The artes of logike and rethorike [sic] plainelie set foorth in the English tounge, easie to be learned and practised : togither vvith examples for the practise of the same for methode, in the gouernement of the familie, prescribed in the word of God, and for the whole in the resolution or opening of certayne partes of Scripture, according to the same.

THE ARTES OF LOGIKE AND Rethorike, plainlie ſet foorth in the English tounge, eaſie to be learned and practiſed: togither vvith examples for the practiſe of the ſame for Methode, in the gouernement of the familie, preſcribed in the word of God: And for the whole in the reſolution or opening of certayne partes of Scripture, according to the ſame.

☞ IN THE SWEAT OF THY FACE, SHALT THOV EATE THE BRIAD. Gen. 3. 19.

1584

To the Christian Reader.

ALthough theſe Treatiſes follovvinge, were begunne and ended at the requeſt and for the benefite of ſome fewe which were deſirous of them, for whoſe cauſe they are alſo nowe come vnder the printe: though peraduenture not done (as they ſay in printe) yet becauſe it is not vnlikely, but by theſe meanes they will come into the handes of many, who will enquire vpon what groundes I haue aduentured this thing, whiche to ſome will ſeeme ſtraunge and newe, yea vnprofitable and inexpedient, that they are made common to all which are wonte to ſit in the Doctors chayre: to other alſo (which wil neyther greatly miſlike the turning of them into our tounge, nor yet the folowing of the better ſorte in that arte, they will carrie notwithſtanding the ſame taſte, becauſe they will ſeeme newer then the neweſt:) I thought it neceſſarie to write theſe fewe following, if not to ſatisfie them, yet at the leaſt to incline them to a more moderate iudgement concerning my labours, then otherwiſe, the former coniectures will ſuffer them to come vnto. There is in deede a thirde ſorte, which will looke for a defence of theſe artes in generall, being by them accuſed as vayne & vnprofitable. But becauſe their reaſonings are ſuch as are to be anſwered by keeping them in the darke and from the noyſe of ſounde oppoſitions, which will more hurte them and trouble the worlde, then any defence of good aunſwere, profite others. I will follow the example of many wiſe, nay the precept of Salomon, to confute them with ſilence. To come therefore vnto the firſte ſorte, there can be nothing more fitte to ſatisfie them, then to ſhewe that that whiche they doo but floriſhe againſt vs, will deadlie wounde their cauſe. Howe can they call that newe, the which hath teſtimonies of the wiſeſtes and auncienteſt of both ſortes. For to omitte the examples of theſe dayes, whiche haue alreadie brought all artes into Frenche, Dutch, and almoſt into Engliſhe, and that by the hande of the moſt cūningeſt workemen: What will they anſwere vnto the knowledge and learning of the Egiptians, wherein Moſes excelled, before the Greeke or Romane tounges became generall? Were not their writinges, thinke they, in their owne tounge? yea after that, were not Salomons treatiſes & diſcourſes (whether written or vnwritten) both of naturall things, and of al that is done vnder the Sunne, and therefore of theſe thinges) were they not done in the moſt ancient and worthie tounge of the Hebrues? Nay euen their chief maiſters nowe, Plato and Aristotle, Tullie, and Quintilian, wrote they not in their owne tounges, and that euen when theſe artes were more ripe in the tongues of others? So that Tullie is fayne (as he him ſelf ſomewhere confeſſeth) to borrowe from the Grecians, and of others, it is manifeſt they did it frō the Egiptians and Hebrues.

Moreouer, the ende why theſe artes haue bin kept in theſe tounges, doeth not only propte, but alſo holde vp this our practiſe, ſeeing it was done becauſe theſe tounges being moſt generall by reaſon of the ſpread that the Grecian and Romane Empire had made of them, they were the fitteſt to bee made the ſtorehouſe of the worlde for theſe commodities. A ſtorehouſe I ſaye, not to keepe them for the Romanes and Grecians alone, or for the expert in theſe tounges their free denizons: but at the leaſt that by their traffike, it might with their gay ne of the praiſe and glorie, become common to euerie particular nation, that euerie one who had neede might buie of the ſame. Wherefore ſeeing the end was with their gayne the commoditie of all, let them not ſtill keepe in this corner to make it rare & exceſsiuely deere, leaſt the people curſe them: eſpeciallie nowe that the famine of prouiſion to diſcerne of ſo many ſtrifes and ſubtelties, to vnderſtande and iudge of ſo many Treatiſes as are written both to hurte and benefite the worlde, both in regarde of matters ciuill and diuine, humane and ſpirituall, doeth daylie crie and call for it. Let them take heede alſo of open iniuſtice, for ſeeing the common vſe and practiſe of all men in generall, both in reaſoning to the purpoſe, and in ſpeaking with ſome grace and elegancie, hath ſowen the ſeede of theſe artes, why ſhould not all reape where all haue ſowen? at leaſt, why ſhould not ſome of euerie ſorte gleane, though by their cunning they had purchaſed theſe artes, as corne fields proper to them ſelues? Vnleſſe the more excellent and neceſſarie their commodities bee (as couetous men) they will be the more vnmercifull and nigardlie. Neither let them obiect againſt vs: A ſword in a fooles hand: for beſides that weapōs are not reſtrained & tyed only to maſters of fence, no • ſinging to muſitions only: the ſimple playnes of theſe treatiſes, which drawe men to no curiouſe or doubtful diſcourſes, but onely put them in minde of that which they may eaſilie ſeeke and knowe in moſt familiar examples with great fruit and delight, ſhall ſufficientlie aunſwere for them ſelues in this behalfe: praying all men to vſe them with ſome ſtudie as their callings may ſuffer, to ſtrengthen their iudgement, to diſcerne of the ſayinges and writinges of other men, to keepe better that whiche they learne, and not beyond their gifte and callinge, to aduenture to a further vſe then they can reache vnto. And thus much for the firſte ſorte.

Concerning the ſeconde I will not deale with euery alteration and difference, for ſome are ſuch as I thinke the verie alteration conſidered with the common rules nowe receyued of the ſounder ſorte, to iudge by, will giue ſufficient defence: the other more doubtfull and ſtraunge, I will as brieflie and plainlie as I can mainteyne. Wherein if I go beyonde the capacitie or reach of the vnlearned, they are to be deſired either to ſtaye till they haue ſomewhat laboured in theſe artes, or elſe not to trouble thē ſelues at all with this diſcourſe, but leaue it to thoſe for whoſe ſatisfaction chieflie it is written. And here our labour ſhalbe for the Logike: for the other I ſuppoſe neede not this defence, as hauing fewe and light alterations. Cōcerning the definition of Logike I will not ſtriue whether well reaſoning, which is reaſoning accordinge to the arte, be conteyned in the generall of the definition, An arte or no, it is ſufficient for me that in my definition there is a true generall, an arte, and a true full difference, by which it differeth from all other artes: namely that it is of reaſoning. Nowe whether the proper ende be declared by the addition of well or no, I leaue it to thoſe who will diſpute of all the cauſes and not of the definition of Logike. For there is no reaſon why the ende of any thing ſhould come into the definition any more then the efficient cauſe, when as the difference is before full and ſufficient. In inuention that is moſt generall, which concerneth the diſtribution of an argumente, that I make it not Artificiall and inartificiall, but firste and ariſing of the firſte, and after deuide the latter into more artificiall, and leſſe artificiall. At which none neede greatly to maruell, ſeeing that reaſon whiche by arte appeareth the greater force of an other reaſon to the weaker force it hath in it ſelfe, and ſo reaſoneth more forcibly as doeth a teſtimonie, whoſe force the ſayde dependeth vpon other argumentes, it muſt be both artificiall, and ariſe in part of another: but becauſe it hath neither his force in it ſelfe, nor ariſe perfectlie as a definition or diuiſion, but in parte onely from other argumentes. It may for both cauſes be well iudged to be an Argumente, ariſing imoerfectly of the firſte, and ſo be called a leſſe artificiall ariſing of the firſte. The generall being touched, the difference in the cauſes aske the next place, where the referring of the ende vnto the efficient cauſe, wilbe odiouſe: but if it be weighed that by this meanes, the trueth is preferred & the doctrine of the ende which is not commonly diſcerned from the effect and adioynte, is more cleared, the gayne wil eaſilie recompence the alteration of the place. For ſeeing it is a cauſe onely as it bringeth ſome force to the verie beinge of the thing, and all the force it bringeth is to moue the efficient or making cauſe to worke, it followeth that in that reſpect onely it is a cauſe. If it be ſayd, the end doeth not moue euerie efficient as the ende of naturall and artificiall thinges, as of the eye to ſee, the plūmet in a clok to force the next cauſes of the orderlie motion: the aunſwere is, they are deceyued, for as it regardeth theſe artificiall things, it is an effect of the doing of it, and an adiointe in regarde of the force wherewith it is done: and to theſe things it giueth or bringeth nothing, but receyueth and taketh all from them: but it is a cauſe onely as it was ſet before the author of nature, or the artificer to moue him to make this thing apte to this effecte, or to haue theſe properties: ſo that my ſentence remayneth neceſſarilie true. Neither doo I ſee what other reſpect of a cauſe it can haue, for that which ſome ſpeake of the perfection it bringeth to the thing, is altogither vntrue, for all the perfection of the thing commeth from the efficient, and lyeth in the matter and forme as the cauſes of the thing and the adiointes, as the ornamentes of it: In which reſpect this perfection is cauſed, and doeth not cauſe. The next to this is that the diuiſion of conceyuing and begetting cauſe is left out, and iuſtlie. For when as there ought to be no diuiſion, but that which ariſeth of ſome difference of the partes betweene them ſelues, and of agreement with the whole, there being here no difference in the partes, becauſe the begetting cauſe is referred to procreation, as to his nexte effecte, and the conſeruing or preſeruing cauſe, as to his nexte effect to preſeruation: in which reſpects they remaine onely ſimple as all others efficientes or making cauſes: it is to be inferred that they can make no diſtribution of the efficient cauſe.

The like is to be ſaide, of working by it ſelfe and by chaunce, whiche make no difference of working or cauſing: for although in ſuch the principall inſtrument had no ſuch ende or purpoſe, yet the chiefe worker GOD in his prouidence hath, beſides this putteth no differēce in that force which bringeth forth effect, b •• only betweene the purpoſe of the chiefe worker of the action, god:Ephe. 1. 11. who worketh all things according to the counſell of his owne will, and the principall inſtrument who did it to another purpoſe. Next to theſe followe the difference in the diſagreeing argumentes, where this is one and the chiefe, that the diuiſions of Contraries are lefte out: Firſt into affirming and denying, whiche are no ſortes of contraries, but of the manner of vttering contraries, whiche as it falleth not into Logike to handle, ſo it is nothing to this purpoſe, becauſe the difference ariſeth not from any diſtinction of the contrarietie it ſelfe, whiche it ſhould doo, if they were diuerſe ſortes of contraries, but from the difference of expreſsing one and the ſame kinde. And this it yet more cleare in the eiuers ſortes of theſe: for relatiues are no contraries, becauſe the contrarietie lyeth in the deniall of the relation, not in the relation: neyther can it in that reſpecte be a newe ſorte of contrarietie, for when all the repugnancie lyeth in theſe two regardes, the one that being ſette as agreeing in the conſideration of reaſon to one, it muſte be diſagreeing & oppoſite in the ſame cōſideration one to another, as if it agree with Iacob to be Iſaaks father, it muſt diſagree with Iſaak to be ſo, this it hath from the generall nature of oppoſites, the other reſpecte being that one is ſet againſt one, that it hath from the generall rule of contrarietie, and further it repugneth not. If ſaye one it hath this proper that relatiues are here contrarie, the aunſwere is that bringeth no newe kinde of contrarietie, and if this be a iuſt cauſe of a diuiſion of contraries, you may diuide contraries agayne: ſome of cauſes, ſome of effectes, ſome of ſubiectes, and ſome of adiointes: ſeeing it maye be ſayde, theſe are cauſes whiche are contrarie, as it ſayde, theſe are relatiues which are contrarie.

The like almoſt may be ſayde of the priuatiues, which are contraries, whereof one is naturallie in the ſubiect as the habite, and the other diueth out or depriueth it of the habite: for what newe ſorte of contrarietie is here? Surely no other but that one is ſette againſt one, for the beeing naturally or not naturallie in the ſubiecte, belongeth not the Logiſion to conſider, but the ſeuerall Maiſter in his arte, as to the Phiſition that health is naturally in the bodye and howe, that ſickenes driueth that awaye, and howe: otherwiſe, why may we not make hurtfull contraries, whereof one is hurtfull to the ſubiecte, or profitable contraries, whereof one is profitable to the ſubiecte, as peace and warre to a common wealthe, Vice and vertue to the minder?

Nowe lette vs conſider of thoſe others which they call contradictories, when one affirmeth, and the other denieth, as a man, not a man: iuſt, not iuſt. Concerninge theſe, when all the contrarietie (which they ſaye) is proper to them, lyeth eyther in the contradiction, it is, it is not: which is proper to iudgement, not to inuention, to ſette foorth, or that one thing is opponed to all other thinges which it is not: which is no contrarietie, but the oppoſition of diſperates, ſeeing one is not opponed to one kinde, but one to many kindes, and that equallie, as a man opponed to not a man, is equallie opponed to ſpirites, to fowles, fiſhes, beaſtes, vnſenſible creatures, &c. in the ſame not a man: wherefore it followeth, that eyther they muſt allowe my dooing, or elſe in the firſte bring in confuſion whyleſt they ſpeake of that parte in one parte of the arte, which is proper to the other, and in the ſeconde confuſion and follie both: whyleſt they make that a contrarie whiche is none, and without all gayne repeate that whiche they haue ſufficientlie handled before. Neyther lette any ſaye they are contrarie, becauſe their is no midle betweene man and not a man, for ſo there is not betweene man and other things, & yet they are not contrarie but diſperates only.

And thus much for the firſte argumentes.

The leauing out of Notation and Coniugation remayneth onely to bee ſpoken of in Inuention, the reaſon whereof is manifeſt, becauſe it is graunted of all that they haue no newe force, beſides the firſte, no newe reaſon or argument, ariſing from the firſte: For he is iuſt, he doeth iustlie, theſe are co • ingates, referre them one vnto an other, and what is their beſides the cauſe and the effecte? What force or reaſon more? For that iust and iustlie are formed one of an other, apperteyneth to Grammer, that they allude fitlie to the figure of Rethorike, called Poliptoton, which chaungeth finely the ende or caſe of wordes.

