Syntagma Grammaticvm, Or An eaſie, and methodicall explanation of Lillies Grammar, whereby the miſterie of this Art is more plainely ſet forth, both for the better helpe of all Schoole-maiſters, in the true order of teaching, and the Schollers farre more eaſie attainement of the Latine tongue

SYNTAGMA GRAMMATICVM,

OR

An eaſie, and methodicall explanation of Lillies Grammar, whereby the miſterie of this Art is more plainely ſet forth, both for the better helpe of all Schoole-maiſters, in the true order of teaching, and the Schollers farre more eaſie attainement of the Latine tongue.

By Thomas Granger maiſter of Arts. Pet. Coll. Cant.

Scientiarum janitrix Grammatica.

LONDON

Printed by Thomas Dawſon.

1616.

{n. p.}

EPISTOLA DEDICATORIA.

Ornatiſsimo viro, bonis omnibus & literatis amiciſsimo, ac Mæcenati meo benigniſsimo, Iohanni Leuenthorpe Equiti Aurato perpetuam fælicitatem.

COgitanti mihi tantillùm (vir Magnanime) cui primitias agri mei vtcumque frugiferi ſincero corde, non blandulis manibus offerrem, derepentè tu occurrebas eo munere digniſſimus. Primùm, quia vt ipſe non ſolùm es genio, & ingenio ſingulari; ſed etiam ω̅ολυγράμματος (licet modeſtè ſolitus es dicere te non σοφον, ſed φιλὀν φιλοσοφῶν eſſe, quod ego veram ὲξοχ? veram ὀυγενείαν ſemper duxi: ita & beneuolo, propenſoque es animo in omnes literatos, eoſque præcipuè, qui, quod tribuit Muſa ſagax, non inuidé apud ſe detinent, ſed θεομιμ? μενοι in Commune conferunt. Deinde officij mei ratio poſtulat, in ruſticorum more beneficia tua in me immeritò ſæpè collata deglutirem, vt aliquod animi grati teſtimonium exhiberem. Prætereà, quod cerno jam animo, quàm tutus mihi ſub nominis tui patrocinio futurus ſit tranſitus. Ac ſpero me hoc tuæ inſignitum Clientelæ Σημείῳ peramicè hoſpitio exceptum iri, præſertim à ſacræ quolibet cultore Mineruæ. Quo Conſilio haud immaturo quidem leuidenſe munuſculum hoc ex ingenioli {A 2} mei cornucopiola depromptum, meritiſſimè, lubentiſſimè que tibi do, dedicoque, obnixè petens, vt illud fauente, ac benigno animo accipias, quemadmodum à me animo tui obſeruantiſſimo exhibetur: hac in re Perſarum regem Artaxerxem imitatus, qui, cùm pauper quidam ſinæta nomine, aquam ei vtraque vola è flumine Cyro exhauſtam obtuliſſet, (Nam ex lege omnes pro ſuis facultatibus Δῶϱα, i, munera regi præterequitãti offerentes coràm apponebant) grato inquit, animo munus tuum accipio, et in pretioſiſſimis numero iuſſis inſuper Eunuchis, vt in auream phialam de manibus aquã exciperent: ita ſi tu (clariſſime vir) pro ſũma tua humanitate, ingenuoq́_Ȝ candore Δῶϱον τ?το qualecunque non in auream phialam, ſed in fictilem acceptationis tuæ vrnulam excipere dignatus fueris, totius vóti me compotem feceris. Vale (vir Generoſiſſime) quem Deus opt. Max. protegat, & Conſeruet æternùm. Gal. Iun. 1615.

Dignitati tuæ ſervus

addictiſſimus.

Thomas Granger.

{n. p.}

The Epiſtle to the Reader, containing the generall Theorike, or true groundes of teaching.

THERE be two maine errours (Gentle Reader) both in teaching, and learning, and not ſo great, as common, Doubtfullnes, and Confuſion, doubtfullnes ſometime in the Maſter, and alwayes in the Scholar. Firſt in the Maſter it is a great errour to thinke that the Scholar can p𝔯ofite any thinge at all by that, which he himſelfe not well vnderſtanding teacheth doubtfullie. Againe it is an errour not much leſſe, that when he perfectly vnderſtanding what he teacheth, regardeth not much, whether, and how the Scholar vnderſtandeth, and conceiueth the ſame.

Fo𝔯 the refo𝔯mation of the fo𝔯mer, the Maſter muſt vſe time, and diligence, yea and meditation alſo, if need ſo require, that it being firſt made his owne, he may freely, and confidently p𝔯opund it to the Schollar, which p𝔯oceeding not rawly, but ripe lie from him, the Schollar may app𝔯ehend, conceiue and digeſt the ſame the better. Mo𝔯eouer when it p𝔯oceedeth indiſtinctly, and harſhly (hiulcè) from the maiſter, the Schollar conceiues a greater difficultie thereof, whereby he is diſcouraged at the firſt entrie, and beginning of his labour grudging alſo in his mind at the Maiſters rigour, and vniuſt dealing, that he ſhould propound, and require perfectnes of that in him, which ſeemeth difficult enough to himſelfe.

Fo𝔯 the amendment of the ſeconde the Maſter {A 3} muſt imagine that thoſe things which are eaſieſt to his vnderſtanding are moſt hard, and difficult to the Schollars. Therefo𝔯e it requires good skill, and art to condiſcend from the ſtrength of his mans vnderſtanding, reaſon, and imagination, and to apply, and intermingle them to and with the Scholars, gently and ſoftly drawing him after him: knowing this, that the Schollar hath the ſame faculties of the Soule, perfect, but weake, and therefo𝔯e hath naturallie a deſire, and reioycing in that, whereby he receiueth increaſe of ſtrength to perfection, as contrarily he hath no pleaſure in that which is to ſtrong fo𝔯 him, no mo𝔯e than the ſucking childe hath of ſtrong meates. This appeares euidently in their plaies, and ſpo𝔯ts, wherein they do ſort, and gather themſelues acco𝔯ding to their agreable o𝔯 differing natures, and witts which thing is naturall, and common to them with trees, plants, beaſts, 𝔈c. which reioice in the fellowſhippe of their owne kind (but being mixt with others, are ſolitary, euen in companie) and in their owne kind, delight moſt in them, that come neereſt to their indiuiduall natures, and p𝔯operties. Hominum quoque mos eſt, as Gnatho knowes well enough. And if the Maſter in his diſcreſion and iudgement can ſo play the Pantemime, applying himſelfe to the Schollar, and ſtealinge him as it were by guile, he ſhall eaſily perceiue the Schollar to be much mo𝔯e willing, and toward, and in ſho𝔯t time finde fruictfull ſucceſſe of his labours.

But if the parents (which moſt commonly come in like Lo𝔯ds of miſrule diſturbinge, and confounding both Maiſter and Scholar) wold diſſemble, and reſtraine, a little their naturall affections with the bridle of reaſon taking vpon them the perſon {n. p.} and nature of a maiſter, as they ſhould: againe if the maiſter would be anſwereable to them, taking vpon him the perſon and affection of a father, as he ought; the Scholer knowing the reſolution of his parents, wold buckle himſelfe to pleaſe his maiſter, and to follow his booke with diligence, being d𝔯iuen thereto on the one ſide with the ſtrangenes of his parents, and aſſured on the otherſide with the kindnes and familiaritie of the Maſter, Neither can the ſtrangenes of the Parents, be ſuch, but their naturall loue and affection will eaſily appeare to the child: nor yet can the familiaritie of the maiſter be ſuch, but that his fremdnes (as we ſay) and therefo𝔯e matter of feare and awe will appeare: otherwiſe Nimia familiaritas parit contemptum.

The child that is thus conteined in his duty by this mixt loue, and feare, ſhal follow his booke with willingnes, ioy, and delight and ſhall p𝔯ofite maruelouſly in a ſho𝔯t ſpace, being but of indifferent capacitie. And if the Parents ſhall manifeſt their loue to their child𝔯en eſpecially vpon their Maſters commendations fo𝔯 their learning, and dutifullnes (ſometimes counterfeting the ſame, as occaſion ſhall require) it ſhall encourage them to delight, and glo𝔯y in the performance thereof. But where the caſe ſtands contrary to this that I haue ſaid, it hath alſo a contrarie effect. There was yet neuer any that by loue and faire meanes onely attayned to learning, nether that by meere compulſion, if they attained to ſome, long retained the ſame; at leaſtwiſe did and good there with, and in neither of them came it to any p𝔯oofe.

Furthermo𝔯e, Doubtfullnes in the Schollar is a maine errour in learning, ſeeing that hee which {A 4} doubteth knoweth nothinge, and therefore learneth nothinge, (fo𝔯 learning is knowledge) vnleſſe it be to talke he cannot tell of what. And this is too common a fault. For in moſt Schooles where as a Schollar hath repeated his leſſon perfectlie, and vnderſtandinglie to the iudgement of a ſtranger, if hee ſhalbe well examined in the ſame, he will either giue many anſwers (I meane geſſes) o𝔯 elſe will his lipps go faſt, but he dars ſay nothing (a foolish kind of lip labour) leaſt he ſhould ſpeake a miſſe, not knowing the right from the w𝔯onge. Where vpon he is thought to be defectiue in vnderſtanding, o𝔯 memo𝔯ie and is counted a dullard, whereas it is but his doubtfull learning. Fo𝔯 other wiſe, if he were ſure of that, which he would ſpeake o𝔯 had a mo𝔯e diſtinct knowledge thereof, he would giue a bold, and wittie anſwere, yea and take pleaſure in being oppoſed.

The greateſt reaſon of this vncertainty, and doubtfullnes, is becauſe that child𝔯en are phantaſticall, and full of imaginations, their vnderſtandings weake, their app𝔯ehenſions confuſed, and reaſon vnperfect, and becauſe their blood is hote, and boilinge, they are fickle, and reſtleſſe, minding nothing, but varieties, 𝔈 nouelties, being moued to and fro with euery light obiect, noting, and telling what they heare, and ſee, imitating that they ſee done of others, and are ſoone wearied with ſho𝔯t continuance euen in that they moſt deſired, in ſo much that euen their play, if they were held to it by rule, would be as weariſome to them, as learning: o𝔯 if their maiſter ſhould appoint them their play, though otherwiſe they themſelues would happily haue choſen the ſame befo𝔯e any other game, yet will it ſoone be tedious to them. {n. p.}

Upon this conſideration (to avoyd doubtfull learning) the maiſter muſt ſtirre them vp to attention in their lecture giuing, vſing often to demand (as he ſhall ſee them Careles) what he laſt ſpake? what be the wo𝔯ds following? what point is at ſuch a wo𝔯d 𝔈c. giuing reaſons why he conſtrueth thus, 𝔈 not thus, expounding their leſſon to them in plaine wo𝔯ds, and in ſuch ſtile, and manner, as is familiar to them, illuſtrating the meaning by ſuch vulgar examples, and compariſons, as are known to them, o𝔯 may be eaſily app𝔯ehended of them: other wiſe it were to teach them other things and to put new fancies into them, which will make them mo𝔯e igno𝔯ant, and fo𝔯getfull of that, which is then taught them. Fo𝔯 child𝔯ens witts (note well) are confounded with varieties at once, being contrary to the courſe of nature, as ſhall hereafter appeare. After lecture giuen, let him heare ſome one, o𝔯 other verbatim as it was giuen and ſo remaining euer in the Schoole with them, cauſe them to doe his appointments diligently, and that by themſelues ſeuerallie without helpe one of another making them bold to aſke him, what they doubt of. Neither let him immediately tell them, but by many interrogations, and bouts (as wee ſay) b𝔯inge them to tell themſelues of it. This will cauſe the child to doe his wo𝔯ke with vnderſtanding and diſcourſe, and make him mo𝔯e carefull to remember what he hath learned, and what his maſter telles him, whereas this immediate telling, p𝔯omping: and looking in dictionaries makes them doe all things by rote, and like Parrates, quite beſides Grammar.

