s;were, it will availe greatly, not onely for ci|vill and morall di&s;cour&s;e, but al&s;o for the over|throwing of all errors, either in manners or do|ctrine, for &s;aith <HI>Ovid,</HI></P>
<P><HI>Adde quod ingenuas didici&s;&s;e fideliter artes emollit mores nec &s;inet e&s;&s;e feros.</HI></P>
<P>But may &s;ome &s;ay, I live privatly, conver&s;e not in the world, what neede have I of this &s;cience? It &s;eemeth to con&s;i&s;t chiefly in di&s;puting, but I imploy my &s;elfe most in &s;ilence and meditation. Well friend, thou maye&s;t have great benefit by this &s;cience, even in that likewi&s;e, an example of which, word for word, I have here produced out of Mr. <HI>Egertons</HI> treaty afore&s;aid, that &s;o thou mighte&s;t know how to benefit thy &s;elfe by this &s;cience even in thy meditation.</P>
<P>What thing is this O my &s;oule, that doth &s;o be&s;ot thee? or what manner of thing may it bee, wherewith thou art &s;o delighted, or rather bewitched, and how doth the Holy Gho&s;t in the &s;criptures define it, and &s;et it forth? who are &s;inners, but they that rebell again&s;t God, and again&s;t his holy will, revealed in his word?<NOTE PLACE="marg">Definiti+on.</NOTE> and what other thing is &s;inne, but a breach &amp; tran&s;|gre&s;&s;ion
<PB REF="5">of the law of God, <HI>1 Iohn. 3.4.</HI> a tur|ning out of the way of life, as the phra&s;e of the old Te&s;tament doth import, and a &s;werving from the right marke and end, as the word u&s;eth in the new te&s;tament to &s;ignifie: viz. the glory of God and thine owne &s;alvation. This cur&s;ed thing called &s;inne, is not of one &s;ort or kind; it is is a mon&s;ter of many heads, and (as it were) a bea&s;t of many hornes. It is both originall, bred and borne with us, and actuall &s;pringing out of us from that venomous root of our originall cor|ruption. Againe, it is either inward lurking and boyling in the heart; or outward &s;hewing it &s;elfe in the life and conver&s;ation: &s;ometimes it onely inhabiteth and dwelleth in us, and oft times it doth raigne and overrule us; &s;ometimes it is but an error and infirmity, and &s;ometimes it is a willfull and pre&s;umtuous evill, <HI>P&s;al. 19.11, 12.</HI> &s;ometimes it is pardonable, by the free grace and mercy of God to them that truely be|leeve and repent; and &s;ometimes it is utterly unpardonable and never to be forgiven, being &s;uch that it is impo&s;&s;ible that the committers thereof &s;hould be renewed by repentance, <HI>Matth. 12. Heb. 6.</HI> Sometimes it ru&s;heth mediately and directly again&s;t God, and &s;ometimes it reacheth more properly to the hurt of our neighbour. But who is able to reckon up all the branches of this mo&s;t bitter and venomous tree, wherefore (to
<PB REF="5">looke more nearely unto it) whence proceedeth this deadly poy&s;on,<NOTE PLACE="marg">Cau&s;e Efici|ent.</NOTE> what may be the cau&s;e where|of it commeth, and the fountaine from whence it &s;pringeth? Surely my &s;oule, it is even thy &s;elfe: thou art the roote that bringeth forth all this bitterne&s;&s;e, thou art the fountaine from whence all this deadly venome doth ari&s;e. For every man is tempted to &s;inne, and hee is drawne away of his owne concupi&s;ence, and enticed. Beware therefore O rebellius &s;oule, that thou lay not the blame upon the Lord, neither make him the au|thor of thy &s;inne: for thou O God as thou can&s;t not be tempted to evill thy &s;elfe, &s;o thou tempte&s;t no man to commit &s;inne, being a thing which thou &s;o &s;traitly forbidde&s;t to all, and &s;o &s;everely threatne&s;t in whom&s;oever it is found, and for which thou &s;o grieveou&s;ly plague&s;t the wicked, and &s;o &s;harpely correcte&s;t thine owne children, <HI>Iam. 1.13, 14. Heb 12.7, 8.</HI> Thou O Lord art holine&s;&s;e it &s;elfe and the fountaine thereof, and there is none eternally, and unchangably good but thee alone, <HI>Mat. 19.</HI> Thou made&s;t man good at the beginning, but he &s;ought many inventions <HI>Eccle&s;. 12.</HI> &s;o all the imaginations &amp; thoughts f his heart be came onely evill continually, or e|very day, &s;abboth and all, <HI>Gen. 6.5.</HI> True it is in|deed, that the Divell that old Dragon u&s;ing the &s;ubtle &s;erpent for his in&s;trument, did offer the fir&s;t occa&s;ion of &s;inning, wherby he became an ex|ternall
<PB REF="6">cau&s;e of &s;inne, and is called a murtherer from the beginning, and the author and father of all deceit, <HI>Iohn 8.44.</HI> yet man had power to have re&s;isted him if he would, which he not doing, be|came the true &amp; proper efficient cau&s;e of corrup|ting him&s;elf, &amp; all his po&s;terity, who likewi&s;e by meanes of the poy&s;on derived from his loynes, became al&s;o the proper and immediate cau&s;es of their own &s;innes. Marke well then (O my &s;oule) the roote of this evill, and further con&s;ider, what un&s;avory &amp; cur&s;ed fruit it bringeth forth; &s;ure|ly even &s;uch as it &s;elfe is,<NOTE PLACE="marg">The fi|nall Cau&s;e, or the end or fruit of &s;inne.</NOTE> for &s;uch as the tree is, &s;uch are the fruites: as is the roote, &s;o are the branches; a poy&s;oned fountaine casteth forth no whole&s;ome &s;treames, <HI>Iam. 3.</HI> and who can bring (as the wi&s;eman &s;aith) a cleane thing out of fil|thine&s;&s;e? &s;urely there is not one, but onely hee who is holine&s;&s;e it &s;elfe, <HI>Iohn 14.4.</HI> And with|out all controver&s;ie, the reward and wages of &s;in is death, and that not onely temporall and bodi|ly, which is a &s;eparation of the body from the &s;oule for a &s;ea&s;on, but al&s;o spirituall and eter|nall both of &s;oule and body for ever and ever. Is any good thing withheld from us? let us thanke our &s;in for it: is any plague or puni&s;hment laid up|on us? be &s;ure that &s;inne is the cau&s;e, or at the lea&s;t (even in the deare&s;t children of God) the occa&s;ion of it. Is any good ble&s;&s;ing of God made of no force, or even turned to a cur&s;e to us? wee
<PB REF="6">may be &s;ure that it is by rea&s;on of our &s;in: for (as the Prophet &s;aith) the Lords hand is not &s;hort|ned that it cannot &s;ave, nor his eare heavie that it cannot heare, but our iniquities &s;eperate betwixt us and our God, and our &s;innes doe hide his face from us that he will not heare, <HI>E&s;ay 59.1, 2.</HI> Fi|nally (as <HI>Iob</HI> &s;aith) <HI>mi&s;erie &s;pringeth not forth out of the du&s;t, neither doth affliction &s;pring out of the earth, but man is borne to labour as the &s;parkles fly upward, Iob 5.6, 7.</HI> As if he &s;hould &s;ay, man is as prone by nature to &s;inne again&s;t God, &amp; con&s;equently to pull Gods iudge|ments upon him &s;elfe, as the fire (which is a light element) is naturally prone to a&s;cend and mount aloft. And to the end that thou (my &s;oule) mai&s;t &s;ee upon what an ugly mon&s;ter thou hast &s;et thy delight, do&s;t dote upon,<NOTE PLACE="marg">The o<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">+po&s;ites &amp; con+traries</NOTE> and art bewitched withall, con&s;ider how faire and amiable pietie and vertue are, for as they make a man lovely and honorable, &s;o &s;inne maketh him loath &s;ome and contemptible: <HI>The feare of God</HI> (&s;aith <HI>Sa|lomon</HI>) <HI>makes the face of a man to &s;hine and be beautiful,</HI> but impiety and prophane&s;&s;e do de|face and di&s;figure the image of God in him, and cau&s;e both God and all good men to loath and de|te&s;t him as a polluted and filthy thing, <HI>Favour</HI> (&s;aith the &s;ame <HI>Wi&s;e-man</HI>) <HI>is deceitfull, and beauty is vanity, but the woman that feareth the Lord, &s;hee &s;hall be pray&s;ed, Prov. 31.39.</HI> A
<PB REF="7"><HI>vile per&s;on is contemned</HI> (that is, a prophane man and ba&s;ely e&s;teemed how great &s;oever he be in the world) <HI>in the eyes of him that feareth God, P&s;al. 15.4.</HI> And pietie is the onely beau|ty that the Lord him&s;elfe is delighted with, <HI>1 Pet. 3.4.</HI> Therefore it is cleare in the contrary part, that hee loatheth and abhorreth impietie and &s;inne,<NOTE PLACE="marg">Com|pari|&s;ons.</NOTE> and yet my &s;oule to bring thee further out of love with this mo&s;t ugly mon&s;ter, con&s;ider whereunto it is like and to what it may be compared. It is like (&s;aith <HI>E|&s;ay</HI>) to filthy raggs, that are ca&s;t a&s;ide upon the dunghill, and dete&s;ted of al the pa&s;&s;ers by. It bi|teth as a &s;erpent and &s;tingeth as a Coccatrice, creepeth as a gangrene or deadly canker, that eateth to the heart and cannot bee cured; and though it &s;eeme &s;weete in the beginning, yet it is mo&s;t bitter in the end, and that which reli&s;heth like hony in the mouth, will prove ranke poy&s;on in the bowels.<NOTE PLACE="marg">Te&s;ti|monies</NOTE> Finally O my &s;oule if thou peru&s;e the holy Scriptures, thou &s;halt find no booke, no leafe, no chapter, no &s;carce any ver&s;e, wherein there is not &s;ome precept, &s;ome prohibition, &s;ome promi&s;e, &s;ome threatning, or &s;ome example which &s;eemeth not very fitly &amp; profitably to &s;hew forth the amiablene&s;&s;e of vertue, and the ugline&s;&s;e of &s;inne, &amp; with what care, zeale, watchfulne&s;&s;e, &amp;c, the one is to be &s;hunned, and the other to bee imbraced. Thus farre Mr. <HI>Egerton,</HI> Lib. <HI><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</HI> Cap. <HI>6.</HI></P>
<PB REF="7">
<P>Now that thou mai&s;t attaine kind reader unto this &s;weete delight of meditation, or to the top of what&s;oever felicity thou ayme&s;t at by this art, u&s;e my booke in this manner follow|ing.</P>
<P>It con&s;i&s;ting onely of rules and examples, will bee no great burthen for thee to commit it all to memorie, and &s;o whether thou meditate&s;t or di&s;|cour&s;e&s;t, of &s;inne or piety in the generall, or any vice or vertue in the particular, thou &s;halt finde from the head of this arte after the example fore&s;hewed, abundance of matter to furni&s;h thy meditation. So <HI>cum pacis &s;apientibus</HI> I com|mit my labour to thy di&s;creete and favourable con&s;truction, and with equall re&s;pect to all indif|ferently re&s;t.</P>
<CLOSER><SIGNED><HI>R. F.</HI> Junior.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="8">
<HEAD>PETER RAMVS to the reader wi&s;heth health.</HEAD>
<P><HI>ARchymedes</HI> (O Reader) would have the rea&s;on of the &s;pheares and clymates (in which invention he had more vehement|ly laboured) ingraven upon his &s;epulchre. And truely &s;houlde&s;t thou aske me of my vigils, and &s;tudies, I de&s;ire a piller to be ray&s;ed up|on my grave from the in&s;tructions, of the art of Logicke. Touching the cau&s;e of the wi&s;h, they an&s;wer fir&s;t to the accuratnes of the art, the bookes of invention of arguments, and their di&s;po&s;ition to be iudged, not onely from <HI>Ari&s;totle</HI> Organicall, Rhetoricall, Phy&s;icall, but from <HI>Cicero</HI> and <HI>Quintilian,</HI> and &s;o many Orators. In all which wee have &s;trived with all &s;tudie &amp; diligence, by all rea&s;onable wayes, to contract them briefly into the&s;e two books, that no particle, or the lea&s;t &s;hadow of Lo|gicke might be there confu&s;ed, who&s;e truth might not bee expre&s;ly delivered. And this &s;hall be fir&s;t made knowne touching <HI>Archy|medes</HI> his probleme. They an&s;wer &s;econdly to the u&s;e of Logicke, the elegance and dig|nity of all the parts to be explicated, to &s;tirre
<PB REF="8">up logicall meditations, as well the popular phra&s;es of Poets, Orators, Hi&s;toriographers, as al&s;o the liberall and ingenuous ar<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">es of a new body deliuered in a new forme to the &s;tudious, adorned with excellent indow|ments: and lea&s;t any &s;hould feare lea&s;t they &s;hould happen to be &s;trangers, they are given and committed to the liberall cu&s;todies of their School<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">s. This &s;hall be &s;econdly made knowne touching <HI>Archymedes</HI> his probleme. The&s;e therefore &s;hall be witne&s;&s;e of &s;o many daies &amp; night watches, touching the truth &amp; vtility of Logicke, and &s;hall an&s;wer for the cau&s;e of our wi&s;h, &s;hall al&s;o admoni&s;h thee (reader) as I hope of I know not what mad|ne&s;&s;e is in mo&s;t academies of Europe, di&s;pu|ting of their &s;ophi&s;ticall precepts, how that they are farre unlike both to the verity and vtility of Logicke, and &s;hall al&s;o inflame thee to the &s;tudy of the more true &amp; profitable fa|culties. But be&s;ide this there is obiected a great company, extructed with theatricall reproches, threatning paines of tribu|nall iudgement, condemnation at the lea&s;t of filthy ignorance and calumny, will thru&s;t us from the whole kingdome of Philo&s;ophy as &s;trange &amp; unheard of pre&s;cription, both with hands and tongue, whether will they forbid the &s;mall cau&s;e of our wi&s;h? what freedome
<PB REF="9">was obtained by King <HI>Henry</HI> from the envy of &s;o mad a Iudge; to the more &s;olide iudge|ment of a milder cen&s;urer? what afterward, (when this Logical ardor had &s;et foot into the cau&s;e of religion) was a more great offence, the life and health of us being aimed at by tho&s;e three civill warres? will the&s;e &s;hew no cau&s;e of our wi&s;h? yea rather they doe ad|moni&s;h, That we give great thankes to the almighty, who hath ayded and protected the cour&s;e of our &s;tudyes hitherto, neither would &s;uffer them by any meanes to be interrupted. Therefore I witne&s;&s;e that this light of Logick will availe greatly to the &s;tudious in &s;etting forth the truth, as al&s;o to adorne the ingenuous artes, as cheifly theillu&s;trating the heavenly mi&s;teries of the &s;acred Doctrine: I pray that it may grow up more and more to the&s;e things, and and that this booke may be happily concluded to the glo|ry of GOD.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="9">
<HEAD>A TABLE OF THE Chapters in the two books of <HI>Peter Ramus</HI> his Dialectica.</HEAD>
<LIST>
<HEAD>In the fir&s;t booke.</HEAD>
<ITEM><HI>1.</HI> The definition of Dialectica.</ITEM>
<ITEM><HI>2.</HI> The parts and kindes of arguments.</ITEM>
<ITEM><HI>3.</HI> The Efficient procreant &amp; con&s;ervant Cau&s;e.</ITEM>
<ITEM><HI>4.</HI> The Efficient alone and with others.</ITEM>
<ITEM><HI>5.</HI> The Efficient by him&s;elfe or an Accident.</ITEM>
<ITEM><HI>6.</HI> The Matter. <HI>7.</HI> The Forme. <HI>8.</HI> The End.</ITEM>
<ITEM><HI>9.</HI> The Effects. <HI>10.</HI> The Subiect.</ITEM>
<ITEM><HI>11.</HI> The Adiunct. <HI>12.</HI> Diver&s;es. <HI>13.</HI> De&s;perates.</ITEM>
<ITEM><HI>14.</HI> Relates. <HI>15.</HI> Adver&s;es. <HI>16.</HI> Contradicents.</ITEM>
<ITEM><HI>17.</HI> Privants. <HI>18.</HI> Equalls. <HI>19.</HI> Greaters.</ITEM>
<ITEM><HI>20.</HI> Le&s;&s;ers. <HI>21.</HI> Likes. <HI>22.</HI> Di&s;likes.</ITEM>
<ITEM><HI>23.</HI> Conjugates. <HI>24.</HI> Notation. <HI>25.</HI> Distribution.</ITEM>
<ITEM><HI>26.</HI> Di&s;tribution of the Cau&s;es.</ITEM>
<ITEM><HI>27.</HI> Distribution of the Effects whether of Kind or Spece.</ITEM>
<ITEM><HI>28.</HI> The Di&s;tribution from the Subiects.</ITEM>
<ITEM><HI>29.</HI> The Di&s;tribution from the Adiunct.</ITEM>
<ITEM><HI>30.</HI> Definition. <HI>31.</HI> De&s;cription.</ITEM>
<ITEM><HI>32.</HI> Te&s;timony Divine.</ITEM>
<PB REF="10">
<ITEM><HI>33.</HI> Te&s;timonies humane of Lawes &amp; Sentences</ITEM>
</LIST>
<LIST>
<HEAD>In the &s;econd booke.</HEAD>
<ITEM><HI>1.</HI> Of Iudgement.</ITEM>
<ITEM><HI>2.</HI> Axiomas affirming or denying.</ITEM>
<ITEM><HI>3.</HI> True and Fal&s;e.</ITEM>
<ITEM><HI>4.</HI> The &s;imple Axioma.</ITEM>
<ITEM><HI>5.</HI> The copulate Axioma.</ITEM>
<ITEM><HI>6.</HI> The connexed Axioma.</ITEM>
<ITEM><HI>7.</HI> The Di&s;creete Axioma.</ITEM>
<ITEM><HI>8.</HI> The Di&s;iunct Axioma.</ITEM>
<ITEM><HI>9.</HI> The Sillogi&s;me and his parts.</ITEM>
<ITEM><HI>10.</HI> The &s;imple and contracted &s;illogi&s;me.</ITEM>
<ITEM><HI>11.</HI> The fir&s;t kind of the &s;imple explicates Sillo|gi&s;me.</ITEM>
<ITEM><HI>12.</HI> The &s;imple explicate Sillogi&s;me.</ITEM>
<ITEM><HI>13.</HI> The fir&s;t connexed Sillogi&s;me.</ITEM>
<ITEM><HI>14.</HI> The &s;econd connexed Sillogi&s;me.</ITEM>
<ITEM><HI>15.</HI> The fir&s;t di&s;iunct Sillogi&s;me.</ITEM>
<ITEM><HI>16.</HI> The &s;econd di&s;iunct Sillogi&s;me.</ITEM>
<ITEM><HI>17.</HI> The onely method according to <HI>Ari&s;totle.</HI></ITEM>
<ITEM><HI>18.</HI> The fir&s;t illu&s;tration of Method by exam|ples of artes.</ITEM>
<ITEM><HI>19.</HI> The &s;econd example of Poets, Orators, and Hi&s;toriographers.</ITEM>
<ITEM><HI>20.</HI> The &s;ecrets of Method.</ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="book">
<PB N="1" REF="10">
<HEAD>THE FIRST BOOKE OF PETER RAMVS HIS DIALECTICA of Invention.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>CAP. 1.</HI> What Dialectica is.</HEAD>
<P>Q. <HI>What is Dialectica?</HI></P>
<P><HI>A.</HI> Dialectica is the art of di&s;puting well, and in that &s;ence is called Logicke.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CAP. 2.</HI> The parts of Dialectica and kinds of Arguments.</HEAD>
<P>Q. <HI>How many ports hath Dialectica?</HI></P>
<P><HI>A.</HI> Dialectica hath two parts, Invention and Iudgement.</P>
<P>Q. <HI>What is Invention?</HI></P>
<P><HI>A.</HI> Invention is a part of Dialectica of inven|ting Arguments.</P>
<P>Q. <HI>What is an Argument?</HI></P>
<PB N="2" REF="11">
<P><HI>A.</HI> An Argument is that which is affected to argue any thing: &s;uch as are all rea&s;ons con|&s;idered a part and by them&s;elves.</P>
<P>Q. <HI>What be the Kindes?</HI></P>
<P><HI>A.</HI> Artificiall and Inartificiall.</P>
<P>Q. <HI>What is an Artificiall Argument?</HI></P>
<P><HI>A.</HI> That which argueth of it &s;elfe.</P>
<P>Q. <HI>What be the Kindes?</HI></P>
<P><HI>A</HI> Fir&s;t, or derived from the Fir&s;t.</P>
<P>Q. <HI>What is Fir&s;t?</HI></P>
<P><HI>A.</HI> Fir&s;t is that which is of its own original.</P>
<P>Q. <HI>What be the Kindes?</HI></P>
<P><HI>A.</HI> Simple or Comparative.</P>
<P>Q. <HI>What is Simple?</HI></P>
<P><HI>A.</HI> Simple is that which is con&s;idered &s;im|ply and ab&s;olutely.</P>
<P>Q. <HI>What bee the Kindes?</HI></P>
<P><HI>A.</HI> Agreeing or di&s;agreeing.</P>
<P>Q. <HI>What is Agreeing?</HI></P>
<P><HI>A.</HI> That which agreeth with the thing which it argueth.</P>
<P>Q. <HI>What be the Kindes?</HI></P>
<P><HI>A.</HI> Agreeing ab&s;olutely or after a certaine manner.</P>
<P>Q. <HI>What is agreeing ab&s;olutely?</HI></P>
<P><HI>A.</HI> The Cau&s;e and Effect.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>CAP. 3.</HI> The Efficient, Procreant, and Con&s;er|vant Cau&s;e.</HEAD>
<PB N="3" REF="11">
<P><HI>Q.</HI> What is the Cau&s;e?</P>
<P>A. <HI>The cau&s;e is that by who&s;e force the thing is.</HI></P>
<P><HI>Q.</HI> What is the Profit of it?</P>
<P>A. <HI>This fir&s;t place of invention is the foun|taine of all knowledge: and hee is beleeved to know, of whom the cau&s;e is held.</HI></P>
<P><HI>As the Poet &s;aith worthily:</HI></P>
<P>The man &s;ure happy is who cau&s;e of things doth know.</P>
<P><HI>Q.</HI> How is the Cau&s;e divided?</P>
<P>A. <HI>Into two kindes, Efficient and Matter, or forme and end.</HI></P>
<P><HI>Q.</HI> What is the Efficient Cau&s;e?</P>
<P>A. <HI>The Efficient Cau&s;e is that from which the thing is.</HI></P>
<P><HI>Q.</HI> How many Kindes hath it?</P>
<P><HI>A.</HI> There appeareth to us no true Kindes, yet the great plenty of it is di&s;tingui&s;hed by cer|taine meanes.</P>
<P><HI>Q.</HI> What is that which effecteth by the fir&s;t meanes?</P>
<P>A. <HI>That which procreateth or defendeth.</HI></P>
<P><HI>Q.</HI> Give me an example out of &s;ome Poet?</P>
<P>A. Ovid <HI>fir&s;t,</HI> remedio amoris.</P>
<LG>
<L>Therfore whe~ thou &s;halt look in this our med&s;onal Art</L>
<L>My admonition doe, &s;et Idlenes apart.</L>
<L>This cau&s;eth thee to love, this doth defend it &s;till,</L>
<L>This is the cau&s;e of Ioy, as meat &s;omtimes breeds ill</L>
<L>Take la&s;tly &s;loath away, God Cupids bow is lo&s;t,</L>
<L>His torches lo&s;e their light, co~temd away the'r to&s;t.</L>
</LG>
<P><HI>Q.</HI> Give me a more familiar example?</P>
<PB N="4" REF="12">
<P>A. <HI>The Father and Mother procreate, the Nur&s;e defendeth.</HI></P>
<P><HI>Q.</HI> Give an example of this out of &s;ome Poet?</P>
<P>A. <HI>4.</HI> Aeneid.</P>
<LG>
<L>Th'art no Gods Child, ne Dardanus his &s;on,</L>
<L>Thou rather from the &s;teep hard rocks did&s;t come.</L>
<L>Of Cauca&s;us: it &s;eemeth of that breed,</L>
<L>Hyrcanian Tygars thee with brea&s;ts did feed.</L>
<L><HI>Aeglog. 8.</HI></L>
<L>Now what this whor&s;on love is I well wot,</L>
<L>It is a little bu&s;ie boy begot.</L>
<L>Not of mans &s;eed ne &s;ibb to one of us,</L>
<L>But farthe&s;t Garamants and I&s;marus.</L>
<L>Or rockie Rhodope as it &s;hould &s;eeme,</L>
<L>In their rough ragged hills ingendred him.</L>
</LG>
<P><HI>Q.</HI> Doe not builders and governours of Cities come under this head?</P>
<P>A. <HI>Yes</HI> Romulus <HI>the builder of the City of Rome, al&s;o all other Kings, Con&s;ulls, and Em|perors are defenders and keepers.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD><HI>CAP. 4.</HI> The Efficient done and with others.</HEAD>
<P>Q. <HI>What is that which effecteth by the &s;econd meanes?</HI></P>
<P><HI>A.</HI> That which effecteth alone or with o|thers.</P>
<P>Q. <HI>What are tho&s;e others?</HI></P>
<P><HI>A.</HI> Some oftentimes are Principall, others are helping and Mini&s;ters.</P>
<PB N="5" REF="12">
<P>Q. <HI>Give an example of the Cau&s;e that effe|cteth by it &s;elfe?</HI></P>
<P><HI>A. Aneid.</HI> 6. <HI>Ni&s;us</HI> calleth backe both the blame &amp; the puni&s;hment of the Slaughter from <HI>Enryalus</HI> upon him&s;elfe: becau&s;e he was the on|ly author.</P>
<LG>
<L><HI>Lo here I am who only did this deed,</HI></L>
<L><HI>Latians, again&s;t me turne your &s;words with &s;peed;</HI></L>
<L><HI>Tw'as my deceit: He could it never doe,</HI></L>