The like is to be ſayde of Notation, which is the interpretation of a name, which apperteyneth not to Logike but to Dictionaries: as in this, An argument is ſo called, becauſe it argueth, a faithefull man, becauſe he hath faith: what force of reaſon is there in the firſt example? of the cauſe and the effect. What in the other? of the effect and the cauſe. But is there nothing elſe? yes. A fitte and elegant vttering of diuers things by wordes, not much, but ſomewhat differing in ſounde, as argument, arguing, fayth, faythfull: but this is neither reaſon, nor newe force of reaſon; but onely an elegancie of the Trope called Paranomaſia, or chaunge of the name. Wherefore let vs keepe them no longer, nowe the honour claymeth them, but according to the lawe turne them home agayne. Thus much for inuention: As for the chaunge in a teſtimonie, I am contente to leaue it vnto the iudgement of the reader, when hee ſhall examine it according to the rules of Logike: as alſo thoſe ſmall differences which are in the ſeconde parte of Logike, for in that ſometimes the firſte ſorte of a Sillogiſme is founde in all his partes, there is nowe no longer any reaſon to traſe him vppe onely in an Enthimeme. And thus much for the ſatisfying of both theſe ſortes. Nowe, if they be not fullie contented, my deſire is of the former to beare with that, for the commoditie of others, whiche them ſelues like not. The other ſorte alſo I praye, to ſatisfie them ſelues in mending and bettering that which can not yet ſufficientlie pleaſe them. And ſo I committe thee to the direction of God his Spirite, whom I praye ſo to increaſe thy knowledge by all good and lawfull meanes, as thou mayeſt diſcerne things that differ, and walke without offence, vntill the day of the Lorde.

AMEN.

¶ The Arte of Logike, plainlie ſet foorth in our Englishe tongue, eaſie both to be vnderſtoode and practiſed.

The firste Chapter. Of the Definition and Diuiſion of Logike, and of an Argument.

LOGIKE is an arte of reaſoning.An Arte is that orderlie placinge of rules, whereby the eaſiest being firste ſet down, and thē the harder, the perfect way of learning anie thing, is • ullie ſet downe.

Logike hath 2. partes. The ſpring of reaſons called Inuention. Iudgement.

The ſpring of reaſons is the firſte parte of Logike, whiche giueth rules of the ſortes of reaſons, which becauſe it doth helpe much to the finding out of reaſons, is commonly called Inuention.

A reaſon is that, which is apte to reaſon withall, whiche is commonly called an Argument: of which ſorte are all things, when they are referred in conſideration of reaſon one vnto another. For there is ſuch an agreement of the diuers ſortes of reaſons, as the nature of one hangeth vpon another, ſo that he that perfect lie knoweth one, may alſo knowe the other, as in this example: God is the Sauior of all men: where GOD being referred to ſaluation, is a reaſon to ſet foorth ſaluation by the cauſe, and ſaluation being referred to God, ſetteth him forth by a thing cauſed, cō monly called the effecte: In which alſo we ſee, he that knoweth GOD to be the cauſe of ſaluation, knoweth alſo ſaluation to be the thing cauſed of God.

Argumentes are many times knowen by their proper notes and markes, as ſhall after appeare: which if they be wanting, they must be knowen by the rules, which doo ſet forth euery ſorte of argumentes.

Of reaſons there are two ſortes. Firſte. Thoſe which ariſe of the firſte.

The firſt are thoſe which haue beginning in them ſelues, as in this example: Loue ſuffereth long. Loue is bountifull. Loue doeth not frowardlie. Where the Apoſtle ſheweth the excellencie of Loue, by a reaſon of deſcription which ariſeth of other reaſons, as of that which Loue doth cauſe, long ſuffering: Of the contraries to Loue, as enuie, frowarde dealing, &c.

Firſt argumentes are of 2. ſortes Simple or vncompared. Compared.

Simple, is a reaſon which hath force in it ſelfe, without regarde of any manner of compariſon: as, Thy will be done in earth, as it is in heauen: Where we ſee, the dooing of the will of God is ſet forth firſt by a reaſon whiche is vncompared, namely by thoſe which ſhould doo it, Men in earth: then by a compariſon of the like, as the Angels in heauen doo it.

Vncompared argumentes. Agreeable. Duſagreeable.

Agreeable is that, which doeth agree with that to which in reaſon it is referred, as, Loue ſuffereth long, Loue enuieth not, where ſuffering long, is a reaſon agreeing with Loue, as a thing cauſed with the cauſe: and Enuie is a reaſon diſagreeing with loue, as one contrarie with another.

Agreeable are of 2. ſortes, More agreeable. Leſſe agreeable.

More agreeable are thoſe in whoſe agreement more is giuen and receyued too and from one another, as, When God ſave, all that he had done, beholde it was verie good. Where all his workes, being the thinges cauſed of God, in their agreement with God as with their cauſe, haue more from God, then verie good, which is the adioint, hath from all which he hath made, which is the ſubiect of goodnes, or that whervnto it is adioyned. So Chriſt, iuſtification, and good workes, doo agree, but Chriſte being the cauſe, giueth more to iuſtification, then, workes being the ſignes adioyned.

More agreeable arguments are of 2. ſortes, The cauſe. The thing cauſed commonly but more vnproperlie, called the effect

The ſeconde Chapter. Of a cauſe.

A CAVSE is that which giueth ſome neceſſarie force for the verie being of the thing cauſed.

A cauſe is of two ſortes, The one which is without the thing cauſed as the making or efficient cauſe. The other within the thing cauſed.

The making cauſe is a cauſe which by ſetting the matter & the forme togither, maketh the thing cauſed. As, The Lorde God alſo made man of the duste of the ground, and breathed in his face the breathe of life, and the man was a liuing ſoule Here wee ſee that God which is of him ſelfe without Man, is the making cauſe of man, and did make him, by breathing the breath of life which was the forme, into that of the duſte, which was the matter. Nowe, where more then one doo the proper worke of the making cauſe, all working togither, are the making cauſe. The partes whereof are the chiefe workers called the principall, and the helpes, called the inſtrumentes, and the ende which moueth the making cauſe to ſette the matter and forme togither, is no other cauſe then this, ſeeing it bringeth no other force for the being of the thing, then to moue the making cauſe to worke, As, Of his owne will begatte he vs with the worde of trueth, that we ſhould be the firste fruites of his creatures. Where the ende, that we ſhould be the firſte fruites of his creatures moued Gods owne will, Gods owne will being the principall worker, to begette vs with the worde of trueth being the inſtrumentall, And thus much for the efficient or making cauſe.

The cauſes that are within the thing, are thoſe cauſes which are alwayes inſeparablie remayning togither for the being of the thing.

They are twoo, The matter. The forme.

The matter is a cauſe of the which the thing cauſed is made: So the Lorde made woman of the ribbe of man. Noah the Arke of pine trees.

The forme is a cauſe, by the which a thing is that which it is: and ſo differeth frō all other things, as in the example of man before mencioned. But the naturall forme of thinges, though they may be conceyued by reaſon, yet they can not well be vttered by ſpeache. The artificiall forme of thinges is much more eaſie to bee conceyued in reaſon, and vttered in wordes: and therefore of ſuch ſpeaches there be many, as in all writers, ſo in the Scriptures eſpeciallie. So God ſet downe the artificiall forme of the Arke and of the Arke of couenaunt, the Table, the Candelſticke, the Tabernacle, the mercie Seate, the Altar of burnte offeringes, the Court of the Tabernacle, and all the furniture and appurtenances therevnto: by which artificial forme they be that they be, and differ from all other things.

Thus much of the cauſe: Now followeth the thing cauſed.

The thing cauſed, is that which is by the whole force of all the cauſes, As, So GOD loued the worlde, as he gaue his onlie begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſhe but haue eternall life. Where our happines is the thing cauſed: the loue of God, and faith the efficient cauſe. Chriſt the materiall cauſe, and eternall life the formal cauſe. So alſo euerie worke or mouing of anie thing, is the effecte or thinge cauſed by the worker or mouer. Hitherto of more agreeable reaſons. Of both which, relatiues are a moſt excellent example, they are thoſe which are ſo of and by one another, that they are the mutuall cauſes and effectes one of another. As, The Father and the Sonne, to giue and receyue, to teache and to learne.

Nowe of the leſſe agreeable argumentes. Leſſe agreeable reaſons are ſuch in whoſe agreement leſſe is giuen and receyued to and from one another: as appeareth in the example of more agreeable reaſons.

The ſubiect is of two ſortes, Which receyueth the adioynt. That wherein the adioint is is occupied.

As in this example, Whereſoeuer the carkaſſe is, thither will the eagles reſorte. Where we ſee in the firſte parte, the worde Where, noting out a place (whiche is the ſubiecte of the thing that is in it) is the ſubiecte which receyueth: the carkas is the ſubiect wherein the Eagles which are the adiointes, occupie them ſelues by reſorting. So Husbandrie is the ſubiect of an Husbandman: Ruling the Church is the ſubiect of the Biſhop, becauſe in theſe things they are occupied.

The ſubiect which receyueth alſo is double, That which receyueth into it ſelfe. That which receyueth to it ſelfe.

So Iob was the ſubiect in which was ſoundnes, vprightnes, and the feare of God, and the minde is the ſubiect in which are all euill qualities. So Iob and other menne were and are the ſubiectes which receyue to themſelues ritches, houſes, landes, &c.

An adiointe is that which is adioyned vnto anie thing, as in all the former examples, the things referred vnto their ſubiectes, were the adiointes: ſo what ſoeuer is referred vnto anie thing not being cauſe or effecte of the ſame, it is the adiointe.

Agayne, adiointes are eyther Common, or Proper.

Eyther of them ſeparable or inſeparable, which for the moſt part ariſe of the cauſes or being of the things, and are therefore called eſſentiall or of the being.

Common are thoſe which are adioyned vnto diuers ſubiectes, as the power of eating, drinking, ſleeping, &c. are common adiointes to men and beaſtes, and can not be ſeparated. So ritches, pouertie, ſicknes, and health, are common adiointes to good and euill men, and may be ſeparated from them.

A proper adiointe is that which is alwayes ioyned to one and the ſame ſubiect. So righteouſnes, faith, ioye in the holy Ghoſt, are the proper adiointes to the children of God: ſo to be ſeene and felte are the proper adiointes of a bodie, and the • e are inſeparable. And it was proper to Adam and Ehauah, to enioye paradiſe, and yet ſeparable: Alſo Paule to be rapte vp into the thirde heauen, and yet ſeparable.

Hitherto of an agreeable argument, whereby only thoſe things that differ in themſelues may yet be ſaide to be one. So Chriſte ſayeth: I and my Father are ont, meaninge in nature or cauſe. So Iohn ſaith: There are three which beare witneſſe in heauen, the Father, the Worde, and the Spirite, and theſe three are one, meaning in their witneſſe whiche is their effecte. So Paule ſaith: He that planteth and he that watereth, are one, that is in office and function, which is the adiuncte.

The thirde Chapter. Of diſagreeable argumentes.

DIſagreeable reaſons are thoſe reaſons which diſagree beeing referred one vnto another.

Diſagreeable reaſons are of two ſortes Diuers, or ſomewhat differing. Such as can not ſtande togither, commonly called oppoſites.

Diuers reaſons are thoſe which diſagree onely in reſpect or after a certaine manner, the notes whereof are commonly theſe: Not this but that: albeit, neuertheleſſe, notwithſtanding, and ſuch like. As, I knowe thy workes, thy labour, thy pacience, neuertheleſſe I haue ſomewhat against thee, becauſe thou haste lefte thy firste loue. Where wee ſee, that although theſe were diſagreeing in reſpect of this Church, yet they may agree: for Chriſt may both knowe their pacience and workes, and yet haue nothinge againſt them. And theſe reaſons and all ſuch anſwering the one to the other, whiche haue notes, are ſometimes ſet downe fully by their partes anſwering one vnto another, ſometimes by their notes onely.

Reaſons which can not ſtande togither, are reaſons which differ not onely in reſpecte, but alſo in nature, or the thing it ſelfe, and therefore can not agree with the ſame thing, at the ſame time, according to the ſame reſpecte or conſideration So one can not be ſicke and well at the ſame time in the ſame parte, in conſideration of the ſoule or body, but he may be ſicke to daye, and whole to morrowe, ill in his heade, and well in his hande, well in reſpect of his body, and ill in reſpect of the ſoule.

Oppoſites are eyther ſundrie, commonly called diſperates, or contrarie.

Sundrie or diſperates are oppoſites, whereof one is equallie ſet againſt manie. Dauid Pſalm 8. ſheweth, that God hath giuen dominion vnto man, ouer ſheepe, oxen, beaſtes of the fielde, foules of the ayre, fiſhes of the ſea, all which creatures are equally ſet one againſt another.

Contraries are oppoſites whereof one is ſet againſt one. And therefore they directlie fight one againſt another: So Chriſt and Beliall, light and darkenes, Chriſte and Antichriſt, heauen and hell, life and death, good and euill, iuſt and vniuſt, ſicke and whole, to be ones Father and his, begotten Son. And hitherto of vncōpared reaſons.

The fourth Chapter. Of compared argumentes.

COMPARED reaſons are ſuch as are compared one with another, whiche when it hath partes, the firſte ſetteth downe the compariſon called the propoū ding parte or propoſition, the other applyeth the compariſon to the thing compared called the applying, rendring parte or reddition. As, Mat. 24. As in the dayes of Noah, ſo ſhall the comming of the Sonne of m • n be. For as in the dayes which were before the floud, they did eate and drinke, they maried and gaue to mariage, euen vnto the daye in whiche Noah entred into the Arke, and knewe not till the floude came and tooke them all, ſo ſhall the comming of the ſonne of man be. In which example in the firſte of the verſes, there are the ſignes of the compariſon, As, And ſo, in the two latter verſes, are the two partes of the whole compariſon, the firſte ſetting downe the compariſon whiche is taken from the floude of Noah, the other applying the compariſon to the thinge compared, that is, the comming of Chriſt.

Compariſon is eyther in Quantitie, or Qualitie.

Compariſon of quantitie, is when the quantitie of the things is cōpared togither.

Quantitie is eyther Equall, or vnequall.

Reaſons of equall compariſon, are thoſe whoſe quantitie is equall.