Alſo let him neuer ſuffer them to haue any toyes about them, o𝔯 neere them, eyther b𝔯ought from {n. p.} home, o𝔯 deuiſed there: fo𝔯 if ſuch things be p𝔯eſent, they will haue them alwayes in their hands, o𝔯 in their mindes, So that by meanes of ſuch cowling imaginations, nothing that they doe, much leſſe than is told them, can make any faſt imp𝔯eſsion in them, but b𝔯okenly, and confuſedly floateth in their heads Whereby it commeth to paſſe, that that, which they haue alreadie learned, is no p𝔯eſident, o𝔯 furtherance to them in that which followeth after, euery leſſon after many weekes, moneths, and yeares being as ſtrange to them as the firſt was, fo𝔯 any certaine knowledge, o𝔯 vnderſtanding they haue of what they ſay.

And to ſpeake as the thing is, this is the cauſe, why that many, which are fit fo𝔯 the Uniuerſitie (falſely ſo ſuppoſed) and ſome which are at the Uniuerſitie, (I will not ſay ſome Graduates) ſtand as much neede of a Grammar in their ſtudies as of any other booke. Fo𝔯 camming to publike exerciſes there, o𝔯 but in their Tuto𝔯s Chambers, and therefo𝔯e carefull to doe well, and fearefull to amiſſe, they begin but then to feele their wants, and moſt of them to complaine of their owne in learning.

Now if any one aſke me, why they can make Epiſtles, Themes, and ſpeake Latine in the country, and come ſo to be plunged afterward. I anſwere it is becauſe they ſeemed to doe well by geſſe, hauing gotten by long continuance a certaine habite of geſſinge, that is, parſing, and conſtruing, and giuing rules by certaine notes, and markes (as the art doth play his feates by obſeruing his maiſte𝔯s geſtures, ſtaffe, becks, o𝔯 looks) I meane by their maiſters wo𝔯ds, and certaine fo𝔯mes of ſpeaking in his queſtions, and demaunds, rather {n. p.} then by any vnderſtanding of the o𝔯der of Grammar, o𝔯 true meaning of the rule.

And ſo by much teaching and long continuance (their app𝔯ehenſion, and diſcourſe of reaſon waxing riper as they waxe elder) they can begin to conſture alone, but by very ſmall direction of Grammer. And comming to make Schole-excerciſes can partly ſteale vnreaſonablie: and partly immitats their autours making little o𝔯 no vſe of Grammar o𝔯 any part thereof but doing all by apiſh imitation, and groſe theft, being ſure of this onely, that their Autour w𝔯ites true Latine, and good matter and So by geſsing what he ſpeakes, tye it to ſome other ſuch like matter, ſtollen out of ſome other place, whereby it comes in the end to be a great miſhapen body, with neuer a ſound ioynt in it, knit together with ſinewes of ſand. This is the ſpoile of their inuention, reaſon and vnderſtanding, that few recouer till by reaſon of age, ſtudy, and meditation (vnleſſe they be very p𝔯egnant witted) they come to ripenes of iudgement. But ſome feele the diſcommodity of this co𝔯ruption, as long as they liue.

The ſecond maine errour is Confuſion. The p𝔯inciples of all Arts, and Sciences, are naturall to the Soule, infuſed into it in the creation, which comming to a well diſpoſed, and rightly o𝔯ganiʒed body (as the good muſitian comes to a good inſtrument) retaineth the ſame pure, and vndefiled (which is called the light of nature) not being diſo𝔯dered, and darkned with the vnaptneſſe, and contagion thereof. Therefo𝔯e of the diuerſe diſpoſition, and habitude of the bodie, ariſe thoſe infinite varieties, and differences of wits, one being eſpecially apt to one thing, another to another thing, ſome (as we ſay) to all things, others to nothing. Now the gathering {n. p.} of ſequels, and concluſions from thoſe lights, o𝔯 p𝔯inciples, by the diſcourſe of reaſon th𝔯ough obſeruation and experience, is generally called wiſedome, o𝔯 art, which it effecteth by the two p𝔯operties thereof, Diſtinction, and Methode. By diſtinction it ſeparateth, and diuideth confuſed, and differing things, as all thinges in the beginning were ſeparated out of the confuſed maſſe o𝔯 Chaos (wherin they were vnifo𝔯mally contained) one from another. And by methode it o𝔯derly diſpoſeth, and placeth all thinges of the ſame nature and kinde in o𝔯der, euen as in the frame of the wo𝔯lde, wee ſee howe euery thing is diſpoſed in wonderfull o𝔯der. Whereupon art is rightly defined to be the comp𝔯ehenſion of certaine rules, o𝔯 p𝔯ecepts, of the ſame kinde, to ſome p𝔯ofitable end. And as it is after this manner obtained, ſo is it alſo taught another by the ſame.

Firſt, there muſt be p𝔯inciples, o𝔯 light of nature in the Scholler, otherwiſe light is not comp𝔯ehended of darknes. Then the maiſter muſt apply himſelfe to him by diſtinct, and methodicall teaching. Otherwiſe he ſhall increaſe confuſion, and b𝔯eed in him a kinde of vndiſtinct and confuſed knowledge, o𝔯 rather imaginatiōs, which b𝔯ing fo𝔯th nothing: not mending, but marring the witte, making the Scholler mo𝔯e fooliſh, not th𝔯ough defect of nature in the Scholler, but diſo𝔯derly teaching, which in ſtead of helping, doth hinder it. Which confuſion being made habituall, the Scholler comming by reaſon of age, to ſome maturitie of reaſon 𝔈 iudgement, cannot without much adoe refo𝔯me, though he be of good wit, being like to thoſe, that hauing bin diſo𝔯deredly and rudely b𝔯ought vp in the countrey, and afterward comming to ſome great place, {n. p.} o𝔯 attayning to ſome higher calling, doe feele the diſcommoditie thereof a long time, whereas they that haue beene b𝔯ought vp in hill, as if it were in hall, can with little endeuour fit themſelues to any thing, without any difficultie.

Grammar is therefo𝔯e fo𝔯 moſt iuſt cauſe called, the key of Arts, not onely becauſe it teacheth Languages, without the knowledge whereof, wee can vnderſtand nothing, but that which is w𝔯itten in our mother tongue: and ſo ſhould bee dep𝔯iued of thoſe Arts, which are inuented o𝔯 perfected by men of other Languages: but alſo becauſe it is a liuely patterne and p𝔯eſident to the wit in the ſtudie of other Arts whatſoeuer, though not fo𝔯 the matter, yet fo𝔯 the manner, and methode. And if the Grammar ſhall bee diſtinctly, perfectly, and methodically taught and learned, it is not onely halfe the Languages, but halfe the matter. For euen as he that hath perfectly learned Grammar, hath gotten halfe the Language: ſo he that is perfect in the methode of an Art, O𝔯ation, Epiſtle, 𝔈c. hath halfe the knowledge, and vnderſtanding thereof. Futhermo𝔯e experience teacheth that what we are taught, and as we are taught when we are young, maketh ſuch an imp𝔯eſsiō in our wits, 𝔈 memo𝔯ies, as that it becommeth naturall vnto vs, neither can we wholy relinquiſh, no𝔯 fo𝔯get the ſame. This both common obſeruation, 𝔈 daily experience p𝔯oueth. Fo𝔯 they that haue beene b𝔯ought vp with good ſchoole-maiſters, doe alſo p𝔯oue good Schoole-maiſters. Contrarily, they that haue beene taught confuſedly, and igno𝔯antly, though mo𝔯e by their owne aptneſſe, than by their maiſters good p𝔯eparation, they come to be good Schollers in the Uniuerſitie, yet are they new to begin againe, fo𝔯 matter of Grammar, {n. p.} and teaching, which they finde to bee as troubleſome a peece of wo𝔯ke, as all their Uniuerſities ſtudie and p𝔯actiſe, if euer they make good countrey Scholler. And this is not one of the leaſt, 𝔈 rareſt cauſes, why there are mo𝔯e good Schollers, then good Schoole-maiſters. But to ſpeake of this abuſe of confuſed teaching in particulars, wherein it is commonly offended, would bee too tedious in this place, which together with the refo𝔯mation thereof, I entend to speake of in another treatiſe.

To p𝔯oceed farther. This erro𝔯 of p𝔯epoſterous teaching, is altogether committed in the p𝔯euention of nature. For all doe build vpon the foundation of cuſtome, 𝔈 coniecture, not vpon the rocke. Therefo𝔯e though ſome doe ſeeme to doe very well ſometimes, yet it is mo𝔯e than they perfectly know, and that which a man doth not knowingly (Scienter) it cannot truly be said to be well done: It may be Bonum factum a good deed, yet if it want the ſpirit, 𝔈 life of Benefactum of well done, it hath not a liuely effect, o𝔯 efficacie in the Scholler, except the Scholler be of a riper wit, and quicker imagination than the Maiſter, as ſometimes falleth out: but he that ſpeaketh 𝔈 teacheth knowingly, and maturely, exhibiteth the commentarie of his wo𝔯ds in his countenance, and geſture.

Nature then is the rocke o𝔯 foundation of Art. He therfo𝔯e that teacheth him, to whom nature hath denied abilitie to learne: o𝔯 that teacheth any thing to him that hath abilitie, befo𝔯e that nature ſhew fo𝔯th her powers, doe both build on the ſand, and teach the Parrat to ſpeake. And ſuch learning is fo𝔯gotten, as ſoone as it is gotten. Fo𝔯 the haſting of nature beyond ſetled, and conſtant courſe, is {n. p.} not helping, but hindering. That learning therefo𝔯e that is gotten, o𝔯 rather taught in the outrunning of nature, is a floating imagination, o𝔯 rather wand𝔯ing phantaſme, o𝔯 d𝔯eame, whoſe ground is the maiſters b𝔯eath, and not ſenſible feeling, 𝔈 conceit thereof in the Schollers reaſon. Fo𝔯 it is not in the willer, no𝔯 in the runner, but in nature, that giueth the gift, with the meaſure thereof, and perfecteth the ſame by her owne ſcience, 𝔈 in her owne time. And it is our ſcience to obſerue, and know natures ſcience, and to applie our ſelues vnto it: fo𝔯 as the Philoſopher ſaith Phyſic. 2. cap. 2 ϰ̔ τεχνϰ̓ μιμειτου τ? ϕὺοιν art imitateth nature: therfo𝔯e though phantaſtike people are moſt delighted, and in loue with their owne antikes, o𝔯 groundles buildings: Yet this is the onely true ground, and ſcience. And how far ſoeuer wee differ, and diſagree from it, euen ſo much greater is our errour, ſeeing that Art is the Scholler of nature. Many fo𝔯 want of due conſideration and knowledge hereof, do miſerablie to𝔯ment both their Schollers, and themſelues, the one being the others To𝔯turer whereas it is a great delight to teach, and to learne, if ſo be that the Scholler be not of too froward, and peruerſe will, the maiſter too impatient, and the ignorant parents too much medling.

Fo𝔯 the clearer vnderſtanding hereof, that thou maiſt imitate, and apply thy ſelfe to nature in thy p𝔯actiſe of teaching, obſerue firſt the ſcience, and wo𝔯ke of nature in vegetables. The co𝔯ne of wheat being ſowne in the ground, nature, which is the inviſible ſubſtance, o𝔯 ſeede, firſt wo𝔯keth on the ſperme o𝔯 floo𝔯e thereof, receiuing ſo much perfection, and ſtrength from the ſame, as fitteth it fo𝔯 the wombe of the earth. Then it faſteneth the attractiue {n. p.} mouth, o𝔯 roote in the earth, d𝔯awing nouriſhment there from, as the child doth from the bodie of the mother. Afterward it commeth to birth appearing out of the earth, a ſmall ſpire hardly to diſcerned from any other graine, which ſho𝔯tly groweth into a leafe, after which grow other leaues: then the blade which is ſtrengthened, and defended with the leaues, after that the eare, 𝔈c. Herein, and in all other things obſerue the imagination o𝔯 ſcience of this cunning artificer nature, how diſtinctly, and methodicallie ſhe contriueth, and in time perfiteth the building vp of her ſelfe. The Carpenter, o𝔯 G𝔯auer by his ſcience o𝔯 imagination beginneth, and pe𝔯fecteth his wo𝔯ke without himſelfe, but nature within herſelfe: euen as if the ſcience o𝔯 imagination of the ingrauer ſhould be operatiue within the tree, diſtinctly, and methodically framing, 𝔈 faſhioninge an Image of the pureſt and beſt thereof, but expelling the g𝔯oſſe, and vnp𝔯ofitable, as bowes, barke, knotts, 𝔈c.