<L><HI>Ne would his courage &s;erve him thereunto.</HI></L>
</LG>
<P>Q. <HI>Give an example of the &s;olitary Cau&s;e with Principalls and Fellowes out of &s;ome Orator?</HI></P>
<P><HI>A.</HI> The Solitary cau&s;e with many both Prin|cipalls and Fellowes, is diver&s;ly &s;et forth <HI>pro Marcello.</HI> For the warlike pray&s;es (&s;aith the Orator) they are wont to extenuate truely by words, and to detract them from their leaders, to communicate them with many; lea&s;t they &s;hould bee proper to their Commanders: and certainely in warre, the &s;trength of the Soul|diers, opportunity of places, helpe of fellowes, ranks, provi&s;ion do much availe. But Fortune (as it were) by her own right, challengeth the cheife&s;t part to her &s;elfe, and wha&s;oever is pro|&s;perou&s;ly carried, that altogether &s;he leadeth. But yet of this glory (&ocirc; <HI>Cae&s;ar</HI>) which a little before thou dide&s;t obtaine, thou ha&s;t no compa|nion: all that, how much &s;oever it is, (which truely is the cheife&s;t) all (I &s;ay) is thine. The centurion, pre&s;ident, Rankes and companies have taken from thee none of this pray&s;e: Yea
<PB N="6" REF="13">even the Lady of humane affaires, Fortune of|fereth not her &s;elf into the &s;ociety of this glory, to thee &s;he giveth place, and confe&s;&s;eth it all and wholly to be thine.</P>
<P>Q. <HI>Are not In&s;truments numbred among hel|ping Cau&s;es?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give an example of it?</HI></P>
<P><HI>A.</HI> By this Argument the impious Epicure di&s;puteth that the world was never made. <HI>Pri|mo de Nat.</HI> For by what eyes of the minde (&s;aith hee) could your <HI>Plato</HI> behold the frame of &s;o great a worke, wherby hee maketh it con&s;tru|cted and builded of God? what labour? what iron Ingens? what Lever? what devi&s;es? what Mini&s;ters were there of &s;o great a worke?</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD><HI>CAP. 5.</HI> The Efficient by it &s;elfe or an Accident</HEAD>
<P>Q. <HI>What is that which effecteth by the third meanes?</HI></P>
<P><HI>A.</HI> That which effecteth by it &s;elf or an Ac|cident.</P>
<P>Q. <HI>How effecteth it by it &s;elfe?</HI></P>
<P><HI>A.</HI> When it effecteth by its owne faculty.</P>
<P>Q. <HI>How effecteth it by its owne facultie?</HI></P>
<P><HI>A.</HI> When it effecteth by nature or coun&s;ell.</P>
<P>Q. <HI>Give an example of that which effecteth by Nature?</HI></P>
<P><HI>A.</HI> The Efficient of the windes is Naturall.</P>
<P>Aeneid. 1.</P>
<PB N="7" REF="13">
<LG>
<L><HI>The Ea&s;t and South windes on the Sea doe blow,</HI></L>
<L><HI>They ru&s;h through deep, till on the top they &s;how.</HI></L>
<L><HI>The affrick oft with the&s;e his bla&s;ts conioynes,</HI></L>
<L><HI>And &s;o the floods are ca&s;t up by the windes.</HI></L>
</LG>
<P>Q. <HI>Give &s;ome example of that which effecteth by Councell?</HI></P>
<P><HI>A.</HI> That confe&s;&s;ion of <HI>Cicero,</HI> touching him|&s;elfe, is an example of Councell. The warre ta|ken in hand (&ocirc; <HI>Cae&s;ar</HI>) waged al&s;o for the mo&s;t part, not con&s;trained by any of my Iudgement and will, I came forth to tho&s;e warres which were undertaken again&s;t thee.</P>
<P>Q. <HI>How doth the Efficient Cau&s;e effect by an Accident?</HI></P>
<P><HI>A.</HI> When it effecteth by an external faculty.</P>
<P>Q. <HI>How doth it effect by an externall faculty?</HI></P>
<P><HI>A.</HI> When it is done by Nece&s;&s;ity or Fortune.</P>
<P>Q. <HI>How by Nece&s;&s;ity?</HI></P>
<P><HI>A.</HI> When as the Efficient is con&s;trained to to the Effect.</P>
<P>Q. <HI>Give an example of this?</HI></P>
<P><HI>A.</HI> There is one in the excu&s;e of the Pompe|ians. But to me truly (&s;aith the Orator) if there may be &s;ought out a proper and true name of our evill, it doth &s;eeme that we are falne into a certaine fatall calamity, that hath occupied the vnprovident mindes of men; that none &s;hould wonder how humane Councell is ouercome by Divine Nece&s;&s;ity.</P>
<P>Q. <HI>How by Fortune?</HI></P>
<P><HI>A.</HI> When &s;omewhat happened beyond the &s;cope of the Efficient.</P>
<PB N="8" REF="14">
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A.</HI> So the ca&s;e chanced (&s;aith <HI>Tullius tertio de Nat: deo:</HI>) That <HI>Pherius</HI> the enemy was pro|fitable to <HI>Ia&s;on,</HI> who opened his impo&s;tume with his &s;word; which the Phy&s;itians could by no meanes heale.</P>
<P>Q <HI>May not imprudence bee numbred among&s;t the&s;e kinde of Cau&s;es?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A.</HI> Ovid. de Tri&s;t. 2.</P>
<LG>
<L><HI>Why hurtfull light or ought el&s;e did I &s;ee?</HI></L>
<L><HI>The fault way mine and not unknowne to mee.</HI></L>
<L><HI>Wi&s;e</HI> Acteon Diana <HI>Naked &s;aw,</HI></L>
<L><HI>And food became to's Doggs devouring maw.</HI></L>
<L><HI>Blind fortune mong&s;t the Gods is &s;urely blamed,</HI></L>
<L><HI>Ne pardon gets, the Gods &s;hee hath &s;o harmed.</HI></L>
</LG>
<P>Q. <HI>Doe not Deprecations then proceed from hence?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A. Pro P. L.</HI> Pardon &ocirc; Father: he hath er|red: he is &s;lipped: he thought not: if ever hereafter. And a little after I have erred: I have done ra&s;hly: it repenteth me: I flie to thy clemency: I aske pardon for mine offence: I intreat thee that thou wilt pardon me.</P>
<P>Q. <HI>What fir&s;t cau&s;ed the name of Fortune.</HI></P>
<P><HI>A.</HI> The ignorance of the Cau&s;es hath feig|ned this name: for when as &s;omething happen|ned beyond Councell and Hope, it was called
<PB N="9" REF="14">by the common people Fortune.</P>
<P>Q. <HI>What is</HI> Iuvenals <HI>opinion of it?</HI></P>
<P>A. <HI>Wi&s;e if we were no God &s;hould want but For|tune: We place thee high and often thee importune.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CAP. 6. <HI>The Matter.</HI></HEAD>
<P><HI>Q.</HI> What is the Matter?</P>
<P>A. <HI>The Matter is the cau&s;e of which the thing is.</HI></P>
<P><HI>Q.</HI> Give an example out of &s;ome Poet?</P>
<P>A. <HI>By this feigned Argument, the hou&s;e of the Sunne is compounded of gold, carbunkles, Yvory and Silver.</HI> Ovid <HI>2.</HI> Mettamorf.</P>
<LG>
<L>The Suns high place was built with pillars tall,</L>
<L>The gold did &s;hine Carbunkles flames let fall,</L>
<L>The top thereof was layd with Yvory neate,</L>
<L>And &s;ilver dores in portall &s;hined feate.</L>
<SIGNED>Aeglog. 3.</SIGNED>
</LG>
<LG>
<L>A merrie Mu&s;or fram'd of beech in tree,</L>
<L>Caru'd worke, by hand of divine <HI>Alcimeden,</HI></L>
<L>'Tis round impaled with a &s;cattering trayle,</L>
<L>Of tender Vine, and over all betweene,</L>
<L>A pale greene Ivy, wherewith as a vale,</L>
<L>The thick diffu&s;&s;ed clu&s;ters &s;haded beene.</L>
</LG>
<P><HI>Q.</HI> Give an example out of &s;ome Orator?</P>
<P>A. Cae&s;ar <HI>1.</HI> Bel. Civil: Cae&s;ar <HI>co~manded his &s;ol|diers to make &s;hips of that kind, which in for|mer yeares the u&s;e of the Brittaines had taught him: fir&s;t they made the keyle and pinns of light
<PB N="10" REF="15">matter, the re&s;t of the body of the &s;hip being knit together with O&s;iers, was covered over with Leather.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CAP. 7. <HI>The Forme.</HI></HEAD>
<P>Q. <HI>The fir&s;t kind of the cau&s;e, in the Efficient and Matter being expounded; the &s;econd follow|eth, in the forme and the end; what therefore is the forme?</HI></P>
<P><HI>A.</HI> The forme is the Cau&s;e by which the thing is that which it is.</P>
<P>Q. <HI>What is the benefit of it?</HI></P>
<P><HI>A.</HI> From hence the thing is di&s;tingui&s;hed from all other things, and the Forme is ingene|rated together with the thing it &s;elfe.</P>
<P>Q. <HI>Give &s;ome example of it?</HI></P>
<P><HI>A.</HI> A rea&s;onable &s;oule is the forme of a man, becau&s;e by it a man is a man, and is di&s;tingui|&s;hed from all other creatures thereby. The form of the geometricall figures is in triangles and quadrangles. Heaven, Earth, Trees, Fi&s;hes are the forme of Phy&s;icall things. From whence the cheife explication of things, as it is by na|ture, &s;o (if it may be found out) it &s;hall be as in artificiall things it is more ea&s;ily met withall.</P>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<P><HI>A. Cae&s;ar lib.</HI> 7. But all the French walls are almo&s;t of this Forme, the beames long and playne, with equall di&s;tance betweene them a|bout
<PB N="11" REF="15">two foote, are placed upon the foundati|on. The&s;e are bound within and fa&s;tened very &s;trongly: for tho&s;e &s;paces (of which we &s;pake) are filled up to the top with great &s;tones. The&s;e placed and knit together, an other rowe is al|&s;o added&punc; that the &s;ame might keepe the &s;paces: neither doe the beames touch one another, but being di&s;tant by equall &s;paces, all of them are &s;trongly fa&s;tened great &s;tones being placed be|tweene them. And even &s;o is the whole work knit together untill the iu&s;t height of the wall he fulfilled. This worke therefore is not defor|med, as well for the comeline&s;&s;e and variety, beames and &s;tones being by cour&s;es which keepe their rowes in right loynes, as, becau&s;e it hath the cheife &s;trength for profit and de|fence of Citties, becau&s;e it doth defend both from the mi&s;cheife of &s;tones, and the materiall ram, which with its forty feet, being oft bound to the long beames inward, can neither be bro|ken or drawne backe againe.</P>
<P>Q. <HI>Give an example out of &s;ome Poet?</HI></P>
<P><HI>A. Aeneid.</HI> 1. <HI>Virgill</HI> de&s;cribeth the forme of his port.</P>
<LG>
<L><HI>Betweene two &s;eas two I&s;landes there doth lie;</HI></L>
<L><HI>Sidewayes they'r made, the water runns fa&s;t by.</HI></L>
<L><HI>Huge double Rocks that doe reach up to heaven,</HI></L>
<L><HI>Vnder the which the &s;eas lie &s;till and calme:</HI></L>
<L><HI>And by the that place green woods there are grow|ing</HI></L>
<L><HI>Forth from the &s;ame comes great blacke darknes flowing</HI></L>
<L><HI>Vnder which rock a dens made very fleet,</HI></L>
<PB N="12" REF="16">
<L><HI>Wherein's rich living &s;tones and waters &s;weet.</HI></L>
<L><HI>Hou&s;es for Nimphs &amp; chaines for &s;hips there laid</HI></L>
<L><HI>Which would not by the Ancor or the chaines bee &s;taid</HI></L>
</LG>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CAP. 8. <HI>The End.</HI></HEAD>
<P>Q. <HI>What is the end?</HI></P>
<P><HI>A.</HI> The End is the Cau&s;e for who&s;e &s;ake the thing is.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> To Phy&s;icall things the propo&s;ed end is man to man, God. There is &s;ome cheife good and la&s;t end of all artes: as to &s;peake well, of Grammer: to plead well, of Rethoricke: to di|&s;pute well, of Logicke.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A. Aeneid.</HI> 1. <HI>Iuno</HI> a&s;&s;umeth the end of Ma|riage when as &s;he promi&s;eth <HI>Deiopeia</HI> to <HI>Eolus</HI> to wit for &s;olace and childrens &s;ake.</P>
<LG>
<L><HI>Nimphs full fourteene I have of bodies rare</HI></L>
<L><HI>But who &s;o is mo&s;t beautifull and faire,</HI></L>
<L><HI>Even</HI> Deiopeia <HI>I to thee doe give</HI></L>
<L><HI>Her yeare in Mariage &s;tate with thee to live,</HI></L>
<L><HI>Thee to reward for thy love unto me,</HI></L>
<L><HI>And cau&s;e thine of &s;pring beautifull to bee.</HI></L>
</LG>
<P>Q. <HI>Give an example out of &s;ome Orator?</HI></P>
<P><HI>A. Cicero pro Lig.</HI> Vrgeth <HI>Tubero</HI> his accu|&s;er, when as he pre&s;&s;eth the end of the wars ta|ken up again&s;t <HI>Cae&s;ar.</HI> And truely (&s;aith he) he is come forth armed again&s;t <HI>Cae&s;ar</HI> him&s;elfe.
<PB N="13" REF="16">But what did this <HI>Tubero</HI> his &s;word doe in the Phar&s;alian Armie? who&s;e &s;ides did the &s;harpe point ayme at? who was to feele the force of thy weapon? where was thy minde, eyes, hands, courage? what did&s;t thou de&s;ire? what did&s;t thou wi&s;h?</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CAP. 9. <HI>The Effects.</HI></HEAD>
<P>Q. <HI>What is the Effect?</HI></P>
<P><HI>A.</HI> The Effect is that which ari&s;eth from the cau&s;es, whether begotten or corrupted, or whether any thing be moved by any meanes. Here the motion, &amp; the thing done by motion, is called the Effect. Of this place are pray&s;es &amp; di&s;pray&s;es, of which &s;acred &amp; Prophane books are full.</P>
<P>Q. <HI>Give example of this out of &s;ome Poet?</HI></P>
<P><HI>A. Aeneid.</HI> 6. The facts of diver&s;e people are compared to the prai&s;es of the Romans.</P>
<LG>
<L><HI>Some finely carve upon the boyling bra&s;&s;e,</HI></L>
<L><HI>They'l on the marble grave a living face,</HI></L>
<L><HI>They wi&s;h the cau&s;es better, they'l de&s;cry</HI></L>
<L><HI>Heavens &s;hining parts, and tell the &s;tars ith sky,</HI></L>
<L><HI>Remember thou Romes people brave to rule,</HI></L>
<L><HI>The&s;e things &s;hall be thine art, peace to impo&s;e,</HI></L>
<L><HI>To &s;pare thy &s;ubiects, and &s;ubdue proud foes.</HI></L>
</LG>
<P>Q. <HI>What el&s;e commeth under this head?</HI></P>
<P><HI>A.</HI> Hitherto are &s;peeches and writings referd</P>
<P>Q. <HI>Give an example?</HI></P>
<PB N="14" REF="17">
<P><HI>A. Pericles</HI> and <HI>Hortentius</HI> did celebrate the prai&s;e of pleading well: and by the &s;ame argu|ment al&s;o <HI>Demo&s;thenes</HI> &amp; <HI>Cicero</HI> writing wel.</P>
<P>Q. <HI>What further?</HI></P>
<P><HI>A.</HI> To this place are referred councells and deliberations, although not brought to their end.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A. Per<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">menio</HI> and <HI>Phylotus</HI> were beaten to death, becau&s;e they were &s;u&s;pected to be of the con&s;piracy again&s;t <HI>Alexander,</HI> as <HI>Curtius</HI> and <HI>Arianus</HI> have remembred touching <HI>Lentulus, Cethegus</HI> and others, the complices of <HI>Cateline,</HI> they &s;uffered puni&s;hment by iudgement of the Senate.</P>
<P>Q. <HI>Have not vertues and vices their Effects al&s;o?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give an example.</HI></P>
<P><HI>A. Horace</HI> after this manner de&s;cribeth the Effects of drunkenne&s;&s;e.</P>
<LG>
<L><HI>Secrets it &s;hews, and hope it doth command,</HI></L>
<L><HI>Vnto the wars it drives, although unarmd,</HI></L>
<L><HI>It takes the burden from the carefull man,</HI></L>
<L><HI>It teacheth art to all that will or can,</HI></L>
<L><HI>Who ere was drunke that wanted Eloquence?</HI></L>
<L><HI>Was any poore that u&s;ed this defence?</HI></L>
</LG>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CAP. 10. <HI>The Subiect.</HI></HEAD>
<P>Q. <HI>The argument agreeing after a certaine
<PB N="15" REF="17">manner &s;ucceedeth, what is that then?</HI></P>
<P><HI>A.</HI> The Subiect and Adiunct.</P>
<P>Q. <HI>What is the Subiect?</HI></P>
<P><HI>A.</HI> The Subiect is that to which any thing is adioined.</P>
<P>Q. <HI>Make this playner by examples?</HI></P>
<P><HI>A.</HI> The minde is the Subiect of &s;cience, ig|norance, vertue, vice, becau&s;e the&s;e happen be|&s;ide the being. The body, of health, &s;ickne&s;&s;e, &s;trength, weakne&s;&s;e, beauty, deformity. Man is the Subiect of riches, poverty, honour, infa|my, apparrell, company. The place is the Sub|iect of the thing placed.</P>
<P>Q. <HI>how prove you this la&s;t by te&s;timony and example?</HI></P>
<P>The Phylo&s;ophers attribute a place to divine beings, although wanting part and greatne&s;&s;e. So the place of Geometry and the difference of places is in Geometrical things: &s;o of phy&s;icke, it is more diligently con&s;idered in phy&s;icall things: In the world, in &s;imple elements, in compound things.</P>
<P>Q. <HI>Give example out of &s;onte Poet.</HI></P>
<P><HI>A.</HI> So <HI>Virgill</HI> in his Georgicks admoni&s;heth that the place bee diligently &s;ought out for things propo&s;ed: as come, trees, plants, pa|&s;tures.</P>
<LG>
<L><HI>Before we pa&s;&s;e into a &s;ea unknowne,</HI></L>
<L><HI>Know we the wind and various maner of heaven,</HI></L>
<L><HI>Our native &s;oyle and every habitation,</HI></L>
<L><HI>What will refu&s;e or grow in any nation:</HI></L>
<PB N="16" REF="18">
<L><HI>Some beareth corn, th'other with grapes doth pa&s;&s;e</HI></L>
<L><HI>Some with tall trees, the re&s;t with un&s;owne gra&s;&s;e.</HI></L>
</LG>
<P>Q. <HI>Proceed further in explicating the &s;ubiect?</HI></P>
<P><HI>A.</HI> The &s;ubiects of &s;ences are called &s;en&s;i|bles; of vertues or vices things propo&s;ed to vertues or vices.</P>
<P>Q. <HI>Give an example of the former?</HI></P>
<P><HI>A.</HI> Colour is the &s;ubiect of the &s;ight, &s;ound of the hearing; becau&s;e the&s;e &s;en&s;es are occupi|ed and exerci&s;ed in the &s;en&s;ibles.</P>
<P>Q. <HI>Give an example of the latter?</HI></P>
<P><HI>A.</HI> Vertues and vices are &s;et forth in mor|rall philo&s;ophy by this argument, temperance and intemperance by plea&s;ure: magnanimity and &s;loth, by danger: liberality, and covetou&s;nes, by riches.</P>
<P>Q. <HI>Explicate the &s;ubiect further?</HI></P>
<P><HI>A.</HI> So things numerable of arithmeticke: mea&s;urable (as I may &s;ay) are the &s;ubiects of geometry.</P>
<P>Q. <HI>Give example of the &s;ubiect out of &s;ome O|rator?</HI></P>
<P><HI>A.</HI> By the &s;ame &s;ubiect (<HI>Cicero</HI> (&s;econd <HI>A|gra</HI>) di&s;puteth that there was no contention a|mong&s;t the people of Campania, becau&s;e there was no honour. They are not carried (&s;aith he) with the de&s;ire of glory: becau&s;e where there is no publike honour, there the de&s;ire of glory cannot be. There is no di&s;cord, neither by con|tention nor ambition: for there is nothing for which they &s;hould &s;trive, nothing for which
<PB N="17" REF="18">they &s;hould warre, nothing for which they &s;hould contend.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<LG>
<L>Propertius u&s;eth this argument.</L>
<L><HI>Of windes the Saylors talke, the Husbandmen of Bulls</HI></L>
<L><HI>The Soldiers of their wounds, and &s;hepheards of their woolls</HI></L>
</LG>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CAP. 11. <HI>The Adiunct.</HI></HEAD>
<P>Q. <HI>What is the Adiunct?</HI></P>
<P><HI>A.</HI> The Adiunct is that to which any thing is &s;ubiected: which argument though it be ligh|ter then the &s;ubiect, yet more copious and fre|quent: therefore of its &s;ignes <HI>Ovid</HI> &s;peaketh <HI>Se|cond: Rem: Anno.</HI></P>
<LG>
<L><HI>Some man (for &s;uch there be) may count this &s;mall</HI></L>
<L><HI>Yet that helpes &s;ome which doth not profit all.</HI></L>
</LG>
<P>Q. <HI>Make this playner?</HI></P>
<P><HI>A.</HI> Tho&s;e things which are called good and evill of the minde, body, and the whole man, are the adiuncts of the minde, body, man: al&s;o what&s;oever happeneth without the &s;ubiect is the Adiunct.</P>
<P>Q. <HI>May not time al&s;o be reduced unto this head?</HI></P>
<P><HI>A.</HI> Yes, as place was in the &s;ubiect, &s;o is time in the Adiunct, <HI>viz.</HI> the induring of things pa&s;t, pre&s;ent, to come.</P>
<P>Q. <HI>What further is compri&s;ed under this head?</HI></P>
<P><HI>A.</HI> All tho&s;e quallities be&s;ide the cau&s;es, ad|ioyned to the &s;ubiect, whether they be propet or common.</P>
<PB N="18" REF="19">
<P>Q. <HI>What it Proper?</HI></P>
<P><HI>A.</HI> That which agreeth onely and wholly with the &s;ubiect, as laughing with a man, ney|ing with a hor&s;e, barking with a dogg.</P>
<P>Q. <HI>What is common?</HI></P>
<P><HI>A.</HI> That which is not proper after this manner.</P>
<P>Q. <HI>Give example of the Adiunct out of &s;ome Orator.</HI></P>
<P><HI>A.</HI> By this kind of argument, <HI>Cicero</HI> in the defence of <HI>Ro&s;cius</HI> the Comedian, cavelleth with <HI>Fanius Chereus.</HI> Doth not his head and eye-brewes, altogether bald, &s;eeme to favour of malice, and cry out of deceit, doth he not &s;eem to be compounded from the foote to the head, (if a man may coniecture by his &s;hape) of frauds fallacies, lyes? Who therefore is altogether bald on the head and eyebrewes, lea&s;t he &s;hould be &s;aid to have one haire of a good man.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A.</HI> So <HI>Martiall</HI> lib. 2. mocketh <HI>Zoylus.</HI></P>
<LG>
<L><HI>Red haire, black mouth, &s;hort feet and ilke &s;quint eyes</HI></L>
<L><HI>'Tis marvell</HI> Zoylus <HI>if goodnes in thee lies.</HI></L>
</LG>
<P>Q. <HI>What further may be reduced under this head?</HI></P>
<P><HI>A.</HI> Garments and company are Adiuncts.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> By this kind of circum&s;tance, <HI>Dido</HI> going a hunting is magnificently &s;et forth, <HI>Aeneid:</HI> 4.</P>
<LG>
<L><HI>The morne appeard,</HI> Dido <HI>for&s;ooke the &s;ea,</HI></L>
<L><HI>The day &s;tir up, toth heaven youth guides the way</HI></L>
<PB N="19" REF="19">
<L><HI>Both nets &amp; gins with picke &s;tanes all were reddy</HI></L>
<L><HI>Me&s;&s;alian hor&s;e with hunting dogs &s;o greedy</HI></L>
<L><HI>Princes did waite, the &s;low queene did expect.</HI></L>
<L><HI>With faire clad hor&s;e, her way for to direct,</HI></L>
<L><HI>Forth commeth &s;hee at length with mighty traine</HI></L>
<L><HI>In her long robe with many a long &s;eame,</HI></L>
<L><HI>Her hor&s;e down trapt, with gold her hair was tre&s;t</HI></L>
<L><HI>Her robes with golde~ books, together did &s;he wre&s;t.</HI></L>
</LG>
<P>Q. <HI>What is the benefit of Adiuncts?</HI></P>
<P><HI>A.</HI> There is great u&s;e of Adiuncts to the &s;ub|iects by which they are occupied.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> By this argument <HI>Plato</HI> foretold tho&s;e cities to be mi&s;erable, where the multitude of Phy&s;itians and Iudges were wanting: becau&s;e, of nece&s;&s;ity, there was conver&s;ant in tho&s;e ci|tyes, both intemperance, and iniu&s;tice.</P>
<P>And thus much for the place of agreeings, from whence every agreeing argument may be &s;aid to be one or the &s;ame: and all manner of v|nity and (as I may &s;ay) identity are referred hi|ther as the fir&s;t and &s;imple fountaines.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CAP. 12. <HI>Diver&s;es.</HI></HEAD>