The notes of the equall reaſons are theſe: As, equall, alike, the ſame that, ſo much, no greater, as in theſe examples: With what meaſure ye meate, with the ſame it ſhalbe meaſured to you agayne. So Nomb. 9. Ye ſhall haue the ſame lawe both for the ſtraunger, and him that it borne in the lande So Ioſuah 14. And yet am I ſo ſtrong at this time, as I was when Moſches ſente me, as ſtrong as I was then, ſo ſtrong am I nowe, eyther for warre or for gouernement. Hebr. 1. 4. And is made ſo much the more excellente than the Aungelles, inaſmuch as he hath obteyned a more excellent nature then they.

Vnequall are thoſe whoſe quantitie is not the like.

Vnequall reaſons are of two ſortes Greater. Leſſer.

The greater is that whoſe quantitie is greater then that wherevnto it is compared: the notes whereof are theſe: Not onely, but alſo: rather this then that: Alſo euery note of a greater degree of compariſon. As, Rom. 5. 3. Neyther doo we ſo onely, but alſo we reioyce in tribulation. Likewiſe Pſal. 88. 10. I had rather be a doore keeper in the houſe of the Lorde, then to dwell in the tabernacle of Princes. And Prouer. 8. 11. For wiſedome is better then precious ſtones. Alſo Plal. 19. And more to be deſired then golde, & ſweeter alſo then the hony cōbe.

Alſo denialles in compariſon, As 1. Cor. 1. 1 • . Chriſt ſent me not to Baptiſt, but to preache, to witte, not ſo much to baptiſe, as to preache.

The leſſer are thoſe whoſe quantitie is leſſer then that, wherevnto it is cōpared, the ſignes whereof are theſe, not this onely, but not that, or no not that, or a deniall of the equall or equalitie. As, 1, Cor. 3. 2. For you were not able to beare it, no nor are ye newe able to beare it. Alſo Rom. 3. 12, There is none that doeth good, no not one. Likewiſe 2. Kings 23. 25. where Ioſias is denied to be equall to the Kings that were before, or after him, and preſented aboue them all. Hezechiah by the ſame argument is commended 2. King. 16. 5. So the ſerpent is commended to be the ſubtilest beast of all that were vpon the earth, Gen. 3. 1.

Hitherto of the compariſon of quantitite.

Nowe followeth the compariſon of qualitie.

Which is eyther of thinges Like. Vnlike.

Like, which haue the ſame qualitie, the ſignes whereof are, Like as, euen as, and ſo, alſo, a deniall of the like; vnlike. Mat. 13. 24. The kingdome of heauen is like vnto man that ſewed good ſeede in his fielde. Mat. 6. 5. When thou prayest be net as the hipocrites are. Alſo Mat. 24. 37 But euen as in the dayes of Neah, ſo ſhall the comming of the Sonne of man be. Likewiſe Gal. 4. 1 Then I ſaye, the heire as long as he is a childe, differeth nothing from a ſeruaunt, though he be Lorde ouer all.

The partes of a ſimilitude are ſometimes ſeuered or diſtinguiſhed by three conſiderations or ſteppes of compariſon, commonly called termes: and ſometimes by fower. By three, 1 Theſ. 3. 2. For you your ſelues alſo knowe perfectlie, that the Lorde ſhall come euen as a theefe in the night. Where one ſteppe of compariſon muſt be twice repeated thus: As the theefe in the night commeth ſodainly, ſo the Lords day commeth ſodainly.

By fower, in the 3. verſe thus: For when they ſhall ſay, peace and ſafetie, then ſhall come vpon them ſodaine destruction, as the trauell of a woman with childe. wherein fower ſeuered or diſtincte termes or ſteppes are playne and manifeſt, to witte, the careleſſe wicked, ſudden deſtruction, the woman with childe, ſodayne trauell.

Vnlike is that, whoſe qualitie in compariſon is not the ſame. The ſignes or notes whereof are, Vnlike, differing, otherwiſe: As, Dan. 7. 7. And it was vnlike the beastes of the fielde, that were before. Alſo 1. Tim. 6. 3. If any man teache otherwiſe. Alſo 5. 25. and 1. 3. Thus much of the firſt reaſons. Nowe followe thoſe that ariſe of the firſte.

The fifte Chapter.

REaſons ariſing of the firſte, are thoſe which are made by the ioyning togither of the firſte.

They are of two ſortes, More Artificiall. Leſſe artificiall.

More artificiall is that which hath force of it ſelfe to reaſon withall. Rom. 4. 6. As Dauid alſo deſcribeth the bleſſednes of a man to whom God imputeth righteouſnes without workes, Bleſſed are they whoſe iniquities are forgiuen, and whoſe ſinnes be couered. Where the Apoſtle ſetteth forth righteouſnes by a declaration ariſing of two arguments, to witte, agreeing as the cauſe, imputation of righteouſnes: diſagreeing, without workes. Which reaſon hath force in it ſelfe, becauſe of the force which theſe two argumentes giueth vnto it: but the profe of this declaratiō which is drawen from the witneſſe of Dauid, hath not ſo much authoritie from the thing ſaide, or the matter it ſelfe, as from the author of it Gods ſpirit by Dauid.

Of the more artificiall argumentes ariſing of the firſte, there are two ſortes, Diuiſion, commonly called Diſtribution. Definition.

Diuiſion is when the whole is diuided into the partes.

The whole is that which conteyneth or hath in it the partes.

The partes is that which is conteyned of the whole

A Diuiſion is made of argumentes which are agreeable to the whole, but diſagreeable amongeſt them ſelues, ſo that it is ſo much the more perfect, by how much the partes do more agree to the whole, and more diſagree amongeſt themſelues.

Diuiſion is made of reaſons which are More agreeable, Leſſe agreeable. Firſt of the cauſe. Then of the thing cauſed.

A Diuiſion made of the cauſe, is when the partes be cauſe of the whole, and then they are properly called members: for a member is that parte which giueth being to the whole, and the whole being of ſuch mēbers, is called integrall. For a man in the ſcripture is often diuided into his members, the ſoule and the body: and the body into his members, as head, handes, feete, &c. So the whole Lawe diuided into his two members, Firſt, which teacheth our duetie towards God in the firſt table, and that whiche teacheth vs our dutie towards our neighbour, in the ſecond table. The whole Churche is deuided into his members, the parte in heauen, and the parte in earth.

Diſtribution of the thing cauſed, is whoſe partes are cauſed of the whole, or are the effect of the whole, as when the whole kinde or generall is diuided into his ſeuerall ſortes or ſperialls.

The whole kinde or generall is a whole, which giueth or conteyneth the • eing or eſſence which is common to the ſeuerall ſortes or ſpecialls, as a liuing thing is generall to man and beaſt, conteyning in it a bodily ſubſtance, which hath life and ſenſe, whithe is the generall being of man and beaſt.

A ſeuerall ſorte or ſpeciall, is a parte comprehended vnder the whole kinde or generall forme, from whence he taketh that being which is commō to all the other partes or ſpecialls, as in the 10. to the Rom. The Apoſtle diuideth the ordinarie offices of the Church into Prophetes, that is Miniſters occupied in the worde, and other Miniſters occupied in other buſines in the Church. The firſte ſorte he diuideth againe into the Teacher who is occupied in doctrine, and the Paſtor who is occupied in exhortation▪ The ſeconde ſorte againe into Elders, which rule the Church, and Diſtributors, whiche diſtribute to the poore, in which and ſuch like exāples, the firſte is called the moſt generall, the other the vndergenerall or ſubalternall, which in reſpect of the former, is the ſpeciall, and in reſpect of that foloweth is the generall. The laſte, is the loweſt ſorte, or moſt ſpeciall, becauſe it can not be diuided into moe ſpecialls, and this diuiſion of the cauſes into the effectes, is moſte excellent: yet that is not to be neglected when the partes are only ſet forth by their effectes, as Salomon maketh a diuiſion of fower ſmall things in the earth by the effectes, the Emmets prepare their meate in the Sommer, the Miſe which make their dwelling in the Rockes, and the Greſ •• oppers, which goe out in bandes.

Hitherto of the diſtribution of more agreeable reaſons.

Nowe followeth of leſſe agreeable.

As of the Subiect. Adiointe.

The Deuiſions of the Subiecte or adioynt, are when the partes are ſet foorth by the ſubiectes or adiointes. So Iohn 1. 5 6. 7 8. In his diuiſion of witneſſes, ſetteth foorth the partes by the ſubiecte, ſome in heauen and ſome in earth. So Matt. The ſeede is deuided by the place: Some fell in ſtonie grounde, ſome in thornie grounde, ſome in the high way. So for the adiointes, Rom. 1 4. 5. Chriſtians are deuided by their adioyntes, ſome are ſtronge, ſome weake.

Of a Definition or ſetting foorth of a thing.

A Definition is a reaſon ariſing of the firſte, which ſetteth downe what a thing is,

It is eyther Perfecte, or Vnperfecte.

A perfecte Definition or ſetting foorth of a thing, is that, whiche is made of the whole kinde or generall, and the proper difference of that ſeuerall ſorte which is defined, where the firſte parte is called the generall, the other the proper or ſpeciall difference. So ſinne is defined to be the going aſide from the Lawe or right rule of obedience, where the going aſide is the general, & the right rule of obedience is the proper difference. So the Church is a number of men in Chriſt Ieſus, where A number of men is the generall, and in Chriſt Ieſus, is the proper difference.

A deſcription or an vnperfect ſetting forth of a thing, doeth ſet a thing forth by any other reaſon. So Iob deſcribeth Leuiathan by his partes, his adiointes, compariſons, ſimilitudes, effectes. &c.

Thus much of the more artificiall argumentes. Nowe followe the leſſe artificiall.

The ſixte Chapter. Of the leſſe artificiall argument, called a Teſtimonie.

A LESSE artificiall reaſon, is a reaſon ariſing of the firſte, which reaſoneth not ſo much by his owne force, as by the power of other reaſons. It is called a Teſtimonie or witneſſe.

A teſtimonie is eyther a Lawe, or Notable ſentence, ſuch as be Parables, Kiddles, Prouerbes, &c. confeſsions, and Recordes. &c.

And they both are, eyther only pronounced, or written alſo.

Both of thoſe ſortes alſo may be With an othe, Without an othe.

And thoſe are the generall properties of a Teſtimonie.

His ſortes are eyther of God, called Diuine. Man, called humane.

For a Lawe, Rom. 7. there is a lawe written of God, to proue that a woman maye not forſake her husbande as long as he liueth.

For a notable ſentence, Luc. 4. 23. there is a parable, Phiſitian healethy ſelfe. So all the prouerbes of Salomon are diuine and notable ſentences.

Thus much of the ſpring of Reaſons.

Nowe followeth Iudgement.

¶ THE SECONDE BOOKE.

The firste Chapter. Of Iudgement.

IVdgement is the ſeconde parte of Logike, concerning the ordering of reaſons, whereby they may be the better iudged of, which order ſometimes is altered by additions, leauinges out, or diſplacing of anie thing, and this is called the hidinge of Arte, when it is done artificially and to good purpoſe.

It is eyther of One ſentence, called an Axiome, and that parte is called Axiomaticall. Moe ſentences.

An Axiome or ſentence is that ordering of one reaſon with another, whereby a thing is ſaide to be or not to be.

The partes of an Axiome are The couple or bande. The partes coupled.

The couple is that which ioyneth the other partes togither.

The partes coupled, are The former. The latter.

The former is that parte which goeth before, and is called the antecedent.

The latter, which followeth, and is called the conſequente, As in this: A ſofte anſwere appeaſeth wrath: where a ſofte aunſwere being a cauſe, and the former parte of this axiome, is ioyned by the couple, doeth, with the effecte and latter parte, appeaſe anger.

An axiome or one ſentence is eyther Affirming, or Affirmatiue. Denying, or negatiue.

An affirming axiome is, whoſe couple doeth affirme.

Denying is, whoſe couple doeth denie. And although in our Engliſh tongue Deniall is ſet after the bande, yet in reaſon and in other tounges, it goeth before, and denieth the bande.

From this affirming or denying, commeth the gayneſaying or contradiction of axiomes, which is when the ſelfe ſame axiome is playnlie and flatlie affirmed and denied. As in this: Good workes doo iustifie. Good workes doo not iustifie.

An axiome is true, when it is ſo affirmed or denyed, as the thing is in deed, otherwiſe falſe.

Which both are eyther Neceſſarie or Doubtfull.

Neceſſarie, when the axiome is true or falſe without exception: yet to a generall axiome to make it neceſſarily true, exception is to be added: As, Whoſoeuer putteth awaye his wi • e, except for the eaſe of fornication, committeth adulterie.

Doubtfull, when the trueth or falſehoode is vncertayne, which is called a contingent axiome. As:

God is good, is neceſſarilie true.

The Deuill is good, is neceſſarilie falſe.

The godly do proſper in outwarde bleſsings, is doubtfull.

And here the iudgement muſt be according to the propertie of the axiome: as, that which is neceſſarily true, muſt be abſolutely graunted or affirmed: and that whiche is neceſſarily falſe, muſt be abſolutely denied: and that whiche is doubtfull, muſte bee doubtfullie affirmed, or denied: or elſe for certaintie diſtinguiſh how farre you denie, and howe farre you graunte.

Nowe, when axiomes are exactlie iudged, they muſt not only be according to this rule of trueth, but alſo according to the rules of rightfull placing or rightfulnes, and wiſe placing, or rule of wiſedome.

The rule of rightful placing is, when reaſons are placed in an axiome, according to their proper conſiderations, ſpoken of before in Inuention: As, the proper forme with the proper thinge formed, the proper ſubiecte, with the proper adiuncte: the proper generall with the proper ſpeciall. As, All the going aſide from the rule of goodnes, is ſinne, which both is neceſſarilie true, & the proper general is affirmed of the proper ſpeciall. But it is contrariwiſe in this axiome: The lawe of God is perfect. For perfectnes is cōmon to many other things, as to God and his creatures in their firſte creation.

Wiſe placing, is when reaſons whihch may be equally affirmed or denied one of the other, are ſo placed, as that which is beſt knowen be in the firſt place, as in the placing of reaſons, the cauſe muſt be before the effect, the ſubiect before the adioint, &c. As, All going from the rule of godlines, is ſinne, is wiſely placed, becauſe the proper generall is ſet before the proper ſpeciall, which is, as it may be turned, All ſinne is goinge from the rule of righteouſnes, it is truly and rightly placed, but not according to this exact rule, for the proper ſpeciall, not ſo manifeſte as the proper generall, is notwithſtanding ſet before, which yet 1. 10. 5. is placed according to this rule. All vnrighteouſnes is ſin.