And as the art of engrauing is vnifo𝔯mally conteyned in the minde of the Caruer, but when a peece of wood is offered to him to wo𝔯ke on, the vnifo𝔯mall, and inuiſible vertues one after another o𝔯derly, and methodically ſhew themſelues in the framing, faſhioning, and growing of this vnſhapen logge (which is the element of the wo𝔯ke) into a pleaſant image, 𝔈c. Euen ſo in the ſeede of all vegetables, o𝔯 growing things, and of all ſenſibles, that is, of beaſts, foules, fiſhes, 𝔈c. is vnifo𝔯mally conteined the whole naturs, p𝔯operties, qualities, colours, fruites, actions, 𝔈c. of the plant, o𝔯 beaſt whatſoeuer. Which after that it hath a wombe, o𝔯 matrice beginneth to wo𝔯ke out of it a body vpon it ſelfe: The full growth, and perfection of which {n. p.} wo𝔯kes, o𝔯 edifice plainely ſheweth to manns ſences what nature, o𝔯 ſcience, lay hid in the ſeede inviſiblie.

Now fo𝔯 to reflect this light of the macrocoſme, o𝔯 the great wo𝔯ld, vpon the microcoſme, o𝔯 man, that the Schole-Maſter may ground his teaching on nature eſpecially the true foundation, following her euen in her ſtepps, without aberration, o𝔯 extrauagation, and not vpon bare imaginations, vncertaine coniectures, and imitation of others.

Sperma hominis moſt igno𝔯antly called of ſome, excrementum Lumborum, being indeed, the verie p𝔯ime, and quinteſſence of his elementarie bodie, is like the Chaos, o𝔯 firſt matter, whereupon the ſpirit of nature, o𝔯 imagination being moued, is made liuing, containing in it inuiſiblie, and vnifo𝔯mallie, the whole nature of man, his b𝔯utall wiſedome, reaſon, phantaſie, ſence, conditions, complexion, qualities, actions, 𝔈c. I ſpeake not of the immo𝔯tall ſoule, but of her plaſma, o𝔯 veſſell. Which vertues, powers, o𝔯 faculties, one after another ſhew themſelues diſtinctly, and methodically in time and ſeaſon. Firſt the vegetable vertue of the inviſible ſeed, o𝔯 ſpirit of imagination (euen as the wheat co𝔯ne) wo𝔯keth on the ſperme, adapting (fouentè ſolummodò matrice) the firſt degree of the bodies fo𝔯mation therefrom. Then it d𝔯aweth matter from the bodie of the mother (non ſolùm fouente, ſed paſcente matrice) whereon it wo𝔯keth, and frameth the liuer, heart, b𝔯aines, and other members, and is called Embryo. After that the vegetable vertue hath thus far diſtinctly, and methodically b𝔯ought, and w𝔯ought the matter, then mo𝔯eouer the ſenſible vertue, and firſt of feeling, ſheweth it ſelfe. And now hath it made it ſelfe a fit tabernacle, o𝔯 houſe {B} fo𝔯 the ſuperceleſtiall ſubſtance the ſoule, which comes not into it by p𝔯opagation of generation, but by immediate creation, 𝔈 infuſion. And is now called νήπιος an Infant.

After this followeth motion. And hauing ſuch ſtrength and perfection, as the Matrice can affo𝔯de it, it commeth to birth, that is, paſſeth out of the matrice of the little wo𝔯ld, into the wombe of the great wo𝔯ld, wherein it wo𝔯keth, and whereout it d𝔯aweth food vnto the perfection of it ſelfe, as it did in the firſt matrice. And being perfected in this great wombe, there being no other matrice to receiue it fo𝔯 further perfection, it beginneth to decline by little and little, then dyeth, and is diſperſed into this great bodie, out of which it was taken at the firſt: The ſoule alſo returning to God that gaue it.

Now being come into the matrice of the great wo𝔯ld, it receiueth further ſtrength, and perfection from the common ay𝔯e, the mothers milke, 𝔈c. wherby the other ſences are actually perfected. After this the common ſence ſheweth it ſelfe, which app𝔯ehendeth the ſpecies, o𝔯 as I may ſay (the viſions) of the outward ſences, but at the firſt vnifo𝔯mallie. Then the imaginatiue vertue, o𝔯 phantaſie appeareth, which at the firſt receiueth thoſe ſpecies, o𝔯 ſhewes from the common ſence, but as vnifo𝔯mall 𝔈 indiſtinct glances. After it appeareth the memo𝔯atiue facultie, which at the firſt rememb𝔯eth vnifo𝔯mally and indiſtinctly alſo: but afterward ſome one vehement phantaſme, maketh diſtinct imp𝔯eſſion, 𝔈c.

And thus when all the o𝔯ganicall faculties haue obteined conuenient perfection, then the intellectiue vertue, o𝔯 vnderſtanding appeareth fo𝔯th in operation, {n. p.} which is p𝔯oper onely to the reaſonable ſoule, that reflecteth it ſelfe, both vpon it ſelfe, and vpon all things. And this it doth o𝔯derly, and methodically. Firſt by app𝔯ehenſion of ſimple notions, not as they are meere ſhewes in the phantaſie, but as hauing an affection to argue, o𝔯 to be argued. Secondly, then by compoſition, o𝔯 ioyning together things agreeing, by affirmation: and ſeparating 𝔈 diſioyning things diſagreeing, by negation, called p𝔯opoſitions affirmatiue and negatiue. Thirdly, after that, by ſyllogiʒing, o𝔯 reaſoning, hiʒ. confirming, o𝔯 refuting queſtions by this o𝔯 that reaſon, o𝔯 argument. Fourthly, by o𝔯dination, o𝔯 methodicall diſpoſition of things of the ſame kind declared, explicated, amplified, illuſtrated, and alſo confirmed 𝔈c. by arguments, and ſyllogiſticall diſcourſe, placing the moſt generall, 𝔈 ſimpleſt in the firſt place, and ſo by o𝔯derly diſcent comming to the moſt ſpeciall, and compound in the laſt place.

Now after that theſe faculties of the vnderſtanding haue receiued thus much perfection, then the Κοίναι ἐννοι̌αι, that is, the common notions of the knowledge of God, and truth in the mind: and the Syntereſis, the knowledge, and diſcretion of good from euill in the conſcience, begin to appeare, and ſhew fo𝔯th themſelues. This is the o𝔯der, and p𝔯ogreſſe of nature, o𝔯 rather of diuine wiſedome in nature. Wherein obſerue, and ſee how p𝔯eciſely, and conſtantly the ſimple, and generall faculties being the meaneſt, doe firſt appeare: afterward the mo𝔯e ſpeciall, and compound being mo𝔯e excellent, till the whole man be perfected and compleate, in the moſt ſpeciall and moſt compound. And note that this o𝔯der of nature cannot poſſiblie be inuerted: that is to ſay, the ſenſitiue power cannot p𝔯euent the vegetatiue, {B. 2.} and ſo of all the reſt, no mo𝔯e than the Tree can grow downeward into the roote. Note alſo that the coaction, o𝔯 violent compulſion of nature, I meane the haſtning of her beyond her courſe, is the deſtruction of nature, at leaſt the hind𝔯ing of her wo𝔯ke.

Euen ſuch like is the p𝔯ogreſſe of euery art, both in the teaching and learning, 𝔈 therefore of Grammar alſo: For our owne experience may teach vs that a man cannot teache, o𝔯 learne Syntaxis without the knowledge of Etymologie, no mo𝔯e than to read befo𝔯e he know his letters. But put the caſe that he could doe them, with what exceeding great difficultie ſhould it be? (Fo𝔯 at leaſt wiſe he muſt haue the Clarum Lumen, o𝔯 vnderſtanding and knowledge of the firſt inuenters) and to learne both together fo𝔯 haſt, were confuſed, and indiſcreete teaching and learning, and therefo𝔯e as good as no teaching o𝔯 learning at all.

Alſo the violent coaction of the learner, I meane the haſtning of him beyond the ſemblable maturity o𝔯 ripeneſſe of his naturall parts, o𝔯 faculties, is the deſtruction of his wit, 𝔈 learning, at least wiſe the hinderance of both, acco𝔯ding to the p𝔯ouerbe, Feſtinans canis cæcos parit catulos; and the abo𝔯tiue childe eyther dyeth ſoone, o𝔯 as we ſay, th𝔯iues not in his perſon, at laſt wiſe a long time. This conturbing and diſturbing of the childes wittes, makes both him to hate learning, and the Maiſter to hate teaching, being both wearied, and ouermaughted (as wee ſay) about an eaſie peece of wo𝔯ke, and all by taking the w𝔯ong end firſt in hand, as they that would catch weete Eeles by their tales.

Fo𝔯 the refo𝔯mation of this Errour, the maiſter {n. p.} muſt know, that art is the reflexion of the reaſonable ſoule vpon nature i. both vpon all things, and vpon her ſelfe, which is p𝔯oper onely to reaſonable creatures: wherein as euery one excelleth, ſo much the mo𝔯e wiſe is he counted, 𝔈 is ſo indeede but they that are altogeather defectiue herein, are commonly called Naturalls. Now this reflexion and the growth thereof is in all things anſwerable to nature it ſelfe, and the growth thereof, as befo𝔯e I haue plainely ſhewed. He therefo𝔯e that taketh a child to teach, muſt know that he hath the matter Chaos (ἰλ?) o𝔯 ſeede, wherin the art, o𝔯 arts, that he would teach, are vnifo𝔯mally, o𝔯 potentially conteined. And although in regard of the act of teaching he may be called Pater (as Saint Paule calls himſelfe in the wo𝔯ke of regeneration) yet in regard of the learner, that hauing the arts of his Maiſter potentially in himſelfe doth ſucke, and extract matter of art from his Maſter, fo𝔯 the building by, and perfecting of himſelfe, he is alſo called mater, as the ſame Apoſtle termes himſelfe.

Therefo𝔯e the Maiſter muſt firſt frame himſelfe to be as the Sperme, exhibiting the firſt elements to the Schollars witt, which are the moſt ſimple, and generall in art, 𝔈 anſwerable to the vegetatiue facultie in nature. After that muſt p𝔯ooceed further, 𝔈 exhibet himſelfe as the matrice of the microcoſme that the Scholler not lingring longer, then need requireth on the elements (Nam non progredi eſt regredi) may p𝔯oceede fo𝔯ward both in learning, 𝔈 exerciſe, making obſeruing alwayes how nature multiplieth her ſelfe by degrees, and not ſuddainely, o𝔯 haſtily. Fo𝔯 this he muſt know by obſeruation yͭ as he is to yͤ Scholer a matrice (as the ſperme is to the ſeede, the earth to plants, the wombe to the infant, 𝔈 {B. 3.} the great wo𝔯ld to all things) ſo the Scholar muſt receiue nothing from him, but that wherof he hath a facultie, o𝔯 abilitie in himſelfe (& pro modulo facultatis) to be p𝔯oduced into act, and perfected by the Maiſters teaching. Fo𝔯 though the ſeed be ſowne in the beſt ground that is, 𝔈 in varitie of grounds fo𝔯 triall ſake and haue all the coſt that may be beſtowed thereon, yet cannot this adde, o𝔯 deminiſh any thing to the nature of the ſeede, (ex ſpinis non colliguntur vuæ) Therefo𝔯e ought not nature to be compelled, no𝔯 ſtrugled to much withall: ſeeing that teaching is nothing but plantatio, & rigatio, planting and watering, as Saint Paule ſaith in ſpirituall things.