<P>Q. <HI>You have expounded the fir&s;t agreeing ar|gument: the di&s;agreeing followeth, what then is di&s;agreeing?</HI></P>
<P><HI>A.</HI> That which di&s;agreeth from the thing.</P>
<P>Q. <HI>How are di&s;agreeings manife&s;ted?</HI></P>
<PB N="20" REF="20">
<P><HI>A.</HI> Di&s;agreeings are equally manife&s;ted a|mong&s;t them&s;elves, and equally argued one of another, although they doe more clearely &s;hine in their Di&s;agreeings.</P>
<P>Q. <HI>What are the kindes of di&s;agreeings?</HI></P>
<P><HI>A.</HI> Two, Diver&s;e and Oppo&s;ite.</P>
<P>Q. <HI>What are Diver&s;es?</HI></P>
<P><HI>A.</HI> Diver&s;es are di&s;agreeings which di&s;agree onely in rea&s;on.</P>
<P>Q. <HI>What are the mo&s;t frequent notes of &s;peech for this Argument?</HI></P>
<P><HI>A.</HI> The&s;e. Not this, but that; although, yet.</P>
<P>Q. <HI>Give example from &s;ome Orator?</HI></P>
<P><HI>A. Pro Pempeio.</HI> He carried not the victo|rie, but the en&s;ignes of the victory.</P>
<P>Q. <HI>Give &s;ome other examples?</HI></P>
<P><HI>A. Ovid &s;ecund: Art: Amand:</HI></P>
<P><HI>Vli&s;&s;es</HI> was nos faire but Eloquent.</P>
<P><HI>Aeneid:</HI> 2.</P>
<P>This <HI>Triamus</HI> though held in du&s;t of death Yet&s;ea&s;ed not.</P>
<P>Al&s;o this of the like matter, <HI>Pro Lig:</HI> calle&s;t thou that wicked (&ocirc; <HI>Tub<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ro</HI>) why, he hath not hitherto de&s;erved this name. For &s;ome called error, &s;ome feare, that which more hardly, hope, de&s;ire, hatred, pertinacy&punc; the mo&s;t grave temerity, none wicked be&s;ides thy &s;elfe.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CAP. 13. <HI>De&s;perates</HI></HEAD>
<PB N="21" REF="20">
<P>Q. <HI>What are Oppo&s;ites?</HI></P>
<P><HI>A.</HI> Oppo&s;ites are di&s;agreeings, which di&s;a|gree in rea&s;on and thing; therefore cannot bee attributed to the &s;ame, according to the &s;ame, to the &s;ame, and at the &s;ame time.</P>
<P>Q. <HI>Make this plaine by example.</HI></P>
<P><HI>A.</HI> So <HI>Socrates</HI> cannot be blacke and white of one and the &s;ame part. Father and &s;onne of the &s;ame man; whole and &s;ick at the &s;ame time; but he may be white on the one part, blacke on another; Father of this, &s;onne of that man; &s;ound to day, &s;ick to morrow.</P>
<P>Q. <HI>It &s;hould &s;eeme by this, that the one being affirmed the other is denied?</HI></P>
<P><HI>A.</HI> So it is.</P>
<P>Q. <HI>What are the kindes of Oppo&s;ites?</HI></P>
<P><HI>A.</HI> Di&s;parates or contraries.</P>
<P>Q. <HI>What are Disparates?</HI></P>
<P><HI>A.</HI> Di&s;parates are oppo&s;ites whereof one is oppo&s;ed equally to many.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Greene, A&s;hcolor, Red, are meanes be|tweene white and black, which are Di&s;parates, both with the extreames &amp; among them&s;elves. So liberality and covetou&s;ne&s;&s;e are di&s;parates a|mong them&s;elves. So a man a tree, a &s;tone and infinite of this kinde are Di&s;parates; neither can one thing be, a man, a tree, a &s;tone.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A. Virgill: Aeneid:</HI> 1. di&s;puteth by this Ar|gument.</P>
<PB N="22" REF="21">
<LG>
<L><HI>O virgin how &s;hall I remember thee</HI></L>
<L><HI>Who&s;e countenance not mortall &s;eemes to bee:</HI></L>
<L><HI>Thy voice is &s;ure aboue the humane reach</HI></L>
<L><HI>Both which thee Goddes proves and &s;o doe teach.</HI></L>
</LG>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>Cap. 14. <HI>Relates.</HI></HEAD>
<P>Q. <HI>What are contraries?</HI></P>
<P>A. Contraries are Oppo&s;ites whereof one is oppo&s;ed to one only.</P>
<P>Q <HI>What are the kindes of it?</HI></P>
<P><HI>A.</HI> They are either affirming or denying.</P>
<P>Q. <HI>What is affirming?</HI></P>
<P><HI>A.</HI> Affirming is that of which both of them affirme.</P>
<P>Q. <HI>How many kindes hath it?</HI></P>
<P><HI>A.</HI> Two, Relates and Adver&s;es.</P>
<P>Q. <HI>What are Relates?</HI></P>
<P><HI>A.</HI> Relates are Contraries, affirming of which one con&s;i&s;teth of the mutuall affection of the other: and from hence they are named Relates.</P>
<P>Q. <HI>Make this plaine by example?</HI></P>
<P><HI>A.</HI> The Father, who hath a &s;onne, and the &s;onne who hath a Father, are relates.</P>
<P>Q. <HI>They may &s;eeme by this to bee together by nature?</HI></P>
<P><HI>A.</HI> So they are, &s;o that he which perfectly knoweth the one, knoweth al&s;o the re&s;t.</P>
<P>Q. <HI>Give &s;ome examples of Relates?</HI></P>
<PB N="23" REF="21">
<P><HI>A. Pro Marc.</HI> By which thou truely un|der&s;tande&s;t how much prai&s;e there is for the benefit given, when as for the receiving, is &s;o much glory, <HI>Marc:</HI> again&s;t <HI>So&s;ib.</HI></P>
<P><HI>So&s;ibian, thou yeeld'&s;t thou wa&s;t borne thrall When flattering thou thy Father Lord do&s;t call.</HI></P>
<P>So <HI>Quint.</HI> lib. 5. cap. 10. If it be hone&s;t to place him&s;elfe at Rhoades, and to lodge at Hir|maereon. After which manner <HI>Tullius,</HI> in the perfect oration. It is therfore dangerous (&s;aith he) lea&s;t any &s;hould thinke it di&s;hone&s;tie, to teach that in the great and glorious Art to o|thers, which it was hone&s;tie for him to learne.</P>
<P>Q. <HI>Doth not earne&s;t affection &s;ometimes flow from the&s;e Relates?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<P><HI>A. Cicero</HI> in his oration hath brought forth a certaine earne&s;t affection from the&s;e Relates. Now the&s;e are grave (&s;aith he) wife of the Sonne in law, &s;tep-mother of the Sonne, and baude of the daughter.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A.</HI> All this <HI>Ovid</HI> hath affected manife&s;tly in his de&s;cription of the Iron age, <HI>Met.</HI> 1.</P>
<LG>
<L><HI>Ne doth the gue&s;t &s;afe in his Inne remaine</HI></L>
<L><HI>His ho&s;t him troubles who doth him retaine,</HI></L>
<L><HI>Si&s;ters ene from their brethren are not free</HI></L>
<L><HI>The husband longs the death of's wife to &s;ee</HI></L>
<L><HI>She hateth him and gain&s;t him doth con&s;pire</HI></L>
<L><HI>The Cur&s;ed &s;tepdam's alwayes in an ire.</HI></L>
<PB N="24" REF="22">
<L><HI>The Sonne before his time doth's fathers yeares in quire</HI></L>
</LG>
<P>Q. <HI>But the argument of &s;uch relations hath nothing contrary: yea it rather argueth mutuall cau&s;es: as, thou art my Father, I therefore am thy &s;onne, how then appeareth the Contraries?</HI></P>
<P><HI>A.</HI> When I &s;ay I am thy father, I am not therefore thy Son, then are the contraries true.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CAP. 15. <HI>Adver&s;es.</HI></HEAD>
<P>Q. <HI>What are adver&s;es?</HI></P>
<P><HI>A.</HI> Adver&s;es are Contraries affirming, which are perpetually adver&s;e among them|&s;elves.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A.</HI> Aneid: 11. <HI>No health in warre, we all de&s;ire peace?</HI></P>
<P>Q. <HI>Give further example.</HI></P>
<P><HI>A.</HI> White and blacke, hot and cold, ver|tue and vice, are oppo&s;ed.</P>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<P><HI>A. Parad.</HI> 1. <HI>Cont. Epe.</HI> Yet they doe hold &s;trongly and defend accurately, that plea&s;ure is the cheife good: which to me truely doth &s;eeme to be the voyce of bea&s;ts, not of men; when|as whether God, or nature (as I may &s;ay) the mother of all things hath given thee a &s;oule, then which nothing is more excellent, nothing more divine; do&s;t thou &s;o ca&s;t, and throw down thy &s;elfe, as that thou thinke&s;t there is no diffe|rence
<PB N="25" REF="22">betwixt thee and the foure footed bea&s;ts.</P>
<P>Q. <HI>Wherein con&s;i&s;ts the force of this example?</HI></P>
<P><HI>A. Cicero</HI> hath oppo&s;ed bea&s;ts and men, Ad|ver&s;es: plea&s;ure is the good of bea&s;ts, and there|fore of men.</P>
<P>Q. <HI>Give another example out of &s;ome Poet?</HI></P>
<P><HI>A.</HI> So liberty and &s;ervitude in <HI>Tib. lib.</HI> 2. <HI>So &s;ervitude I &s;ee prepared for me, Yet parents freedome would farre better be.</HI></P>
<P>Q. <HI>Give example out of an Orator?</HI></P>
<P><HI>A. Pro Marcell.</HI> For temerity is never ioyned with wi&s;dome, neither is chance admit|ted to councell.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CAP. 16. <HI>Contradicents</HI></HEAD>
<P>Q. <HI>Having &s;poken of contraries affirming, we are come to contraries denying, what are they then?</HI></P>
<P><HI>A.</HI> Contraries denying are &s;uch, of which one &s;aith, the other denieth the &s;ame.</P>
<P>Q. <HI>What are the kindes?</HI></P>
<P><HI>A.</HI> They are Contradicents or Privants.</P>
<P>Q. <HI>What are Contradicents?</HI></P>
<P><HI>A.</HI> Contradicents are Contraries denying, of which one denyeth every where.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Iu&s;t; not iu&s;t, a creature, not acreature; it is, it is not: The&s;e are Contradicents.</P>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<PB N="26" REF="23">
<P><HI>A. Pro Murena.</HI> The &s;entences of <HI>Cato</HI> &amp; <HI>Cicero</HI> are Contraries; this of the Stoicks, that man of the Academicks. The Dialogue is in the&s;e wordes. Thou ha&s;t knowne nothing, yea &s;omething, but not all things. Thou ha&s;t done nothing meerly for thanks, yet refu&s;e not thanks when as thine office and tru&s;t requireth it. Be not moved with mercy in condemning. But yet there is &s;ome pray&s;e of humanitie. Stand in thine owne opinion: except a better &s;hould o|vercome.</P>
<P>Q. <HI>Give example from &s;ome Poet?</HI></P>
<P><HI>A. Mart. lib.</HI> 2.</P>
<LG>
<L><HI>Th'art faire</HI> Fabulla, <HI>rich, and al's a maid,</HI></L>
<L><HI>Can you deny, tis truth that I have &s;aid?</HI></L>
<L><HI>But if thou boa&s;te&s;t of thy &s;elfe too much,</HI></L>
<L><HI>Th'art neither faire, a virgine, nor yet rich.</HI></L>
</LG>
<P>Q. <HI>give another example out of &s;ome Orator?</HI></P>
<P><HI>A. Cicero primo Tu&s;c.</HI> Forceth <HI>Atticus</HI> the Epicure by this argument to confe&s;&s;e, that the dead were not mi&s;erable, if they were not at all; as the Epicures believe, I had rather (&s;aith hee) thou &s;houlde&s;t feare <HI>Cerberus,</HI> then &s;peak &s;o incon&s;iderately. <HI>Atticus,</HI> why? <HI>Marcus,</HI> that that which thou denie&s;t that thou &s;aie&s;t. Where is thy wit? For when as thou &s;aye&s;t he is mi&s;e|rable, thou then &s;aye&s;t, he is, which is not. Then after long di&s;putation <HI>Atticus</HI> &s;aid, go to, now I grant that tho&s;e which are dead are not mi&s;e|rable: becau&s;e thou ha&s;t forced me to confe&s;&s;e, that they be not all, le&s;t they &s;hould be mi&s;era|ble.</P>
<PB N="27" REF="23">
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Terrence</HI> in <HI>Ev. Phedria</HI> frameth his &s;peech to <HI>Dorus,</HI> when as he had affirmed that which he denyed afterwards. After a manner (&s;aith he) he &s;aith, after a manner he denyeth.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CAP. 17. <HI>Privants.</HI></HEAD>
<P>Q. <HI>What are Privants?</HI></P>
<P><HI>A.</HI> Privants are contraries denying, of which one denieth in the &s;ame &s;ubiect onely, in which the affirmatiue (of its owne nature) is.</P>
<P>Q. <HI>What is the affirmative called?</HI></P>
<P><HI>A.</HI> The Habit.</P>
<P>Q. <HI>And what the negative?</HI></P>
<P><HI>A.</HI> Privation.</P>
<P>Q. <HI>Make this playner?</HI></P>
<P><HI>A.</HI> Motion and re&s;t, drunkenne&s;&s;e and &s;obri|ety, are compri&s;ed under this head.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Mart. lib.</HI> 3.</P>
<LG>
<L><HI>Th'art drunken &s;ure, &s;ober thou would'&s;t not do't,</HI></L>
</LG>
<P>Q. <HI>What may further be under this head?</HI></P>
<P><HI>A.</HI> To be blind, and to &s;ee.</P>
<P>Q. <HI>Give example.</HI></P>
<P><HI>A. Pro Celio.</HI> There is therefore one of this family, and he truely is greatly blinde: for hee &s;hall take no griefe who &s;hall not &s;ee her.</P>
<P>Q. <HI>What may further be under this head?</HI></P>
<P><HI>A.</HI> Povertie and riches are thus oppo&s;ed.</P>
<PB N="28" REF="24">
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Mart. lib. 5.</P>
<LG>
<L><HI>Poore &s;halt thou be</HI> Emilian <HI>if poore:</HI></L>
<L><HI>Wealths never given but to the rich before.</HI></L>
</LG>
<P>Q. <HI>What further?</HI></P>
<P><HI>A.</HI> Death and life.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cont. Mil.</HI> Sit yee &s;till O revengers of this mans death; who&s;e life if you thought you could re&s;tore, would you?</P>
<P>Q. <HI>What further?</HI></P>
<P><HI>A.</HI> Silence and Speech.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Primo Cat.</HI> What expecte&s;t thou the au|thority of the &s;peaker, who&s;e &s;ilence thou be|holde&s;t to be their plea&s;ures?</P>
<P>Q. <HI>What more?</HI></P>
<P><HI>A.</HI> Mortality and Immortality.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Pro Maro.</HI> I grieue when as the com|mon wealth ought to be immortall, that it con|&s;i&s;teth of one mortall life.</P>
<P>And this &s;ufficeth to be &s;poken of Di&s;agree|ing, from whence every thing may differ from another by certaine meanes.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CAP. 18. <HI>Equalls.</HI></HEAD>
<P>Q. <HI>Simple arguments were agreeings &amp; di&s;|agreeings; we are now come unto Comparatives;
<PB N="29" REF="24">what are Comparatives therefore?</HI></P>
<P><HI>A.</HI> Comparatives are tho&s;e which are com|pared among&s;t them&s;elves.</P>
<P>Q. <HI>How are they manife&s;ted?</HI></P>
<P><HI>A.</HI> Although they bee equally knowne by the nature of compari&s;on, yet one to another is more knowne and illu&s;trated then another: and oftentimes are iudged by &s;horter notes, &s;ome|times di&s;tingui&s;hed by fuller patts.</P>
<P>Q. <HI>What may the&s;e parts be cald?</HI></P>
<P><HI>A.</HI> They are named the Propo&s;itio~ &amp; Reditio~.</P>
<P>Q. <HI>May not comparatives al&s;o argue fictions?</HI></P>
<P><HI>A.</HI> Yes, Comparatives doe argue feigned things, and goe cau&s;e tru&s;t.</P>
<P>Q. <HI>What be the kindes of Compari&s;ons?</HI></P>
<P><HI>A.</HI> Compari&s;on, is in Quantity, or Quality.</P>
<P>Q. <HI>What is Quantity?</HI></P>
<P><HI>A.</HI> Quantity is that whereby is &s;hewed how much the thing compared is.</P>
<P>Q. <HI>What be the kindes of Quantity?</HI></P>
<P><HI>A.</HI> Equalls or unequalls.</P>
<P>Q. <HI>What are Equalls.</HI></P>
<P><HI>A.</HI> Equalls are tho&s;e of which there is one quantity.</P>
<P>Q. <HI>What is an Equall argument then?</HI></P>
<P><HI>A.</HI> An equall argument is, when an Equall is explicated by an Equall.</P>
<P>Q. <HI>What are the notes of it?</HI></P>
<P><HI>A.</HI> Euen, equal, like, the &s;ame, that, &s;o much the more, how much the more, by &s;o much, by how much, &s;o much, how much, not more not le&s;&s;e.</P>
<P>Q. <HI>Give example?</HI></P>
<PB N="30" REF="25">
<P><HI>A. Aeneid.</HI> 2. Equall with light windes.</P>
<P><HI>Aeneid.</HI> 3.</P>
<P><HI>And mow't &s;hould grow in equall age with thee.</HI></P>
<P><HI>Aeneid</HI> 6.</P>
<LG>
<L><HI>Behold this thing Great Rome with earth is even</HI></L>
<L><HI>The &s;pirit of man &s;hall al&s;o equall heaven.</HI></L>
</LG>
<P>Q. <HI>What further is nece&s;&s;ary to the&s;e equalls?</HI></P>
<P><HI>A.</HI> A propo&s;ition or Reddition doth di&s;tin|gui&s;h them.</P>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<P><HI>A. Quart: Cat:</HI> Who&s;e things done, and the vertues to the &s;ame, by which things one|ly the cour&s;e is contained in its regions and bounds.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A.</HI> Aeneid. 4.</P>
<LG>
<L><HI>As well a bruiter of things fal&s;e that be,</HI></L>
<L><HI>As me&s;&s;enger of truth and verity.</HI></L>
<SIGNED>Cat.</SIGNED>
</LG>
<LG>
<L><HI>By how much I am wor&s;t of poets all,</HI></L>
<L><HI>By &s;o much thee men be&s;t of patrons call.</HI></L>
</LG>
<P>Ovid de Tri&s;t. 4.</P>
<LG>
<L><HI>As many &s;hells on &s;hore, as ro&s;es &s;weete.</HI></L>
<L><HI>As many &s;leeps as men, by popy &s;eedes doe get.</HI></L>
<L><HI>As many bea&s;ts in woods, fi&s;h in the &s;ea doe lie,</HI></L>
<L><HI>As many birds as in the ayrie heavens doe fly,</HI></L>
<L><HI>So many griefs me pa&s;&s;e, their number &s;hould I tell</HI></L>
<L><HI>Icarian waters I mu&s;t &s;urely number well.</HI></L>
</LG>
<P>Q. <HI>Proceed to further examples?</HI></P>
<P><HI>A. Phil.</HI> 9. Neither had he more skill of the law then of iu&s;tice: therefore tho&s;e things
<PB N="31" REF="25">which the lawes had brought forth, chiefely the civill, he alwayes referred to ea&s;e and equi|ty: neither had hee rather approve actions of &s;trife, then take away controver&s;ies.</P>
<P><HI>Ovid de Art. Amand: 'Tis no le&s;&s;e vertue for to keepe then get.</HI></P>
<P><HI>Pro Mur.</HI> I acknowledge this to be equall for <HI>Lucius Murena:</HI> and &s;o equall, that neither hee &s;hall bee overcome by dignity, neither by dignity &s;hall overcome thee.</P>
<P><HI>Phil.</HI> 2. Who&s;e burthen being common, why not a common pray of them?</P>
<P><HI>Ter in Adelph.</HI> When as I care not for thine, care not thou for mine.</P>
<P>Q. <HI>What may further be compri&s;ed under this head?</HI></P>
<P><HI>A.</HI> Of this place are tho&s;e that follow de|rived truely from contraries, but treated of in the place of equals; as this of <HI>Mart. So&s;ibian thou yeeld'&s;t, thou wa&s;t borne thrall, When flattering thou thy father lord do&s;t call.</HI></P>
<P><HI>Ovid</HI> 1. <HI>Fa&s;t.</HI></P>
<L><HI>Ther's price in price, the Cen&s;ors honors give;</HI></L>
<L><HI>He giveth friend&s;hip, poore alone doe live.</HI></L>
<P>Q. <HI>But are they not more frequent from ad|ver&s;es?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cicero Syl.</HI> Neither doe I under&s;tand my &s;elfe to have beene angry. But if I defend him whom thou accu&s;e&s;t, why &s;hould I not be
<PB N="32" REF="26">angry with thee, who accu&s;e&s;t him whom I defend? hee &s;aith I accu&s;e mine owne enemy; and I &s;aid, I defend my friend. So <HI>primo Tu&s;c:</HI> But when as they confe&s;&s;e that there is force e|nough in vices to cau&s;e a mi&s;erable life, why &s;hould it not bee granted that there is force e|nough in vertues to effect a ble&s;&s;ed life.</P>
<P>Q. <HI>It &s;hould &s;eeme by this, that contraries are &s;equences of contraries?</HI></P>
<P><HI>A.</HI> So they are.</P>
<P>Q. <HI>What may further be compri&s;ed under this head?</HI></P>
<P><HI>A.</HI> Sometimes there is put forth like for like.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Such is the contention of the &s;hepheards in <HI>Virg: Aeglog:</HI> 3. <HI>Damaetas</HI> fir&s;t of all putting forth this riddle.</P>
<LG>
<L><HI>Tell in what place and I will herry thee,</HI></L>
<L><HI>For great</HI> Apollo's <HI>&s;elfe, the welken large</HI></L>
<L><HI>Iu&s;t three els broad and no more &s;eemes to bee:</HI></L>
<L><HI>And</HI> Menalcas <HI>an&s;wering in this other riddle.</HI></L>
<L><HI>Tell in what place the flowers have their marge,</HI></L>
<L><HI>With kings names in their leaves in&s;cribed plain;</HI></L>
<L><HI>And to thy &s;elfe take</HI> Phillis <HI>for thy paine.</HI></L>
</LG>
<P>Q. <HI>Give example of feigned equalls?</HI></P>
<P><HI>A</HI> Feigned equalls are &s;uch as is in <HI>Ae&s;chinus Sacraticus</HI> wherein <HI>Socrates</HI> &s;heweth <HI>A&s;patia</HI> &s;peaking to <HI>Zenophons</HI> wife, &amp; <HI>Zenophon</HI> him|&s;elfe. Tell me I pray thee thou wife of <HI>Zeno|phon,</HI> if thy neighbour &s;hould have better gold then thou, whether had&s;t thou rather have hers
<PB N="33" REF="26">or thine? hers, &s;aid &s;hee. And if &s;hee have a goune, and other womens garments of a grea|ter price then thou, whether had&s;t thou rather have hers or thine? hers, &s;aid &s;he. Goe to then if &s;he have a better husband then thou, had'&s;t thou rather have hers? here the woman blu|&s;hed. But <HI>A&s;patia</HI> &s;pake to <HI>Zenophon</HI> him&s;elfe, I pray thee (&s;aid &s;hee) if thy neighbour have a better hor&s;e then thou, had'&s;t thou not rather have his or thine? His, &s;aid he: but if he have better ground then thou, whether had'&s;t thou rather have his? His, &s;aid hee: <HI>viz.</HI> the be&s;t. But if hee have a better wife then thou ha&s;t, whether had'&s;t thou rather have his or thine? And here <HI>Zenophon</HI> al&s;o him&s;elfe held his peace.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CAP. 18. <HI>Greaters</HI></HEAD>
<P>Q. <HI>What are unequalls?</HI></P>
<P><HI>A.</HI> Vnequals are tho&s;e of which the quan|tity is not one.</P>
<P>Q. <HI>What be the kindes of unequals?</HI></P>
<P><HI>A.</HI> Vnequall is greater or le&s;&s;er.</P>
<P>Q. <HI>What is greater?</HI></P>
<P><HI>A.</HI> Greater is that which quantity excee|deth.</P>
<P>Q. <HI>What be the proper notes of it?</HI></P>
<P><HI>A.</HI> Not only, but al&s;o, I had rather this, then that, more al&s;o by grammaticall compari&s;on.</P>
<PB N="34" REF="27">
<P>Q. <HI>Give example.</HI></P>
<P><HI>A. Cicero pro Mur.</HI> There is taken from a|mong&s;t us not onely that verball counterfeit of prudence, but al&s;o that Lady of things Wi&s;e|dome it &s;elfe: The thing is carried by force, not onely the hatefull Orator in pleading, or the pratler, but al&s;o the truely good is de&s;pi&s;ed. A horrid &s;ouldier is loved.</P>
<P>Q. <HI>Is not a certaine logicall gradation, &s;ome|time ioyned with a rethoricall climax taken from hence?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Shew example?</HI></P>
<P><HI>A. Pro. Mil.</HI> Neither did he &s;o handle him|&s;elfe to the people onely, but al&s;o to the Senate, neither to the Senate only, but al&s;o to the pub|lique pre&s;ident and &s;ouldiers: neither to the&s;e alone, but al&s;o to the power of tho&s;e, to whom the care of Senate &s;ouldiers, &amp; the whole com|mon wealth of <HI>Italy</HI> was committed.</P>