The ſeconde Chapter.

THE ſortes of an Axiome is eyther Single, called Simple. Double, called compound.

A ſingle axiome is an axiome, whoſe bande is noted out by is, or are, or ſome ſuche •••• e. Where this is to be marked, that in the exacte placing of this axiome, nothing els muſt be in the ſeconde parte, but that wherof the firſt is affirmed or denied: As in this example: Euery ſinne is to be blamed: this is a ſimple axiome, and exactlie placed. But euerie man is lying is be blamed: is not exactely placed. And in this kinde of axiome, all argumentes, excepte diuers, and compariſons, and diſtributions may be coupled, ſo that the agreeable be alwayes affirmed, and the diſagreeable be alwayes denied. As, GOD dooth iustifie. Where the cauſe and the effecte are coupled togither. Euery man is a lyar. Where the ſubiecte and the adiūcte are coupled togither. God cannot lye: where we ſee that two contrarie argumentes are coupled togither. Iohn 1. In the beginning was the Worde: Here the partes are turned: for it muſt be thus vnderſtoode: The worde was in the beginning. So, God is in deede true: there in deede aboundeth. Coloſſ. 2. 22. All which periſhe in the vſe, according to the commaundementes of men, here preſcribed, accordinge to the commaundementes of men, or ſome ſuch thing muſt be vnderſtoode. So Iohn 1. 21. No, meaning, I am not the Prophete, where both antecedent and conſequent is wanting.

The ſingle Axiome is eyther, Generall. Speciall.

Generall is, when the latter parte is generally referred or attributed to the former, As, All men are lyars.

Speciall is, when the latter parte is ſpecially attributed to the former.

Speciall is eyther Particular. Proper.

Particular is a ſpeciall, when the latter parte is referred to ſome of the former, but without certaine limitation. As: Some men are aheadie turned backe vnto Sathan. Where the contradiction muſte be a generall negatiue axiome: as, No men are turned vnto Sathan. Alſo: Some men haue • ayth: No man hath fayth.

Proper is, when the latter parte is referred to the former being one ſingular or proper thing: As, Paule is the Apostle of Ieſus Christe: whoſe contradiction is, Paule is not the Apostle of Chriſte.

Thus much of a ſingle Axiome.

Nowe followeth the double or compounde.

A double or compounde axiome is, which is made of diuers ſimple axiomes, whoſe bande or couple is noted out with and, or if, although &c. which ioyne ſentences togither, and are commonly called coniunctions.

Here the turninge of partes is verie common and to be marked, and eſpeciallie becauſe of the forme of prouing which ſhall followe: As, If thou keepe my Sabothe, I will bleſſe thee. Eſai. 58. 13. 14. which muſt be thus turned, if one will bring it to this certayne forme of proofe. If I will bleſſe thee, thou must kepe my Sabbothe, but thou doeſt not, Ergo

Alſo a compounde Axiome according to the nature of his coniunctions,

Is eyther Gathering or congregatiue. Seuering or ſegregatiue.

A gathering or congregatiue Axiome is which by ſuch bandes or coniunctions coupleth togither the agreeable and diſagreeable argumentes, affirming the one, and denying the other.

The gathering axiome is eyther, Coupling or copulatiue. Knitting or connexiue.

Coupling or copulatiue is that, whoſe bande or couple is, and, alſo▪ &c. Iames. 3. 17. The wiſedome that is from aboue, is first pure, then peaceable, and gentle, and eaſie to be intreated, and full of mercie and good workes▪ &c.

The true iudgement of this Copulatiue Axiome, dependeth vpon the trueth of euerie particular parte. For if all the partes be true, it is a true Axiome: If one onelie be falſe, is a falſe Axiome. Herevnto may be referred the full compariſons and the ſimilitudes, as, Looke what number of ſtarres there be in the heauens, ſo many in nomber ſhall thy ſeede be: ſaide God to Abraham. Whoſe contradictions, are the deniall of euerie parte.

A knitting or connexiue axiome is, whoſe couple is, If, as, If you were the children of Abraham, you would doo the workes of Abraham. Whoſe contradiction is, If the firſte bee yet the ſeconde doeth not followe. So that whē we iudge this axiome to be true. we muſt iudge the partes to be truelie and neceſſarilie knitte togither. Which may be, though the partes be both falſe: as in this example: The Iewes neyther were Abrahams children, neither did the workes of Abraham This axiome is doubtfull, when the partes and the following are doubtfull: As Paule in the ſhippe: If you obeye my counſell, you ſhall not periſhe. Hitherto muſt be referred the bande which is expreſſed by the worde of tyme: as, When we were Gentills, we liued according to the fleſhe. Alſo, When I was a childe, I ſpake as a childe.

A ſeuering or ſegregatiue axiome is, whoſe couple or coniunction is ſeuering, and therefore is fitteſt to diſpoſe the diſagreeable argumentes.

It is eyther Diſcerning, or diſcretiue. Diſioyning, or diſiunctiue.

Diſcerning is, whoſe couple or coniunction is diſcerning. Therefore of diſagreeable argumentes it is fitteſt to diſpoſe the diuers. As, Although Eſau ſought the bleſſing through teares, yet he founde no place to repentance: whoſe contradiction is the denyall of the principall coniunction, as, not although. This axiome is iudged to be true and wittie, when as the partes be not only true, but alſo diuers: otherwiſe it is iudged falſe or ridiculous: As although a man be a foole, yet he wanteth witte.

The diſioyning or diſiunctiue axiome, is whoſe couple or cōiunction is diſioyning: As, Rom. 14. 4. Euery one ſtandeth or falleth. &c.

Here the contradiction doeth not neceſſarily make the partes true or falſe: For the diſiunction maye bee true, although the partes ſeuerallie conſidered bee doubtfull: As, Eyther Peter was at Rome, or not, Where we ſee the diſiūction to bee neceſſarie, though the partes be doubtfull.

Thus much of the iudgement of one ſentence or axiome.

Nowe followeth of mo ſentences or axiomes.

The fourth Chapter.

THE iudgement of moe Axiomes is, when one axiome is inferred one vpon another, or drawen one out of another.

It is eyther A certaine frame of prouing, called a Sillogiſme. Or a playne and perfect waye of handlinge any thing, called Methode.

A frame of prouing or Sillogiſme, is that placing of an argument founde out, with a queſtion in 3. Axiomes, where the two firſte being graunted, the thirde doeth neceſſarilie followe. Therefore when an axiome is doubtfull, it is made a queſtion, and for proofe of the trueth, we muſt inueate a thirde reaſon, and place it with the queſtion after the forenamed order.

The partes of a Sillogiſme are, Former, or antecedent. Latter, or conſequent.

The former or antecedent, is that vpon which the cōcluſion is inferred or brought in.

It hath two partes, The propounder, or propoſition. The applier or aſſumption.

The propoſition is the firſte parte, wherein at the leaſt the latter parte of the queſtion is placed with the reaſon founde out.

The aſſumption is the ſeconde parte which is taken out of the propoſition.

The latter parte or concluſion is that parte which is inferred vpon the antecedent, concluding the queſtion in this ſorte:

Euerie ſinner is ſubiect to condemnation. Euerie man is a ſinner. Ergo Euerie man is ſubiect to condemnation.

In this example we ſee firſt, that the concluſion ſtanding vppon two argumentes, the ſubiecte and adiunct, is made a queſtion: and by the thirde argument, Sinner, the affirmatiue is proued true, by the fitte placing of it in theſe three axiomes, wherein at leaſt the laſte parte of the queſtion is placed in the propoſition.

Here marke that if any parte be wanting, it is called the kinde of an imperfect Sillogiſme, which is called an Enthimeme, or an holding in the minde. If anything be added more then the axiomes vſually placed in a Sillogiſme, it is called a proſyllogiſme, or an addition to a ſyllogiſme, or ſeconde proofe. The partes of a ſyllogiſme are oftentimes diſorderly placed, as in this example, where the Apoſtle proueth that wee are iuſtified by faith:

Eyther we are iustified by faith, or by the workes of the lawe. But not by the workes of the lawe: Ergo By faith.

Here the propoſition is wanting: the aſſumption is founde in the 20. verſe of the 3. Chap. the concluſion in the 22. verſe, and in the ende of the 20. verſe there is a proſyllogiſme or ſeconde proofe, whereby the aſſumption is proued: as thus: By the Lawe commeth the knowledge of ſinne: Therefore we are not iustified by it.

The fifte Chapter.

OF Sillogiſmes, ſome are ſimple or ſingle, others are compounde or double.

The ſimple is that wherein the latter parte of the queſtion is placed in the propoſition, and the former parte in the aſſumption.

This is ſayde to be affirmatiue, when that all the partes doo affirme: negatiue when that all the partes do denie. Generall where the concluſion & propoſition or aſſumption be generall: ſpecial, when one of them onely is generall: proper, when both of them are proper.

There are two ſortes of a ſimple Syllogiſme, The one more playne. The other more artificiall.

A more playne is, whoſe order of placing is more playne then the reſte, and it is, when the reaſon founde out to proue a particular queſtion, goeth before in both partes, and is affirmatiue in the aſſumption.

All our Fathers had the ſame Sacrametes in ſubstance. Many of the Fathers were not ſaued, therefore ſome were not ſaued that had the Sacramentes in ſubstance.

The propoſitiō is in the 1. of the Cor. the 10. The Aſſumption, verſ. 5. Which ſorte of ſimple Sillogiſmes, becauſe of the playnes of it, is very ſeldome found ſet forth in al his partes, but moſt commonlie in this order. The argument being put for an example.

Some putting away good conſcience, haue made ſhip wracke of ſayth, as Alexander and Hymeneus.

1 Tim. 1.

The affirmatiue generall.

All the iustified ſhalbe ſaued: All the iustified ſhall raigne with Christ: Therefore Some that raigne with Christ, ſhalbe ſaued.

The negatiue with the propoſition generall.

No hypocriticall caller vpon God ſhalbe ſaued: All hypocriticall callers vpon God, ſay, Lorde, Lorde, Therefore Some that ſay, Lorde, Lorde, ſhall not be ſaued.

Affirmatiue ſpeciall.

Some who ſell in the wildernes, hearde the worde. All who fell in the wildernes, tempted God, Therefore Some that hearde the worde, tempted God. Heb. 6. 3.

Negatiue ſpeciall is:

No right Papict is a true ſubiect: Some right Papist is a Ieſuite: Therefore Some Ieſuite is not a true ſubiecte.

Affirmatiue proper.

Abraham beleeued God, and it was imputed to him for righteouſnes: Abraham was a man, Therefore Some man beleeued, and it was imputed to him for righteouſnes.

Negatiue proper:

Paule was not condemned: Paule was an Apostle, Therefore Some Apostle was not condemned.

Leſſe plaine Sillogiſmes are thoſe, whoſe frame of concluding is not ſo plaine: and here the propoſition muſt be alwayes generall or proper, & the concluſion negatiue, if eyther propoſition or aſſumption be negatiue: and of this there are two ſortes. The firſt, where the reaſons founde out doo followe both in the propoſition and aſſumption, and muſt be denied in one of them.

The firſte generall: Euerie true Christian, can iuſtifie his religion by his workes: The diſſembling profeſſor can not iuſtifie his religion by his workes, Therefore The diſſembling profeſſor is no true Chriſtian.

The ſeconde generall. Euerie Chriſtian loueth God: No tranſgreſſor of the commaundemente loueth God, Therefore No tranſgreſſor of the commaundement is a true Chriſtian.

The firſte ſpeciall. A Paſtor is not an Apoſtle: Paule is an Apoſtle: Therefore Paule is no Paſtor.

The ſeconde ſpeciall. An Apoſtle may preache throughout the worlde. Archippus may not preache throughout the worlde, Therfore Archippus is not an Apoſtle.

The firſte proper. Iudas Iſcariote was not the ſeruaunt of Chriſt: Iudas the brother of Iames was the true ſeruant of Chriſt, Therfore Iudas Iſcariot was not the brother of Iames.

The ſecond proper. Timothie was an Euangeliſte: Paule was not an Euangeliſte: Therefore Timothy was not Paule.

Of the 2. ſorte, Of a leſſe playne Sillogiſme or more fullie expreſſed.

In the ſeconde kinde, the reaſon founde out goeth before in the propoſition, and followeth in the aſſumption affirmatiuelie:

The generall affirmatiue. Euerie ſinner is ſubiecte to condemnation. Euerie man is a ſinner: Therefore Enery man is ſubiect to condemnation.

The generall negatiue. No ſinner is iuſtified by his workes: Euerie man is a ſinner, Therefore No man is iuſtified by his workes.

The ſpeciall affirmatiue. Euery Apoſtle muſt preache the Goſpell: Paule is an Apoſtle: Therefore Paule muſt preache the Goſpell.

The ſpeciall negatiue. No diſſembler was euer approued of God: Ananias was a diſſembler: Therefore Ananias was neuer approued of God.

The proper affirmatiue. The Sonne of God is the true Meſsias: I am the Sonne of God: Therefore I am the true Meſsias.

The proper negatiue. Iohn did not denie Chriſte: This Euangeliſt is Iohn: Therefore This Euangeliſte did not denie Chriſte.

Thus much of the ſimple Sillogiſme.

Nowe followeth the compounde.

The fifte Chapter.

THE compounde or double Sillogiſme is, where the whole queſtion maketh the one parte of the propoſition affirmed and compounded, and the argument found out maketh the other parte of the propoſition.

To denie any part in a cōpound Sillogiſme, is to ſet down the cōtradiction thereof.

The compounde Sillogiſme is eyther Connexiue, or knitting togither. Diſiunctiue, or ſeuering, or diſioyning.

The knitting togither or connexiue is whoſe propoſition is connexiue or framed with wordes which knitte togither ſentences. This is of two ſortes: The firſt ſorte is, when the former parte of the propoſition, is repeated affirmatiuelie in the aſſumption, and the latter parte in the coucluſion.

If God doo iustifie the faithfull, no man may condemne them. But God doth iustifie the faithfull, Ergo No man may condemne them.

Here oftentimes the former parte of the propoſition maketh not the aſſumption, but that which is greater or of more force to conclude then it is.

If the Magistrate do • iustely hate thee for thine offences, then thou oughtest to tremble: But God of heauen hateth thee iustely for thine offences, Therefore thou oughteſt to tremble.