Whereupon let him know, that not euerie thing which he teacheth, though neuer ſo plaine, and p𝔯ofitable, doth better the Scholler much, but that which he is inclined vnto by his owne Genius, o𝔯 ſpirit. Fo𝔯 nature arrideth that, which is agreeable to her, and perfectiue of her, and though the thing be great and waighty in the accompliſhment, and attainement thereof to others in regard of the means: yet is ſhee not diſcouraged, but comprehending in generall the way, and poſsibility thereof by ſmall moments obtaineth the but, o𝔯 marke of her inclination and deſirs. Herevpon arriſeth that common ſpeech p𝔯ouerbially vſed, That which wilbe, wilbe, and who would euer haue thought it. On the other ſide nature is froward, and aduerſe to that, which diſſenteth from her, hauing no pleaſure, no𝔯 delight therein, and therefo𝔯e though the thing be eaſie, and means great to the view and iudgement of others, yet after much a doe, this is the concluſion, and fruite, opera, & impenſa perijt. It was a thing that would not be. {n. p.}

Therefo𝔯e fo𝔯 moſt iuſt cauſe is the Maiſter compared to a matrice, ſeeing that the Schollar, as the ſeede, is the agent, and the maiſter the patient (In ſpirituall things it is quite contrarie fo𝔯 the goſpell being effectuall by the ſpirit is the agent conuerting, and changing man into the nature of it ſelfe, who is therefo𝔯e a meere patient, being a leeper in the pureſt ſpirits of his heart, and b𝔯aine and therefo𝔯e hath in him no power, o𝔯 facultie at all to attract any ſpirituall thing, vnleſſe to carnaliʒe it, but his powers are infuſed from aboue, as the reaſonable ſoule is, 𝔈c.) Whereupon it followeth by good conſequence, that the Schollar muſt attaine to learning by his owne ſtudie, induſtrie, diligence, and exerciſe, vſing his maiſter as a helpe, as a nourſe, o𝔯 matrice, as I ſaid befo𝔯e. And againe the Maiſter is to exhibite himſelfe to the Schollar as a well mannered tilled, and pure ſoile, that will b𝔯ing fo𝔯th flooriſhing and plentifull fruits by the ſtrenght thereof, although the ſeede be but weane, and ſuch as will hardly grow at all in barren, leane, and moſſy ground: knowing this that the fat paſture cauſeth the Ewes to twinne, Et ex fortibus creari fortes.

This that I haue ſayd of the Schollers ſelflearning is to be well noted, fo𝔯 oft times the maſter partly of conſcience (but not too often) and partly to ſatiſfie the earneſt deſires of the parents, is verie deligent in teaching, which maketh the ſcollar mo𝔯e negligent in learning, as the p𝔯ouerbe is, a quick, handed miſtreſſe maketh a ſlow heeld ſeruant, and the wheat that is ſowne in too fat, and ranke ground often p𝔯ooues naught in harueſt time. Let not the Scolar therefo𝔯e haue an idle, carleſſe, and wand𝔯ing imagination of the Maſters {B. 4.} inſtructiōs, but let him ſo faſten on the ſame, 𝔈 that in ſerious muſing thereon, he may feele the truth 𝔈 reaſon thereof in his owne vnderſtanding, whereby it comes to be made his owne, and is not eaſily fo𝔯gotten, nay it is neuer fo𝔯gotten, if the Scholar really, not phantaſtically attracting the ſame doth ripely, not rawly digeſt it.

That this may be rightly done, two things in nature are to be obſerued. Firſt we vnderſtand, and remember by ſemblances, and places (Similitudines & locos). Fo𝔯 let a man marke himſelfe, when he heareth, o𝔯 readeth ſomething that he p𝔯eſently vnderſtandeth, not: and againe, when hee vnderſtandeth, but feareth to fo𝔯get, he beginneth immediately to raiſe vp, and ſift the phantaſmes of the imagination, and to call them out of the memo𝔯ie, that lie hid, and treaſured there; which appearing to his minde doe helpe his app𝔯ehenſion, giuing alſo directions and info𝔯mations to the diſcourse of his reaſon. Hence it is, that they, which are of good memo𝔯ie, and quick imagination are ſharp, witty, and eloquent, and commonly, (though erroneouſly) accompted the beſt Scholars, at leaſt wiſe haue the generall applauſe, fo𝔯 many be phantaſticall, but few iudicious. And though their vnderſtanding be but weake (ſpeaking and doing excellently oft times that, which they ripely vnderſtand and not) yet he that is contrarily defectiue in imagination, and memo𝔯ie, but of deepe app𝔯ehenſion, receiueth great helpe, and furtherance by them: fo𝔯 without thoſe lights of the phantaſie, his app𝔯ehenſions lie hid, and obſcure to others, yea and to himſelfe, inſo much that he ſtands neede of one to ſpeaks that which he thinks, and knowes, and to be as it were his interp𝔯eter. And to vtter this mo𝔯e plainely, {n. p.} theſe two differing ſo𝔯ts of men habent rationem maris, & fæminæ. Fo𝔯 the iudicious 𝔈 app𝔯ehenſiue is helped by the imaginatiue man, 𝔈 therfo𝔯e delighteth in him: 𝔈 the imaginatiue man is perfected by yͤ iudgement of the other, 𝔈 therfo𝔯e reioyceth in him.

But to digreſſe no farther (fo𝔯 much may be ſpoken hereof) child𝔯en are very imaginatiue, and full of fances. And as they are ſtrong in imagination, ſo are they weake in vnderſtanding, and diſcourſe; therefo𝔯e the maiſter muſt in as plaine ſo𝔯t as may be, manifeſt euery thing to their vnderſtandinges, alwayes calling on them, 𝔈 vrging them to marke well what he ſayth to them, asking them, if they vnderſtand him: Fo𝔯 p𝔯oofe whereof let him cauſe them to rehearſe what he hath told them, without regarding his wo𝔯des ſo much as his meaning, which let them declare after their owne manner, as they would ſpeake one to another (fo𝔯 if they ſtudy chiefly to rehearſe his wo𝔯ds, tis a token that their memo𝔯y is better than their vnderſtanding, 𝔈 therefo𝔯e they take the eaſiest way, viʒ. to repeat ſome of the wo𝔯ds, but to let the meaning goe) this vrging of them to attention will cauſe them to bend, and reflect their imaginations vpon it, and to ſeeke out ſome ſemblance, o𝔯 place to illuſtrate, and to giue them light fo𝔯 the ripe conceiuing therof. Fo𝔯 child𝔯en are as vnwilling to buckle themſelues to vnderſtand things, as they that delighting to runne about on pleaſure, loue not to be held to any wo𝔯ke, vnleſſe it be a little fo𝔯 recreation, and when they are weary of other pleaſures (as the moſt delicious things, with continuance are loathſome) to make a pleaſure of idle labour. And child𝔯ē deſire eyther not to learne at all, o𝔯 no mo𝔯e than may ſerue fo𝔯 a recreation, which is in effect {n. p.} iuſt nothing at all.

Therefo𝔯e the maiſter is to inculcate often into them, the neceſsitie, p𝔯ofite, vſe, and end of learning, 𝔈c. as alſo of play, 𝔈c. ſo begetting in them a knowledge, and a conſcience, ſelfe reſtraints, and ſelfe motiues, 𝔈c. Fo𝔯 they know not to what end they were created, 𝔈 bo𝔯ne into the wo𝔯ld, to what end they are put to Schoole, 𝔈c. what the end, and vſe of learning is, 𝔈c. If the Schoole maiſter ſhalt not be mute, but euer filling their heads with theſe things, he ſhall find the ſchollers much mo𝔯e willing to learne, and to p𝔯ofite mo𝔯e than with all rigour and ſeueritie, wherein there is as much difference, as there is betweene him that liueth healthfully by the ſtrenght of nature, and him, that liues dyingly by the ſtrenght of Phiſick. Further marke well what I ſay, of filling their heads alwayes with good fancies. It is a moſt ſpeciall point, of moſt Schoole-maiſters very little regarded. The Parrate is taught to ſpeake by often hearing the ſame wo𝔯ds: and by often whiſtling the ſame notes the Th𝔯uſh is taught to ſing. Euen ſo child𝔯ens minds runne moſt on that, which they daily heare, and ſee, and conſequently their wo𝔯ds, and actions. Alſo experience may teach vs, that when wee are furniſhed with weapons, our minds are alſo vpon euery ſmall occaſion offered, filled with bloudie phantaſies, yea, the very ſight thereof cauſeth ſuch glaunces, will we, nill we, in our phantaſies.

The ſecond thing to be obſerued in nature, that the Scholler may inco𝔯po𝔯ate, and make that his owne, which he learneth, is this. All kindes of creatures haue their particular imaginations, and naturall ſciences, acco𝔯ding to their kinds, but the imaginations, o𝔯 ſciences of mankind are manifold {n. p.} and innumerable. And the reaſon is, becauſe that man ſeeth in himſelfe, all the qualities, and p𝔯operties of euery creature whatſoeuer: and is therefo𝔯e the true Proteus, o𝔯 Vertumnus, that can turne himſelfe into any ſhape, and euery ſhape. And this is the cauſe why ſome Philoſophers thought, that the firſt inuenters of Arts, learned their skill of Beaſts, Fowles, and Fiſhes: as ſpinning of Spiders, physicke of the Swallow, Sto𝔯ke, Hart, Dogge, 𝔈c. muſicke, and building, of By𝔯ds, 𝔈c. And this is the cauſe why that the vulgar people, not knowing well what they ſay, compare one man to a Wolfe, another to a Foxe, another to a Dog, another to a Serpent, 𝔈c. whereas theſe ſo𝔯tes of men, are not ſo comparatiuely, but really: as alſo we find the ſame in holy Scriptures. Now ſome men are wittie, and ſuttle, that is to ſay, can reflect their reaſon vpon themſelues, and playing the Pantomimes, o𝔯 Stage-players, cannot onely couer their owne ſhame (as all ſhould doe) but make an outward ſhew to the wo𝔯ld of the contrarie. Others againe are fooles, and cannot hide their b𝔯utall man. Others are ſhameleſſe dogges, and will not, 𝔈c. But he that is illuminated from aboue, and withall hath a cleare naturall light, as Salomon, 𝔈c. can ſee in himſelfe, and others, all manner of folly, and b𝔯utiſhneſſe 𝔈c, which th𝔯ough the Spirit of mo𝔯tification, lye dead, o𝔯 curbed in him, 𝔈c.

Now to make application. Hereupon it chiefely commeth to paſſe, that child𝔯ens imaginations are variable, vnconſtant, and rowlinge, to and fro inclining them to any b𝔯utiſhnes and follie, vpon euerie occaſion, and alwayes full of trifling fancies, and flieng glances. And as there is a meaſureable {n. p.} fitnes in them fo𝔯 any thing; ſo will they alſo be good fo𝔯 nothing, without gods’ grace, Parents, and Maiſters care, 𝔈c. and all litle enough.

Therefo𝔯e that learning may take roote, 𝔈 imp𝔯eſſiō in them, the Maiſter muſt with great diſcretion and policie d𝔯awe them from this variety and mutabilitie, to a certaine vnifo𝔯mitie, and conſtancie; that that ſeed of learning, 𝔈c. that he ſowes, and implants in them hauing once taken rooting may bee ſerued of the childes nature, viz, vnderſtanding, reaſon, imagination, memo𝔯ie, being d𝔯awne from other obiects, and idle imp𝔯eſſions, cutting of vaine ſuperfluities (which all men naturally are ſubiect vnto) 𝔈 p𝔯eſeruing them from outward contagion of vaine, vitious, 𝔈 idle perſons, by whoſe meanes the potentiall follyes, and vanities of the child are p𝔯oduced into act, and are very hardly curbed againe. Fo𝔯 ſuch perſons are plantato𝔯es, and rigato𝔯es alſo, whoſe poiſons and infections do ſurely take effect; ſeeing that we are naturally decliue to vice and folly, but accliue to vertue and true wiſdome; being like round heauy ſtones that of themſelues runne downe the hill, but with much a doe are rowled vp, as the ſtone of Siſiphus: and as the earth which is p𝔯one to weedes of it owne acco𝔯d but with much toyle, and labour hardly b𝔯ingeth fo𝔯th good fruite, eſpecially if weeds haue once gotten vpper hand.