<P>Q. <HI>Give a poeticall example?</HI></P>
<P><HI>A. Iu. Sat.</HI> 8. Again&s;t a proud noble man, <HI>Rather had I</HI> Thir&s;es <HI>thy Sire &s;hould bee, Whil'&s;t that</HI> Aeacides <HI>is like to thee: And that thou &s;hould&s;t with</HI> Vulcan <HI>armor make, Then for</HI> Achilles <HI>&s;onne men &s;hould thee take. Or that thy feature &s;hould like</HI> Thir&s;es <HI>be.</HI></P>
<P>Q. <HI>Proceede to further example?</HI></P>
<P><HI>A. Pro. Marc.</HI> Having more admiration then glory, <HI>Aeneid.</HI> 1.</P>
<P><HI>O fellowes we the&s;e evills knew before,
<PB N="35" REF="27">God will them end, we greater far have bore.</HI></P>
<P><HI>Cic. pro Mur.</HI> Be not &s;o uniu&s;t, that when as thy fountaines are opened by thine enemies, our rivers &s;hould bee &s;topped up even by our friends.</P>
<P>Q. <HI>Give an example of a gradation, without a rethoricall climax?</HI></P>
<P><HI>A. Ter. Thr.</HI> But doth <HI>Thais</HI> give me many thankes for it? <HI>Gn.</HI> Many. <HI>Thr.</HI> &s;aye&s;t thou &s;o? is &s;he glad? <HI>Gn.</HI> Not &s;o much for the gift it &s;elfe, as that it was given by thee; for that &s;hee triumpheth in good earne&s;t.</P>
<P>Q. <HI>Are not al&s;o greaters feigned?</HI></P>
<P><HI>A.</HI> Yes, and of great force.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Ter. Hert.</HI> A noble man if hee be made a lover can never undergoe the charges, much le&s;&s;e thou then. <HI>Aeneid.</HI> 5.</P>
<LG>
<L><HI>O great</HI> Aeneas <HI>although</HI> love <HI>&s;hould not</HI></L>
<L><HI>Promi&s;e to helpe or aide me now one iot,</HI></L>
<L><HI>I hope that</HI> Italy <HI>&s;hall reach to heaven,</HI></L>
<L><HI>The windes once chang'd their forces cro&s;&s;e have driven.</HI></L>
<L><HI>Ari&s;eing from black night i'th city ca&s;t,</HI></L>
<L><HI>Our power is weake, our greate&s;t &s;trength but wa&s;t.</HI></L>
</LG>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<HEAD>CAP. 20. <HI>Le&s;&s;ers.</HI></HEAD>
<P>Q. <HI>What is Le&s;&s;er?</HI></P>
<P><HI>A.</HI> Le&s;&s;er is that who&s;e quantity is excee|ded.</P>
<PB N="36" REF="28">
<P>Q. <HI>How is a Le&s;&s;er iudged?</HI></P>
<P><HI>A.</HI> Oftentimes by proper notes.</P>
<P>Q. <HI>What be the&s;e notes?</HI></P>
<P><HI>A.</HI> Not onely, but not at all: rather this then that, when as, as al&s;o.</P>
<P>Q. <HI>How el&s;e?</HI></P>
<P><HI>A.</HI> By grammatical, compari&s;on.</P>
<P>Q. <HI>How la&s;tly?</HI></P>
<P><HI>A.</HI> By the denying of partes.</P>
<P>Q. <HI>Give example of the notes out of &s;ome O|rator?</HI></P>
<P><HI>A. Cic. &s;ecund. Cat.</HI> No man not onely of <HI>Rome,</HI> but in no corner of all <HI>Italy</HI> was ever op|pre&s;&s;ed with &s;o great a taxe, as that hee once knew of &s;o incredible a <HI>Ce&s;ar. Cat.</HI> 1. Thou can&s;t rather as an Exul tempt, then as a Con&s;ul vexe the common wealth. <HI>Ag.</HI> 2. Which when to all it is very hard and an evill rea&s;on, then truely to me above the re&s;t.</P>
<P>Q. <HI>Give poeticall examples.</HI></P>
<P><HI>A. Ovid Tri&s;t.</HI> 1.</P>
<LG>
<L><HI>More fierce then</HI> Bu&s;iros, <HI>more fierce then he,</HI></L>
<L><HI>Who in flow fire his Oxe burnt furiou&s;ly.</HI></L>
</LG>
<P><HI>Ovid. pri. de rem. amor.</HI></P>
<LG>
<L><HI>Thy body to redeeme beare &s;word and fire,</HI></L>
<L><HI>Ne drinke to coole thy thir&s;ly hot de&s;ire:</HI></L>
<L><HI>To &s;ave thy &s;oule wilt thou not all forbeare,</HI></L>
<L><HI>This part exceedes the other price by farre.</HI></L>
</LG>
<P>Q. <HI>Give example of tho&s;e which are done by the denying of parts.</HI></P>
<P><HI>A. Phil.</HI> 9. All in all ages who have had the
<PB N="37" REF="28">under&s;tanding of the law in this city, if they might bee brought together into one place are not to be equalled with <HI>Servius Sulpitius: Cat.</HI> 2. Although tho&s;e which &s;ay that <HI>Catilina</HI> is gone to <HI>Me&s;&s;ilia,</HI> doe not &s;o much complaine of it, as feare it.</P>
<P>Q. <HI>Is it not &s;ometimes without notes?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Pro Mur:</HI> Thou art &s;o much wanting from the perfection of great workes, as the foundation, which thou thinke&s;t thou ha&s;t not yet layd. <HI>Pro Arch:</HI> The &s;tones and de&s;artes often times an&s;wer to the voyce; wilde bea&s;ts are tamed and &s;ubdued by &s;inging: &s;hall not then the in&s;tructions of the Poets in the be&s;t thing move us?</P>
<P>Q. <HI>Is there not al&s;o a gradation from le&s;&s;ers?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Ver:</HI> 7. Is it a great act to overthrow the city <HI>Rome,</HI> to beate a knave, to kill a Parri&s;ide, what &s;hall I &s;ay? to hang him upon the gal|lowes.</P>
<P>Q. <HI>Are not le&s;&s;ers al&s;o &s;ometimes feigned?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Virg: Aeglog:</HI> 1.</P>
<LG>
<L><HI>The light held hynds in th'aire &s;hall feed therfore,</HI></L>
<L><HI>And in the Ocean all the fi&s;hes die:</HI></L>
<L><HI>For want of water on the naked &s;hore,</HI></L>
<PB N="38" REF="29">
<L><HI>The wandring</HI> Parthyan <HI>fir&s;t &s;hall drinken dry tide,</HI></L>
<L><HI>Huge</HI> Araxis, <HI>and gu&s;ling</HI> Germany:</L>
<L><HI>Sucke downe their thir&s;ty throates, &s;wift</HI> Tigris</L>
<L><HI>Ere his deare lovely face &s;hall from my bo&s;ome &s;lide.</HI></L>
</LG>
<P>Q. <HI>Give another example.</HI></P>
<P><HI>A. Phil.</HI> 2. O filthy thing? not onely in the &s;ight but al&s;o to heare of? if it had happened to thee among&s;t thine inhumane pots, who would not have accounted it filthy? but in the a&s;&s;em|bly of the <HI>Romans</HI> about publique affaires&punc; the ma&s;ter of the hor&s;e to whom it is not comely to belch, hee vomiting a cru&s;t of bread and wine, filled his lap and all the tribunall with &s;tinke.</P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD>CAP. 21. <HI>Likes.</HI></HEAD>
<P>Q. <HI>You have expounded compari&s;on in quan|tity, compari&s;on in quality followeth, what there|fore is quality?</HI></P>
<P><HI>A.</HI> Quality is that whereby the things com|pared are &s;aid to be &s;uch.</P>
<P>Q. <HI>What are the kindes of quality?</HI></P>
<P><HI>A.</HI> Like or di&s;like?</P>
<P>Q. <HI>What are likes?</HI></P>
<P><HI>A.</HI> Likes are tho&s;e of which there is the &s;ame quality.</P>
<P>Q. <HI>What are likes called?</HI></P>
<P><HI>A.</HI> Like is called proportion, as the likes are proportionable.</P>
<PB N="39" REF="29">
<P>Q. <HI>What are the notes of likenes, whereby it is concluded in one word?</HI></P>
<P><HI>A.</HI> Like, effigies, in that manner as al&s;o de|nials of di&s;likenes.</P>
<P>Q. <HI>What be they?</HI></P>
<P><HI>A.</HI> Such as this not otherwi&s;e.</P>
<P>Q. <HI>Give example of the fir&s;t &s;ort?</HI></P>
<P><HI>A. Aeneid:</HI> 1. His mouth and &s;houlders be|ing like to God. <HI>Phil:</HI> 9. Although <HI>Servius Su&s;picius</HI> could leave no clearer monument then his &s;onne, the effigies of his manners, vertues, con&s;tancy, piety, wit.</P>
<P>Q. <HI>Give example out of &s;ome Poet?</HI></P>
<P><HI>A. Ovid. Tri&s;t.</HI> 1.</P>
<LG>
<L><HI>For he or none, even he that made the wound,</HI></L>
<L><HI>Onely</HI> Achilles <HI>'tis can make me &s;ound.</HI></L>
</LG>
<P>Q. <HI>Proceed to farther examples?</HI></P>
<P><HI>A. In Phi&s;.</HI> There was one day which was to mee the likene&s;&s;e of immortality, wherein I returned to my countrey. <HI>Ver:</HI> 1. But pre&s;ently from the &s;ame likenes of a man as it were by &s;ome <HI>Circean</HI> pot, hee is made a Beare. <HI>Pro Pomp.</HI> Therefore all in this place doe behold <HI>Con&s;. Pompeius</HI> not as one &s;ent from the citty, but fallen from heaven. Aeneid. 3. They doe not that which I have commanded. <HI>Ter:</HI> I am not, neither have beene otherwi&s;e then he.</P>
<P>Q. <HI>What is the partition of likenes?</HI></P>
<P><HI>A.</HI> Disjoyned or continued.</P>
<P>Q. <HI>What is a disjoyned &s;imilitude?</HI></P>
<P><HI>A.</HI> A disjoyned &s;imilitude is when as foure
<PB N="40" REF="30">termes are di&s;tingui&s;hed to the thing.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Eglog:</HI> 5.</P>
<LG>
<L><HI>So me thy &s;ong as &s;leepe on gra&s;&s;e doth queme</HI></L>
<L><HI>The travailer, his weary lims to drench.</HI></L>
</LG>
<P>Q. <HI>What is the force of this example?</HI></P>
<P><HI>A.</HI> The &s;ongs to the hearers, as &s;leepe to the weary, are foure di&s;tinct termes.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Ad fratrem:</HI> As the be&s;t governours can not overcome the force of the tempe&s;t, &s;o the wi&s;e&s;t men often times cannot overcome the violence of fortune.</P>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> Here are foure termes, as the governour to the &s;hippe, &s;o wi&s;e men to fortune.</P>
<P>Q. <HI>Proceed to farther examples?</HI></P>
<P><HI>A. Tri&s;t.</HI> 1.</P>
<LG>
<L><HI>Eve~ as the yellow gold in flaming fire is &s;een,</HI></L>
<L><HI>So men may tru&s;t, behold, in time that's &s;harp and keen</HI></L>
</LG>
<P><HI>Cic. Phil.</HI> 2. But even as tho&s;e who in a great &s;ickenes doe not ta&s;te the &s;weetne&s;&s;e of meate, &s;o the lu&s;tfull, covetous, wicked have not the ta&s;te of true prai&s;e. <HI>Virg.</HI> made the&s;e ver&s;es.</P>
<LG>
<L><HI>All night it rain'd, next day the &s;ignes are &s;eene,</HI></L>
<L><HI>Th' Empires parted</HI> Ce&s;ar <HI>and</HI> love <HI>betweene.</HI></L>
</LG>
<P><HI>Battillus</HI> arrogated them to him&s;elfe and ob|tained a great reward: therefore <HI>Virgill</HI> in the&s;e ver&s;es mocketh <HI>Battillus.</HI></P>
<LG>
<L><HI>I made the&s;e rimes, another had the land,</HI></L>
<PB N="41" REF="30">
<L><HI>So birds you nea&s;ts not for your &s;elves have made,</HI></L>
<L><HI>So you &ocirc; Bees make hony not for you:</HI></L>
<L><HI>So you &ocirc; Sheepe beare wooll but not for you,</HI></L>
<L><HI>So you &ocirc; Oxen plough but not for you.</HI></L>
</LG>
<P>Q. <HI>Are not the notes &s;ometimes omitted?</HI></P>
<P><HI>A.</HI> Yes, &s;ometime&s; there is no note at all.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A. Virg: Eglog:</HI> 2.</P>
<LG>
<L><HI>Ah my faire boy tru&s;t not thy hew too much,</HI></L>
<L><HI>Hurtles though blacke, by every hand&s;ome hand</HI></L>
<L><HI>Are pluck'd, while day&s;es none vouch&s;afe to touch,</HI></L>
<L><HI>All be they white, yet &s;hed they as they &s;tand.</HI></L>
</LG>
<P>Q. <HI>What is continuall likene&s;&s;e?</HI></P>
<P><HI>A.</HI> A continuall likenes is when as the fir&s;t terme is to the &s;econd, &s;o the &s;eco~d to the third.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A. De Leg:</HI> 3. See you not that this is the Magi&s;trates power that he &s;hould rule and pre|&s;cribe right, profitable, and agreeing things with the lawes: for as the lawes doe governe the Magi&s;trates, &s;o the Magi&s;trates doe rule the people.</P>
<P>Q. <HI>What is the force of this example?</HI></P>
<P><HI>A.</HI> Here are three termes, Lawes, Magi|&s;trates, People.</P>
<P>Q. <HI>Have not feigned likene&s;&s;es equall force with the&s;e above?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> It appeareth chiefly in this explicated &s;imilitude of <HI>E&s;ope</HI> his Apology taken out of</P>
<PB N="42" REF="31">
<LG>
<L><HI>Horace Epi&s;t.</HI> 1.</L>
<L><HI>But if</HI> Romes <HI>people aske me happily.</HI></L>
<L><HI>Why not 'mong&s;t Iudges on the bench &s;it I:</HI></L>
<L><HI>And doe that which they love, fly that they hate?</HI></L>
<L><HI>I an&s;wer as the crafty Fox of late.</HI></L>
<L><HI>When tooth-&s;ick lion he this me&s;&s;age &s;ent,</HI></L>
<L><HI>Faine would I come to that thing was I bent:</HI></L>
<L><HI>But that I &s;aw the &s;teps of many feet,</HI></L>
<L><HI>That way to goe, none back againe to get.</HI></L>
</LG>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<HEAD>CAP. 22. <HI>Di&s;likes.</HI></HEAD>
<P>Q. <HI>What are di&s;likes.</HI></P>
<P><HI>A.</HI> Di&s;likes are comparatives, who&s;e qua|lity is diver&s;e.</P>
<P>Q. <HI>What are the proper notes of di&s;likes?</HI></P>
<P><HI>A.</HI> Di&s;like, different, another.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Pro Plan.</HI> Although the paying of mony and thankes bee unlike. <HI>Aeneid.</HI> 1. O ancient hou&s;e? O how unlike for that Lord to governe <HI>Cae&s;. Pri. Bel. Gal.</HI> All the&s;e differed in their tongues, in&s;tructions, lawes. <HI>Agra.</HI> 2. One is knowne by his countenance, another by his voyce, another by his gate. <HI>De Nat. Deo.</HI> 2. Becau&s;e I have begun to doe otherwi&s;e then I had &s;aid in the begining.</P>
<P>Q. <HI>Are not di&s;likes al&s;o knowne by denying &s;he likes?</HI></P>
<P><HI>A.</HI> Yes.</P>
<PB N="43" REF="31">
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. De Orat:</HI> 2. Philo&s;ophy is not like the other artes: <HI>Aeneid:</HI> 2. But he was not of that &s;eede wherein thou remembre&s;t <HI>Achilles,</HI> &s;uch was <HI>Priamus</HI> his enemy. <HI>Lor. Epi&s;t.</HI> 2. There is not the &s;ame age, the &s;ame minde, <HI>ad frat.</HI> 1. So thy ring is not as a certaine ve&s;&s;ell, but as thy &s;elfe: <HI>Phil:</HI> 3. This certaine day he is wont to expect not &s;o much of &s;acrifice as coun&s;ell.</P>
<P>Q. <HI>Give &s;ome poeticall examples?</HI></P>
<P><HI>A.</HI> By this argument the &s;hepheard con|fe&s;&s;eth his error. <HI>Aeglog:</HI> 1.</P>
<LG>
<L><HI>Ah fond friend</HI> Melibe <HI>I whilom dempt,</HI></L>
<L><HI>That famous city which I now and then,</HI></L>
<L><HI>In common chat among&s;t our countrey men:</HI></L>
<L><HI>Have heard yea cliped by the name of</HI> Rome,</L>
<L><HI>Certes for all the world cib to our homely home: and by and by,</HI></L>
<L>&mdash; <HI>&s;o did I dare.</HI></L>
<L><HI>Kids liken to their Goates, whelps to their dams,</HI></L>
<L><HI>And moule hills wont to mountaines to compare.</HI></L>
</LG>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> As neither the whelpes to the dogges, nor kids to their dams, &s;o neither is <HI>Mantua</HI> like to <HI>Rome.</HI></P>
<P>Q. <HI>Be not notes of di&s;likes &s;ometimes wanting?</HI></P>
<P><HI>A.</HI> Yes, often times, and the di&s;likene&s;&s;e is more clearely explicated.</P>
<P>Q. <HI>Give an example out of &s;ome Orator?</HI></P>
<P><HI>A. Quint. l.</HI> 1. <HI>c.</HI> 11. <HI>Brutus</HI> &s;lew the children of the traytors: <HI>Muntius</HI> did puni&s;h by death
<PB N="44" REF="32">the vertue of his &s;onne.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Cat:</HI> the &s;unne &s;ets and ri&s;eth againe: but when our little light &s;etteth, there is a perpe|tuall night.</P>
</DIV2>
<DIV2 N="23" TYPE="chapter">
<HEAD>CAP. 23. <HI>Conjugates.</HI></HEAD>
<P>Q. <HI>Hitherto you have expounded the fir&s;t ar|guments, tho&s;e derived from the fir&s;t follow, what are they then?</HI></P>
<P><HI>A.</HI> Tho&s;e derived from the fir&s;t are the&s;e, which are even to that which they argue, as the fir&s;t from whence they are derived.</P>
<P>Q. <HI>What be the kindes of the&s;e arguments?</HI></P>
<P><HI>A.</HI> A conjugate, a notation, a di&s;tribution, and a definition.</P>
<P>Q. <HI>What are conjugates?</HI></P>
<P><HI>A.</HI> Conjugates are names drawne diver&s;ly from the &s;ame principle.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Iu&s;tice, ju&s;t, ju&s;tly.</P>
<P>Q. <HI>Is there not a &s;ymboll in conjugates of a|greeing arguments?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Propert: lib:</HI> 2.</P>
<LG>
<L><HI>Becau&s;e in love there is no liberty,</HI></L>
<L><HI>Who ever loves that man can ne'r be free.</HI></L>
</LG>
<P>Q. <HI>Shew the force of this example?</HI></P>
<PB N="45" REF="32">
<P><HI>A.</HI> Here liberty is the cau&s;e why we &s;hould be free.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Cic: Nat: Deo:</HI> 2. Where he &s;peaketh of <HI>Diony&s;ius</HI> the Tyrant. He commanded that the tables of &s;ilver in which were the images of the gods, &s;hould be taken away, in which after the manner of the <HI>Grecians</HI> &s;hould be ingraven. The goods of the gods, &s;aying, that he was wil|ling to u&s;e of their goodnes.</P>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> The Gods are good, therefore their goodnes is to bee u&s;ed: here from the effects it is directed to the cau&s;es.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Ter:</HI> I am a man, no humane thing is &s;trange to me.</P>
<P>Q. <HI>Is it not &s;ometimes from the &s;ubject to the adjunct?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Phil:</HI> 2. I will not handle thee as a Con&s;ul, lea&s;t thou handle mee as one &s;tanding for the con&s;ul&s;hip. <HI>In Pi&s;:</HI> When as all the cau&s;e was of the Con&s;uls and Senate, both the Con&s;uls &amp; Senate had need of my helpe.</P>
</DIV2>
<DIV2 N="24" TYPE="chapter">
<HEAD>CAP. 24. <HI>Notations.</HI></HEAD>
<P><HI>Q.</HI> What is notation?</P>
<PB N="46" REF="33">
<P>A. <HI>Notation is the interpretation of a name.</HI></P>
<P><HI>Q.</HI> What are names?</P>
<P>A. <HI>Names truely are notes of things.</HI></P>
<P><HI>Q.</HI> May there not be rendred a rea&s;on of the names?</P>
<P>A. <HI>Yes, either from the derivation or com|po&s;ition, if they be made by true notation, from &s;ome fir&s;t argument.</HI></P>
<P><HI>Q.</HI> Give example?</P>
<P>A. Homo ab humo. Ovid: Fast: <HI>6.</HI></P>
<P>Stat vi terra &s;ua, vi &s;tando ve&s;ta vocatur.</P>
<P><HI>Q.</HI> Shew the force of this example?</P>
<P>A. <HI>This is a notation from the cau&s;e.</HI></P>
<P><HI>Q.</HI> Give another example?</P>
<P>A. At focus a flammis, &amp; quod fovit omnia dictus:</P>
<P><HI>Q.</HI> Shew the force of this example?</P>
<P>A. <HI>This is a notation from the effects.</HI></P>
<P><HI>Q.</HI> Give another example?</P>
<P>A. Vir: <HI>4.</HI> O Verrea praeclara! quid enim ac|ce&s;&s;i&s;ti, quo non attuleris tecum i&s;tum diem? &amp; e|nim quam tu domum, quam urbem adij&s;ti, quod fanum denique, quod non ever&s;um atque exter|&s;um reliqueris? quare appellentur &s;an&egrave; i&s;ta Ver|rea quae non ex nomine, &s;ed ex moribus, natura|que tua con&s;tituta e&s;&s;e videantur.</P>
<P><HI>Q.</HI> Shew the force of this example?</P>
<P>A. <HI>This is al&s;o a notation from the effects.</HI></P>
<P><HI>Q.</HI> Give another example?</P>
<P>A. Ovid: Fa&s;t: <HI>1.</HI></P>
<P>Prima dies tibi carua datur, dea cardinis haec e&s;t.</P>
<PB N="47" REF="33">
<P>Nomine clau&s;a aperit, claudit aperta &s;uo.</P>
<P><HI>Q.</HI> Wherein is the force of this example?</P>
<P>A. <HI>This is a notation from the &s;ubjects in the inward, about which the deity of this god|de&s;&s;e is exerci&s;ed.</HI></P>
<P><HI>Q.</HI> Give another example?</P>
<P>A. <HI>From the adjuncts, there is a notation from</HI> Bambalion. Phil. <HI>2.</HI> Quia balbus &amp; &s;tu|pidus: hinc igitur cavilatio in Antonium generum. Tuae conjugis, bonae faeminae, locupletat is quidem cert&egrave;, Bambalio quidem pater, homo nullo nume|ro, nihil illo contemptius, qui propter hae&s;itantiam linquae &s;tuporemque cordis cognomen ex contume|lia traxerit.</P>
<P><HI>Q.</HI> Shew the force of this example?</P>
<P>A. <HI>This is a notation from adjuncts.</HI></P>
<P><HI>Q.</HI> Are there not notations al&s;o from di&s;agree|ings?</P>
<P>A. <HI>Yes.</HI></P>
<P><HI>Q.</HI> Give example.</P>
<P>A. Quint. lib. <HI>1.</HI> cap. <HI>6.</HI> Lucus, quia umbra apacus, parum luceat: &amp; ludus quia &s;it longi&s;&s;i|m&egrave; a lu&s;u, &amp; dis quia minim&egrave; dives.</P>
<P><HI>Q.</HI> May not notation bee al&s;o from compara|tives?</P>
<P>A. <HI>Yes.</HI></P>
<P><HI>Q.</HI> Give example?</P>
<P>A. Pyropus, quod ignis flammam imitotur.</P>
<P><HI>Q.</HI> But is there not, as to the notation to his name, &s;o an affection of the name to the nota|tion?</P>
<PB N="48" REF="34">
<P>A. <HI>Yes.</HI></P>
<P><HI>Q.</HI> Give example?</P>
<P>A. Animi plenus, ergo animo&s;us.</P>
<P><HI>Q.</HI> Shew the contrary?</P>
<P>A. Animo&s;us, ergo animi plenus.</P>
</DIV2>
<DIV2 N="25" TYPE="chapter">
<HEAD>CAP. 25. <HI>Di&s;tribution.</HI></HEAD>
<P>Q. <HI>What are the other derived arguments?</HI></P>
<P><HI>A.</HI> Di&s;tribution and definition.</P>
<P>Q. <HI>Is there not a reciprocall affection in both the&s;e?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>What is the affection in the di&s;tribution?</HI></P>
<P><HI>A.</HI> Of all parts with the whole.</P>
<P>Q. <HI>What is the affection in the definition?</HI></P>
<P><HI>A.</HI> Of the definition with the things de|&s;igned.</P>
<P>Q. <HI>What is a di&s;tribution?</HI></P>
<P><HI>A.</HI> A di&s;tribution is, when the whole is di|&s;tributed into parts.</P>
<P>Q. <HI>What is the whole?</HI></P>
<P><HI>A.</HI> The whole is that which containeth parts.</P>
<P>Q. <HI>What are parts?</HI></P>
<P><HI>A.</HI> Partes are tho&s;e which are contained of the whole.</P>
<P>Q. <HI>It &s;hould &s;eeme then that the di&s;tinction of the whole into parts is di&s;tribution?</HI></P>
<P><HI>A.</HI> So I &s;aid.</P>
<PB N="49" REF="34">
<P>Q. <HI>What is then the collection of the parts to the making up of the whole?</HI></P>
<P><HI>A.</HI> It is called induction.</P>
<P>Q. <HI>Whence is di&s;tribution taken?</HI></P>
<P><HI>A.</HI> Di&s;tribution is taken from arguments altogether agreeing, but di&s;agreeing among&s;t them&s;elves: therefore it &s;hall bee by &s;o much more accurate, by how much the agreeings of the partes &s;hall be with the whole, and the di&s;|agreeing among them&s;elves.</P>
</DIV2>
<DIV2 N="26" TYPE="chapter">
<HEAD><HI>CAP. 26.</HI> The di&s;tribution from the cau&s;e.</HEAD>
<P>Q. <HI>Whence is the fir&s;t di&s;tribution?</HI></P>
<P><HI>A.</HI> The fir&s;t di&s;tribution is from ab&s;olute agreeings.</P>
<P>Q. <HI>What are the&s;e ab&s;olute agreeings?</HI></P>
<P><HI>A.</HI> The cau&s;es and effects.</P>
<P>Q. <HI>What is di&s;tribution from the cau&s;es?</HI></P>
<P><HI>A.</HI> Di&s;tribution from the cau&s;es, is when the partes are cau&s;es of the whole. Here the di&s;tribution of perfect into its members is greatly pray&s;ed.</P>