The ſame kinde of Syllogiſme is framed by a worde of tyme, whiche hath the ſame forme with the other. As:

If, or ſeeing, or when we are dead with Christe, let vs liue with him: But we are dead with Christ, therefore Let vs liue with him.

The ſeconde kinde of a knitting or connexiue Sillogiſme.

The ſeconde kinde of a knitting or connexiue Sillogiſme is, when the conſequente or latter parte of the propoſition is denyed in the aſſumption, that the former alſo may be denided in the concluſion. As:

If Abraham were iustified by workes, then he hath to glorie with God: But he hath not to glorie with God, Therefore He is not imstified by workes. Rom. 4. 1.

A diſioyning or diſiunctiue Sillogiſme.

It is that whoſe propoſition is diſioyned, and is framed after two ſortes. The firſte doeth denie one parte of the propoſition in the aſſumption, and concludeth the other in the concluſion. As:

A man is iustified, either by workes or fayth: But not by workes, Therefore By fayth.

Or thus: Man is iustified by faith or workes: But not by workes. Therefore By faith.

The ſeconde frame is that which is made of a diſioyned axiome, affirmed in both partes, and affirmeth one parte in the aſſumption, that it may denie or take away the other in the concluſion. As thus:

Faithfull men must eyther be ſaued or condemned: But they ſhalbe ſaued: Therefore not condemned.

The ſame Sillogiſme is alſo made of a coupled or copulatiue axiome being denied, becauſe it hath the ſame force with a diſioyned axiome.

We can not ſerue both God and Mammon, But we ſerue God, Therefore not Mammon.

Or thus: We can not ſerue both Mannon and God, But God: Therefore not Mammon.

Thus much of the certaine frame of prouing or Sillogiſme. Nowe followeth the plaine and perfect way of handling any thing, or Methode.

The ſeuenth Chapter.

METHODE is the iudgement of more axiomes, whereby manie and diuers axiomes being framed according to the properties of an axiome perfectlie or exactlie iudged, are ſo ordered as that the eafieſt and moſte generall be ſet downe firſte, the harder are leſ • e generall next, vntill the whole matter bee ſo conueyed, as all the partes may beſt agree with them ſelues, and bee beſt kepte in memorie.

For as we conſider in an axiome trueth or falſeſhoode in a Sillogiſme, neceſſarie following or not following, ſo in Methode the beſt and perfecteſt, the worſt & troubleſomeſt way to handle a matter.

Therefore according to this perfect way, the definition of that whiche is to bee handled, muſt be firſte ſet downe, and then the diuiſion of the ſame into the members, and the generall properties of the ſame, and then the diuers ſortes of it, if there be anie: ſo proceeding vntill by fitte and apte paſſages or tranſitions, the whole be ſo farre handled, that it can be no more deuided.

A paſſage or tranſition is the bande of Methode, whereby one member of a diuiſion is ioyned to the other, which thing refreſheth the Reader or hearer, and helpeth the memorie. Such is that in the Actes, 1. Chap. 1. The firſte Treatie, Theophilus I haue made of all things which Ieſus began to ſay or doo. &c. And ſo goeth to the other hiſtorie of the Actes of the Apoſtles

Examples hereof you may ſee in the diſtribution of the effectes, and in all other things rightly handled, and in the treatiſe of Houſeholde gouernement following.

Nowe this Methode becauſe it is ſo agreeable to reaſon, and eaſie to be practiſed, i • for the moſt parte followed of all writers or ſpeakers, yet ſo as they maye and doo according to their matter, time, place, perſons, and all ſuch circumſtances, wiſely alter, chaunge, or hyde the ſame: and then it is called the hyding or concealing, or crypſis of Methode, whereas they leaue out the former orderly placing of Definitions, Diuiſions, and Tranſitions, & do take in diuers repetitions, declarations, makings lightſome, enlargings, or amplifications, prouings of the thing, preuenting of obiections, outgoing from the matter, called digreſsions, as it ſhall make moſt fitte for their purpoſe. All which ſhall appeare in that which is ſet downe for the practiſe of Logike.

FINIS.

The Arte of Rhetorike, plainlie ſet foorth in in our English tongue, eaſie both to be vnderſtoode and practiſed.

RHETORIKE is an Arte of ſpeaking finelie.

It hath two partes, Garniſhing of ſpeache, called Eloqution Garniſhing of the maner of vtterance, called Pronunciation.

Garniſhing of ſpeache is the firſte parte of Rhetorike, whereby the ſpeache it ſelfe is beautified and made fine.

It is eyther The fine maner of wordes, called a Trope. The fine ſhape or frame of ſpeache, called a Figure.

The fine maner of wordes is a garniſhing of ſpeache, whereby one worde is drawen from his firſte proper ſignification to another, as in this ſentence: Sinne lyeth at the doores: where Sinne is put for the puniſhment of ſinne adioyned vnto it: lyeth at the doores ſignifieth at hande, as that which lyeth at the doores, is readie to be brought in.

This chaunging of wordes was firſte founde out by neceſsitie, for the wante of wordes, afterwarde confirmed by delight, becauſe ſuch wordes are pleaſaunt & gracious to the eare. Therefore this chaunge of ſignification muſt be ſhamefaſte, and as it were maydenly, that it may ſeeme rather to be ledde by the hande to another ſignification, then to be driuen by force vnto the ſame: yet ſometimes this fine manner of ſpeache ſwerueth from this perfection, and then it is

Eyther The abuſe of this fine ſpeache, called Katachreſis. Or The exceſſe of this fineſſe, called Hyperbole.

Be not to iuste, nor too wicked: which ſpeache although it ſeeme verie harde, yet it doeth not without ſome fineneſſe of ſpeache vtter thus much, That one ſeeke not a righteouſneſſe beyonde the lawe of God, and that when none can liue without all ſinne, yet that they take heede, that ſinne beare not dominion ouer them: As, My teares are my meate daye and night. Thoſe that hate mee are moe in number then the heares of my heade: Both which do vtter by an exceſſe of ſpeache, a great ſorrowe, and a great number of enimies.

The abuſe of ſpeache is when the chaunge of ſpeache is harde, ſtraunge, and vnwonted, as in the firſt example.

The exceſſe of ſpeache is, when the chaunge of ſignification is very high & loftie, as in the ſeconde example. And Pſal. 6. 7.

But the excellencie or fineneſſe of wordes or Tropes is moſte excellent, when diuers are Shut vp in one. or Continued in manie.

An example of the firſte ſorte is in the 2 King. I pray thee let me haue a double portion of thy ſpirite: where by ſpirite is meant the gifte of the ſpirit, and by thy ſpirite the giftes of the ſpirite like to thine.

The continuance of Tropes called an Allegorie, is when one kinde of trope is ſo continued: As▪ Looke with what kinde of matter it be begonne, with the ſame it bee ended. So in the 23. Pſalme, the care of God towardes his Church, is ſet foorth by the wordes proper to a ſheepehearde. So in the whole booke of Canticles, the ſweete conference of Christe and his Church, is ſet downe by the wordes proper to the husbande and the wiſe. So olde age • e ſette downe by this garniſhing of ſpeache. Eccle. 12. 5. 6.

Hitherto of the properties of a fine maner of wordes, called a Trope.

Nowe the diuer▪ ſortes doo followe.

They are thoſe which note out No compariſon and are with Some cōpariſon No reſpecte of Diuiſion, Or Some reſpect.

The firſt is double The chaunge of name called a Metonomie. The mocking ſpeache called an Ironie.

The chaunge of name is where the name of a thing, is put for the name of a thing, agreeing with it

It is double, When the cauſe is put for the thing cauſed, and contrariwiſe. when the thing to which any thing is adioyned, is put for the thing adioyned, and contrariwiſe.

The chaunge of name of the cauſe is when The name of the maker or the matter is put for the thing made.

Of the maker, when the finder out, or the author of the thing, or the iuſtrument whereby the thing is done, is put for the thing made. So Moſes is put for his writings. So Loue is put for liberalitie, or b • stowing benefites the fruite of loue. So Faith the cauſe is put for religious ſeruing of God, the thing cauſed. Rom. 1. So the tongue the instrument of ſpeache is put for ſpeach it ſelfe. Rule thy tougue, Iam. 3.

Of the matter: Thou art duste, and to dust ſhalt thou returne, that is one made of duste.

Nowe on the other ſide, when the thing cauſed or the ef •• ct is put for any of theſe cauſes. So the Goſpell of God is called the power of God to ſaluation, that is the inſtrument of the power of God. So Loue is ſaide to be bountifull, becauſe it cauſeth one to be bountifull. S. Paul ſateth, The breade that we breake, is it not the communion of the body and blood of Christ, that is an instrument of the communion of the body of Christ. So the bodie is ſayde to be an car • h • ie tabernacle, that is, a tabernacle made of earth.

The chaunge of name or Metonimie, where the ſubiect or that whiche hath ar ie thing adioyned, is put for the thing adioyned or adioynt. So the place • s put for thoſe or that in the place. Set thine houſe in an order, that is, thy houſholde matters. It ſhalbe eaſier for Sodome and Gomorra, that is the people in Sodome and Gomorra, So Moſes chayie is put for the doctrine taught in Moſes chayre. So all lericho and Ieruſalem came out, that is all the men in lericho and Ieruſalem. So before Sinne was put for the puniſhement of Sinne. Let his blood •• st vpon vs and our children, that is the puniſhment which ſhall followe his death. So Chriſt ſayde: This is my bodie, that is, a ſigne or ſacrament of my bodie. This wine is the nowe testament in my blood, that is, a ſigne or ſeale of the newe teſtament in my blood. So Iohn ſaith, He ſawe the ſpirit deſcending in the likenes of a doue, that is the ſigne of the ſpirit.

On the other ſide, the adioynt is put for the thing to whiche it is adioyned, As, Chriſte is called our hope, 1. Tit. that is, on whom our hope did depende. So, We are iustified by ſaith, that is by Chriſt applyed by faith. So, Loue is the fulfilling if the lawe, that is, thoſe things to which it is adioyned. Hope, for the things hoped for, Rom. 8. 28. So in the Epiſt to the Ephe. The dayes are euill, that is, the manner, conuerſation, and the deedes of men in the dayes.

Hitherto of the Metonimie or chaunge of name.

Nowe followeth the mocking ſpeache or Ironie.

The ſeconde Chapter.

THE mocking Trope is, when one contrarie is ſignified by another, as God ſaid, Man is like to one of vs. So Chriſt ſaith: Sleepe on, and yet by and by, Ariſe, let vs go. So Paule ſaith, You are wiſe, and I am a foole.

This Trope is perceyued eyther by the contrarietie of the matter or the manner of vtterance, or both: So Elias ſaide to the prophetes of Baal: Crie aloude. &c. So the Iewes ſaide vnto Chriſte: Hayle King of the Iewes.

Hitherto appertayneth the paſsing by a thing, which yet with a certayne elegancie noteth it. So Philemon 19. That I ſay not thou owest thy ſelfe vnto me.

Hitherto of the fineſſe of wordes which reſpect no diuiſion.

Nowe followeth that which reſpecteth diuiſion, called Synechdoche.

A Synechdoche is when the name of the whole is giuen to the parte, or the name of the parte to the whole.

And it is double, When the whole is put for the member, and contrarily. When the generall or whole kinde is put for the ſpeciall or ſome ſorte, and contrarily.

So S. Iohn: Not only for our ſinnes, but for the ſinnes of the whole worlde. So righteouſnes, a mē ber of goodnes, is put for all goodnes. So vnrighteouſnes is put for all maner of ſinnes.

Examples of the ſeconde ſorte, as theſe: So Iſrael is put for thoſe of Iuda ſometimes. So Nations for the heathen. A minister of Christ, for an Apostle of Chriſt, Rom. 1. A miniſter put for a diſtributer. Rom. 12.

On the other ſide, one ſorte or ſpeciall is put for the whole ſorte or generall in the examples following. In the Lords prayer Breade one helpe of life is put for all helpes: This day, one time for all times. So Solomon ſayth, The thing of the day in his day, that is, the thing of the time in his time.

So ſometimes leſſe is ſpoken, and yet more is vnderſtood, which is called diminution or Meioſis, As, I am. ſaith, to him that knoweth how to do well and doeth not, it is ſinne, that is a great ſinne. So our Sauior Chriſt ſaieth, If they had not knowen, they had had no ſinne, that is, no ſuch great ſinne as they haue nowe. Likewiſe the deniall by compariſon. So Solomon ſayth, Receyue my wordes and not ſiluer, that is, my wordes rather then ſiluer. So Paule ſaieth, I was ſente to preache, and not to baptiſe, that is, not ſo much to baptiſe as to preache.

Hitherto of the fineneſſe of wordes, which note out no compariſon. Nowe followeth the fineneſſe of woordes which noteth out cōpariſon called a Metaphor.

The thirde Chapter.

A Metaphor is when the like is ſignified by the like▪ as, 1. Cor. the Apoſtle ſayeth, Doctrine must be tried by fire, that is, the euidence of the worde ſpirite tryinge doctrine as fire doth metalls. So Chriſt is ſaid to baptiſe with fier, where fier is put for the power of the holy Ghoſt purging as fier. So Chriſt ſaith, None ſhall enter into the king dome of God, but he that is borne of the holy Ghost and Water. So Paul calleth him ſelfe the Father of the Corinthes, who ſaith that he begate them in Christ. So he calleth Timothie and Titus his naturall ſonnes in the faith.

Hitherto of a trope or garniſhing of ſpeach in one worde, where the Metaphor is moſt vſuall, then the change of name, then the Synecdoche, and laſt of all the Ironie. Now followeth the fine frame or ſhape of ſpeach, called a Figure.

A Figure is a garniſhing of ſpeache, wherein the courſe of the ſame is chaunged from the more ſimple and plaine maner of ſpeaking, vnto that whiche is more full of excellencie and grace. For as in the fineneſſe of wordes or a trope, wordes are conſidered aſunder by them ſelues: ſo in the fine ſhape or frame of ſpeach or a figure, the apte and pleaſant ioyning togither of many wordes is noted▪

The garniſhing of the ſhape of ſpeache or a Figure is garniſhing of ſpeache In wordes. In a ſentence.

The garniſhing of ſpeache in wordes called Figura dictionis, is wherein the ſpeache is garniſhed by the pleaſant and ſweete ſounde of wordes ioyned togither.

This is eyther In the meaſure of ſoundes. In the repetition of ſoundes.