The maiſter therefo𝔯e that would haue the child p𝔯oſperouſly, and happilie p𝔯oceede in learning, and good manners muſt deuiſe, frame, and fill the Scholars head with witty, and good imaginations, acco𝔯ding to his age, and diſpoſition, I meane with ſimilitudes, compariſons, examples, 𝔈c. recreating them very offten with delightfull fables, {n. p.} and ſto𝔯ies p𝔯ofitable both to learning, and manners. Fo𝔯 child𝔯en are phantaſticall, and as they loue to heare ſuch things, ſo ſhall they heare them in filthy matter, and manner, at one hand o𝔯 other, therefo𝔯e the Maiſter conſidering child𝔯ens diſpoſitions muſt vſe reuokements, and p𝔯euentions aboue all things moſt carefully. Reuokements that when the childe heareth, o𝔯 ſeeth ſuch naughtines, his Maiſters wo𝔯ds and p𝔯emonitions may come into his minde to retract him. P𝔯euention: By furniſhing him, and fraughting him, with theſe Antidotes, wherby he is better armed 𝔈 ſtrengthned againſt outward aſſaults, then with all co𝔯rections, and th𝔯eatnings. Fo𝔯 if nature as we ſee, be ſtrong of her ſelfe, ſhee will with ſmall helpe of Phiſike expell noiſome co𝔯ruptions, and ſpeedily recouer herſelfe. And as the ground that is well manred tilled, and ſowne thicke with co𝔯ne b𝔯ingeth fo𝔯th no weedes, fo𝔯 the co𝔯ne doth ouergrow them, but being thin ſowne it will gather weeds: euen ſo our nature is ſuch like, as it will b𝔯ing fo𝔯th, the one, o𝔯 the other: but weedes it will b𝔯ing fo𝔯th, vice, and fooliſhnes, moſt plentifully, if this o𝔯der afo𝔯eſayde be not taken.

But I now digreſſe into the refo𝔯mation of manners which requires a larger diſcourſe, than a by-digreſſion. Therefo𝔯e I will rety𝔯e, and p𝔯oceede fo𝔯ward from whence I began to digreſſe, whatſoeuer the maiſter teacheth, let the Scholar by perfect vnderſtanding thereof make it his owne (though he remember not all that he learnes) and if it be too hard fo𝔯 him, why ſhould he be taught that, wherof he is not at al, o𝔯 not yet capable? what a foolly is it, and a deſtruction of nature? And what matrice can b𝔯ing fo𝔯th, wherein their is no {n. p.} ſeede: I meane no p𝔯inciples of that art in the Scholar, which the Maiſter teacheth?

Furthermo𝔯e let the maſter marke well without partialitie, whether the Scholar be defectiue in vnderſtanding, and capacitie, o𝔯 he himſelfe in teaching. I my ſelfe haue knowne ſome child𝔯en o𝔯derly, and methodically taught much what acco𝔯ding to this theo𝔯ike with delightfull, and maruelous ſucceſſe, yea almoſt incredible, which afterward by contrarie o𝔯der haue beene beſotted, and haue had as good will to their booke, as a beare to the ſtake. Againe I haue knowne them, that haue beene long confuſedlie, and diſo𝔯derly taught, (as they are in moſt common Schooles) that could neuer be b𝔯ought from fooliſh gabling, to any vnderſtanding at all, till they were b𝔯ought backe to the beginning of the Accidence, and of purpoſe cauſed to fo𝔯get, whatſoeuer they had learned befo𝔯e. Fo𝔯 hauing once gotten an habite of parrating they will not bend their reaſon, and imagination (neither can they) to learne, and vnderſtand diſtinctlie, ſenſibly, and methodicaly.

It behooueth the maiſter therefo𝔯e, not onley to teach truly (as all doe not) but alſo to be the maiſter of that which he teacheth, that is, th𝔯oughly to vnderſtand it, and to be able to make the Scholler app𝔯ehend it, not alwayes after one way, 𝔈 fo𝔯me, as it were, but ſund𝔯ie wayes: and eſpecially, as he ſhall ſee this, o𝔯 that particular Scholler of capacitie and diſpoſition to app𝔯ehend it. Fo𝔯 as all haue not the ſelfe ſame wit numero (as the Logitians ſay) ſo they doe not alike app𝔯ehend and vnderſtand the ſame thing, though their wittes be all good, if the thing haue any difficultie, o𝔯 ambiguity in it, that being ambiguous to one, which is not ſo {n. p.} to another. Fo𝔯 let a man tell but an o𝔯dinary tale, plaine enough, euen to common wits, yet euery one vnderſtandes it not alike, therefo𝔯e in telling it againe, one telles it one way, and an other another way, differing not onely in wo𝔯ds, but alſo in matter, ſome telling it diſtinctly, and ſenſibly: Others confuſedly, and vncertainely, coniecturing rather, than knowing what they heard. Furthermo𝔯e, let ſund𝔯y men looke all vpon one thing at once, the obiect of the eye, namely the colour is the one 𝔈 the ſame in euery eye: but the thing it ſelfe offers ſund𝔯y conceits, and imaginations to euery one of them, therefo𝔯e if any two of them agree in the ſame cōceit, they fall a laughing o𝔯 ſmiling, which p𝔯oceeds from an app𝔯oouing of the conſent.

This is a thing of ſpeciall note in teaching: and it is indeed painefull, if ſo be that a man haue many Schollers, thus to apply himſelfe to euery particular, which were indeed an excellent courſe. Fo𝔯 when the maiſter ſpeaks to all, he is moſt commonly heard of all, that is to ſay, of none in particular: vnleſſe it be of ſome, that is as willing to learne, as he to teach. And this is the P𝔯eachers caſe. Fo𝔯 all in the Church heare him, but few heare him, viʒ. with ſpeciall attention, to make particular application: the reſt ſuppoſing that he ſpeakes not of, o𝔯 to him, o𝔯 him, 𝔈c. but all. And ſo this all, is a certaine Monogrammus, mathematicall, (as I may ſay) o𝔯 imaginarie, and vniuerſall man, and ſo no one of them is bettered by the P𝔯eacher, and therefo𝔯e neyther the all. Theſe haue the Spirite of ſlumber.

Againe if the maiſter ſpeake to one of a fourme, the reſt heare by halfes with idle eares, and wand𝔯ing mindes, relying vpon him that is ſpoken to, {n. p.} that they may learne of him by rote, o𝔯 p𝔯omping, which he receiued vnderſtandingly from the Maſter. In which caſe one is made, as it were the heire, the reſt as yonger b𝔯eth𝔯en: and ſo it happens to them as to yonger b𝔯others.

Few maiſters wilbe at ſuch paines as this, whereof I ſpeake, vnleſſe a good conſcience rather mooue them therevnto, then either the reward, o𝔯 kind conſideration and thankes of the Parents: which fo𝔯 the moſt part are won with the gooſe, and loſt with the feather: o𝔯 being ruſticall ſtand dodgeing, becauſe they p𝔯iʒe learning at no higher rate, than common market-ſtuffe. And who almoſt regardes it, but as it is a meanes, to b𝔯ing bodily p𝔯ofite o𝔯 pleaſurs, as the Epicures held, 𝔈 p𝔯actiſed? This is none of the leaſt cauſes, why that ſchoolmaiſters in ſome Gentlemens houſes are reſpected no mo𝔯e than o𝔯dinarie ſeruing-men 𝔈 leſſe. Yea they will ſay now a dayes, that they reſpect, and reverence learning, but as fo𝔯 the learned hee may goe begge with Homer. Iudge from what ſpirit this p𝔯oceedeth. Surely as it is an eaſie matter in theſe politike, and hartleſſe dayes one to beguile another: ſo is it as eaſie fo𝔯 Sathan to deceiue all, as euer it was, ſeing that men can ſo cunningly and wittily (themſelues not perceiuing their owne harts, and ſpirits) carnaliʒe, and Epicuriʒe both all humaine learning, and diuinitie. Et vt olmi, ſic et nunc ſpiritus volatiles vbique ſuos fatuos Exagitant.

Thus much (corteous Reader) of the true theo𝔯ike and grounds of teachinge. Wherein many queſtions may be demaunded by the vnſkillfull (fo𝔯 to ſatiſfie euery man in euery thing requireth a large treatiſe) and many objections may be made {n. p.} by the captious. As fo𝔯 the fo𝔯mer that are deſirous of helpe in this facultie, but receiue not much from theſe generall, and remote grounds. I entend to w𝔯ite a treatiſe at large, of the p𝔯actiſe of teaching, from the very firſt entrance, till the perfiting of a Scholar fo𝔯 the vniuerſitie, my reaſons of euery particular being d𝔯awne, from this theorike, whereon I ground my p𝔯actiſe.

As fo𝔯 the captious, I anſwer to them, that Sophiſticall and phantaſticall ſpirits, and ſuch as are of contradictious diſpoſitions, are no competent Iudges in thoſe things that are grounded on nature, experience, and vſe: neither are they much to be diſputed withall, becauſe their wiſedome is onely in wo𝔯ds, 𝔈 therefo𝔯e without good iudgement.

Read therefo𝔯e, I p𝔯ay thee, conſider, p𝔯actiſe, and then iudge, and I hope that thou and I ſhall agree in one. If any thing that I haue done miſlike thee, condemne not the wo𝔯ke, but amend the fault, o𝔯 ſay nothing: And when thou thinkeſt, that thou haſt mended it, beware that thou be not diſliked alſo of others. Such is the fo𝔯tune of euery wo𝔯ke, when it is once expoſed to the publike cenſure. Tot ſenſus, quot Capita. But if euery one would, o𝔯 could follow nature their guide, (and not bare reading, and meere imagination) we ſhould all agree in one: fo𝔯 truth is but one: but imaginations, and p𝔯obabilities are infinite, and too much diſcourſing with the phantaſie, is the mother of errour, which whiles that ſome info𝔯ce, and conſtraine, they runne into a Laby𝔯inth, and may ſooner b𝔯eake their wits, then beat out the truth, where it is not.

A Deo, & naturâ, non ex phantaſia, aut more.

Fare-well.

{C}

{n. p.}

GRAMMAR is the art to ſpeak well. It hath 2. parts, Etymologie, and Syntaxis.

Etymologie, is the fo𝔯mer part of grammar, that declareth the interp𝔯etation, o𝔯 p𝔯operties of wo𝔯des ſeuerally.

A wo𝔯d, is a ſigne, o𝔯 note, whereby we declare the meaning of the minde in naming, o𝔯 calling ſomething.

In a wo𝔯d are to be conſidered the matter, and ſignification, which is the fo𝔯me.

The matter of a wo𝔯d is diuided into letters, and ſyllables.

A letter, is the firſt, and ſimpleſt matter of a wo𝔯d.

The affections of a letter, are P𝔯oſodie, and O𝔯tographie.

P𝔯oſodie is the true p𝔯onunciation thereof, which is perceiued by the power.

O𝔯thographie is the right w𝔯iting thereof, which is perceiued by the fo𝔯me.

Of a Vowell.

A Letter is a vowell, o𝔯 a Conſonant.

A vowell is a letter, which may make a ſyllable o𝔯 wo𝔯d of it ſelfe, and without which no ſyllable can be made: therefo𝔯e it is called a Uowell.

It is p𝔯onounced eyther with the mouth open: {C. 2.} ¹as, a, e, i, o𝔯 with the mouth ſhut: as, o, u, and the greeke vowell y. They are the fiue degrees from the wideſt opening, to the narroweſt ſhutting of the mouth in ſpeaking.

The affection p𝔯oper to a vowell alone, is aſpiration, o𝔯 b𝔯eathing.

It is b𝔯eathed ſharpely, o𝔯 ſoftly.

The ſharpely b𝔯eathed vowell is ſigned with this Character, o𝔯 note befo𝔯e it (h). Therefo𝔯e ſeeing it is ſet befo𝔯e no Conſonants we rightly p𝔯onounce Hi-ulcus, Hi-accus, Hi-eronymus, Hi-eruſalem, &c.

In latine wo𝔯ds, it is ſometimes ſet after c, as, charus, pulcher, &c.

In greeke wo𝔯ds, after foure Conſonants: as, Rhodus, Thorus, Chorus, Phillis.

The wo𝔯d that is ſoftly b𝔯eathed, wanteth this note: as amo, onus.

Of a Conſonant.

A Conſonant is a letter, which maketh a ſound onely with a vowell.

It is ſingle, o𝔯 double.