<P>Q. <HI>What is perfect?</HI></P>
<P><HI>A.</HI> Perfect is the whole, to which the parts are e&s;&s;entiall.</P>
<P>Q. <HI>What is a member?</HI></P>
<P><HI>A.</HI> A member is a part of the whole.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Grammer is divided into Etymology,
<PB N="50" REF="35">and Syntaxis; Rhetoricke, into Elocution and action; Dialectica, into invention and judge|ment: for tho&s;e artes are con&s;tituted of tho&s;e partes.</P>
<P>Q. <HI>What is the principall di&s;tribution?</HI></P>
<P><HI>A.</HI> When the explication of a longer thing is received.</P>
<P>Q. <HI>Give examples?</HI></P>
<P><HI>A. Georg:</HI> 1.</P>
<LG>
<L><HI>What makes glad corne, &amp; how to till the ground,</HI></L>
<L><HI>How to plant elms that be &s;o &s;trong and &s;ound:</HI></L>
<L><HI>How to guide oxen, cattell how to tend,</HI></L>
<L><HI>And how the little pretty bee defend,</HI></L>
<L><HI>I will declare.</HI> &mdash;</L>
</LG>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Cic: pro Mur:</HI> I under&s;tand O you Iudges, that the whole accu&s;ation hath thre<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> parts, one of which is in reprehen&s;ion of life, another in contention of dignity, the third touching the fault.</P>
<P>Q. <HI>How is the &s;econd kinde of handling this kinde of argument?</HI></P>
<P><HI>A.</HI> Either from the partes to the whole; or from the whole to the partes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cat:</HI></P>
<LG>
<L>Quintia <HI>is faire to many, &s;o to me,</HI></L>
<L><HI>I will not therefore this &s;ame thing deny;</HI></L>
<L><HI>But wholly faire I will not &s;ay &s;he's not:</HI></L>
<L><HI>True beauty in her there is not a jot,</HI></L>
<L>Lesbius <HI>faire in every part mo&s;t fine,</HI></L>
<PB N="51" REF="35">
<L>Venus <HI>adorn'd her, cleare did make her &s;hine.</HI></L>
</LG>
</DIV2>
<DIV2 N="27" TYPE="chapter">
<HEAD><HI>CAP. 27.</HI> The distribution from the effects, al&s;o the genus and species.</HEAD>
<P>Q. <HI>What is the di&s;tribution from the effects?</HI></P>
<P><HI>A.</HI> The di&s;tribution from the effects, is when the partes are effects.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> In a &s;hippe the &s;ea-men, &s;ome &s;cale the ma&s;ts, &s;ome runne in at the doores, &s;ome draw water, the governour holdeth the rudder in the &s;hip.</P>
<P>Q. <HI>May not di&s;tribution of genus into &s;pecies be compri&s;ed under this head?</HI></P>
<P><HI>A.</HI> Yes, di&s;tribution of genus into &s;pecies doth here excell.</P>
<P>Q. <HI>What is genus?</HI></P>
<P><HI>A.</HI> Genus is the whole e&s;&s;entiall in parts.</P>
<P>Q. <HI>What is &s;pecies?</HI></P>
<P><HI>A.</HI> Species is the parts of genus.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> We &s;ay a living creature is the genus of a man, and a bea&s;t: for a living creature is the whole of that effect, <HI>viz.</HI> a corporall living &s;ub&s;tance, which commonly pertaineth to the bea&s;ts and men: wee &s;ay the &s;pecies of a man and a bea&s;t is living becau&s;e they are parts of a living &s;ubject, which living e&s;&s;ence they have common: wee &s;ay a man the genus of every
<PB N="52" REF="36">man, and a lion the genus of every lion, but contrary, every man the &s;pecies of a man, every lion of a lion.</P>
<P>Q. <HI>What is the kindes of the genus?</HI></P>
<P><HI>A.</HI> The genus is mo&s;t generall or &s;ubalternat.</P>
<P>Q. <HI>What are the kindes of the species?</HI></P>
<P><HI>A.</HI> The &s;pecies is &s;ubalternate or mo&s;t &s;pe|ciall.</P>
<P>Q. <HI>What is the mo&s;t generall genus?</HI></P>
<P><HI>A.</HI> The mo&s;t generall genus is that of which there is no kindes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> In logicall invention an argument is the mo&s;t generall genus of artificialls and inartifi|cialls.</P>
<P>Q. <HI>What is the &s;ubalternate genus, and the &s;ubalternate species?</HI></P>
<P><HI>A.</HI> The &s;ubalternate genus, as al&s;o the &s;ub|alternate &s;pecies, is that which is the &s;pecies of this, but the genus of that.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> The cau&s;e is the &s;pecies of an ab&s;olute arguing argument, but the genus of the matter and forme.</P>
<P>Q. <HI>But what is the mo&s;t speciall &s;pecies?</HI></P>
<P><HI>A.</HI> The mo&s;t &s;peciall &s;pecies is that which is individable into other &s;pecies.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> The matter and forme &s;ingly.</P>
<P>Q. <HI>What are the genus and species notes of?</HI></P>
<P><HI>A.</HI> Of the cau&s;es and effects.</P>
<P>Q. <HI>Give example?</HI></P>
<PB N="53" REF="36">
<P><HI>A.</HI> In a living thing there is a corporeall e&s;|&s;ence which in the matter is belonging com|monly to the &s;pecies, as al&s;o the faculty of life and &s;ence, which in the forme pertaineth com|monly to the &s;pecies.</P>
<P>Q. <HI>It &s;hould &s;eeme that the genus containeth the cau&s;es, which doe attaine to the species of it; and therefore contrarily, the species containes the effects of their genus?</HI></P>
<P><HI>A.</HI> So it is.</P>
<P>Q. <HI>From whence then is that univer&s;all fa|mou&s;nes and excellency?</HI></P>
<P><HI>A.</HI> From hence, becau&s;e it declareth the cau&s;es.</P>
<P>Q. <HI>Shew &s;ome example now of the di&s;tribu|tions of the genus into &s;pecies?</HI></P>
<P><HI>A.</HI> Di&s;tribution of genus into &s;pecies is ve|ry excellent truly, but hard and &s;eldome found, yet we will bring what illu&s;trations and exam|ples wee can. <HI>Ovid: Met:</HI> 1. Divideth living creatures into five &s;pecies; &s;tarres, birds, bea&s;ts, fi&s;h, men: hee giveth life to the &s;tarres as the Philo&s;ophers doe.</P>
<LG>
<L><HI>No region is without &s;ome living thing,</HI></L>
<L><HI>Starres in the skies the formes of gods being:</HI></L>
<L><HI>Birds in the aire in abundance be,</HI></L>
<L><HI>Bea&s;ts on the earth, and fi&s;hes in the &s;ea.</HI></L>
<L><HI>But yet 'mong&s;t the&s;e a creature more divine,</HI></L>
<L><HI>Who may them rule and governe all in fine;</HI></L>
<L><HI>There wanted much untill that man was borne.</HI></L>
</LG>
<P>So <HI>Cic: Offic:</HI> 1. divideth vertue into foure
<PB N="54" REF="37">&s;pecies, prudence, ju&s;tice, fortitude, and tem|perance; but all that is hone&s;t &s;pringeth out of one of the&s;e foure parts, for either it is conver|&s;ant in the knowledge and skill of the truth, or in the defending the &s;ociety of men, and giving every one his owne; al&s;o in tru&s;t of things bar|gained, or in a high minde and admirable great|nes and courage, or la&s;tly in all things which are made and called order and meanes in which is mode&s;ty and temperance,</P>
<P>Q. <HI>What is di&s;tribution of the genus into the formes of the &s;pecies?</HI></P>
<P><HI>A.</HI> Di&s;tribution of the genus into the formes of the &s;pecies is the &s;ame; becau&s;e the forme with the genus, con&s;titute their &s;pecies.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Of living creatures, one is &s;peaking, ano|ther dumbe.</P>
<P>Q. <HI>May not genus and species bee handled a|part and &s;everally?</HI></P>
<P><HI>A.</HI> Yes, genus &amp; &s;pecies are not only hand|led after this &s;imple forme of divi&s;ion, but al&s;o apart one from another.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Pro Arc:</HI> But lea&s;t any &s;hould wonder that we &s;ay &s;o, that there is a certaine faculty of wit, and this rea&s;on or di&s;cipline of &s;peaking, neither that we have truely given our &s;elves al|together to this &s;tudy; for all artes which per|taine to humanity, have a certaine common band, and are contained (as it were) in a cer|taine
<PB N="55" REF="37">knowledge among&s;t them&s;elves.</P>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> Art is the genus, poe&s;ie and eloquence the &s;pecies.</P>
<P>Q. <HI>Is not the genus handled al&s;o by the spe|cies?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Ovid: de Tri&s;t:</HI> 4.</P>
<LG>
<L><HI>Fill thy &s;ad matter with thy vertues grave,</HI></L>
<L><HI>Hot glory doth decay, it none can &s;ave:</HI></L>
<L><HI>Who had knowne</HI> Hector <HI>if</HI> Troy <HI>well had beene?</HI></L>
<L><HI>Through publique vices way to vertue's &s;eene.</HI></L>
<L><HI>Thine art &ocirc;</HI> Typhis <HI>lyes, if in the &s;ea</HI></L>
<L><HI>There be no floods, if men be well truly,</HI></L>
<L><HI>Then Phoebus art decayeth in&s;tantly.</HI></L>
<L><HI>That which they hid, and is not knowne for good,</HI></L>
<L><HI>Appeares at la&s;t, and &s;hewes where evill &s;tood.</HI></L>
<L>Q. <HI>But are there no &s;peciall examples fitted to this kinde?</HI></L>
</LG>
<P><HI>A.</HI> Yes, &s;uch as this. <HI>Attic.</HI> 7. Wilt thou leave the city? what if the French men come? The common wealth hee &s;aith is not in walls but altars and religion. <HI>Theomi&s;tocles</HI> did the &s;ame, and a whole ho&s;t of <HI>Barbarians</HI> were not able to take one city. But? <HI>Pericles</HI> did not &s;o, who in the yeare almo&s;t before fifty, when he kept nothing but a wall; our city before be|ing taken they kept the tower notwith&s;tan|ding.</P>
</DIV2>
<DIV2 N="28" TYPE="chapter">
<PB N="56" REF="38">
<HEAD><HI>CAP. 28.</HI> Di&s;tribution from the &s;ubject.</HEAD>
<L>Q. <HI>What is the other distribution?</HI></L>
<L><HI>A.</HI> The other di&s;tribution is of agreeings after a certaine manner.</L>
<P>Q. <HI>What are agreeings after a certain manner?</HI></P>
<P><HI>A</HI> The &s;ubjects and adjuncts.</P>
<P>Q. <HI>VVhat is the di&s;tribution from &s;ubjects?</HI></P>
<P><HI>A.</HI> The di&s;tribution from &s;ubjects is, when the parts are &s;ubjects.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cat:</HI></P>
<LG>
<L><HI>Thy maiden head's not wholly thine I wene,</HI></L>
<L><HI>One part thy father gave, the part betweene</HI></L>
<L><HI>Thou of thy mother had'&s;t, &s;o that to thee</HI></L>
<L><HI>None but the third remaineth for to be.</HI></L>
<L><HI>Therefore re&s;i&s;t not two, cast not away</HI></L>
<L><HI>The thing thy parents gave to thee I &s;ay.</HI></L>
</LG>
<P>Q. <HI>Give example out of &s;ome Orator?</HI></P>
<P><HI>A. Cic: Tu&s;c:</HI> 1. There are therefore three kindes of good, as I under&s;tand from the <HI>Sto|icks,</HI> to who&s;e u&s;e oftener then I am wont wee give place. There are therefore tho&s;e kindes of good, whil&s;t that the external things of the bo|dy are ca&s;t upon the ground, &amp; becau&s;e they are to bee undertaken they are called good. There are other divine things which doe more near|ly concerne us, and are heavenly, &s;o that tho&s;e who have attained them, why may I not
<PB N="57" REF="38">call them after a manner ble&s;&s;ed, yea mo&s;t happy.</P>
</DIV2>
<DIV2 N="29" TYPE="chapter">
<HEAD><HI>CAP. 29.</HI> Di&s;tribution from adjuncts.</HEAD>
<P>Q. <HI>What is di&s;tribution from adjuncts?</HI></P>
<P><HI>A.</HI> Di&s;tribution from adjuncts is, when the parts are adjuncts.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Of men, &s;ome are &s;ound, &s;ome &s;icke, &s;ome rich, &s;ome poore.</P>
<P>Q. <HI>Give a poeticall example?</HI></P>
<P><HI>A. Virg: Georg:</HI> 1. Divideth the world into five partes, the middle &s;corching hot, the other two extreame cold, the two la&s;t temperate.</P>
<LG>
<L><HI>Five zones the heavens doe hold, the middle hot:</HI></L>
<L><HI>The Sun there burnes, cold in it there is not,</HI></L>
<L><HI>But on the right and left hand there is &s;eene.</HI></L>
<L><HI>Raine, fro&s;t and cold, that's bitter, &s;harpe &amp; keen.</HI></L>
<L><HI>The two la&s;t temperate, yet in them is</HI></L>
<L><HI>Mortality, and many &s;ickne&s;&s;es.</HI></L>
</LG>
<P>Q. <HI>Give an Orators example?</HI></P>
<P><HI>A. Cae&s;: Bel: Gal:</HI> 1. All <HI>France</HI> is divided into three parts; of which, one the <HI>Belgians</HI> inhabite, the other the <HI>Aequitans,</HI> the third tho&s;e who in their tongue are called <HI>Cetts,</HI> in our language the <HI>Gaules.</HI></P>
</DIV2>
<DIV2 N="30" TYPE="chapter">
<PB N="58" REF="39">
<HEAD>CAP. 30. <HI>Definition.</HI></HEAD>
<P>Q. <HI>What is definition?</HI></P>
<P><HI>A.</HI> Definition is when it is explicated what the thing is, and that interchangeably may bee argued with the thing defined.</P>
<P>Q. <HI>What are the kindes of definition?</HI></P>
<P><HI>A.</HI> A definition is perfect or imperfect.</P>
<P>Q. <HI>What is the perfect definition called?</HI></P>
<P><HI>A.</HI> This is properly called a definition.</P>
<P>Q. <HI>What is the imperfect called?</HI></P>
<P><HI>A.</HI> A de&s;cription.</P>
<P>Q. <HI>What is a perfect definition?</HI></P>
<P><HI>A.</HI> A perfect definition is a definition con|&s;i&s;ting of the onely cau&s;es which con&s;titute the e&s;&s;ence: &s;uch as the cau&s;es comprehended by the genus and forme.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> After this manner is a man defined, <HI>viz.</HI> by the genus, (a living creature) we under&s;tand (as it is &s;aid) a corporeall e&s;&s;ence full of life and &s;en&s;e, which is the matter and a part of the forme of a man, to which (if thou adde&s;t rea&s;o|nable) thou comprehende&s;t the whole forme of a man, by the whole faculty of his life, &s;en&s;e, rea&s;on.</P>
<P>Q. <HI>It &s;hould &s;eeme then that the perfect defi|nition is nothing el&s;e then an univer&s;all &s;ymboll
<PB N="59" REF="39">of the cau&s;es, con&s;tituting the e&s;&s;ence and na|ture of things?</HI></P>
<P><HI>A.</HI> So it is.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A.</HI> The artes have &s;uch definitions, Gram|mer of well &s;peaking; Rethoricke of pleading well; Dialectica of di&s;puting well; Arithme|ticke of numbring well; Geometry of mea&s;u|ring well.</P>
</DIV2>
<DIV2 N="31" TYPE="chapter">
<HEAD>CAP. 31. <HI>De&s;cription.</HI></HEAD>
<P><HI>Q.</HI> What is de&s;cription?</P>
<P>A. <HI>De&s;cription is a definition defining the thing from other arguments al&s;o.</HI></P>
<P><HI>Q.</HI> Give example?</P>
<P>A. <HI>This is the de&s;cription of a man, a man is a living creature, mortall, capable of di&s;ci|pline.</HI></P>
<P><HI>Q.</HI> Are not proper circum&s;tances al&s;o mingled with common cau&s;es &s;ometimes?</P>
<P>A. <HI>Yes.</HI></P>
<P><HI>Q.</HI> Then it &s;eemeth that &s;uccint brevity is not alwayes in this kinde?</P>
<P>A. <HI>No, oftentimes it de&s;ireth a clearer and greater explication.</HI></P>
<P><HI>Q.</HI> Give an example out of &s;ome Orator?</P>
<P><HI>A. In Mil:</HI> Glory is de&s;cribed. But yet of all rewards of vertue (if there be a rea&s;on of re|rewardes) the greate&s;t is glory; this one com|forteth us touching the &s;hortne&s;&s;e of our life,
<PB N="60" REF="40">cau&s;eth that wee are pre&s;ent with the ab&s;ent dead, maketh us to live to conclude, by the&s;e &s;teppes wee doe &s;eeme to a&s;cend into heaven.</P>
<P><HI>Q.</HI> Give a poeticall example?</P>
<P>A Aeneid: <HI>4. Fame is de&s;cribed.</HI></P>
<LG>
<L>From <HI>Libeans</HI> temple cometh forth great fame,</L>
<L>Nought &s;wifter then ill newes which beares this name,</L>
<L>Moving &s;he goes, by going &s;tre~gth &s;he gets,</L>
<L>She feares at fir&s;t, at la&s;t with windes &s;he fleets.</L>
<L>Walkes on the earth, her head &s;he lifts to'th skie,</L>
<L>Earth brought her forth, the Gods were angry;</L>
<L>In <HI>Caeus</HI> and <HI>Encelladus</HI> his land,</L>
<L>She was at la&s;t as I doe under&s;tand;</L>
<L>Her feet were &s;wift, her wings mo&s;t hurful were</L>
<L>A horrid mon&s;ter, wicked, full of feare,</L>
<L>As many feathers as upon her are:</L>
<L>So many eyes attend her every where.</L>
<L>So many tongues, &s;o many mouthes doe &s;ound,</L>
<L>So many yeares doe le&s;&s;en her around.</L>
<L>In night &s;he flies through heaven, &amp; in the &s;hade</L>
<L>About the earth &s;he goes, no noy&s;e is made:</L>
<L>She &s;itteth by the light on hou&s;es high,</L>
<L>And cau&s;eth townes to quiver fearefully;</L>
<L>As well a bruiter of things fal&s;e that be,</L>
<L>As me&s;&s;engers of truth and verity.</L>
</LG>
<P><HI>Q.</HI> Proceede to further example?</P>
<P>A. <HI>Such are the de&s;criptions of plant? an living creatures, in phy&s;icke: al&s;o of rivers mountaines, cities, in geography and hi&s;tory.</HI></P>
</DIV2>
<DIV2 N="32" TYPE="chapter">
<PB N="61" REF="40">
<HEAD>CAP. 32. <HI>Divine te&s;timony.</HI></HEAD>
<P>Q. <HI>You have expounded the artificial ar|guments, the inartificiall followeth; tell me then what an inartificiall argument is?</HI></P>
<P><HI>A.</HI> An inartificiall argument is, that which argueth not by its owne nature, but taketh force from &s;ome artificiall argument.</P>
<P>Q. <HI>It &s;eemeth by this when a hidden truth of things is more &s;ubtily &s;earched for, that this ar|gument hath &s;mall force of proofe?</HI></P>
<P><HI>A.</HI> So it is, but in civill and humane things oftentimes this argument effecteth the greate&s;t tru&s;t, from the moving arguments, if wi&s;e|dome, vertue, and good will be pre&s;ent.</P>
<P>Q. <HI>What is it called?</HI></P>
<P><HI>A.</HI> In one name it is called te&s;timony.</P>
<P>Q. <HI>What are the kindes of te&s;timony?</HI></P>
<P><HI>A.</HI> Divine or humane.</P>
<P><HI>A. What may be compri&s;ed under the head of divine te&s;timony?</HI></P>
<P><HI>A.</HI> Not onely the miracles of the gods, but al&s;o the an&s;wers of prophets and fortune|tellers, are counted among&s;t divine te&s;timo|nies.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> All the&s;e are brought forth. <HI>Cat:</HI> 3. For that I may omit (&s;aith the Orator) the fires &s;eene in the night from the We&s;t, and the bur|ning
<PB N="62" REF="41">of heaven, as al&s;o lightning, as earth|quakes, with other many things done to us Con&s;uls, as tho&s;e which are now done, doe &s;eeme to proclaime the gods immortality. And a little after, at which time when the <HI>Ara&s;pa|tians</HI> were come together out of all <HI>Herturia,</HI> they &s;aid that &s;laughter, burning, peri&s;hing of the lawes, civill and dome&s;ticall warre, and the fall of the whole city and empire approach|ed, unle&s;&s;e the immortall gods plea&s;ed by all rea&s;on, by their power &s;hould change tho&s;e de|&s;tinies. At length when hee had &s;aid that they mocked at the an&s;wer of the <HI>Ari&s;patians,</HI> and that they did more regard the &s;igne of <HI>Iove,</HI> turning to the Ea&s;t, he then &s;aid; but is not hee &s;o pre&s;ent that it &s;hould &s;eeme to be done at the becke of the mighty <HI>Iove,</HI> that when this mor|ning before my doore by my command and conjuration, the Iudges being then in the hou&s;e of <HI>Concordia,</HI> at the &s;ame time there appeared a &s;igne: which being turned towards you and the Senate, both you and the Senate &s;aw mani|fe&s;tly laid open, who they were that were a|gain&s;t the health of all men.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A.</HI> That of <HI>Tibullus</HI> is more &s;hort.</P>
<LG>
<L><HI>But if that oracles true things doe tell,</HI></L>
<L><HI>Then this in our name &s;ee thou doe declare:</HI></L>
<L><HI>That he doth promi&s;e</HI> Delius <HI>to give,</HI></L>
<L><HI>To be thy &s;pou&s;e with whom thou'lt happy live.</HI></L>
</LG>
</DIV2>
<DIV2 N="33" TYPE="chapter">
<PB N="63" REF="41">
<HEAD><HI>CAP. 33.</HI> Te&s;timony from humane law and &s;entences.</HEAD>
<P>Q. <HI>What bee the kindes of humane te&s;timo|ny?</HI></P>
<P><HI>A.</HI> Humane te&s;timony is common or pro|per.</P>
<P>Q. <HI>What is common?</HI></P>
<P><HI>A.</HI> Law; and a famous &s;entence.</P>
<P>Q. <HI>What is legall te&s;timony?</HI></P>
<P><HI>A.</HI> Legall te&s;timony is both unwritten and written.</P>
<P>Q. <HI>Bring forth authority for this?</HI></P>
<P><HI>A. Pro Mil:</HI> For there is (O ye Iudges) a law not written, but borne with us; which we have not received, learned, read; but ta|ken, drawne, expre&s;&s;ed from nature: as if our life &s;hould bee in &s;ome hazard, force danger, either of theeves or enemies, all hone&s;t rea&s;on were to bee &s;ought of &s;afety; but if the twelve tables will have the night theefe, yea the day theefe to, if he defend him&s;elfe after any manner killed without puni&s;hment; who is there that will thinke him that is &s;laine to bee puni&s;hed, when as there is a &s;word reached to us, to kill that man by the lawes them&s;elves.</P>
<P>Q. <HI>What are famous &s;entences?</HI></P>
<P><HI>A.</HI> Proverbes.</P>
<PB N="64" REF="42">
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> They bee &s;uch as the&s;e. <HI>Pares cum pari|bus facilim&egrave; congregantur. Spartam nactus es, hanc ex orna.</HI></P>
<P>Q. <HI>What may farther be under this head?</HI></P>
<P><HI>A.</HI> Sayings of wi&s;edome al&s;o.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. No&s;ce teip&s;um. Nequid nimis. Sponde prae&s;to ad detrimentum.</HI></P>
<P>Q. <HI>What is proper te&s;timony?</HI></P>
<P><HI>A.</HI> Such as this of <HI>Plato.</HI> 1. <HI>ad Quinti: frat:</HI> And then truely <HI>Plato</HI> the Prince of wi&s;dome and learning thought tho&s;e common wealthes ble&s;&s;ed, if either learned and wi&s;e men gover|ned them, or tho&s;e that did governe, placed all their &s;tudy in wi&s;edome and learning.</P>
<P>Q. <HI>Proceed to further example?</HI></P>
<P><HI>A.</HI> Such were in the Poets <HI>Aeneid:</HI> 4. Learne ju&s;tice and admonitions, and contemne not the rich. So in <HI>Homer.</HI></P>
<LG>
<L><GAP DESC="foreign">.</L>
<L><HI>Ajax</HI> led out of <HI>Salaminus</HI> twelve &s;hips.</L>
<L>The <HI>Magaten&s;es</HI> were overcome by the <HI>Atho|nians.</HI></L>
</LG>
<P>Q. <HI>What are te&s;timonies of the living?</HI></P>
<P><HI>A.</HI> Te&s;timonies of the living, are not onely when it is inquired of ground, felling of wood and &s;uch like bu&s;ine&s;&s;e, but al&s;o there are te&s;ti|monies of obligation, confe&s;&s;ing oath.</P>
<P>Q. <HI>Give an example of obligation?</HI></P>
<P><HI>A. Phil:</HI> 5. For I dare bind my faith, <HI>(P.