The meaſure of ſoundes is belonging either to Poets, with vs called Rymers. Oratours, with vs called eloquent pleaders.

The firſt is the meaſure of ſoundes by certayne and continuall ſpaces. And it is eyther Ryme. Verſe.

Ryme is the firſt ſorte, contayning a certayne meaſure of Syllables ending alike, & theſe in the mother tongues are moſt fit for Pſalmes, ſonges or Sonets.

Verſes are the ſeconde ſorte, conteyning certaine feete fitlie placed.

A foote is a meaſure framed by the length and ſhortnes of Syllables. For the ſeueral ſortes whereof, as alſo of the verſes made of them, becauſe we haue no worthie examples in our Engliſhe tongue, we iudge the large handling of them ſhould be more curious then neceſſarie.

The meaſure of ſoundes belonging to Oratours, is that whiche as it is not vncertaine, ſo it differeth altogither from ryme & verſe, and is very changeable with it ſelf. Therefore in that eloquent ſpeache you muſt altogither leaue ryme and verſe, vnleſſe you alledge it for authoritie and pleaſure.

In the beginning of the ſentence litle care is to be had, in the middle leaſt of all, and in the ende chiefeſt regarde is to be had, becauſe the fall of the ſentence is moſt marked, and therefore leaſt it fall out to be harſhe and vnpleaſaunt both to the minde and eare, there muſt be moſt varietie and chaunge.

Nowe this chaunge muſt not be aboue fixe ſyllables from the ende, and that muſte be ſet downe in feete of two ſyllables.

And thus much of garniſhing of ſpeache by the meaſure of ſoūdes, rather to giue ſome taſte of the ſame to the Readers, then to drawe any to the curious and vnneceſſarie practiſe of it.

Nowe followeth the repeating of ſoundes.

The fourth Chapter.

REpetition of ſoundes is eyther of The like The vnlike ſounde.

Of the like is either Continued to the ende Broken of. of the ſame ſentence. of a diuers.

Cōtinued to the end of the ſame ſentence is when the ſame ſound is repeated without any thing cōming betwene, except a parētheſis, that is ſome thing put in without the which notwithſtanding the ſentence is ful. And it is a ioyning of the ſame ſoūd, as Rom 1. As vnrighteouſnes, fornication, wickednes. And in the prayes of Chriſt, My God, my God, from men by thine hande O Lorde, from men. &c. Pſal. 17.

Continued in a diuers ſentence is eyther a Redoubling, called Anadyploſis. A pleaſaunt clyming, called Clymax.

Redoubling is when the ſame ſounde is repeated in the ende of the former ſentence, and the beginning of the ſentence following. As, Pſal 9. 8. The Lorde alſo will bee a refuge to the p • er • , a refuge I ſay in due time. Pſal. 48. 14. • or this God is our God. But more plaine in the 8. A • We haue hearde ſo haue wee ſeene in the citie of the Lorde of • eſtes, in the citie of our God. God will eſtabliſhe it for euer.

A pleaſaunt clyming is a redoubling continued by diuers degrees or ſleppes of the ſame ſoundes: As Rom. 8. 17, If we •• childrē, we be h • yres, euen • en • s of God, annexe • with Chriſt. Rom. 8. 30. Whom he predeſtinated, them alſo he called, and whom he called, them alſo hee iuſtified, and whom he •• ſtfied, them alſo he glorified. Alſo Rom. 9. 14. 15.

And hitherto of the ſame ſounde continued to the ende.

Nowe followeth the ſame ſounde broken of.

The fifte Chapter.

THE ſame ſounde broken of is a repetition of the ſame in the Beginning. In the ende.

In the beginning is called Anaphora, a bringing of the ſame againe, As Rom. 8. 38

Nor death, nor life, nor Angells, nor principalies, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhalbe able to ſeparate vs from the loue of God whiche is in Chriſte Ieſus our Lorde. So likewiſe Ephe 4. 11. Some to be Apoſtles, ſome Preachers, ſome Prophetes, ſome Euangeliſtes. So Gal. Nor Iewe, nor Gentil, nor bende, nor free. So likewiſe Hebre. 11. 1. 2.

Repetition of the ſame ſounde in the ende is called Epiſtrophe, a turning to the ſame ſounde in the ende. So Ezech. Beholde greater abhominattens then theſe. Lament. 3. 41. 42. Let vs lifte vp our hartes with our handes vnto God in the heauens, we haue ſinned, and haue rebelled, therefore thou haſt not ſpared.

When both of theſe are ioyned togither, it is called a coupling or Symploce, As, 2. Cor. 6. 4. to the 11. But in all things we approue our ſelues, as the Miniſters of God, in much pacience, in afflictions, in neceſ • ities, in diſtreſes, in ſtripes, in priſons, in •• multes, in labours. By watching, by faſtinges, by p ••• tie, by knowledge, by ſuffering, by kindnes, by the holy Ghoſt, by lo • e vn farned, by the worde of trueth, by the power of God, by the armour of righteouſnes, on the right hande and on the lefte, by honour and diſhonour, by euill re • ort and good report, as deceyuers and yet true: as vnknowen and yet knowen, as dying and yet behol •• we liue, a • chaſtened, and yet not killed, as ſorrowing and yet alwayes reioycing: as poore and yet make mani ••• che, as hauing nothing, and yet poſſeſsing all things. See alſo 2 Cor. 22. 23.

Hitherto of the repetitions in the ſame place.

Nowe of thoſe that doo enterchange their place.

They are eyther Epanal • pſis, which ſignifieth to take backe. Epanados, which ſignifieth, A turning to the ſame tune.

The firſte is when the ſa • e ſoūde is repeated in the beginning and the • n • ing, as, My ſonne Abſolon, my ſonne, Sam. 19. 1.

Epanados is when the ſame ſounde is repeated in the beginning and the middle, in the middle and the ende, as Ezech. 35. 6. I will prepare thee vnto bloode, and blood ſhall purſue thees except thou hate blood, euen blood ſhall purſue thee. And 2. Theſ. 2. So thee he that doeth ſitte as God, in the temple of God ſh • weth him ſelfe that he is god.

Hitherto of the repetition of thoſe ſoundes which are alike.

Nowe of thoſe that are vnlike.

The ſixte Chapter.

Vnlike are A ſmall chaunging of the name, as Paronomaſia. A ſmall chaunginge of the ende of caſe, a Polyptoton.

A ſmall chaunge of the name is, when a worde by the chaunge of one letter or Syllabe, the ſignification alſo is chaunged, As, Patience, experience, Rom. 5. 4. 19. We walke after the fleſhe, not warre in the fleſh. So by honor and diſhonor, as vnknowen, and yet knowen.

A ſmall chaunging of the ende or caſe, is when wordes of the ſame beginning rebounde by diuers endes: Chriſt being rayſed from the dead, dieth no more, death hath no more power ouer him. He that doeth righteouſnes is righteous. If ye knowe that he is righteous, knowe ye that he that doeth righteouſlie, is borne of him. And of both theſe there are many in the Scripture, but the tranſlations can not reache them.

Hitherto of the garniſhing of the ſhape of ſpeache in wordes.

Nowe followeth the garniſhing of the ſhape of ſpeache in a ſentence.

The ſeuenth Chapter.

GArniſhing of the frame of ſpeache in a ſentence, is a garniſhinge of the ſhape of ſpeache, or a figure, which for the forceable mouing of affections, doeth after a ſorte beautifie the ſence and verie meaning of a ſentence. Becauſe it hath in it a certayne manlie maieſtie, which farre ſurpaſſeth the ſofte delicacie or dayntines of the former figures.

It is eyther the garniſhing of ſpeache Alone. With others.

The garniſhing of ſpeache alone, is when as the ſentence is garniſhed without ſpeach had to other. And it is eyther in regarde Of the matter. Of the perſon.

In regarde of the matter, is eyther A crying out, called Exclamation. A pulling or calling backe of him ſelfe, called Reuocation.

A crying out or Exclamation is the firſte, which is ſet forth by a worde of calling out: Sometimes of wonder, As Rom. 8. O the depth of the iudgements of God! Pſal. 8. O Lorde, howe excellent is thy Name!

Sometimes of pitie, alſo theſe wordes, Beholde, alas, oh, be ſignes of this figure, As, O Ieruſalem, Ieruſalem, which ſtoneſt the Prophetes. Sometimes of deſperation, As, My ſinne is greater then can be forgiuen. Behold thou driueſt me out &c. Sometimes of wiſhing, As, O Lord of hoſtes, howe amiable are thy tabernacles. Sometimes of diſdayning, As, Roman. 7. in the ende: O miſerable wretch that I am, who ſhall deliuer me from this bodie of ſinne! Sometimes of mocking, as they which ſayde to our Sauior Chriſt, A thou that. &c.

Sometimes of curſing and deteſtation, as in Dauid, Let their table be made a ſnare, and ••• e downe their backe alwayes. Alſo when this Figure is vſed in the ende of a ſentence, it is called a ſhooting out of the voyce or Epiphonema, as when the ſinnes of Ieſabel were ſpoken againſt, this is added at the ende, Seemed it a little to her to doo thus and thus. So after the high ſetting foorth of the name of God, Dauid ſhutteth vp his praiſewith this: Bleſſed be his glorious name, and let all the earth be filled with his glorie. Sometimes here is vſed a certaine libertie of ſpeache, wherein is a • einde of ſecrete crying out: As, Pet. 3 Act. ſayeth: Ye men of Iſrael heare theſe wordes. And Paul 1. Cor. 11. Would to God you could ſuffer a little my fooliſhnes, and in deede ye ſuffer me.

Thus much of crying out.

Nowe followeth the Figure of calling backe, or reuocation.

Reuocation is when any thing is called backe, and it is as it were a coolinge and quenching of the heate of the exclamation that wente before.

And this is eyther A correction of ones ſelfe, called Epanorthroſis. A holding of ones peace, called Apofiopefis.

Epanorthroſis is correction, when ſome thing is called backe that went before: as, Paul conecteth his doubtfulnes of Agrippa, his beliefe, when he ſaith, Beleeust thou King Agrippa, I knowe thou beleeuest. Paul 1. Cor. 15. I laboured more aboundantlie than they all, yet not I, but the grace of God in me.

A keeping of ſilence or Apoſiopeſis is when the courſe of the ſentence begonne is ſo ſtayed, as thereby ſome parte of the ſentence not being vttered, may be vnderſtood. So our Sauiour Chriſt ſayeth, My ſoule is heauie What ſhall I ſay, Iohn 12. 27.

Thus much of a Figure garniſhing the ſpehch alone in regard of the matter.

Nowe followeth the garniſhing of the ſpeach alone in regarde of the perſon.

The eight Chapter.

GArniſhing of the ſpeache alone in regarde of the perſon is double.

Eyther in Turning to the perſon, called Apoſtrophe. Feyning of the perſon, called Proſopopeia.

Apoſtrophe or turning to the perſon, is when the ſpeache is turned to another perſon, then the ſpeache appoynted did intende or require. And this Apoſtrophe or turning is diuerſlie ſeene, according to the diuerſitie of perſons. Sometimes it turneth to a mans perſon, As Dauid in the 6. Pſalcae, where hauing gathered argumentes of his ſafetie, turneth haſtilie to the wicked, ſaying, Away from me all yeworkers of iniquitie, for the Lorde hath hearde the voyce of my petition.

Sometimes from a man to God, as Pſal. 3. Dauid beinge diſmayed with the number of his enimies, turneth him ſelfe to God, ſaying: But thou Lorde art my bu • klar. &c. Sometimes to vnreaſonable creatures without ſenſe, Eſai. 1. Eſai. 20. 1.

Proſopopeia or a Feyning of the perſon is whereby we doo feyne another perſon ſpeaking in our ſpeache. And

It is double, Imperfect. Perfecte.

Imperfect is when the ſpeache of another perſon is ſet downe lightlie and indirectlie. As in the Pſal. 10. Dauid bringeth in the wicked, Who ſaye vnto my ſoule, Flie is the berde vnto yender hill.

A perfect Proſopopeia is when the whole feyning of the perſon is ſet downe is our ſpeache, with a fit entring into the ſame, and a leauing it of. So Wiſed. Pro. • . Where the entrance is in the firſte verſes, her ſpeache in the reſt of the chapter.

Hitherto of the figures of ſentences concerning one ſpeaking alone.

Now followe the other which concerne the ſpeaches of two.

The 9. Chapter.

THEY which concerne the ſpeaches of two, are eyther In aſking. In anſwering.

That of asking is eyther In deliberation. In preuenting an obiection.

Deliberation is when we doo euer nowe and then aske as it were reaſons of our conſultation, whereby the minde of the hearers wauering in doubt, doeth ſet downe ſome great thing.

This deliberation is eyther In doubting. In communication.

A doubting is a deliberating with our ſelues, as Paul. 1. Philip. 22. doubtinge whether it were better to dye then to liue, he garniſheth his ſpeache on this manner: For I am greatlie in doubt on both ſides, diſiring to be looſed, and to be with Christe, which is beste of all: neuertheleſſe to abyde in the fleſhe is more needefull for you.

Communication is a deliberation with others. Gal. 3 1. 2. O fooliſhe Gallathians, who hath bewitched you, that you ſhoulde not obeye the trueth, to whom Ieſus Chriſt before was deſcribed in your ſight, and amongst you crucified: This onely would I learnt of you, Receyued you the ſpirite by the workes of the lawe, or by the hearing of the worde preached?

And hitherto of the figure of ſpeache betwene two called deliberation.

Nowe followeth the figure of ſpeache betweene two called the preuenting of an obiection, or occupation.

Occupation is when we doo bring an obiection, and yeelde an anſwere vnto it: Therefore this ſpeache betweene two in the firſte parte is called the ſetting downe of the obiection or occupation: in the latter parte, an aunſwering of the obiection or the ſubiection: as Rom. 6. What ſhall we ſaye then? ſhall we continue ſtill in ſinne, that grace may abounde? In which wordes is ſette downe the obiection, the aunſweringe in theſe wordes: God forbidde. And here this muſt be marked, that the obiection is manie times wanting, which muſt be wiſelie ſupplied by conſidering the occaſion and anſwere of it: As. 1. Tim. 5. They will marie, hauing condemnation. Nowe leaſt any might ſaye, What, for marying? He anſwereth, No, For denying their firste ſaith.

Hitherto of the figures of asking.

Nowe followeth the figures of anſwering.