The ſingle Conſonant is a ſemi-vowell, o𝔯 a mute.

A ſemi-vowell is a conſonant, that hath the halfe ſound of a Uowell.

It is liquid, o𝔯 firme.

The liquid ſemi-vowell is p𝔯onounced with the lips mo𝔯e open, and as it were melteth in ſounding as, l, m, n, r, s.

The firme ſemi-vowell is p𝔯onounced with the lips mo𝔯e d𝔯awne together, and hath an vnchangeable ſound: as j, jod, v, vau: f.

A mute is a Conſonant, which alone doth onely {n. p.} mutter, as it were a certain endeuour to p𝔯onounce, It is open, o𝔯 shut.

The open mute murmureth with the lips open: and that partly in the teeth: as, t, d, partly in the palate: as c, q, g. Note that k hath the ſame ſound with c, and is vtterly vnuſuall in latine wo𝔯ds.

The ſhut mute muttereth in the inner cheekes, the lips being ſhut: as, p, b,

The double Conſonant is made of two Conſonants: as x, z. X, is made of cs, o𝔯 gs, as in crux, 𝔈 frux, which may be perceiued by the genetiue caſes crucis, and frugis.

Z, is made of sd, o𝔯 ſſ in the middle of a wo𝔯d. Note that in what wo𝔯d ſoeuer y, o𝔯 z, is found, the ſame is deriued from the greekes.

I, betweene two vowels is a double Conſonant, as maja, Pompejus.

Of Quantitie.

Mo𝔯eouer, the common affection of their fo𝔯me, o𝔯 figure, is the quantitie thereof. In reſpect wherof, they are called Capitall, o𝔯 great letters, and little, o𝔯 ſmall letters. They are in number 25.

The ſmall let. a, b, c, d, e, f, g, h, i, k, l, m, n, o, p, q, r, ſ, t, u, x, y, z, & jod, vau.

The great let. A, B, C, D, E, F, G, H, I, K, L, M, N, O, P, Q, R, S, T, V, X, Y, Z.

Note.

Great letters are vſed, firſt in the beginning of Uerſes, periods, and p𝔯oper names.

Secondly, being ſet alone, they ſignifie a fo𝔯ename (which we call our Ch𝔯iſtian name) and a ſurname, ſome title of office, o𝔯 dignitie, ſomething of ſpeciall note: and alſo numbers. {C. 3.}

Names.

Numbers.

{n. p.}

Thus farre of the true p𝔯onunciation, and right w𝔯iting of a letter.

Of a Syllable.

A Syllable is a full, and perfect ſound in a wo𝔯d.

It is made of one letter, o𝔯 mo𝔯e.

A Syllable of one letter is euery vowell, a, e, i, o, u, and y, monophthongues.

A Syllable of mo𝔯e letters, is made either of two vowels, o𝔯 of a vowell, and conſonant mixt togeather.

The Syllable made of two vowels is called a diphthongue, i. the ſound of two vowels in one Syllable.

There be fiue diphthongues: æ, au, œ, ei, eu, as, ætas, audio, cœlum, hei, euge.

The Syllable mixt of a vowell and conſonant, may conteine diuerſe letters: as, ars, mars, ſtans ſcrobs, ſtirps.

OF Compoſition.

The affections of a Syllable are compoſition, o𝔯 ſpelling, and p𝔯onounciation.

Compoſition, is whereby they are rightly ſpelled. o𝔯 ſet togeather. Firſt, thoſe Conſonants muſt be, ioyned togeather in the middle of a ſimple wo𝔯d, which ought to be ioyned in the beginning of a wo𝔯d.

Secondlie, if in a ſimple wo𝔯d of two Syllabels {C. 4.} the fo𝔯mer end in a conſonant, the latter ſhall begin with a conſonant: as, Gal-lus &c.

Thirdly, if the latter ſhall begin with a vowell, the fo𝔯mer ſhall end in a vowell: as, Deus, pius.

Fourthly, if a conſonant be in the middle, it ſhalbe referred to the Syllable following: as, pa-ter.

S, is not w𝔯itten after x, becauſe it is included in x, as, excribo, ecſcribo.

Of Euphonie.

PRonounciation,² is whereby Syllables are rightly p𝔯onounced.

It ſtands in Euphonie, and Meaſure.

Euphonie is, whereby certaine p𝔯epoſitions in compound wo𝔯ds, are ſmoothly, and diſtinctly p𝔯onounced, and w𝔯itten acco𝔯dingly.

And fo𝔯 diſtinct p𝔯onounciation ſake, conſonants are ſometimes intermixed: as, redamo, redeo, ambigo, ambio: not reamo, reeo, &c.

Contrariwiſe, the p𝔯epoſition con, comming befo𝔯e a vowell looſeth, n: as, coerceo, coinquino, cooperio.

Of Time, or Quantitie.

MEaſure is whereby ſyllables in their p𝔯onounciation are meaſured. It is Time, o𝔯 Tone.

Time, is the holding out of a Syllable in the p𝔯onounciation thereof.

In regard of time, a Syllable is ſho𝔯t, o𝔯 long.

A ſho𝔯t ſyllable conſiſteth of one time, 𝔈 if need be, it is noted ouer the vowell thus, Dĕus, mĕus. {n. p.}

A ſho𝔯t Syllable is.

I. one vowell befo𝔯e another in the ſame wo𝔯d: as dĕus, pĭus.

II. a, e, y, in the end of a wo𝔯d: as, muſă, retĕ, moly̆.

III. Euery vowell befo𝔯e theſe letters, r, l, t, d, m, b, in the end of a wo𝔯d.

IIII. i, and u, befo𝔯e s, in the end of a wo𝔯d: as triſtĭs, bonŭs.

A long Syllable conſiſteth of two times, and is thus marked, (-) mūſa.

A Syllable is long by nature, o𝔯 by poſition.

The Syllable long by nature, is.

I. Euery Dipthongue, as, aūdio.

II. i, and u, in the end of a wo𝔯d: as veni, manu.

III. Euery vowell befo𝔯e n, and c, in the end of a wo𝔯d: as titan, ſplen, Delphin, hac, illac, &c.

IIII. a. e, o, befo𝔯e s, in the end of a wo𝔯d: as, amas, doces, nepos.

A Syllable is long by poſition.

I. When a vowell commeth befo𝔯e two conſonants in the ſame wo𝔯d.

II. When it commeth befo𝔯e a dooble conſonant, as, pax, gaza, Maja.

III. When a vowell commeth befo𝔯e two conſonants in diuerſe wo𝔯ds: as, Major Sum, quām cui poſſit fortûna nocere.

IIII. A ſho𝔯t vowell befo𝔯e a mute, and a liquid following is in verſe common: as, patris, volucris, cerebrū, Hibla. But if the vowell be long, it remaineth ſo: as, arātrū, Simulāchrū.

V. o, in the end of a wo𝔯d is comon: as homo, amo: But in wo𝔯ds of one Syllable it is long: as, ô, ſtô, flô.

The Affections of Quantitie. {n. p.}

THe Affections of Quantitie, are Syſtole, and diaſtole.

Syſtole, is when a long Syllable is made ſho𝔯t in meeter: as, Verg. Conūbio jungam ſtabili. &c.

Diaſtole, is when a ſho𝔯t Syllable is made long: as verg, Excercet Dĭana choros, &c.

The quantitie of Syllables is full expreſſed in theſe rules following.

De primis, & medijs, Syllabis.

Vocalis præiens aliam, breuis eſto Latinis.

Tardant vocales alias, alias ^a breuiantque.

Produc ^b dipthongũ, quoque cũ poſitura.

Præ muta, & liquida breue ſi vocale ſit anceps.

Ei longábis quintæ, quando immediate.

I præit, at breuis (vt fidei) ſi conſona præſit.

Fio cum ductis tarda ^c r, e, m comitentur.

Eheu produces, communis redditur o hæ.

Arbitrio breuis aut longus genetiuus in íus:

Alterius breuis eſt, ſed produc ſemper alius.

Tardat vocales ^d i, conſona ſe præiuntes.

Primæ menſuram ^e vox derivata ſequatur.

Simplicis & legem verbi ^f compoſta ſequntur.

Sẽper corripies, ab, ad, in, re, per, ob, ſuper & ſub

A tarda ^g c, de, di, præ, ſe, pro, Latiumque.

Ɛſt pro breue in fugio, cello, fanoque, nepoſque.

Ɛt fateor, fundus, pago, ſectoque profari.

Iunge ^h propheta, propino, protervus, ſic proficiſcor

Incurro, fundo, pello, pulſo, variatur. {n. p.}

Præteritum produc diſſyllabon, atque ſupinum.

Tolle bibit, ſcidit, atque fudit, tulit, ortaque do, sto.

Sic datum, itumq́_Ȝ ſtatũq́_Ȝ, ſatũq́_Ȝ, ratumq́_Ȝ, quitũq́_Ȝ.

Adde ſitumque, citumq́_Ȝ, litumque, rutumq́_Ȝ ſupina

Præterito gemino breuis eſt prima, atque ſecunda.

Fuſte cecīdit eos dices tamen, atque pepēdit.

^k I, vel o compoſiti partem finire priorem

Si videas breuia, velut armiger, orthographoſque.

Nomen in obliquis quantum ſit, flectio monſtrat.

His Adiectiuis penultima ſit tibi longa,

Icus, et alis, jungas aris, & orus, & oſus,

Atus, & itus, & utus, & ivus, & anus, & enus,

Queis addas ^l inus, niſi ſignat ^m materiale.

A verbi produc creſcentis, ſed dare deme.

ⁿ Ɛ produc, niſi præ, rim, ram, ro, queis bĕris adde.

Eſt i breuis niſi ſit præſens ^o quartæ ſed et ĭui.

Sed tibi pluralis dat ^p venimus, īuimus atque.

^q Sum, volo, dant imus ſubiuncto, rimus, & anceps.

^r O ſemper produc ^s ſumus, & volumus breuiato.

De vltimis Syllabis. (quintus.

Tarda ³a, Non quiă, pută, ită. ^a Rectus, quartus, ă,

In gintā numerus longus, quandoque fit anceps.

⁴B breue. C tarda. Non lăc, nec, Donec. At hic, fac.

Neutrũ hoc non ^b ſexti: tibi ſint communia cuncta.

De breue, t, e. Non ^c me, te, ſe. Non ^d u: cætera rapta.

⁵Verborum juga, ſi jubeant, procuce ^e ſecunda.

Nominibus (docte vt) produc aduerbia ducta.

Hæc tria, ritĕ tamen, benè, cum male ^f corripiantur. {n. p.}

^g Quintſextum produc, hodieque, dieque, fideque.

⁶I tarda, (quaſi, nec niſi) ibi mihi, vbi, tibi, et anceps.

Et ^h vocat et dat i, græca, breue os ſibi dans genetiuo.

Corripias ⁷l, ſol. Non ſāl, nil, longa & ⁱ Hebræa. (ās

^k Ɛſt breuis on, breuis in, breuis an, ſi eſt rectus ă, non

Tarda ⁸n. Non forſan, tamen, attamen, an, ſubin, in, ^l

Quæ per īnis creſcunt, genetiuo corripiuntur. (men.

O dubia: obliquis tarda: modò, quo modo nunquam.⁹

^m Vix citò, ego, ambo, duo. Crebrò, ſerò, ſedulo, ⁿ neutra

¹⁰R breue. Non far, nar, ver, fur, cur, ^o parq́_Ȝ, crater, lar.

Graja in up ^p longa: Pater, & ^q mater breviato.

Græcum dos gignens as (pallas Pallados) eſto.

¹¹Correptum. ^r Accuſans creſcens pluralis in aſque.

Omnia in as ſunto, ſi ſint, producta, latina.

¹²Es tarda. Brevis est graviter creſcens genetiuo.

Deme ariēs, abiēs, parieſque, Ceres, ^s pes, orta et,

Es cum compoſitis, prodĕs, potĕs, adde penĕſque.

^t Græcorum neutra, ^u & pluralia in es breviato.

¹³Is breue. Pluralis caſus non corripe ^x curvos.

Is quoque longabis, ſi gignens creſcit acutè.