<PB N="65" REF="42">C.)</HI> to you and the people of <HI>Rome,</HI> that truely when no force con&s;trained me I dur&s;t not doe; and I feared an opinion of timerity, in a thing greatly hurtfull; I promi&s;e and &s;weare <HI>(P. C.)</HI> to become alwayes &s;uch a citizen to <HI>Ce&s;ar</HI> as he him&s;elfe is, and as wee ought chiefly to wi&s;h or de&s;ire.</P>
<P>Q. <HI>Have we not an obligation &s;et forth &s;ome|times with a pledge?</HI></P>
<P><HI>A.</HI> Yes. <HI>Virg Eglog:</HI> 3.</P>
<LG>
<L><HI>Wilt then by turnes, we hand to hand doe try,</HI></L>
<L><HI>What either can, and prove each by our deed;</HI></L>
<L><HI>Ile paune this heifer, (which lea&s;t thou deny)</HI></L>
<L><HI>She twi&s;e hath come already to the payle,</HI></L>
<L><HI>And two twins &s;uckles at this time now &s;ay,</HI></L>
<L><HI>What paune thou'lt gage with her to countervail.</HI></L>
</LG>
<P>Q. <HI>What are the kindes of confe&s;&s;ion?</HI></P>
<P><HI>A.</HI> Confe&s;&s;ion is free or extorted by tor|ments.</P>
<P>Q. <HI>What is this latters properly called?</HI></P>
<P><HI>A.</HI> A que&s;tion.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Such an argument there is again&s;t <HI>Milon</HI> whom <HI>Cicero</HI> derided. Goe to then, what or how is the que&s;tion? How? where was <HI>Ro&s;cius?</HI> where was <HI>Ca&s;ca?</HI> Doth <HI>Clodius</HI> lay &s;nares for <HI>Milon?</HI> he hath done; &s;urely the gallowes. He hath done nothing.</P>
<P>Q. <HI>What further may be reduced hitherto?</HI></P>
<P><HI>A.</HI> Hitherto may bee referred the argu|ment which wee u&s;ed when wee bring forth
<PB N="66" REF="43">our approbation, and experience of our affir|mative.</P>
<P>Q. <HI>Give example.</HI></P>
<P><HI>A. Ver:</HI> 4. Even <HI>Volcatio</HI> if hee had come freely, would he have given a little booke? he &s;hall come, he &s;hall be tryed; no man truely re|ceiveth it. <HI>Ter:</HI> &s;pend thy time in letters, in the woods, in mu&s;icke: it is meete for youth to know the&s;e liberall thinges, I will give di|ligence.</P>
<P>Q. <HI>Give a poeticall example?</HI></P>
<P><HI>A. Ovid. Tri&s;t:</HI> 3.</P>
<LG>
<L><HI>The which that thou may&s;t better credit me,</HI></L>
<L><HI>Try thou my paines, beleeve it then to be.</HI></L>
</LG>
<P>Q. <HI>Give an example al&s;o of the te&s;timony of an oath.</HI></P>
<P><HI>A. Aeneid:</HI> 6.</P>
<LG>
<L><HI>I &s;weare byth' gods, and all in earth un&s;eene;</HI></L>
<L><HI>I have departed from thy &s;hore &ocirc; queene.</HI></L>
</LG>
<P>Q. <HI>This reciprocation &s;eemeth to be more ob|&s;cure, as becau&s;e the te&s;timony is true, the witnes is al&s;o true?</HI></P>
<P><HI>A.</HI> So it is: and thus much &s;uffi&s;eth to have &s;poken of invention, the fir&s;t part of the &s;cience Dialectica.</P>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="book">
<PB N="67" REF="43">
<HEAD>THE SECOND BOOKE OF <HI>PETER RAMVS</HI> HIS Dialectica of Iudge|ment.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD><HI>Cap. 1.</HI> What Iudgement is.</HEAD>
<P>Q. <HI>Hitherto the fir&s;t part of Dialectica in Invention hath bin expounded, the other part fol|loweth, in Iudgement, what then is Iudgement?</HI></P>
<P><HI>A.</HI> Iudgement is the &s;econd part of Lo|gicke of di&s;po&s;ing arguments to bee iudged well.</P>
<P>Q. <HI>How are they iudged?</HI></P>
<P><HI>A.</HI> Every thing is iudged by a certaine rule of di&s;po&s;ition.</P>
<P>Q. <HI>It may be thought then that this part of Lo|gicke is called both judgement and di&s;po&s;ition from hence?</HI></P>
<P><HI>A.</HI> So it is.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CAP. 2.</HI> An affirmative or negative Axioma.</HEAD>
<P>Q. <HI>What are the kindes of Iudgement?</HI></P>
<P><HI>A.</HI> Iudgement is Axiomaticall, or Diano|cticall.</P>
<PB N="68" REF="44">
<P>Q. <HI>What is an Axioma?</HI></P>
<P><HI>A.</HI> An Axioma is the di&s;po&s;ition of an ar|gument, with an argument, wherein &s;omewhat is iudged to bee, or not to be.</P>
<P>Q. <HI>What is it called, and whence receiveth it the name?</HI></P>
<P><HI>A.</HI> In the Lattin of <HI>Enuntiatum,</HI> it is called <HI>Enuntiation;</HI> of <HI>Pronuntiatum, Pronuntiation.</HI></P>
<P>Q. <HI>What are the affections of an Axioma?</HI></P>
<P><HI>A.</HI> An Axioma is affirmative or negatiue.</P>
<P>Q. <HI>What is affirmative?</HI></P>
<P><HI>A.</HI> Affirmative is when the force of it is af|firmd.</P>
<P>Q. <HI>And what negative.</HI></P>
<P><HI>A.</HI> When it is denied. From hence &s;prin|geth the contradiction of Axiomas, when the &s;ame argument is affirmed or denied.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>Cap. 3.</HI> True and Fal&s;e.</HEAD>
<P>Q. <HI>What may be a &s;econd kinde of the affecti|ons of an Axioma?</HI></P>
<P><HI>A.</HI> An Axioma &s;econdly is true or fal&s;e.</P>
<P>Q. <HI>How true?</HI></P>
<P><HI>A.</HI> When it pronounceth as the thing is.</P>
<P>Q. <HI>How fal&s;e?</HI></P>
<P><HI>A.</HI> Contrary.</P>
<P>Q. <HI>What are the affections of a true Axioma?</HI></P>
<P><HI>A.</HI> A true Axioma is contingent or nece&s;|&s;ary.</P>
<PB N="69" REF="44">
<P>Q. <HI>How contingent?</HI></P>
<P><HI>A.</HI> When it is &s;o true that it may &s;ometimes be fal&s;e.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Fortune helpeth the bold; for it may be that which is true to day, to morrow may bee fal&s;e: and therefore the iudgement of this con|tingent verity, is called opinion: tho&s;e things of the time pa&s;t or pre&s;ent, may be certaine to a man, but of time to come they cannot by na|ture, although with God all things are pre&s;ent. Therefore <HI>Martiall</HI> doth worthily mocke <HI>Pri&s;cus</HI></P>
<P>Pri&s;cus <HI>thou often ask&s;ts what I &s;hall be,</HI></P>
<LG>
<L><HI>If now mo&s;t rich, hereafter what truely?</HI></L>
<L><HI>Things for to come canst thou not tell them mee,</HI></L>
<L><HI>If thou a Lion art, what wilt thou thou be?</HI></L>
</LG>
<P>Q. <HI>How nece&s;&s;ary?</HI></P>
<P><HI>A.</HI> When it is alwayes true, neither can be fal&s;e.</P>
<P>Q. <HI>What is this affirmative called?</HI></P>
<P><HI>A.</HI> This affirmative is called <HI>Katapant&ograve;s</HI> of every thing.</P>
<P>Q. <HI>How impo&s;ible?</HI></P>
<P><HI>A.</HI> Contrarily where it can bee true of no|thing.</P>
<P>Q. <HI>What belongeth to an Axioma of the artes?</HI></P>
<P><HI>A.</HI> An axioma of the artes ought to bee <HI>Kantapant&ograve;s</HI> as al&s;o Homogene &amp; Catholique</P>
<P>Q. <HI>What is an homogene axioma?</HI></P>
<PB N="70" REF="45">
<P><HI>A.</HI> An homogene axioma is when the parts are e&s;&s;entiall among them&s;elves: as the forme to the thing formed , the &s;ubiect to its proper adiunct.</P>
<P>Q. <HI>what is this called?</HI></P>
<P><HI>A</HI> This Genus of the Species is called <HI>Kath' aut&ograve;</HI> by it &s;elfe.</P>
<P>Q. <HI>What it a Catholique axioma.</HI></P>
<P><HI>A.</HI> A Catholique axioma is when the con|&s;equent is alwayes true of the anticedent; not onely in every thing and by it &s;elfe, but al&s;o re|ciprocally.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> A man is a living creature, rea&s;onable, number is equall or unequall.</P>
<P>Q. <HI>What is this called?</HI></P>
<P><HI>A.</HI> This is called <HI>Katholon pr&ocirc;ton</HI> vniver|&s;ally fir&s;t.</P>
<P>Q. <HI>What then are the lawes of the proper do|cuments of the artes.</HI></P>
<P><HI>A.</HI> The&s;e three: the fir&s;t, <HI>Cat&agrave;pant&ograve;s</HI> the law of verity: the &s;econd <HI>Kath' aut&ograve;</HI> the law of iu&s;tice: the third <HI>Kath&ograve;lou pr&ocirc;ton</HI> called the law of wi&s;edome, and &s;uch is the iudge|ment of Catholique axiomas, the mo&s;t true &amp; cheife knowledge.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD><HI>CAP. 4.</HI> The &s;imple Axioma.</HEAD>
<P>Q. <HI>You have expounded the common affections
<PB N="71" REF="45">of axiomas, the kindes follow, what are then the kindes of an axioma?</HI></P>
<P><HI>A.</HI> An axioma is &s;imple or compound.</P>
<P>Q. <HI>What is &s;imple?</HI></P>
<P><HI>A.</HI> Simple is that which is contained in the force of one word; and therefore by an affir|mative or negative word it affirmeth or deni|eth.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Fire burneth, fire is hot, fire is not wa|ter.</P>
<P>Q. <HI>Shew the force of the&s;e examples?</HI></P>
<P><HI>A.</HI> Here fire is the anticedent, burneth, the con&s;equent: and this is the fir&s;t di&s;po&s;ition of invented things; of che cau&s;e with the effect, as in the fir&s;t example; the &s;ubiect with the ad|iunct as in the &s;econd; the di&s;agreeing with the di&s;agreeing, in the third: after a certaine manner, any argument may be enuntiated (ex|cept tho&s;e full of compari&s;on and di&s;tributi|on) agreeings truely by affirming, di&s;agreeings by denying.</P>
<P>Q. <HI>What are the kindes of a &s;imple axioma?</HI></P>
<P><HI>A.</HI> A &s;imple axioma is generall or &s;peciall.</P>
<P>Q. <HI>What is generall?</HI></P>
<P><HI>A.</HI> Generall is when the common con&s;e|quent is attributed generally to the common antecedent. and this contradiction, doth not alwayes devide the true &amp; fal&s;e, but both parts of the contingent, as al&s;o not of contingents may be fal&s;e.</P>
<PB N="72" REF="46">
<P>Q. <HI>Give example of the fir&s;t?</HI></P>
<LG>
<L><HI>A. Eaeh place delighted is, with Baijs plea&s;ant</HI></L>
<L><HI>No place delighted is with Baijs plea&s;ant roomes.</HI></L>
</LG>
<P>Q. <HI>Give example of the &s;econd?</HI></P>
<P><HI>A</HI> Every creature is rea&s;onable, no creature is rea&s;onable.</P>
<P>Q. <HI>What is a speciall axioma?</HI></P>
<P><HI>A.</HI> A &s;peciall axioma is when the con&s;e|quent is not attributed to every antecedent, and here the contradiction ever divideth the true from the fal&s;e.</P>
<P>Q. <HI>What are the kindes of &s;peciall?</HI></P>
<P><HI>A.</HI> Speciall is particular or proper.</P>
<P>Q. <HI>What is particular?</HI></P>
<P><HI>A.</HI> Particular is when the common con&s;e|quent is attributed particularly to the antece|dent: but to this axioma it is generally con|tradicted.</P>
<P>Q. <HI>Give examples.</HI></P>
<P><HI>A.</HI> Somewhat is to be pardoned: Nothing is to be pardoned. Some clemency is not to be pray&s;ed. All clemency is to be pray&s;ed.</P>
<P>Q. <HI>What is a proper axioma?</HI></P>
<P><HI>A.</HI> A proper axioma is when the co~&s;equent is attributed to a proper antecedent.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Fabulla</HI> is faire, who&s;e negative &amp; con|tradiction is <HI>Fabulla,</HI> is not faire.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD><HI>CAP. 5.</HI>
<PB N="73" REF="46"> The copulative axioma.</HEAD>
<P>Q. <HI>What is the compound axioma?</HI></P>
<P>The compound axioma is that which is contai|ned in the force of a coniuction. Therefore from an affirmative or negative coniunction it is affirmed or denyed. And a part of the con|tradiction is true, a part fal&s;e.</P>
<P>Q. <HI>VVhat are the kindes?</HI></P>
<P><HI>A.</HI> A compound Enunciate is for his con|iunction congregative, or &s;egregative.</P>
<P>Q. <HI>VVhat is congregatiue?</HI></P>
<P><HI>A.</HI> Congregative is that which enuntiateth all agreeings by affirmings and di&s;agreeings by denying.</P>
<P>Q. <HI>What are the kindes.</HI></P>
<P><HI>A.</HI> Copulative or connexed.</P>
<P>Q. <HI>VVhat is copulative?</HI></P>
<P><HI>A.</HI> Copulative is that who&s;e coniunction is copulatiue.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Eneid:</HI> 1.</P>
<LG>
<L><HI>The ea&s;t and &s;outh windes on the &s;eas do blow,</HI></L>
<L><HI>They ru&s;h through deepe till on the top they &s;how,</HI></L>
<L><HI>The affricke oft with the&s;e his bla&s;ts conioynes.</HI></L>
</LG>
<P>This therefore &s;hall be the negatiue and con|tradiction.</P>
<LG>
<L><HI>The ea&s;t and &s;outh windes not on &s;eas doe blow,</HI></L>
<L><HI>They ru&s;h not through the deepe, ne on top &s;how,</HI></L>
<L><HI>The affricke doth not oft his bla&s;ts conioyne.</HI></L>
</LG>
<P>Q. <HI>But whereupon dependeth the judgement of the copulative enunciate?</HI></P>
<PB N="74" REF="47">
<P><HI>A.</HI> The iudgement of the coplative Enun|ciate being true dependeth of the truth of all parts: fal&s;e, at the lea&s;t of one part fal&s;e.</P>
<P>Q. <HI>VVhat may further bee compri&s;ed under this head?</HI></P>
<P><HI>A.</HI> The enunciate of a relative quallity is of this kinde, who&s;e coniunction is the relation it &s;elfe.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Eglog.</HI> 3.</P>
<LG>
<L><HI>So me thy &s;ong as &s;leepe on gra&s;&s;e doth queme</HI></L>
<L><HI>The travailer his weary lims to drench.</HI></L>
</LG>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> Here the coplative iudgement is as if he &s;hould &s;ay, &s;leepe is gratefull to the weary, and &s;o thy &s;ong is plea&s;ing to me.</P>
<P>Q. <HI>VVhat is the Negative hereof?</HI></P>
<P><HI>A. Not me thy &s;ong as &s;leep on gra&s;&s; doth queme The travailer his weary lims to drench.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD><HI>CAP. 6.</HI> The Connexed Axioma.</HEAD>
<P>Q. <HI>VVhat is a connexed Axioma.</HI></P>
<P><HI>A.</HI> A connexed axioma is congregatiue, who&s;e coniection is connexiue.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Eneid.</HI> 2. If fortune doth feigne Simon mi&s;erable, it di&s;hone&s;ly feigneth him to bee vaine and a lyer, who&s;e negative is if fortune doth not feigne Simon mi&s;erable it di&s;hone&s;ly
<PB N="75" REF="47">feigneth him to be vaine and a liar:</P>
<P>Q. <HI>Is not this coniunction al&s;o denyed more ma|nife&s;tly, by denying the con&s;equent?</HI></P>
<P>A. Yes.</P>
<P>Q. <HI>Give example?</HI></P>
<P>A. <HI>Pro Amer.</HI> I am not a murtherer though in their company. <HI>De fato:</HI> Neither if every Enunciation be true or fal&s;e, doth it follow therefore that the cau&s;es are immutable; For affirmation &s;ignifieth, if the antecedent be, that the con&s;equent is al&s;o. Negation therfore and contradiction determineth if the antecedent be that therefore the con&s;equent is not. Where|fore, when thou &s;halt iudge the connexiue to be ab&s;olutely true, thou &s;halt iudge it al&s;o ne|ce&s;&s;ary, and thou &s;halt under&s;tand this nece&s;|&s;ity to &s;pring from the nece&s;&s;ary connexion of partes, the which may al&s;o bee even in fal&s;e partes.</P>
<P>Q. <HI>Give example of this?</HI></P>
<P>A. If a man be a Lyon, he is al&s;o a foure foo|ted, this is a nece&s;&s;ary connexion.</P>
<P>Q. <HI>But if the connexion be contingent, and on|ly put for his probability, how &s;hall it bee iudged then?</HI></P>
<P><HI>A.</HI> Its iudgment then &s;hall be only opinion.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Ter:</HI> and <HI>Phamphilus</HI> if thou do&s;t this, this day is the la&s;t thou &s;halt &s;ee mee.</P>
<P>Q. <HI>What may be further under this head?</HI></P>
<P><HI>A.</HI> This relation connexive of con&s;equence
<PB N="76" REF="48">is like to the connexed axioma, as when <HI>Tulli|us</HI> is &s;aid to be an orrator, hee hath al&s;o &s;kill in pleading well, and thus much of the congre|gative axioma.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD><HI>CAP. 7.</HI> The di&s;creet Axioma.</HEAD>
<P>Q. <HI>VVhat is a &s;egregative axioma?</HI></P>
<P>A. A &s;egregatiue axioma is that who&s;e con|iunction is &s;egregative, and therefore enuncia|teth di&s;agreeing arguments.</P>
<P>Q. <HI>What are the kindes?</HI></P>
<P>A. A &s;egregatiue enunciation is di&s;creet or di&s;iunct.</P>
<P>Q. <HI>VVhat is di&s;creete?</HI></P>
<P>A. Di&s;creet is that who&s;e coniunction is di&s;|cretiue, and therefore of di&s;agreeings it cheifly enunciateth diuer&s;es.</P>
<P>Q. <HI>Give example?</HI></P>
<P>A. <HI>Tu&s;c.</HI> 5. Although they may be iudged by the force of the body, yet they are referred to the minde: who&s;e negatiue and contradicti|on is, although they may be iudged by the &s;ence of the body, yet they are referred to the mind, or, although they may be iudged by the &s;ence of the body, yet they are not referred to the mind. For yet is here a cheife coniunction.</P>
<P>Q. <HI>How is the di&s;creet Enunciat iudged to be true?</HI></P>
<P>A. The di&s;creete enunciation is iudged to
<PB N="77" REF="48">be true &amp; lawfull, if the parts be not only true but may be al&s;o di&s;creet.</P>
<P>Q. <HI>How is the fal&s;e or ridiculous iudged?</HI></P>
<P>A. Contrarily.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD><HI>CAP. 8.</HI> The di&s;iunct Axioma.</HEAD>
<P>Q. <HI>VVhat is a di&s;iunct axioma?</HI></P>
<P>A. A di&s;iunct axioma is a &s;egregative axio|ma who&s;e coniunction is di&s;iunct.</P>
<P>Q. <HI>Give example?</HI></P>
<P>A. <HI>Georg.</HI> 1.</P>
<LG>
<L><HI>There as they &s;ay is either &s;ilent night</HI></L>
<L><HI>Alwayes mo&s;t darke and voide of any light,</HI></L>
<L><HI>Or el&s;e the morning from us here doth goe</HI></L>
<L><HI>And brings the day unto them there al&s;o.</HI></L>
</LG>
<P>Q. <HI>Shew another example?</HI></P>
<P>A. <HI>Do fato</HI> every enunciation is true or fal&s;e</P>
<P>Q. <HI>Here it &s;eemeth is &s;ignified from the di&s;|iunct, that one onely is true?</HI></P>
<P>A. So it is.</P>
<P><HI>Q. What &s;hall the negative and contradiction bee.</HI></P>
<P>A. Not every enunciation is true or fal&s;e.</P>
<P>Q. <HI>And what doth the contradiction &s;ignifie?</HI></P>
<P>A. That one of them is not true by nece&s;&s;i|ty, for if the di&s;iunction be ab&s;olutely true, it is al&s;o nece&s;&s;ary: and the parts of the di&s;iunct are oppo&s;ite without any meanes.</P>
<P>Q <HI>But although the di&s;iunction bee ab&s;olutely
<PB N="78" REF="49">and al&s;o nece&s;&s;ary may there not be a nece&s;&s;ity, that the parts &s;hould be &s;eperately nece&s;&s;ary?</HI></P>
<P><HI>A.</HI> No.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> A man is good or not good, here the di&s;junction is nece&s;&s;ary, and yet a man is good is not a nece&s;&s;ary enunciation, al&s;o a man is not good, is not a nece&s;&s;ary enunciation.</P>
<P>Q. <HI>Whereupon then dependeth the nece&s;&s;ity of the di&s;junction.</HI></P>
<P><HI>A.</HI> The nece&s;&s;ity of the di&s;iunction depen|deth on the nece&s;&s;ary oppo&s;ition, and di&s;iun|ction of the partes, not as their nece&s;&s;ary veri|ty.</P>
<P>Q. <HI>But is not the di&s;iunction of tentimes from condition.</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>Give example.</HI></P>
<P><HI>A.</HI> As if it be though whether <HI>Cleon</HI> will come, or <HI>Socrates,</HI> becau&s;e it was &s;o agreed that one of them onely &s;hould come.</P>
<P>Q. <HI>It &s;eemeth by this that if the di&s;junction be contingent, it is not ab&s;olutely true, but is onely opinionable?</HI></P>
<P><HI>A.</HI> So it is, and that more frequently in the u&s;e of man.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Ovid: Epi&s;t: Lean.</HI></P>
<LG>
<L><HI>Either good hap &s;hall now unto me fall,</HI></L>
<L><HI>Or el&s;e feirce death the end of loving thrall.</HI></L>
</LG>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="79" REF="49">
<HEAD><HI>CAP. 9.</HI> The Syllogi&s;me and its parts.</HEAD>
<P>Q. <HI>You have manife&s;ted in its &s;elfe the axio|maticall judgement, by axiomas: the dianoeticall followeth, what therefore is dianoia?</HI></P>
<P><HI>A.</HI> Dianoia is when one axioma is derived from another.</P>
<P>Q. <HI>VVhat are the kindes of dianoyia?</HI></P>
<P><HI>A.</HI> Syllogi&s;me or methode?</P>
<P>Q. <HI>VVhat is a Syllogi&s;me?</HI></P>
<P><HI>A.</HI> A Syllogi&s;me is a dianoia whereby the que&s;tion is &s;o di&s;po&s;ed with the argument, as the antecedent put, it is nece&s;&s;arity concluded.</P>
<P>Q. <HI>Make this plainer?</HI></P>
<P><HI>A.</HI> When the axioma is doubtfull the que|&s;tion is effected, and there is neede of a third argument to bee placed with the que&s;tion, for its tru&s;t.</P>
<P>Q. <HI>How many parts hath the antecedent?</HI></P>
<P><HI>A.</HI> The antecedent of a Syllogi&s;me hath two partes, a propo&s;ition, and an a&s;&s;umption.</P>