They are eyther in Suffering of a deede, called permiſsion. Graunting of an argument, called conceſsion.

Suffering of a deed or permiſsion, is when mockingly we giue libertie to any deed, being neuer ſo filthie, as Reuel. Let him that is filthit, be filthy ſtill. And 1. Cor. 14. If any be ignorant, l • him be ignorant.

Conceſsion or graunting of an argument is, when an argument is mockinglie yeelded vnto, As, Eccle. 11. Reioyce young man in thy youth, and let thy harte cheare thee in the dayes of thy youth, and walke in the wayes of thy harte, and in the ſight of thine eyes: but knowe that for all theſe things God will bring thee to iudgement.

¶ Hitherto of the firſte parte of Rhetorike of the garniſhing of ſpeache: the ſeconde parte which is the garniſhing of vtterance, bicauſe it is not yet perfecte (for the preceptes for the moſt parte pertaine to an Oratour) which when it ſhalbe perfect, it ſhall eyther onely conteyne common preceptes for the garniſhing of vtterance in all, or alſo proper preceptes for the ſame in Magiſtrates, Embaſſadours, Captaynes, and Miniſters, therefore vntill it be ſo perfitted, wee thinke it vnneceſſarie to be tranſlated into Engliſhe.

❧ Although the rules of Sophiſtrie bee needeleſſe for them that be perfect in Logike: yet becauſe the knowledge of them bringeth ſome profite to yonge beginners, both for the readie aunſwering of the ſubtill argumentes, and the better practiſing of Logike and Rhetorike, we haue thought good to turne it into the Engliſhe tounge.

SOphiſtrie is the feyned Arte of Elenches, or coloured reaſons.

A coulourable reaſon, or Elenche, is a ſhewe of reaſon to deceyue withal.

It is eyther When the deceypt lyeth in the wordes. In the default of Logike called a Sophiſme.

In wordes is eyther When the deceypt lyeth in one worde. In wordes ioyned togither.

In one worde is eyther The darkeneſſe of a worde. The doubtfulnes of a worde.

The darkeneſſe of a worde, or an inſolencie deceyueth, when by a reaſon the meaning is not vnderſtoode, whether the ſtraungeneſſe be through the oldenes, newnes, or ſwelling vanitie of the worde, and of the laſte ſorte is that ſpoken of in 2. Pet. 2. 18

By this fallacian the papiſtes conclude, the Fathers to be on their ſide, for deſerning by good workes.

Whoſoeuer ſayth mennes merites are crowned, they ſay mens workes do deſerue, But the Fathers ſaye, mans merites are crowned, Therefore the Fathers ſay, mans workes doo deſerue.

Where Merites is an olde worde, put for anie workes done vnder the hope of rewarde, whether it come by deſerte or freedome of promiſe.

Doubtfulnes of a worde is eyther Likeneſſe of name, called Homonymia. By a Trope or fineneſſe of ſpeache.

The likeneſſe of name or Homonymia, is when one worde is giuen to ſignifie diuers things: As,

He that beleeueth ſhalbe ſaued: The hypocrites to whom our Sauiour Christ would not commit himſelfe, beleeued: Therefore they ſhalbe ſaued.

where faith doeth note out both a iuſtifying faith, and a dead faith.

Doubtfules by a Trope, is when a worde is taken properly, which is meant ſigntatiuelie or contraritie, As:

That which Christ ſayeth is true: Christ ſayeth that breade's his body, Therefore it is true:

Where by body is meant the ſigne on Sacrament of his bodie.

Vnto the firſte a perfect Logiſian would anſwere, that the propoſition is not an axiome neceſiarily true, according to the rule of crueth, becauſe of the doubtfulne of the olde and newe ſignification of merite. And if the worde be faire worne out of vſe that it be not vnderſtoode, than the anſwere muſt be, I vnderſtande it not, or put your axiome in playne wordes.

To the ſeconde, he would aunſwere, that the propoſition or firſte parte is not according to the rule of righteouſnes, becauſe the proper ſubiecte and adicinte are not ioyned togither: which if it were, it ſhould be, Who ſoeuer hath 〈…〉 faith, or beleveeth ſincerelie, ſhalbe ſaued, and then the aſlumption being in the ſame tenc • ime •• ed, is fal • e.

Vnto the thirde he would aunſwere, that the aſſumption 〈…〉 • eſ • arilie true, becauſe if the worde Bodie be taken properlie, it is not then true that is ſet downe, but if it be taken figuratiuely, it is true, and then fore would bidde him make the aſſumption neceſſarilie true, and then ſay, Chriſt ſaieth in proper wordes, It is my bodie, and then it is falſe.

Hitherto of the fallacians in ſingle wordes.

Nowe of thoſe ioyned togither.

It is eyther Amphibolia, or the doubtfulnes of ſpeache. Expoſition, or vnapt ſetting downe of the reaſon.

The firſte is when there is doubtfulnes in the frame of ſpeache, as thus: If any obeye not our worde by a letter, note him: Where ſome referre, by a letter, to the firſte parte of the ſentence and ſome to the latter, where the ſignification of the worde and righte pointing doeth ſhewe, that it muſt be referred to the firſte.

The anſwere is, that the right and wiſe placing of the ſentence is peruerted.

Vnapt ſetting downe of the reaſon, is when the partes of the queſtion and the reaſons intreated is not ſet downe in fitte wordes: As,

All ſinne is euill: Euerie childe of God doeth ſinne: Therefore euerie childe of God is euill,

Here the anſwere according to Logike, is that the aſſumption doeth not take the argument out of the propoſition, but putteth in another thing, and ſo it is in no right frame of concluding, as appeareth by the definition of the aſſumption.

Hitherto of the deceiptes of reaſon which lye in wordes.

Nowe of the default of Logike, called Sophiſme.

It is eyther Generall. Speciall.

The generall are thoſe which can not be referred to any parte of Logike.

They are eyther Begging of the queſtion, called the petition of the principle. Bragging of no proofe.

Begging of the queſtion is when nothing is brought to proue, but the queſtion, or that which is as doubtfull: As,

That righteouſnes which is both by ſaith and workes, doth iustifie: But this righteouſnes is inherent righteouſnes, Ergo.

Here the propoſition in effect is nothing but the queſtion.

If togither with the blood of Christe we must make perfect ſatisfaction for our ſinnes, before we come to heauen: Then there muſt be purgatorie for them that dye without perfect ſatisfaction.

But the firste is ſo. Ergo. Where the argument they bring is as doubtfull, and needeth as much proofe as the queſtion.

The anſwere is this out of the definition of the Sillogiſme is that there is no newe argument inuented, therefore it can not be a certayne frame of concluding.

Bragging of no proofe is when that which is brought is to much, called redoūding.

It is eyther Impertinent or another matter called Heterogenium. A vaine repetition, called Tantologia.

Impertinent or not to the purpoſe is when anie thing is brought for a proofe, whiche is nothing neare to the matter in hande, where vnto the common prouerbe giueth anſwere: I aske you of cheeſe, you anſwere me of chauke.

A vaine repetition, is when the ſame thing is in effect, though not in words is repeated, as They that after long time of prayer ſay, Let vs praye. And this fallacian out Sauiour Chriſt condemneth in prayer, Mat. 5. and this is a faulte in Methode.

Speciall are thoſe which maye be referred to certayne partes of Logike, and they are of two ſortes:

Such as are referred To the ſpring of reaſons, called Inuention. To iudgement.

Thoſe referred to Inuention are when any thing is put for a reaſon which is not, as no cauſe for a cauſe, no effect for an effecte, and ſo of the reſt.

In the diſtribution this is a proper fallacian, when any thing ſimplie or generallie graunted, thereby is inferred a certaine reſpect or ſpeciall not meant nor intended, as:

He that ſaith, there are not ſeuen Sacramentes, ſaith true: He that ſaith, there are only three, ſaieth there are not ſeuen: Therefore he that ſaith there are three, ſayeth true.

The right anſwere is, that the propoſition is not neceſſarilie true, for there may bee a way to ſay, there are not ſeuen, and yet affirme an vntrueth.

Fallacians of Iudgemente are thoſe that are referred to the iudgement of one ſentence. of moe.

Of one ſentence, eyther to the properties of an axiome. Sortes.

To the properties, as when a true is put for a falſe and contrarilie: an affirmatiue for a negatiue, and contrarilie. So ſome take the wordes of S. Iohn, I do not ſay concerning it that you ſhall not pray, for no deniall, when as it doth denie to pray for that ſinne.

To the ſortes are referred, eyther to the Simple. Compounde.

The firſt when the generall is taken for the ſpeciall, and contrarilie. So the Papiſtes by this fallacian don anſwere to that generall ſaying of Paul: Wee are iustified by faith, without the workes of the lawe. Which they vnderſtande of workes done before faith, when that was neuer called in doubt.

The fallacians which are referred to a compound • axiome, are thoſe whiche are referred eyther to a Diſioyned. Knitting. Axiome.

To a diſioyned axiome when the partes in deede are not diſioyned: As, Salomon was eyther a King, or did beare rule.

To a knitting Axiome is when the partes are not neceſſarilie knit togither: As.

If Rome be on fyer, the Popes chayre is burnt.

And hitherto of the firſte ſorte of fallacians referred to iudgement.

Nowe followeth the ſeconde.

And they be eyther thoſe that are referred, To a Sillegiſme. To Methode.

And they agayne are Generall. Speciall.

Generall which are referred to the generall properties of a Syllogiſme.

It is eyther when all the partes are Denied. Particular.

All partes denied: As, No Pope is a Deuill: No man is a Deuill: Therefore No man is a Pope.

And this muſt be anſwered, that it is not according to the definition of a negatiue Syllogiſme, which muſt haue alwayes one affirmatiue.

All particular: As, Some vnlawfull thing must be ſuffered, an namely that which cannot be taken away: The ſtewes is ſome vnlawfull thing: Therfore the ſtewes muſt be ſuffered.

This is anſwered by the definition of a ſpeciall Sillogiſme, which is that hath one parte generall.

The ſpeciall are thoſe which are referred to the Simple. Compounde.

The firſte ſimple Of the firſte ſorte. Of the ſeconde.

Of the firſt ſorte, More plaine. Leſſe plaine.

More plaine is when the aſſumption is denied, or the queſtion is not particular: as,

Euerie Apostle may preache abroade Some Apostle is not an Pope: Therefore Some Pope may not preache abroade.

Alſo:

Euerie Pope is a Lorde: Some Pope may giue an vniuerſall licence: Therfore euery Lord may giue an vniuerſall licence.

Leſſe plaine hath one fallacian in common, when the propoſition is ſpeciall: As,

Some player is a roge, Euery vagabonde is a roge: Therfore, euery player is a vagabonde.

Alſo. Some player is a Roge: Euerie vagabonde is a player: Therefore euery player is a roge.

The fallacian of the firſte kinde is when all the partes be affirmatiue: As, All Pauls Biſhops were ordeyned for vnitie: All Archebiſhops be ordeyned for vnitie: Therefore All Archbiſhops are Pauls Biſhops.

The fallacian of the ſeconde kinde is when the aſſumption is denied: As, Euerie puritane is a Christian: No L. Biſhop is a puritane: Therefore, No L. Biſhop is a Christian.

Hitherto of the fallacians referred to a ſimple Sillogiſme.

Nowe followe thoſe which are referred to a compounde, which are thoſe whiche are referred either To the connexiue. To the diſioyned.

Of the firſt ſorte one is when the firſte parte or antecedent is denied, that the ſeconde or conſequent may be ſo likewiſe: As▪ If anie man haue two herefices, he may eſcape vnpuniſhed at the Biſ • ops handes: But he may not haue two benefices, Therefore He may not eſcape vnpuniſhed at the Biſhops handes.

The ſeconde is when the ſeconde parte is affirmed, that the firſte may be ſo alſo. As,

If euery ignorant minister were put out of the Church, and a Preacher in his place. We ſhould haue good order: But we haue good order: Therefore, Euery ignorant minister is put out of the Church, and a Preacher in his▪ place.

Of thoſe referred to the diſioyned, the firſte is when all the partes of the diſiunction or propoſition are not affirmed: As,

Euerie ignorant minister is to be alowed or not, But he is not: Therefore he is.

The ſeconde kinde is when the ſeconde parte of the copulatiue negatiue axiome i • denied, that the firſte may be ſo. As,

A non reſident is eyther a faithfull or vnfaithfull minister: But he is vnfaithfull, Ergo. &c.

And thus much of the fallacians in a Sillogiſme.

The fallacian in Methode is when to deceyue withall, the ende is ſet in the beginning, the ſpeciall before the generall, good order begon, confounded: And finallie, when darknes, lenght and hardnes is laboured after.

FINIS.

THE ORDER OF HOVSholde, deſcribed methodicallie out of the worde of God, with the contrarie abuſes founde in the vvorlde.

THE order of an Houſholde called Oiconomia, is an order for the gouernement of the matters of an houſholde, according to the worde of God. 1. Tim. 3. 4. Whiche gouerneth his houſe well and excellentlie. Pſal. 101. I will walke in the perfect waye, in the vprightnes of my ſoule in the middest of myne houſe. which declareth there is a perfecte way which commeth from GOD onely, as all perfection doeth, wherein is required the vprightnes of ones ſoule, and wherof he ſetteth down ſome parte afterwarde. Prou. 24. 3. 4. By wiſedome the houſe is builte, and establiſhed by vnderſtanding, and by knowledge the roomes ſhalbe filled with all precious and pleaſaunt ſubſtance.

Nowe the wiſedome meant in this booke is that which is allowed of gods worde: eſpeciallie when he ioyneth ſuch bleſsing vnto it.

The houſholde order hath two partes, The firſt of theſe which concerne the gouernours of the familie. The ſeconde of thoſe which are gouerned in the ſame.

1. Tim. 5. 8. If one care not for his owne, eſpeciallie thoſe of his houſe: which ſheweth an eſpeciall rule of mutual duetie betweene theſe two. Alſo the wiſedome of the holy Ghoſt, in ſetting downe mutuall dueties vnto them. Pro. 31. Ephe. 6. 2. Honour thy Father and thy Mother, which is the first commaundement with promiſe. 3 That it may be well with thee, and that thou mayest liue longe on earth. 4 And ye Fathers, prouoke not your children to wrath, but bring them vp in instruction and information of the Lorde. 5 Seruauntes, be obediente vnto them that are your Maiſters according to the fleſhe, with feare and humblinge, in ſinglenes of your hartes, as vnto Chriſt. 6 Not with ſeruice to the eye, as men pleaſers, but as the ſeruauntes of Christ, doing the will of God from the harte. Coloſ. 4. 20. 21. 22. 23. 24.