^{14 y} Eis producatur dipthongus græca, latina.

¹⁵ Is, quis, ^z bis breve: Cætera ſed monoſyllaba produc.

Tarda ^a verba is, quæ faciunt pluralia in ĩtis.

¹⁶ Os tarda; Haud impos, ^b compos, græcũ & per o paruũ

Vs breve: non monoſyllaba, nec ſi creſcat ^c acutè.

¹⁷Flectio contracta ũs dat, non ^d rectus, nec ^e vocativus.

¹⁸Græcula in oũs finita ſient producta, Melampũs.

¹⁹ V ſemper tarda. Tibi lectio cætera monſtret. {n. p.}

Scholia.

a²⁰ Græci. b niſi ſequente vocali. c vt fierem, fieri. d vt major, pejor. e²¹ At vōcis, lēgis, regis, ſedes, jumentum, fomes, jucundus, junior, mobilis, humanus, vomer, pedor, a brevibus fiunt longæ. Contrà, dŭcis, dicax, fides, ărena, ăriſta, pŏſui, gĕnui, frăgor, frăgilis, nŏto, as, diſertus, ſŏpor, a longis fiunt breves. f²² At innŭba, pronŭba, a nūbo. Dejĕro, pejĕro, a jūro. g²³ Excipe dĭrimo, dĭſertus. h²⁴ niſi ſequente vocali: vt, vnda dehiſcens, ſudibuſque præuſtis. i²⁵ Græca per o parvum. k²⁶ Quotidie, et quotidianus variant. Sed ibīdem, tibīcen, fidīcen, vbique, homicida, geometra, meridies, Theophilus, orthodoxus. Scilicet, ſiquidem, quantilibet, quantivis, l²⁷ præter diutinus, craſtinus, priſtinus, perendinus, hornotinus, ſerotinus. m²⁸ cedrĭnus, fagĭnus, Chryſtallĭnus, myrrhĭnus, &c. n²⁹ Excipitur tertia coniugatio, niſi in rēris, & rēre imperfecto paſſivo opt. o³⁰ vt audīs, audītius, audītis. p³¹ Penultima pluralis ſemper corripitur in omnibus. q³² vt ſīmus, velīmus. r³³ O incremento verborum producitur, s verô corripitur. Penultima nominum in al, do, go, ela, ile, imen, trīmus producuntur, ſed intĭmus corripiuntur. Excipe anĭmal, putĕal. Sic nomina in ītius corripiuntur. Item verba in ŭrio, præterprūrio, ſcatūrio. Antepenult. Nominum in ībilis longatur: vt, audibilis.

A³⁴ Nominativus, acc. Voc. In a: præter vocat. Græcorum. B³⁵ Nā hoc ablativi eſt longa. C nec vlla monoſyllaba præter quĕ, nĕ, vĕ enclyticas. D³⁶ Græca in e, vt, Anchiſē, phæbē, Tempē. E³⁷ vt docē, mouē, cavē. F³⁸ Sic magĕ. G Ablat. ſecundæ impariſſ. H vt Pallas, palladŏs, dĭ. Sic Phyllidĭ, &c. voc. Amaryllĭ, Alexĭ, Daphnĭ, &c. i³⁹ Vt Michael, Daniel, &c. k vt Ilion (per o parvum) pylion, Alexin, Ity̆n, Ægină, Æginăn, {n. p.} Ænæas, Ænæān, &c. l⁴⁰ Et omnia, quæ per apocopen caſtrantur. M⁴¹ Item et homo, vix leguntur producta. N⁴² Sic mutuo, ſunt communia. O ſic compoſita compar, impar. &c. p⁴³ vt aēr, æther, ſoter, charactēr. Q⁴⁴ apud latinos. R vt, Heroăs, phyllidăs, &c. s vt compes, præpes. T⁴⁵ vt hippomanes. U vt Naidĕs, Cyclopĕs, &c. x⁴⁶ Dativum, & Ablat. Y Simoeis, omneis, parteis, &c. ɀ⁴⁷ Bīs tamen apud Ovid.

⁴⁸A Audis, velis, dederis. B Sicŏs oſſis. C vt tellus, ſalus, &c. ⁴⁹d e Singularis numeri.

Of Tone.

Tone, is the tuninge, o𝔯 accenting of a Syllable.

It is ſimple, o𝔯 mixt.

The ſimple is either ſharpe, o𝔯 flat, called acute, and graue.

The ſharpe is accented with a riſing voyce, and it is thus noted ( ́ )

The flat is accented with a falling voice, and is thus marked ( ̀ )

The mixt is accented with both voices. It is called of the Grammarians the circumflexe: But of the Muſitians, a fall. It is thus marked ( ˆ )

Of the ſharpe Tone.

The ſharpe tone accenteth wo𝔯ds of one Syllable whether they be ſho𝔯t, as. Mél, fél, o𝔯 long by poſition: as, párs, páx.

Secondly, in wo𝔯ds of two Syllables, the fo𝔯mer not being long by nature, is ſharpened: as cítus, látus, ſólers, ſátur,

Thirdly in wo𝔯ds, of many Syllables, the laſt but one, if it be long is ſharpened: as Libértas penátes, otherwiſe the last but two: as dóminus, póntifex, áffatim, muliéris, cáthédra, mediocris. {n. p.}

Except compounds of fácio: as, benefácis, malefácis, calefácit, frigefácit: And compounds of fís, and fít are ſharpened in the laſt: as, benefít, ſatifít.

Note that doubtfull Syllables in verſe doe follow the Law of the verſe: as, pictæque volúcres.

Of the flat Tone.

The flatt accent is neuer exp𝔯eſſed but in the laſt Syllable, to diſtinguish wo𝔯ds: as, triſtè. cùm. It is called the Syllabicall accent, becauſe it is vnderſtood in euery Syllable that is not ſharpened, o𝔯 circumflect, and they are p𝔯onounced with the ſame tenour of the voyce, as, Gratiànopolitanôrum.

Of the Circumflexe.

WO𝔯ds of one Syllable being long by nature are circumflect: as, ſpês, flôs, rûs, mûs.

Secondly in wo𝔯ds of two, o𝔯 of many Syllables the laſt but one is circumflect if it be long by nature, and the later ſho𝔯t: as, Lûna, mûſa, mâter, Rôma, amauêre, ſcripſêre: other wiſe it is sharpened as, népos, amauérunt, Scripſérunt: fo𝔯 one long Syllable befo𝔯e another, is neuer circumflect.

Note.

NO Syllable is circumflect, ſauing the laſt but one.

None but ſome one of the th𝔯ee laſt Syllables in a wo𝔯d is accented.

Of the Affection of Tone.

THe affection of tone, is the changing, and remoouing of it, from the p𝔯oper Syllable to another, and that by ſeauen meanes. {n. p.}

1. By diſtinction, the laſt Syllables of explannatiues are accented with the ſharpe tone, thereby to diſtinguiſh them from ſignificatiues: as vná, eó, quó, continuó, nequá, ſiquá, feré, plané, putá, poné, circúm, aliás, ergó, a coniunction, but ergô, fo𝔯 cauſa is circumflect, as, Virg. Illius ergô, venimus, and many others, which in the end of a ſentence are ſharpened, but in the conſequence, o𝔯 context of a ſpeach are flatt.

2. By Compoſition, the accent is changed, that the compoſition may be diſcerned, therby: as, Déinde próinde, alíquando, húcvſque, àlonge, déinceps, quàpropter, ádmodum, intereáloci, háctenus, &c. otherwiſe the accent is not changed: as dénique, vtique, itaque, vúdique, híccine, &c. But vbîque, & ubîuis are excepted.

3. By Tranſpoſition, p𝔯epoſitions being ſet after their caſuall wo𝔯ds are flatt: as, tranſtra pèr, te penès.

4. By Attraction, the coniunctions que, ne, ve, dum, ſis, nam, and the p𝔯epoſition cum, d𝔯aw the accent to the Sylable next befo𝔯e them, and ſharpen it: as Luminàque, hominéſue, adèſdum, mécum.

5. By interrogation, the accent is remooued to the laſt Syllable: as, Egoné? Quis furor ô civés?

6. By Aphæreſis, the accent is changed: fo𝔯 ſuch wo𝔯ds retain the accent of the whole wo𝔯d: as, Vergíli valéri, Ingèni, Mercúri, fo𝔯 Vergílij, &c. o𝔯 circumflect the laſt Syllable being contracted: as Arpinâs, Rauennâs, noſtrâs, veſtrâs, cuiâs, of Arpinâtis &c. their p𝔯oper Nominatiues. Donec, of donecum hûc, ilûc, iſtûc, &c. fo𝔯 hucce, illucce, &c. And compounds of dîc, duc, & fac, as benedîc, redûc, calefâc.

7. By Idióma, when wo𝔯ds of other tongues: do {n. p.} retaine their owne accents being vſed in the Latine tongue: as Simóeis, Períphas, georgicà, bucolicà, comædía, tragedía, Symphonía: which being made Latine wo𝔯ds, do receiue the Latine accent: as, Símois, périphas, geórgica, bucólica, tragédia, Symphónia, &c. And it is the beſt in bo𝔯rowed wo𝔯ds to vſe the Latine accent.

The matter of a wo𝔯d is interp𝔯eted: ſignification followeth.

Of a Noune Substantiue.

A Wo𝔯d in regard of ſignification, is ſiggnificatiue, o𝔯 Explanatiue.

The ſignificatiue wo𝔯d ſerueth p𝔯incipally to ſignifie.

It is either a Noune, o𝔯 a Uerbe.

The Noune is Reall, o𝔯 Perſonall.

A Noune, is the name of a thing, that may be ſeene, felt, heard, o𝔯 vnderſtood: as, manus, a hand, domus, a houſe, bonitas, goodnes.

Of Nounes, ſome be Subſtantiues, ſome be Adiectiues.

A Noune Subſtantiue, is that which may ſtand alone in reaſon, o𝔯 ſignification, without another wo𝔯d ioyned to it. And it is ſo called, becauſe it ſtandeth by it ſelfe, and Suſteineth other wo𝔯ds, which cannot ſtand without it: as, Liber, a booke. Liber magnus, a great booke, Liber legitur, a booke is read.

Of Subſtantiues, ſome are Abſolute, ſome are Participles.

The Abſolute Subſtantiue is p𝔯oper, o𝔯 common. {D}

A Subſtantiue p𝔯oper, is a name p𝔯oper to the thing, which it ſignifieth: as, Petrus, Iohannes, Rhadulphus, Egidius.

The Subſtantiue common, (which is alſo called appellatiue) is a name common to many things: as, homo, lapis, iuſtitia pietas.

Of the Accidents of a Noune Sub.

SIxe Accidents, o𝔯 p𝔯operties befall a Subſtantiue, viʒ. Notation Nomber, caſe, declenſion, gender, compariſon.

In regard of theſe p𝔯operties, a Noune is Homoclyte, or Heteroclyte.

Homoclyte, is when they doe euenly, o𝔯 regularly agree to their Noune.

Of Kinde.

Notation, is kinde, o𝔯 figure.

Kinde ſheweth the o𝔯iginall, o𝔯 nature of a wo𝔯d.

It is P𝔯imitiue, o𝔯 deriuatiue.

P𝔯imitiue hath the o𝔯iginall, o𝔯 beginning of it ſelfe, as, picus, grex, turba, ſibilus, tintinnabulū, clangor, &c.

Deriuatiue is made of the P𝔯imitiue. It is Nominall, o𝔯 Uerball.

The Nominall deriuatiue is made of a Noune:

And it is Patronimicall, o𝔯 Diminutiue.

Of the Patronymike.

THe Patronymike is deriued from the father, grandfather, o𝔯 ſome other perſon of the familie, o𝔯 ſtocke: as,

Of Diminution.

A Diminutiue is that, which ſignifieth the Deminiſhing o𝔯 leſſening of the ſignification of the P𝔯imitiue: It is vſed fo𝔯 flatterie, mockage, o𝔯 pitty vſually.

Of the verball.

Note.

THoſe Supinals of the firſt coniugation, that end in itus, o𝔯 in ctus, doe fo𝔯me their nounes in atio: as, vetitus, vetatio, præſtatio, cubatio, domatio, ſonatio, crepatio, juvatio, tonatio, fricatio, &c. but ſectio is mo𝔯e in vſe, than ſecatio. But domitor, adjutor, ſector.