<P>Q. <HI>VVhat is a propo&s;ition?</HI></P>
<P><HI>A.</HI> A propo&s;ition is the fir&s;t part of the an|tecedent, whereby the con&s;equent of the que|&s;tion, is at lea&s;t di&s;po&s;ed with the argument.</P>
<P>Q. <HI>VVhat is the a&s;&s;umption?</HI></P>
<P><HI>A.</HI> The a&s;&s;umption is the &s;econd part of the antecedent, which is affirmed from the propo&s;ition.</P>
<PB N="80" REF="50">
<P>Q. <HI>But what is the con&s;equent part of the &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> The con&s;equent part of the &s;yllogi&s;me, is that which imbraceth the part of the que|&s;tion and concludeth it.</P>
<P>Q. <HI>What is it called?</HI></P>
<P><HI>A.</HI> It is called from the nature of it com|plexion and conclu&s;ion.</P>
<P>Q. <HI>If any part of the &s;yllogi&s;me want, what is &s;aid to be?</HI></P>
<P><HI>A.</HI> It is called <HI>Enthymema.</HI></P>
<P>Q. <HI>But what if any part happen to be be&s;ides its partes?</HI></P>
<P><HI>A.</HI> Then it is called a <HI>Por&s;yllogi&s;me.</HI></P>
<P>Q. <HI>Is not the order of the partes oftentimes confounded?</HI></P>
<P><HI>A.</HI> Yes.</P>
<P>Q. <HI>What then if any doubt &s;hall ari&s;e from it?</HI></P>
<P><HI>A.</HI> Then that &s;hall be filled up which wan|teth, tho&s;e cut of which abound: and every part dige&s;ted into his place.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD><HI>CAP. 10.</HI> The &s;imple contracted &s;yllogi&s;me.</HEAD>
<P>Q. <HI>What are the kindes of a &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> A &s;yllogi&s;me is &s;imple or compound.</P>
<P>Q. <HI>What is &s;imple?</HI></P>
<P><HI>A.</HI> Simple is where the con&s;equent part of the que&s;tion is placed in the proportion, the
<PB N="81" REF="50">antecedent part in the a&s;&s;umption.</P>
<P>Q. <HI>What are the affections of it?</HI></P>
<P><HI>A.</HI> It is affirmed, denyed, generall, &s;peciall, and proper.</P>
<P>Q. <HI>How is it affirmed?</HI></P>
<P><HI>A.</HI> From all the affirmative parts.</P>
<P>Q. <HI>How is it denyed?</HI></P>
<P><HI>A.</HI> From one negative of the antecedent parts, with complexion.</P>
<P>Q. <HI>How is it generall?</HI></P>
<P><HI>A.</HI> From the generall propo&s;ition and a&s;|&s;umption.</P>
<P>Q. <HI>How is it speciall?</HI></P>
<P><HI>A.</HI> From one of the generalls onely.</P>
<P>Q. <HI>And how is it proper?</HI></P>
<P><HI>A.</HI> From both propers.</P>
<P>Q. <HI>VVhat are the kindes of the &s;imple &s;yllo|gi&s;me?</HI></P>
<P><HI>A.</HI> The &s;imple &s;yllogi&s;me is contracted by partes, or explicated.</P>
<P>Q. <HI>What is contract?</HI></P>
<P><HI>A.</HI> Contract is when the argument for the example is &s;o &s;ubjected to a particular que&s;tion, that the antecedent may bee under&s;tood to af|firme each part; and in the a&s;&s;umption.</P>
<P>Q. <HI>Give an example?</HI></P>
<P><HI>A.</HI> Certaine confidence is vertue, as con|&s;tancy, certaine confidence is not vertue, as boldnes.</P>
<P>Q. <HI>Shew the force of this example?</HI></P>
<P><HI>A.</HI> This argument is under&s;tood to goe be|fore
<PB N="82" REF="51">each part of the que&s;tion, as if it were ex|pre&s;&s;ed, con&s;tancy is a vertue, and confidence, and therefore certaine confidence is a vertue: al&s;o boldnes is not a vertue, and yet it is confi|dence; and therefore &s;ome confidence is not a vertue. So in the u&s;e of di&s;puting the ma&s;ter of the Syllogi&s;me draweth the judgement, neither is it &s;et forth otherwi&s;e. And this expo&s;ition the beginning of the Syllogi&s;me is expounded by <HI>Ari&s;totle,</HI> &s;o that the Syllogi&s;me in its full judgement is more cleare and manife&s;t.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD><HI>CAP. 11.</HI> The fir&s;t kinde of the &s;imple ex|plicated Syllogi&s;me.</HEAD>
<P>Q. <HI>VVhat is the explicated Syllogi&s;me?</HI></P>
<P><HI>A.</HI> The explicated Syllogi&s;me who&s;e partes are explicated.</P>
<P>Q. <HI>VVhat are the proprieties in this explica|ted Syllogi&s;me?</HI></P>
<P><HI>A.</HI> Two, fir&s;t the propo&s;ition is generall or proper, &s;econdly the conclu&s;ion is like to the antecedent or the weaker part.</P>
<P>Q. <HI>What are the kindes of it?</HI></P>
<P><HI>A.</HI> The kindes are twofold.</P>
<P>Q. <HI>What is the fir&s;t?</HI></P>
<P><HI>A.</HI> The fir&s;t is where the argument alwaies followeth the negative in the other part.</P>
<P>Q. <HI>Shew &s;ome Syllogi&s;me of this kinde?</HI></P>
<PB N="83" REF="51">
<P><HI>A.</HI> GEN. 1.</P>
<LG>
<L>Ce|&s;a|re. A troubled man u&s;eth not his rea&s;on well:</L>
<L>But a wife man u&s;eth his rea&s;on well,</L>
<L>A wife man is not therefore troubled.</L>
</LG>
<P>Q. <HI>Produce, the example of &s;ome Orator for this Syllogi&s;me?</HI></P>
<P><HI>A.</HI> This judgement is &s;o brought forth of <HI>Cicero Tu&s;c:</HI> 3. And when (&s;aith hee) the eye is troubled, it is not hone&s;tly affected to the ful|filling of its duty: and the re&s;t of the partes, as al&s;o the whole body, when it is moved from its &s;tate, wanteth its office and function, &s;o a troubled minde is not hone&s;tly affected to ful|fill his duty. But the duty of the minde is to u&s;e rea&s;on, and a wi&s;e man is alwayes &s;o affe|cted, that hee u&s;eth rea&s;on mo&s;t excellently; he is therefore never troubled.</P>
<P>Q. <HI>Give example of another generall Syllo|gi&s;me?</HI></P>
<P><HI>A.</HI> GEN. 2.</P>
<LG>
<L>Ca|me|&s;tres. A mortall thing is compound.</L>
<L>A &s;oule is not compound.</L>
<L>A &s;oule therefore is not mortall.</L>
</LG>
<P>Q. <HI>Produce the authority of &s;ome ancient, a|vouching this Syllogi&s;me?</HI></P>
<P><HI>A. Cicero</HI> judgeth the &s;oule to be immortall by this Syllogi&s;me. <HI>Tu&s;c:</HI> 1. For wee cannot doubt &s;aith hee in our mindes, unle&s;&s;e wee bee perchance ignorant in phy&s;icall things, but that
<PB N="84" REF="52">there is nothing knit to &s;oules, nothing con|nexed, nothing copulate, nothing joyned, no|thing double; which when it is &s;o, can &s;urely never be parted, nor divided, nor &s;evered, nor drawne a&s;under, neither peri&s;h therefore: for peri&s;hing is as it were a departure and &s;epara|tion or breach of tho&s;e parts, which before the peri&s;hing were joyned together.</P>
<P>Q. <HI>Give an example of a speciall &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> SPEC. 1.</P>
<LG>
<L>Fe|&s;ti|no. A pale man is not couragious.</L>
<L><HI>Maximus</HI> is couragious.</L>
<L><HI>Maximus</HI> therefore is not pale.</L>
</LG>
<P>Q. <HI>Produce authority for this &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> By this judgement <HI>Ovid:</HI> concludeth. <HI>De Pont:</HI> 3. <HI>El:</HI> 3.</P>
<LG>
<L><HI>Palenes and &s;loth are not in the high minde,</HI></L>
<L><HI>Rather with vipers them on ground we finde&punc;</HI></L>
<L><HI>In highe&s;t things thy minde excels we &s;ee,</HI></L>
<L><HI>No name I finde t'expre&s;&s;e the wit of thee.</HI></L>
<L><HI>Some mi&s;eries doe ta&s;te, hurt and out worne,</HI></L>
<L><HI>Are made to feele &s;harpe pricking of the thorne:</HI></L>
<L><HI>Yet thou art wont to helpe complaning men,</HI></L>
<L><HI>Among&s;t which number pray let me be then.</HI></L>
</LG>
<P>Q. <HI>Shew another example of the &s;pecial &s;yl|logi&s;me.</HI></P>
<P><HI>A.</HI> SPEC. 2.</P>
<LG>
<L>Ba|io|co. A dauncer is <HI>Lecherous.</HI></L>
<L><HI>Murena</HI> is not <HI>Lecherous.</HI></L>
<L><HI>Murena</HI> therefore is no dauncer.</L>
</LG>
<PB N="85" REF="52">
<P>Q. <HI>Produce &s;ome Orator for this &s;yllogi&s;me?</HI></P>
<P><HI>A. Cic: pro Mur:</HI> For no man almo&s;t be|ing &s;ober daunceth, unle&s;&s;e perchance hee bee mad, neither alone, nor at a moderate and ho|ne&s;t banquet; for dauncing is the companion of untimely banquets, plea&s;ant places, and many delights, thou &s;natche&s;t that from me that it is nece&s;&s;ary that vices &s;hould be: thou leave&s;t that whereby this removed, this vice ought not to be at all: no filthy banquet, no love, no glotte|ny is &s;hewed, and when we finde not all the&s;e things which have the name of plea&s;ure, and are vices; there thou can&s;t not finde lechery, nay thinke&s;t thou to finde a &s;hadow of lu&s;t in &s;uch.</P>
<P>Q. <HI>Avouch &s;ome other authority after the like manner?</HI></P>
<P><HI>A.</HI> After this manner of judgement <HI>Ovid: de Tri&s;t:</HI> 1. concludeth triply, whil'&s;t hee &s;ets forth the excu&s;e of his ver&s;es.</P>
<LG>
<L><HI>They that make ver&s;es &s;hould not merry be,</HI></L>
<L><HI>Our time is clouded with adver&s;ity:</HI></L>
<L><HI>They that write ver&s;es &s;hould enjoy their ea&s;e,</HI></L>
<L><HI>The &s;eas, the windes, with winter fierce me pre&s;&s;e.</HI></L>
<L><HI>Good poets &s;hould not feare, but I feare death,</HI></L>
<L><HI>I dread lea&s;t &s;wordes doe take away my breath:</HI></L>
<L><HI>Then what is here, a right judge will admire,</HI></L>
<L><HI>If reading them they &s;atisfi's de&s;ire.</HI></L>
</LG>
<P>Q. <HI>Give example of proper &s;yllogi&s;mes?</HI></P>
<P><HI>A.</HI> PRO. 1.</P>
<P><HI>Age&s;ilaus</HI> is not painted by <HI>Apelles.</HI></P>
<PB N="86" REF="53">
<P><HI>Alexander</HI> is painted by <HI>Apelles.</HI></P>
<P><HI>Alexander</HI> therefore is not <HI>Age&s;elaus.</HI></P>
<P>Q. <HI>Give another example of a proper Syllo|gi&s;me?</HI></P>
<P><HI>A.</HI> PRO. 2.</P>
<LG>
<L><HI>Ce&s;ar</HI> oppre&s;&s;ed his contrey.</L>
<L><HI>Tullius</HI> opre&s;&s;ed not his countrey.</L>
<L><HI>Tullius</HI> therefore is not <HI>Ce&s;ar.</HI></L>
</LG>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD><HI>CAP. 12.</HI> The &s;econd kinde of the &s;imple explicate Syllogi&s;me.</HEAD>
<P>Q. <HI>What is the &s;econd kinde of the explicate Syllogi&s;me?</HI></P>
<P><HI>A.</HI> The &s;econd kinde of the explicate Syl|logi&s;me is, when the argument goeth before in the propo&s;ition, the affirmative followeth in the a&s;&s;umption.</P>
<P>Q. <HI>Give an example of an affirmative gene|rall after this kinde.</HI></P>
<P><HI>A.</HI> AFF <HI>Gen.</HI></P>
<LG>
<L>Bar|ba|ra. Every ju&s;t thing is profitable.</L>
<L>Every hone&s;t thing is ju&s;t.</L>
<L>Every hone&s;t thing therefore is profitable</L>
</LG>
<P>Q. <HI>Produce &s;ome Orator avouching this Syl|logi&s;me?</HI></P>
<P><HI>A.</HI> Thus <HI>Cicero</HI> concludeth, <HI>Offic:</HI> 2. The Philo&s;ophers truely with great authority, &s;e|verely,
<PB N="87" REF="53">&s;oundly and hone&s;tly, doe di&s;tingui&s;h the&s;e three confu&s;ed kindes by cogitation. For what&s;oever is ju&s;t, that al&s;o they thinke to be profitable: al&s;o, what&s;oever is hone&s;t, that is ju&s;t; from whence ari&s;eth, that what&s;oever is hone&s;t, that is al&s;o profitable.</P>
<P>Q. <HI>Give an example of a negative generall Syllogi&s;me?</HI></P>
<P><HI>A.</HI> NEG. GEN.</P>
<LG>
<L>Ce|la|rent. A fearefull man is not free.</L>
<L>A covetous man is fearefull.</L>
<L>A covetous man therefore is not free.</L>
</LG>
<P>Q. <HI>Prove this by &s;ome Poet?</HI></P>
<P><HI>A.</HI> It is thus concluded and judged by <HI>Hor|race: Epi&s;t:</HI> 1.</P>
<LG>
<L><HI>Who freer is he that as &s;ervant dwelleth,</HI></L>
<L><HI>Or he that in his monies love excelleth:</HI></L>
<L><HI>I doe not &s;ee, he that de&s;ires doth feare,</HI></L>
<L><HI>And he that feares his freedome doth not beare.</HI></L>
</LG>
<P>Q. <HI>Give another example of this kinde of Syl|logi&s;me?</HI></P>
<P><HI>A. Ten: in Eu&punc;</HI> concludeth and judgeth this, That which is voyd of coun&s;ell, cannot be go|verned by coun&s;ell.</P>
<P>Love is voyd of coun&s;ell.</P>
<P>It cannot therefore be governed by coun&s;ell.</P>
<P>A. <HI>Produce the wordes of Terrence?</HI></P>
<P><HI>A.</HI> The former Syllogi&s;me followeth in the&s;e words: ma&s;ter, that thing which hath in it neither coun&s;ell nor meanes, that thou can&s;t
<PB N="88" REF="54">not governe by coun&s;ell. In love are all the&s;e vices, injuries, &s;u&s;pitions, enmities, flatteries, warre, peace againe: the&s;e uncertaine things if thou woulde&s;t guide by certaine rea&s;on, thou do&s;t no more then if thou &s;houlde&s;t labour to to be mad with rea&s;on.</P>
<P>Q. <HI>Give an example of the affirmative spe|ciall &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> AFF. SPE.</P>
<P>Da|ri|i. Con&s;uls made by vertue ought &s;tudiou&s;ly to defend the common wealth.</P>
<P><HI>Cicero</HI> is made Con&s;ul by vertue.</P>
<P><HI>Cicero</HI> therefore ought &s;tudiou&s;ly to de|fend the common wealth.</P>
<P>Q. <HI>Produce</HI> Tullies <HI>words avouching this &s;yl|logi&s;me?</HI></P>
<P><HI>A.</HI> The Orator doth both conclude and judge his owne diligence. <HI>Agr:</HI> 2. For the great care and diligence a&s;well of all the Con|&s;uls, ought to be placed in defending the com|mon wealth, as of tho&s;e who not in the cradle; but in the campe were made Con&s;uls: none of our ancients promi&s;ed to the people of <HI>Rome</HI> for mee that I ought to bee tru&s;ted: to aske of mee that I ought, even when I did aske, none of our ance&s;tours commended mee to you, therefore if I neglect any thing, there is none who &s;hall intreat mee for you. Yet while my life la&s;ts (I being hee who am able to de|fend it from their wickedne&s;&s;e) I promi&s;e
<PB N="89" REF="54">this to you O <HI>Quirites,</HI> that you have com|mitted the common wealth to the provi|dence of a good tru&s;t: to a watchfull man, not a coward; to a diligent man, not a &s;lug|gard.</P>
<P>Q. <HI>Shew another &s;yllogi&s;me of this kinde?</HI></P>
<P><HI>A.</HI> That which comes wi&s;hed for is grate|full.</P>
<LG>
<L><HI>Lesbia</HI> comes wi&s;hed for to <HI>Catullus.</HI></L>
<L>She is therefore gratefull.</L>
</LG>
<P>Q. <HI>Set forth</HI> Catullus <HI>his wordes wherein he thus concludeth?</HI></P>
<LG>
<L><HI>A. That which we long for with de&s;ires great,</HI></L>
<L><HI>Is acceptable to us when we heate:</HI></L>
<L><HI>Wherefore this gratefull is, more deare then gold,</HI></L>
<L><HI>That</HI> Lesbia <HI>is come our friend of old.</HI></L>
<L><HI>Thou do&s;t our wi&s;hes grant, our hope re&s;tore;</HI></L>
<L><HI>O light mo&s;t cleare! who is there that is more</HI></L>
<L><HI>Happy then I, who have what I de&s;ire;</HI></L>
<L><HI>Even what I wi&s;h ther's nought I can require.</HI></L>
</LG>
<P>Q. <HI>Give an example of an negative &s;peciall?</HI></P>
<P><HI>A.</HI> NEG. SPE.</P>
<P>Fe|ri|o. The deceiver of a loving maid is not to be pray&s;ed.</P>
<P><HI>Demophoon</HI> is the deceiver of a loving maide, to wit <HI>Phyllis.</HI></P>
<P><HI>Demophoon</HI> therefore is not to bee pray|&s;ed.</P>
<PB N="90" REF="55">
<P>Q. <HI>Set forth the words of</HI> Phillis <HI>in</HI> Ovid <HI>&s;o judgeing.</HI></P>
<LG>
<L><HI>A. It is no glory virgins to deceive,</HI></L>
<L><HI>Who love a man and wi&s;h him for to have;</HI></L>
<L><HI>Simplicity &s;hould rather favrur gaine,</HI></L>
<L><HI>But I that love and al's a woman am.</HI></L>
<L><HI>Deceived am by thee with flattering stile,</HI></L>
<L><HI>The gods thy pray&s;es make it all the while.</HI></L>
</LG>
<P>Q. <HI>Give an example of an affirmative pro|per?</HI></P>
<P><HI>A.</HI> AFF. PRO.</P>
<LG>
<L><HI>Octavius</HI> is <HI>Ce&s;ars</HI> heire.</L>
<L>I am <HI>Octavius.</HI></L>
<L>I am therefore <HI>Ce&s;ars</HI> heire.</L>
</LG>
<P>Q. <HI>Give an example of a negative proper?</HI></P>
<P><HI>A.</HI> NEG. PRO.</P>
<LG>
<L><HI>Anthony</HI> is not <HI>Ce&s;ars</HI> &s;onne.</L>
<L>Thou art <HI>Anthony.</HI></L>
<L>Thou art not therefore <HI>Ce&s;ars</HI> &s;onne.</L>
</LG>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD><HI>CAP. 13.</HI> The fir&s;t connexed Syllogi&s;me.</HEAD>
<P>Q. <HI>You have expounded hitherto the &s;imple Syllogi&s;me, what now is the compound Syllogi&s;me?</HI></P>
<P><HI>A.</HI> The compound Syllogi&s;me is a Syllo|gi&s;me where the whole que&s;tion is another part of the affirmed and compound propo&s;iti|on, the argument is another part.</P>
<PB N="91" REF="55">
<P>Q. <HI>But what if any thing were taken away in the compound Syllogi&s;me?</HI></P>
<P><HI>A.</HI> That were to put a &s;peciall contradi|ction.</P>
<P>Q. <HI>What are the kindes of a compound Syllo|gi&s;me?</HI></P>
<P><HI>A.</HI> A compound Syllogi&s;me is connexed or disjunct.</P>
<P>Q. <HI>What is a connexed &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> A connexed &s;yllogi&s;me, is a compound &s;yllogi&s;me, of a connexed propo&s;ition.</P>
<P>Q. <HI>How many are the manners of di&s;tinction?</HI></P>
<P><HI>A.</HI> It is of two manners.</P>
<P>Q. <HI>What is the fir&s;t?</HI></P>
<P><HI>A.</HI> The fir&s;t manner of the connexed &s;yllo|gi&s;me is that which a&s;&s;umeth the antecedent, and the con&s;equent concludeth.</P>
<P>Q. <HI>Give an example of this?</HI></P>
<P><HI>A.</HI> After this manner <HI>Cicero</HI> concludeth. <HI>lib.</HI> 2. <HI>De Divinatione.</HI></P>
<LG>
<L>If they be gods it is divination.</L>
<L>But they are gods.</L>
<L>It is divination therefore.</L>
</LG>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Offic:</HI> 3. And if al&s;o nature pre&s;cribeth this, that a man to a man, what&s;oever he bee for that &s;ame cau&s;e that hee is a man, will u&s;e con&s;ultation it is nece&s;&s;ary according to the &s;ame nature, that the profit of all &s;hould bee common. Which if it bee &s;o all of us are con|tained in one, and the &s;ame law of nature; and
<PB N="92" REF="56">this if it be &s;o indeed we are certainely forbid|den by the law of nature to violate one ano|ther: but the fir&s;t is true, the la&s;t therefore i<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> al&s;o true.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A. Aeneid:</HI> 4. <HI>Dido</HI> judgeth <HI>Aeneas</HI> to <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|maine with her.</P>
<LG>
<L><HI>Do&s;t thou me fly by the&s;e teares I thee pray,</HI></L>
<L><HI>By thy right hand I thee be&s;eech to &s;tay:</HI></L>
<L><HI>El&s;e thou wilt leave me wretched here alone,</HI></L>
<L><HI>By our deare marriage, our deare love like none.</HI></L>
<L><HI>If I doe ought de&s;erve if thou ha&s;t beene</HI></L>
<L><HI>Sweet unto me, have pitty on me then:</HI></L>
<L><HI>Looke on thy &s;lippery hou&s;e, and now I pray,</HI></L>
<L><HI>If any place for prayers be I &s;ay:</HI></L>
<L><HI>For</HI> Libians <HI>&s;ake, for</HI> Nomades <HI>his kings,</HI></L>
<L><HI>Who hated me and for all other things.</HI></L>
<L><HI>Which I for thee did beare, my credits lo&s;t,</HI></L>
<L><HI>I am alone, for thee thus am I cro&s;t:</HI></L>
<L><HI>Be&s;ides all this, my fame is quite decayed,</HI></L>
<L><HI>Rather I had my fle&s;h in du&s;t were laid.</HI></L>
</LG>
<P>Q. <HI>Doth it alwayes a&s;&s;ume the &s;ame?</HI></P>
<P><HI>A.</HI> Oftentimes not the &s;ame but a greater.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cat:</HI> 1. If thy parents feared and hated thee, neither coulde&s;t thou plea&s;e them by any rea&s;on, in my opinion thou wert to ab&s;taine a little from their &s;ight: now the countrey (which is our common parent) hateth and feareth thee, and of a long time judgeth no|thing of thee, except it be touching thy death,
<PB N="93" REF="56">can&s;t thou neither avoyd its authority, neither follow its judgement, neither feare&s;t thou its force.</P>
<P>Q. <HI>What may farther be under this head?</HI></P>
<P><HI>A.</HI> This manner of concluding is the very &s;ame when the propo&s;ition is a relate of time.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> After this kinde the nymph <HI>O Enon</HI> in <HI>Ovid,</HI> concludeth the error of her fooli&s;hnes.</P>
<LG>
<L><HI>When</HI> Paris O Enon <HI>hoped to for&s;ake,</HI></L>
<L><HI>It would to</HI> Xanthus <HI>with all &s;peede betake:</HI></L>
<L>Xanthus <HI>make ha&s;te returne thou back againe,</HI></L>
<L><HI>That &s;o this</HI> Paris O Enon <HI>may &s;u&s;taine.</HI></L>
</LG>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD><HI>CAP. 14.</HI> The &s;econd connexive &s;yllogi&s;me.</HEAD>