Of Figure.

FIgure ſheweth, whether a Subſtantiue be ſimple, o𝔯 compound. Simple: as, rector. Compound: as Corrector, fideiuſſio. To which may be added the decompound: as, inconſtantia, irreverentia. {D 3}

Of Number.

NUmber is Singular, o𝔯 plurall.

The Singular ſignifieth one thing alone: as, lapis, a ſtone.

The Plurall ſignifieth mo𝔯e than one: as, lapides, ſtones.

Of Caſe.

⁵⁰CAſe is, whereby a noune falleth into diuerſe conſtructions.

It is abſolute, o𝔯 oblique.

The abſolute is, whereby a thing is abſolutely named, without dependence on other wo𝔯ds: therefo𝔯e tis called the Nominatiue, o𝔯 right caſe.

⁵¹The oblique is, whereby a thing is obliquely named, acco𝔯ding to his depẽdence on other wo𝔯ds, which is by fiue wayes: ſo that there are fiue oblique caſes: the Genetiue, Datiue, Accuſatiue, Uocatiue, Ablatiue.

The Caſes are thus knowne.

The Nominatiue caſe commeth immediately befo𝔯e the Uerbe, and anſwereth to the queſtion Who, o𝔯 What: as, magiſter docet.

The Genetiue is gouerned, and ſignifieth of Whom, o𝔯 what a thing is: as, Doctrina magiſtri. Of is his ſigne.

The Datiue caſe is gouerned, and ſignifieth to Whom, o𝔯 to What, a thing is: as, Do librum magiſtro. To is his ſigne.

The Accuſatiue followeth the Uerbe, whoſe action immediately paſſeth into it, and it ſignifieth Whom, o𝔯 What: as, Amo magiſtrum.

The Uocatiue caſe is gouerned, and is knowne by calling, o𝔯 ſpeaking to: as, ô magister. {n. p.}

The Ablatiue caſe is gouerned, and ſignifieth from whom, o𝔯 what a thing is. It is knowne eyther by p𝔯epoſitions ſeruing to it: as, De magiſtro, coram magiſtro: o𝔯 by theſe ſignes, In, With, Through For, From, 𝔈 alſo, by o𝔯 than after the comparatiue degree.

Of Declenſon.

DEclenſon, is the varying of a Nowne acco𝔯ding to caſe.

It is ſimple, o𝔯 contract.

The ſimple is Pariſyllable, o𝔯 Impariſyllable.

The Pariſyllable declenſon is, whoſe Genetiue ſingular, fo𝔯 the moſt part, and Datiue plurall, is alwaies of euen ſyllables with the nominatiue ſingular: and it is double.

THe firſt declēſon pariſyllable is, when the Nominatiue, Uocatiue, and Ablatiue ſingular end in a, the genetiue, and datiue in æ diphthongue, the Accuſatiue in am: the Nominatiue and Uocatiue plurall in æ diphthongue, the Genetiue in arum, the Datiue, and Ablatiue in is, the Accuſatiue in as: as in example.

Note.

Note that filia, and Nata doe end in is, o𝔯 in abus in the Datiue, and Ablatiue plurall: but dea, mula, {D 4} equa, liberta, anima, ambæ, duæ, doe end in abus onely.

By Helleniſmus, the Genetiue ſingular imitateth the Greekes: as, paterfamilias, materfamilias, filiusfamilias, vſuall. Dux ipſe vias. En. filius latonas, liv. Andcon. Filij terras, Nev. Nec auras, nec ſonitus memor, verg. vnuſuall.

By Archaiſmus, were vſed aulai, pictai, bellai, fo𝔯 aulæ, pictæ, belli, 𝔈c.

The genetiue plurall is vſually contracted by Syncope: as, Grajugenûm, Ænæadûm, fo𝔯 Grajugenarum, Ænæadarum.

THe ſecond declenſon pariſyllable is, when the Nominatiue, and Uocatiue ſingular end in er, ir, us, um, the genetiue in i, the datiue and ablatiue in o, the Accuſatiue in um: The nominatiue, and vocatiue plurall in i, the genetiue in ôrum, the datiue and ablatiue in is, the accuſatiue in os: as in example.

Note.

WHen the nominatiue endeth in us, the vocatiue endeth in e: as, Dominus domine. Except deus, ô deus: and filius, fili, meus, mi, genius, geni. Alſo agnus, lucus, vulgus, populus, chorus, fluvius, end in e, o𝔯 us: as agne, and agnus, 𝔈c.

Alſo all Nounes of what declenſon ſoeuer, being {n. p.} neuters, haue the Nominatiue, Accuſatiue, and Uocatiue like in both nombers, and in the plurall they end all in a: as in example.

Except Ambo and Duo, which make the Neuter gender in o, and are thus declined

The Genetiue plurall is often contracted by Syncope: as, deûm, fo𝔯 deôrum, virûm, fo𝔯 virôrum.

Some Nounes of this declenſon do increaſe. vir with his compounds, Duûmvir, triumvir, decemvir, centumvir, levir, ſo, ſocer, gener, adulter, puer, preſbyter, iber, & iberus And adiectiues, aſper exter, liber, miſer, tener, dexter, gibber, proſper, & proſperus. Cæterus, & puerus haue bene in vſe. To theſe adde the compounds of gero, & fero, as, armiger, ſignifer, &c.

The Declenſon Impariſyllable, is, whoſe Genetiue ſingular fo𝔯 the moſt part, and Datiue plural is alwayes of vneuen Syllables, with the Nominatiue ſingular: And it is dooble. {n. p.}

THE firſt declenſon Impariſyllable, is when the Nominatiue, and Uocatiue ſing. do end in c, d, e, o, l, n, r, s, t, x, the Genetiue in is, the Datiue in i, the Accuſatiue in em and ſometime in im, the Ablatiue in e, o𝔯 in i, o𝔯 in both: the Nominatiue Accuſatiue, and Uocatiue plurall in es, the Genetiue in um, and ſometime in ïum, the Datiue, and Ablatiue in bus: as, in example.

Of the Genetiue caſe Singular.

I. Certaine greeke nounes are deriued hither, from the firſt declenſon pariſyllable: as Æſchines, nis: Ariſtides, dis.

II. This Genetiue is ſometimes bo𝔯rowed of the ſecond pariſyllable: as, immitis Achilli, fo𝔯 Achillis. Duri miles vliſſi, fo𝔯 vliſſis.

Of the Accuſatiue Caſe.

⁵²I. Some Accuſatiues end onely in im: as, vim, ravim, tuſſim, ſitim, maguderim, amuſſim, cucumim, Elim. Names of Riuers, as Tybrim, Ararim: And many greeke wo𝔯ds: as Syrtis, Myſis, Thais, Tygris, Tyberis, daphnis, Paris, change im into in: as Syrtin, Myſin, &c.

⁵³II. Some end both in im, and em: as, buris, pelvis, clavis, ſecuris, puppis, torquis, turris, reſtis, feberis, {n. p.} nauis, bipenis, aqualis.

Of the Ablatiue Caſe.

⁵⁴I. Nounes of the Maſculine gender deriued of Adiectiues, do end in i: as annalis, affinis, aprilis, Sextilis, quintilis, ſodalis, rivalis, familiaris. But rudis the fæminine, rude.

II. Neuters in al, ar, e, moſt commonly end in i, as, vectigal, calcar, mare. Reti, of rete. But par with his compounds endeth in e, o𝔯 i. And theſe end onely in e, far, hepar, jubar, nectar, gauſape, præſepe; and p𝔯oper names, Soraſte, Præneſte, Reate.

III. The names of moneths in er, end in i onely: as, September, Septembri. But the ſimple, imber, endeth in e, and i.

IIII. When the Accuſatiue endeth in im, o𝔯 in, the Ablatiue endeth in i: as, ſitim, ſiti, Myſin, ſi. Tigrin, gri. But Ararim, Arare.

Adiectiues in is, o𝔯 in er, that make their neuter in e, doe end in i: as, fortis, mollis, dulcis, acer, cri, But Poëts ſometimes vſe e, fo𝔯 i: ⁵⁵Other Adiectiues end in e, and i, namely, of th𝔯ee genders vnder one termination: as, amans, clemens, fælix, vetus, capax, 𝔈c. except pauper, vber, hoſpes, ſoſpes.

V. When the Accuſatiue endeth in im, and em, the ablatiue endeth in e, and i: as, puppis, pe, and pi.

VI. All verbals in trix, end in e, and i. So certaine Subſtantiues, ignis, amnis, anguis, ſupellex, vnguis, vectis, avis, ovis, claſſis, fuſtis, finis, and ſometime civis.

VII. Likewiſe all Comparatiues: as, doctior, doctius, ore vel ori. To which adde, noſtrâs, veſtrâs, {n. p.} cujâs, and gentiles, Arpinâs, Fulginâs, 𝔈c. which are contracts of noſtrâtis, veſtrâtis, 𝔈c. now not vſed.

VIII. P𝔯oper names like to Adiectiues, end in e: as, Lateranenſis, Iuvenalis, Martialis, Fælix, Clemens, &c.

Of the Nominatiue plurall.

I. In the nominatiue plurall, we ſay Sardis, Trallis, not Sardes, Tralles.

II. Neuters ending in e, in the Ablatiue caſe, doe fo𝔯me the nominatiue plurall in a: as, Corpore, corpora.

III. When the ablatiue ſingular endeth in i onely, o𝔯 in e and i, the nominatiue plurall in the neuter endeth in ja: as, Concordi, fælici, molli, dulci, concordia fælicia, 𝔈c. Except vbera, and all comparatiues: as, doctiora, molliora, 𝔈c. But plura, and pluria, Apluſtra, and apluſtria.

Of the Genetiue.

I. When the Ablatiue endeth in i onely, o𝔯 in e, 𝔈 i, the genetiue plurall endeth in iüm: as, puppi, triſti, iüm. Except Comparatiues, and theſe following: as ſupplicum, complicum, artificum, ſtrigilum vigilum, veterum, memorum, pugilum, inopum: but plus, plurium.

II. When the ablatiue ſing. endeth in e, regularly the genetiue plurall is euermo𝔯e contracted: as, honore, honôrum, milite, tum, doctiorum. And diuerſe others, eſpeciall verballs in ans, o𝔯 ens, as, Sapientûm, ſerpentûm, prudentûm, parentûm, &c.

III. When the Nominatiue ſingular endeth in two conſonants, the genetiue plurall endeth in iüm: {n. p.} as, pars, vrbs, falx, glans, trabs, merx, partium, vrbium, &c. except, hiemum, principum, participum, municipum, forcipum, inopum, cælibum, clientum, As, aſſium, mas marium, vas, vadium, nox, noctium nix nivium, os oſſium, mus murium, faux, faucium caro carnium, cor cordium, alituum of ales, bos bonum, in the datiue bobus, o𝔯 bubus.

IIII. When the genetiue ſingular is of euen ſyllables with the Nominatiue, the genetiue plurall endeth in iüm: as, collis, menſis, accris, collium, &c. to theſe are added, litium, ditium, vitium, ſalium, manium, penatium: But canum, panum, vatum, juvenum, opum, apum, are excepted.

V. The names of feaſts being onely pluralls, doe make their genetiue moſt commonly in ôrum, which is bo𝔯rowed from the ſecond pariſyllable: as Agonalia, vinalia, ôrum: ſometimes in iüm: as floralia, feralia, iüm: ſometime in both: as parentalia, Saturnalia, ôrum, vel, iüm.

Of the Accuſatiue.

WHen the genetiue plurall endeth in iüm, the accuſatiue endeth in es, o𝔯 eis the diphthongue: as partium, partes, o𝔯 parteis, omnium, omnes, o𝔯 omneis.

Rules, whereby to decline all words of this declenſon, and to know the gender.

THe genetiue caſe, increaſing, o𝔯 not increaſing, and conſequently all caſes, are knowne by the terminations, of the Nominatiue.

There be ſeuentie terminations of the Nominatiue, as, hereafter followeth. {n. p.}

Seauentie Terminations.