<P>Q. <HI>What is the &s;econd manner of the connexed &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> The &s;econd manner of the connexed &s;yl|logi&s;me taketh away the con&s;equent that it may take away the antecedent.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> If a wi&s;e man a&s;&s;ent to any thing, &s;ome|times al&s;o he &s;hall be opinated.</P>
<P>Therefore he &s;hall a&s;&s;ent to nothing.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A.</HI> By the like &s;yllogi&s;me <HI>Ovid: Tri&s;t:</HI> 12. judgeth his fooli&s;hnes.</P>
<PB N="94" REF="57">
<LG>
<L><HI>If I were wi&s;e tho&s;e &s;i&s;ters I &s;hould hate,</HI></L>
<L><HI>Deities hurtfull to whom on them waite:</HI></L>
<L><HI>But now &s;o great my fooli&s;hne&s;&s;e is &s;eene,</HI></L>
<L><HI>I build them alters whom my hurt have beene.</HI></L>
</LG>
<P>The&s;e two kindes of the &s;yllogi&s;me are mo&s;t u&s;uall of all.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD><HI>CAP 15.</HI> The first disjunct &s;yllogi&s;me.</HEAD>
<P>Q. <HI>What is the disjunct &s;yllogi&s;me?</HI></P>
<P><HI>A.</HI> The disjunct &s;yllogi&s;me is the &s;yllogi&s;me compo&s;ed of a disjunct propo&s;ition.</P>
<P>Q. <HI>What are the manners of di&s;tinction?</HI></P>
<P><HI>A.</HI> Two.</P>
<P>Q. <HI>What is the fir&s;t?</HI></P>
<P><HI>A.</HI> The fir&s;t taketh away one and conclu|deth the re&s;t,</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> Either it is day, or it is night.</P>
<P>But it is not day?</P>
<P>It is therefore night.</P>
<P>Q. <HI>Give another example?</HI></P>
<P><HI>A.</HI> The judgement of <HI>Cicero</HI> in defence of <HI>Cluventius</HI> is &s;uch: But when as this conditi|on was propo&s;ed to him, that either he &s;hould accu&s;e ju&s;tly and piou&s;ly, or die &s;harpely or un|worthily: <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> would rather accu&s;e after that manner then <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> after this.</P>
<P>Q. <HI>Make the disjunction appeare clearer?</HI></P>
<PB N="95" REF="57">
<P><HI>A.</HI> Either he mu&s;t accu&s;e or die.</P>
<P>He mu&s;t not die,</P>
<P>He mu&s;t accu&s;e therefore.</P>
<P>Q. <HI>Give another example like to this?</HI></P>
<P><HI>A.</HI> There is the like rea&s;oning <HI>Phil.</HI> 2. do&s;t thou not under&s;tand it is determined, that ei|ther, tho&s;e who have done this thing are homi+cides or revengers of liberty? But attend a lit|tle and take the thoughts of a &s;ober man for a little time, and I who am of them, as my &s;elfe doth confe&s;&s;e, will familiarly argue with thee as a fellow: I deny that there is any meane: I grant that they are, except they be deliverers and con&s;erveres of the Roman common wealth more then villany, more then homicides, more parricides: if truely it be cruelty, rather to bee a father to the country, then a murtherer of ones &s;elfe: Thou art a wi&s;e and con&s;iderate man what &s;ay&s;t thou: if they be particides, why were they honored of thee, and called to this order by the Roman people why was <HI>Mar|cus Brutus</HI> by thy meanes freed from the law, if he were ab&s;ent more then tenne dayes from the citty? why did <HI>Apolinares</HI> receive <HI>Marcus Brutus</HI> with incredible honour? why was the prouinces given to <HI>Ca&s;&s;ius</HI> and <HI>Brutus,</HI> why were their que&s;tors added? why were the number of Legates increa&s;ed and this done by thee? they are not therefore homicides. It fol|loweth then that by thine owne iudgement they are deliverers, when as truely there can be
<PB N="96" REF="58">no third admitted.</P>
<P>Q. <HI>If the parts of the di&s;iunct propo&s;ition &s;hall be more then two, how &s;hall they be iudged then?</HI></P>
<P>A. The art of iudging them and concluding them &s;hall be the &s;ame.</P>
<P>Q. <HI>Give example?</HI></P>
<P>A. So <HI>Cicero</HI> iudgeth <HI>Rabitious</HI> to bee a|mong the con&s;ulls: And wee &s;ee (&s;aith hee) the&s;e three to be in the nature of things, to wit that either he &s;hould bee with <HI>Saturninus,</HI> or with the good, or that he &s;hould lie hid. But to lie hid is proper to the dead and rotten: to be with <HI>Saturninus</HI> of &s;ury &amp; wickedne&s;&s;e: ver|tue and hone&s;ty and &s;hamefa&s;tne&s;&s;e con&s;trai|ned him to be with the con&s;ulls.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD><HI>CAP. 16.</HI> The &s;econd di&s;iunct?</HEAD>
<P>Q. <HI>What is the &s;econd di&s;iunct?</HI></P>
<P>A. The &s;econd di&s;iunct, from the propo&s;i|tion the affirmative a&s;&s;umeth one, and taketh away, the re&s;t.</P>
<P>Q <HI>Give example?</HI></P>
<P>A. It is day or it is night.</P>
<P>But it is day,</P>
<P>It is not therefore night.</P>
<P>Q. <HI>Give another example after this manner?</HI></P>
<P>A. Thus <HI>Iuno</HI> concludeth with <HI>Iove</HI> touch|ing <HI>Turnus, Aeneid.</HI> 10.</P>
<PB N="97" REF="58">
<LG>
<L><HI>What if thou &s;aye&s;t the thing thou do&s;t not meane?</HI></L>
<L><HI>And &s;hould to Turnus give life againe,</HI></L>
<L><HI>Now I remaine in mi&s;ery and woe,</HI></L>
<L><HI>And hope for that which will not happen &s;o:</HI></L>
<L><HI>But rather than this ill &s;hould come to pa&s;&s;e,</HI></L>
<L><HI>I'le mocke my &s;elfe and hope pa&s;t hope alas.</HI></L>
</LG>
<P>Q. <HI>Shew another &s;yllogi&s;me of this kind?</HI></P>
<P><HI>A.</HI> There is the like Syllogi&s;me effected from a propo&s;ition copulative negative, which is cal|led negative complexion, and which obtaineth the force of an affirmative di&s;junction.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A.</HI> It is not both day and night,</P>
<P>But it is day,</P>
<P>It is not therefore night.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD><HI>CAP. 17.</HI> The onely method according to <HI>Ari&s;totle.</HI></HEAD>
<P>Q. <HI>What is method?</HI></P>
<P><HI>A.</HI> Method is a dianoia of diver&s;e homogene axioma, prepo&s;ed for the clearenes of their na|ture, from whence the agreeing among&s;t them|&s;elves of them are iudged and comprehended in memory.</P>
<P>Q. <HI>What is to be con&s;idered in method?</HI></P>
<P><HI>A.</HI> As verity and fal&s;ity is beheld in the ax|ioma con&s;equence and incon&s;equence in the &s;yl|logi&s;me, &s;o in method it is to be con&s;idered
<PB N="98" REF="59">that by it the more cleare may precede, the more ob&s;cure may follow, and that altogether order and confu&s;ion be iudged.</P>
<P>Q. <HI>Make this plainer?</HI></P>
<P><HI>A.</HI> After this manner is di&s;po&s;ed from ho|mogene axiomas in the fir&s;t place by an ab&s;olute notion, the fir&s;t; in the &s;econd place the &s;econd, in the the third place the third, and &s;o for|ward.</P>
<P>Q. <HI>It &s;eemeth by this that method doth conti|nually pa&s;&s;e from vniver&s;alls to &s;ingulars?</HI></P>
<P><HI>A.</HI> So it is, for by this &s;ole and onely way it proceedeth from antecedents altogether, and ab|&s;olute notions, to the declaring of unknowne con&s;equences, and this is the only method that <HI>Ari&s;totle</HI> taught.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD><HI>CAP. 18.</HI> The fir&s;t illu&s;tration of methods by illu&s;tra|tion of artes.</HEAD>
<P>Q. <HI>But doe not examples &s;et forth this head more clearely?</HI></P>
<P><HI>A.</HI> Yes, the examples of doctrines and artes doe cheifly demon&s;trate and &s;et forth the vnity of method, in the which although all the rules are generall &amp; vniver&s;all, yet the degrees of them are di&s;tingui&s;hed: and by how much every thing &s;hall be more generall, by &s;o much it &s;hal more precede.</P>
<PB N="99" REF="59">
<P>Q. <HI>Why &s;hall the fir&s;t be in the mo&s;t generall place and order?</HI></P>
<P><HI>A.</HI> Becau&s;e in light and knowledge it is fir&s;t.</P>
<P>Q. <HI>Why &s;hall the &s;ubalternates follow?</HI></P>
<P><HI>A.</HI> Becau&s;e in their clearenes they are next.</P>
<P>Q <HI>It &s;eemeth by this that tho&s;e things which by nature are more knowne &s;hall precede, tho&s;e which are le&s;&s;e known are &s;ubi&s;ttute, and at length the mo&s;t &s;peciall follow?</HI></P>
<P><HI>A.</HI> So it is.</P>
<P>Q. <HI>What then &s;hall precede and be fir&s;t?</HI></P>
<P><HI>A.</HI> The mo&s;t general definition &s;hal be fir&s;t.</P>
<P>Q. <HI>What &s;hall follow?</HI></P>
<P><HI>A.</HI> The di&s;tribution.</P>
<P>Q. <HI>But how if their be many.</HI></P>
<P><HI>A.</HI> Then the partition in perfect partes &s;hal precede.</P>
<P>Q. <HI>What &s;hall follow?</HI></P>
<P><HI>A.</HI> The divi&s;ion into kindes.</P>
<P>Q. <HI>What then?</HI></P>
<P><HI>A.</HI> The partes them&s;elves and the kindes are in the &s;ame order to be handled and defined againe in which they were di&s;tributed.</P>
<P>Q. <HI>What further is required?</HI></P>
<P><HI>A.</HI> If there &s;hal be a long explication of them they are to be chained together by the chaines of tran&s;cition.</P>
<P>Q. <HI>What benefit redowndeth from hence?</HI></P>
<P><HI>A.</HI> It refre&s;heth and recreateth the Au|ditor.</P>
<PB N="100" REF="60">
<P>Q. <HI>But may not example be under this head?</HI></P>
<P><HI>A</HI> Yes as a more familiar thing is taken, &s;o a more familiar example mu&s;t bee u|&s;ed.</P>
<P>Q. <HI>Give example of what you have here &s;hewed out of the art of grammer?</HI></P>
<P><HI>A.</HI> All definitions, di&s;tributions, are found in the rules of grammer, and every one of them &s;everally judged, and all the&s;e documents in|&s;cribed in diver&s;e tables, are confounded and mingled together as it were in a certaine port.</P>
<P>Q. <HI>What part of dialectica teacheth us to compo&s;e the&s;e confu&s;ed rules and dige&s;t them into order: fir&s;t there is no need of the places of invention, when as they are all found: neither in the fir&s;t iudgement of axiomas, when as eve|ry axioma is proved and valued: neither of the &s;econd iudgement of the filogi&s;me, when as all of them are disputed and concluded controver|&s;ies of &s;everal things by the&s;e onely &s;yllogi&s;mes: it &s;eemeth therefore to bee onely method, is it not?</HI></P>
<P><HI>A.</HI> Yes it is onely method.</P>
<P>Q. <HI>How is it done?</HI></P>
<P><HI>A.</HI> The Logitian by this light of artificiall method &s;electeth out of this pott the definition of grammer (for that is mo&s;t generall) and pla|ceth it in the fir&s;t place: grammer is the do|ctrine of &s;peaking well. Then hee taketh out of the &s;ame Oven the particion of
<PB N="101" REF="60">grammer, and placeth it in the &s;econd place: the partes of grammer are two: Etymology and Syntaxis. Then out of the &s;ame ve&s;&s;el hee &s;eperateth the definition of Etymology of worde, and joyneth it in the third place to tho&s;e that goe before: then hee &s;eeketh out the partes of wordes in letters and &s;yllables, and the kindes in wordes of number, and without number, and placeth them with their tran&s;citi|ons in their &s;everall places. And &s;o the defini|tions of all the partes of Etymology, together with their di&s;tributions, colligations, and mo&s;t &s;peciall examples hee placeth in their &s;everall places, and &s;o likewi&s;e in the Syntax. This way all the artes have propo&s;ed to them&s;elves.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<HEAD><HI>CAP. 19.</HI> The &s;econd example of methode by example of Poets, Orators, Hi&s;triographers.</HEAD>
<P>Q. <HI>But is methode onely &s;et forth in matter of the artes and doctrines?</HI></P>
<P><HI>A.</HI> No, it is al&s;o declared in all things which we would teach ea&s;ily and plainely: therefore Poets, Orators, and all manner of writers as often as they propo&s;e any thing to teach to their auditors, doe follow this way, although they doe not enter and in&s;i&s;t upon it all alike.</P>
<P>Q. <HI>Give an example out of &s;ome Poet?</HI></P>
<P><HI>A. Virgil</HI> in his Georgicks di&s;tributeth as I
<PB N="102" REF="61">&s;aid before the propo&s;ed matter into foure parts, and in the fir&s;t booke followeth com|mon thinges, as A&s;trology, Meteorology, and of corne and tillage; this was the fir&s;t part of his worke: then the tran&s;cition is adhibited in the beginning of the &s;econd book.</P>
<LG>
<L><HI>Thus far of tillage and of &s;tarres were we,</HI></L>
<L><HI>Now of the</HI> Bacchus <HI>we'l &s;ing pre&s;ently.</HI></L>
</LG>
<P>Then hee writeth generally of trees, as al|&s;o &s;pecially of plants; the &s;econd tran&s;cition is adhibited to the third part, but more imperfect and without an Epilogue. In the beginning of the third booke of Oxen, Hor&s;es, Sheepe, Goates, Dogges.</P>
<LG>
<L><HI>We'l &s;ing of goddes</HI> Pales, <HI>al's of him,</HI></L>
<L><HI>Who by</HI> Amphry&s;o <HI>kept his &s;heepe mo&s;t trim.</HI></L>
</LG>
<P>At length in the beginning of the fourth book there is the third tran&s;cition of the fourth part, but al&s;o imperfect from the onely prepo|&s;ition of their Bees.</P>
<P><HI>Now of the eyre hony Bee I'le &s;peake.</HI></P>
<P>So therefore the Poet &s;tuddieth to place the mo&s;t generall fir&s;t, the &s;ubalternate middle, the mo&s;t &s;peciall in the la&s;t place.</P>
<P>Q. <HI>Give another poeticall example?</HI></P>
<P><HI>A. Ovid: in Fa&s;t:</HI> u&s;eth this kinde of di&s;po|&s;ition, propo&s;ing in the beginning the &s;umme of his worke.</P>
<P><HI>I'le &s;ing of times that pa&s;&s;e throughout the yeare, Fall of the &s;tarres and ri&s;ing I'le declare.</HI></P>
<P>By and by having made imploration hee de|termineth
<PB N="103" REF="61">the partition of the yeare made fir&s;t by <HI>Tumulus</HI> into ten monethes, which hee re|prehendeth.</P>
<P><HI>When as</HI> Romes <HI>builder did the yeare devide, In it he made five moneths and five be&s;ide.</HI></P>
<P>And a little after hee adjoyneth <HI>Numa</HI> his more full devi&s;or.</P>
<LG>
<L><HI>But</HI> Numa <HI>neither</HI> Ianus <HI>did omit,</HI></L>
<L><HI>Nor yet the ancient &s;hadowes out did put:</HI></L>
<L><HI>But to th'old monethes two more appointed he.</HI></L>
</LG>
<P>Here the Poet having interpreted the com|mon differences of holy-dayes, working-dayes, banquet-dayes, kalends, nones, ides, at the la&s;t hee followeth every moneth in his place, and with a preface after this order he pa&s;&s;eth from generalls to the &s;tudy of &s;pecialls.</P>
<LG>
<L><HI>Ith what I have you &s;hewed what the&s;e things be,</HI></L>
<L><HI>It now remaines, we part them pre&s;antly.</HI></L>
</LG>
<P>At length after the expo&s;ition of every part the tran&s;cition is joyned as in the end of the fir&s;t and beginning of the &s;econd booke.</P>
<LG>
<L><HI>The fir&s;t part of my taske is ended now,</HI></L>
<L><HI>The moneth is done, my little booke al&s;o:</HI></L>
<L>Ianus <HI>is done, another moneth beginneth,</HI></L>
<L><HI>Another booke now with that moneth reneweth.</HI></L>
</LG>
<P>And in every one of his bookes afterward the tran&s;citions are adhibited, but le&s;&s;e accu|rately</P>
<P>Q. <HI>How doe the Orators follow this methode?</HI></P>
<P><HI>A.</HI> The Orators in poems, narrations, con|firmations, perorations doe follow this order
<PB N="104" REF="62">as the nature both of the art and the order of the thing doe require, and &s;ometimes more &s;tudiou&s;ly too.</P>
<P>Q. <HI>Give example?</HI></P>
<P><HI>A. Cicero</HI> in an accu&s;ation fir&s;t by propoun|ding, then by parting, followeth this order. <HI>Que&s;tor Cn: Paxeris</HI> &s;aith he, thou ha&s;t beene Confull unto this time fourteene yeares, and from that day unto this day in which thou ha&s;t made me, I call thee into judgement; there was no voyd houre found in robbery, wickedne&s;&s;e, cruelty, iniquity. This is the propo&s;ition &amp; de|finitio~ of the chief matter, as in this judgement mo&s;t generall. The partition followeth: the&s;e are the yeares con&s;ume in the que&s;tor&s;hip, end a Sciatican emba&s;&s;age, and the Vrban pre|tor&s;hip, and in the Sicilian pretor&s;hip: where|fore this &s;hall bee the fourefold di&s;po&s;ition of my accu&s;ation, which foure partes with their particular partitions hee hath al&s;o handled in th<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ir &s;everall order and place, and coupled them with tran&s;citions; the three fir&s;t in the third booke. Wherefore (&s;aith he) his que&s;tor&s;hip being &s;hewed, &amp; his fir&s;t magi&s;tracy, together with his theft and wickedne&s;&s;e looked unto, let us attend to the re&s;t. Then having expoun|ded the faults of his emba&s;&s;ador&s;hip, the tran|&s;cition to his pretor&s;hip followeth. But let us now come to that famous pretor&s;hip, and tho&s;e faults which were more knowne to tho&s;e which were pre&s;ent, then to us who come me|ditated
<PB N="105" REF="62">and prepared to pleading. This tran|&s;cition is more imperfect without an epilogue: at length in the beginning of the fourth oration there is the like tran&s;cition to the fourth part of the Sicilian pretor&s;hip. Many nece&s;&s;ary things O Iudges I mu&s;t pretermit, that I may in &s;ome manner &s;peake of tho&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> things which are committed to my tru&s;t, for I have received the cau&s;e of <HI>Sicilia,</HI> that province hath drawne me unto this bu&s;ine&s;&s;e.</P>
<P>Q. <HI>Give an example out of &s;ome Hi&s;toriogra|pher?</HI></P>
<P><HI>A. Livy</HI> doth &s;o imbrace the &s;umme of &s;eventy yeares in the beginning, then divideth them by tennes.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<HEAD><HI>CAP. 20.</HI> The &s;ecrets of method.</HEAD>
<P>Q. <HI>It &s;eemeth that in the diver&s;e axiomaticall homogens, as al&s;o in the judgement of the &s;yllo|gi&s;me, the notes of methode &s;hall be as often as any thing is taught clearely: but is there no other kinde of methode?</HI></P>
<P><HI>A.</HI> Yes, when as the auditor &s;hall be decei|ved in a certaine part with, delectation and a greater motion, then certaine homogens are re|jected, as the lights of definition, partition and tran&s;cition: and certaine heterogens are a&s;&s;u|med, as digre&s;&s;ions from the matter, and com|morations upon the thing; but chiefly the or|der of thinges in the beginning is turned over,
<PB N="106" REF="63">and certaine antecedents are put after con&s;e|quents. Therefore to that rule of perfect me|thod this may &s;eeme &s;omewhat more imper|fect; the forme is not onely lame, things being detracted; or abounding, things being added; but al&s;o the order of it being inverted by cer|taine degrees is prepo&s;terous.</P>
<P>Q. <HI>Give an example of it?</HI></P>
<P><HI>A.</HI> The like the Poet maketh with a cer|taine greater kinde of artificialnes, while hee propoundeth to him&s;elfe to leade the people. <HI>viz.</HI> the bea&s;t like heads of the multitude, and therefore hee deceiveth diver&s;e wayes, hee be|ginneth in the middle, and there oftentimes he comprehendeth the fir&s;t, to conclude the la&s;t, he placeth in an uncerca ne and an un|thought of chance. So as (<HI>Horace</HI> &s;aith) <HI>Homer</HI> di&s;po&s;eth his Iliads.</P>
<LG>
<L><HI>Ne doth this man</HI> Troyes <HI>warres divide &s;o well,</HI></L>
<L><HI>He alwayes maketh ha&s;te the vent to tell:</HI></L>
<L><HI>Even in the mid&s;t reader he doth catch,</HI></L>
<L><HI>Leaves off his tract, with ha&s;te fro~ it doth &s;natch,</HI></L>
<L><HI>And thus he lies, thus mingles fal&s;e with true,</HI></L>
<L><HI>So that ne first nor mid&s;t in it I view.</HI></L>
</LG>
<P>Q. <HI>Proceed to further examples.</HI></P>
<P><HI>A.</HI> So <HI>Virgil</HI> taketh <HI>Aeneas</HI> from <HI>Sicilia,</HI> and makes a narration of him in the banquet of <HI>Carthage;</HI> and at la&s;t bringeth in his diver&s;e troubles. So the commedian Poets, although with great judgement they have di&s;tingui&s;hed their Comedies by acts and &s;eenes yet doe
<PB N="107" REF="63">&s;o effect, that all thinges &s;eeme to be done by chance. The Orators attribute all to victory. Therefore this &s;eemeth to be placed chiefly by them not &s;o much to teach as to per&s;wade, when as al&s;o tho&s;e things which doe equally excell, are kept even unto the la&s;t, and the meanes are conferred into the middle, according to <HI>Ho|mers</HI> di&s;po&s;ition.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="64">
<PB REF="64">
</DIV2>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