Thoſe which gouerne the familie, are thoſe Superiours who haue authoritie in the ſame. Their generall and common duetie is, to order their houſe according to the former rule. Yet one may (being vrged by the great care of Magiſtracie, or for ſuch like) haue a ſtewarde, that is, one to gouerne his houſholde, according to the rules he preſcribeth. Contrarie to this is the common and whole caſting off of this care, vnleſſe in worldly matters. The firſte parte of this rule is proued by theſe places: I will haue the yonger women to marrie, and gouerne their houſholde. 1. Tim. 5. 14. If one rule not his houſhold well, howe ſhall he care for the Church? 1. Tim. 3. 5. The example of Dauid, Pſal. 101. 4. 1. Salomons mother. Pro. 31. 1. 2. 3. &c.

The ſeconde parte of this rule is proued by the example of Abraham, who hadde his elder ſeruaunte in his houſe, who was ouer all that he had, and to whom he committed the waightie duetie of prouidinge a wife for his Sonne. Gene 24. 2. Then Abraham ſpake vnto the elder ſeruaunt of his houſholde, which was ouer all that he had, ſaying: Putt nowe thy hande vnder my thighe, 3 That I may binde thee by an othe, by the Lorde God of heauen, and God of the earth, that thou wilte not take a wife vnto my Sonne of the daughters of the Cananites, amongſt whom • dwell. 4 But that thou wilt goe vnto my countrie, and to my kindred, and take a wiſe for my ſonne Iſaac. So Ioſeph in Putaphars houſe.

This gouernement muſt be performed with all comelines fitte for the houſholde, which is, that agreeable fitnes or conueniencie, which worthilie becōmeth the diuerſitie of perſons in the familie, as, Superiours, inferiours, equalles: of ſexe, male, female, of age, childehoode, youth, ripe age, old yeares: of matters, as ſome concerning God, ſome man: of time, the daye, the night. For all theſe haue not one and the ſame Rule of decencie: Therefore the Apoſtle ſaith: Which ruleth his houſe, which keepeth his children in ſubiection, with all comelines. 1. Tim. 3. 4. Now▪ as there is comelines peculiar to the ſubiection of children, ſo of ſeruauntes: And as there is comelines for ſubiection, ſo for equalitie: and as for behauiour of thoſe of the houſe, ſo to thoſe not of the houſe, and ſo likewiſe in all other the former reipectes, as ſhall appeare by the ſhining light or eye of this generall rule in euerie parte of houſholde gouernement.

Of the dueties of ordering the houſhold, by the chiefe of the ſame: There are 2. ſortes, The firſt regardeth thoſe in the houſholde. The other, ſtraungers or gueſtes comming into the ſame.

1. Tim. 5. 10. If ſhe haue brought vp her children well: if ſhee haue bene giuen to hoſpitalitie▪ Iob 31. 31. If the men of my tente haue not ſayde. O that ſome would giue vs of this fleſhe: we are not ſatisffied, becauſe the ſtraunger did not lodge abroade, I opened my doores to the wayfaring man So he cauſed ſeruauntes to giue place to ſtranngers, whiche ſheweth this diuerſitie of dueties.

Nowe both of theſe are in regarde of Chriſtian holines. The things of this life.

Pro. 31. 15. Shee openeth her mouth in wiſedome, and the doctrine of mercie is on her tongue. And riſing whiles it is yet night, ſhe giueth meate to her houſe, and a taske to her maydes. And Exod. 18. 5. And Iethro the father in lawe of Moſche comming with his children and with his wife vnto Moſche into that deſerte where he had placed his Tentes, to witte, to the mounte of God: 6 Hee ſayde vnto Moſche: I thy father in lawe Iethro do come vnto thee: alſo thy wife and her two ſonnes with her. 7 Th •• Moſche wente foorth to meete his father in lawe, and bowing him ſelfe he kiſſed him, and they asked one another of his welfare: afterwarde they wente into his Tente. 8 Where Moſche declaring vnto his father in lawe whatſoeuer thinges the Lorde had done vnto Pharaoh and the Egyptians for Izrael: and all that troubles which had happened vnto them in that waye, from whence the Lorde had deliuered them. 9 Iethro reioyced for all theſe benefites which the Lorde had done vnto Izrael, becauſe he had deliuered them cut of the handes of the Egiptians. 10 And Iethro ſayde: Bleſſed be the Lorde God which hath deliuered you out of the hande of the Egiptians, and • ut of the handes of Parrho: Which hath deliuered his people from vnder the handes of the Egiptians. 11 Nowe I knowe that the Lorde is greater then all goddes: for in that thinge wherein they were proude, he is aboue them. 12 Therefore Iethro the Father in lawe of Moſche, tooke and offered Sacrifices, and a burnte offeringe vnto GOD, and Aaron and all the Elders of Izrael came to eate meate with Iethro Moſche his father in lawe, before God. 13 And it came to paſſe the nexte daye, Moſche • ittinge to iudge the people, when as the people ſtoode about Moſche from the morning of that daye vnto the euening. 14. That the Father in lawe of Moſche behelde all that hee did vnto the people: and ſaide: What is this that thou doest vnto this people? Why ſittest thou alone, and all the people ſtande before thee from the morning vnto the eueninge? 15 Then Moſche ſayde vnto his father in lawe: Becauſe this people come vnto mee to aske ceunſell at God. 16 When there is any buſines betweene them, euerie one commeth vnto mee, that I may iudge betweene bothe, and I make knowen the Statutes of God and his lawes. 17 But Iethro his father in lawe ſoyde: the thing is not good which thou doest. 18 Thou wilt altogither fainte both thou and the people that is with thee, or this thing is to heauie for thee, thou canst not performe it alone. &c.

And this ariſeth from a double reſpecte: the commoditie they receyue, and the dutie they owe to the common ſtate wherein they are: that as they haue of their children, ſeruauntes, gueſtes, not onelie bodilie ſeruice and friendſhippe, but that whiche is of conſcience, and commeth from their fayth and religion, and their prayer, and the bleſsing in them Matth. 10. 41. ſo they muſt giue them this douh • e recompence. Alſo to the common ſtate they are bounde by couenaunte, not onely as much as in thē lyeth by their houſholde gouernement to further the peace and tranquillitie of the common wealth, but alſo of Religion and true holynes. 2. Kinges • 1 17. Contrarie to this is, their beſt care to be moſt exquiſite in the latter, and wholie negligente in the forme • , which is the chiefeſt: So that their adminiſtration of houſeholde matters, is altogither ciuill, not religious.

For the familie, the duetie whiche regardeth them is to keepe them in ſubiection, for the performance of all dueties of holines and religion, and for the diligent performaunce of thoſe workes and laboures, which are fitte for euerie one.

1. Tim. 3. 4. Which may gouerne well his houſe, whiche may keepe his children in ſubiection, with all honestie. 1. Tim. If anie be vnblameable, the Husbande of one Wife, hauing faythefull children, whiche are not ſlaundered of ryot, eyther ſtubburne. Pſal. 101. 1. I will ſinge mercie and iudgemente vnto thee, O Lorde will I ſinge. 2 I will marke (in an vpright waye) when thou ſhalt come vnto mee, I will continuall • e walke in the ſoundnes of my minde, in the middest of myne houſe. 3 I will not ſette before myne eyes a wicked thing: I haue hated the workes of them that decline, it ſhall not cleaue vnto mee. 4 A frewarde minde ſhall departe from mee: I will not acknoweledge euill. 5 The tongue that priuely hurteth his neighbour, I will cutt out: him that is proud in his eyes, and ſwelling in his minde, I ſhall not be able to ſuffer. 6 Mine eyes ſhall wayte vpon the faythfull of the lande, that they maye abide with mee: He that walketh in the ſounde waye, ſhall minister vnto mee. 8 The deceytfull ſhall not dwell within myne houſe: Hee that telleth lyes, ſhall not be establiſhed before mine eyes.

Nowe for the performance of this generall duetie, two ſortes are required:

which are, Such as where they muſt commonly goe before them and directe them. Such as they muſt performe vnto them.

Gene 35. 2. Wherefore Iacob gaue commaundement vnto his familie, and to all that were with him: Put awaye the goddes of the ſtraunge people, which are amongest you, and cleauſe your ſelues, chaunginge your garmentes. • Afterwarde ariſinge let vs aſcende to Bethel, that there I maye make an Altar to that ſtrenge GOD, whiche hearde mee in the daye of my distreſſe, and was preſente with mee in the waye wherein I wente. 4 Which when they had giuen vnto Iacob all the goddes of the ſtraunge people whiche were in their handes, and the earerings whiche were in their eares: Iacob hidde them vnder that Oke which is beſides She • em.

Where we ſee that both Iaacob doth both inſtructe them what to doo, and in the dooing of theſe things directeth them.

Suche as wherein they muſte onelie goe before them and directe them, are thoſe whiche onely ought to be done iointlie of the whole famelie, and then the ſuperiours muſt be there the chiefe directours of them: otherwiſe when they are abſente, they they muſt cauſe them to be done: as in prayer before and after their labour, in thanks giuing before and after meale▪ Iam 5. 13. Is anie amongeſt you ſicke in minde? Let it him pra • e • s anie man chearefull? let him ſinge. Pſal 127. Vnleſſe the Lorde builde the houſe, then labour •• but loste that builde it▪ Vnleſſe the Lorde keepe the Citie, the keeper is diligent in vayne. 2 Let them be in vayne vnto you, which riſe be •• mes, which ſitte downe ſtowelie, which ar • • edde with the meate of ſorrowes, ſo he giueth ſleepe to his beloued. Pſal. 55. 18. In the euening and morning, and a • none dayes will I me lita • e and make a noyſe, vntill he hath hearde my voyce 1. • im 4. 4 For what ſoeuer God hath created is good, neyther is any thing to be refuſed, if it be taken with thankeſgiuing. Luke 22. 17. And he tooke the cuppe, and when he had giuen thankes he ſaide: Take this and • e • ide it amongest you. So Abrahams ſeruaunt ſayde, Gen. 24 12. O Lorde GOD of my maister Abraham, cauſe I beſeeche thee, that it come vnto me this daye, and exerciſe this goodnes towardes my maiſter Abraham. 48 And I bowed downe and worſhipped the Lorde, and bleſſed the Lorde God of my maiſter Abraham, becauſe he had brought me by the right waye, to take my maisters brother daughter for his Sonne. And vpon anie great iudgement on the familie, Church, or common wealth, to directe them in faſtinges and prayers, with readings, meditations, and vſe of the worde, as may ſerue to giue eſpeciall cauſe of humblinge, and eſpeciall cauſe of comfort fitte for that worke. Heſt. 4 16. Goe gather togither all the Iewes which are at Suſis, and faſte for mee, and neyther eate nor drinke theſe three dayes, night no • daye: I likewiſe and my maydes will faſte: ſo at length I will goe in to the King, whiche is not according to the commaundement: and when I ſhall periſhe, I will periſhe. Nehem 1. 4. And it came to paſſe▪ when I hearde theſe wordes, I ſate downe and wepte, and mourned certayne dayes, in whiche I fasted and prayed before the God of heauen. 5 And I ſaide: I beſeeche thee O Lorde God of heauen, most ſtronge God, greateſt, and chiefely to be feared: Keeping couenaunt and mercie, to them that loue him and keepe his commaundementes. 6 Let thine eare be attentiue, and thine eyes be open to hearken to the which I praye before thee at this time daye and night for the Izraelites thy ſeruauntes: and I confeſſe the ſinnes of the Izraelites wherewith we haue ſinned againſt thee: I alſo and the houſe of my fathers haue ſinned. &c. For as it is their duetie in their own priuate faſte to doo this by them ſelues, ſo to directe others in the ſame, when they doo it with them. Contrarie to this is the vnchriſtian prophanenes in ſuche caſes: Alſo the vnchriſtian ſhamefaſtnes of ſome, and common negligence in others in theſe dueties.

Such as they muſt performe vnto them are dueties of inſtruction. Reforming.

Pro. 13. 24. He which keepeth backe his rodde, hateth his ſonne, but hee whiche loueth him, doeth giue him inſtructions betimes. Pro. 15. 32. He which withdraweth him ſelfe from instruction, deſpiſeth his ſoule: but he that harkeneth vnto rebuke, poſſeſſeth his ſoule.

The dueties of inſtruction are, that by a familiar and moſt playne manner of teaching, they may growe in the knoweledge of that trueth which is according to godlines. Gene. 18 19. When as I haue knowen him, ſhoulde I not reueale it, for this cauſe that hee may commaunde his children and houſhold after him, that they may keepe the way of the Lorde by exerciſing righteouſnes and iudgement, and that the Lorde may performe vnto Abraham that which he hath promiſed vnto him. Gene 14 14 When Abraham had hearde that his kinſman was taken, he armed his men, inſtructed 318. and followed them vnto Dan. Deut. 20. 21.

They are for Continuall daylie inſtruction. That which reſpecteth the publike miniſterie.

Exod. 12. 25. 26. Let it be therefore, when ye ſhall come into the lande which the Lorde ſhall giue vnto you as he hath ſaide, and ſhall obſerue this worſhippe. Lette it be (I ſaye) when your children aske pou: What ſignifieth this worſhip vnto you? that ye ſaye: It is the Sacrifice the Paſſeouer of the Lorde, who paſsing by the houſes of the children of Iſrael, in Egipte, when he ſl • we the Egiptians, he deliuered our families. Exod. 13. 14. And let it be when thy ſonne ſhall aske thee hereafter ſaying. What meaneth this? that thou ſaye vnto him: With a stronge hande hath the Lorde brought vs out of Egipt out of the houſe of ſeruauntes. For it came to paſſe when Pa • ho ſhewed himſelfe cruell in letting vs goe, that the Lorde ſlewe euerie firſte borne of men, vnto the firſte borne of beaſtes. Therefore I kill vnto the Lorde the males of all that open the wombe: but euery firſte borne of my children I redeeme.

Dueties for dailie inſtruction, are Inſtruction out of the Scriptures. Inſtruction drawen from Gods workes.

Pſalm. 87. 1. Receyue with your eares (my people) my doctrine, incline your eare vnto the wordes of my mouth. 2 I will open my mouth in a parable, I will powre foorth hidde things, whiche HAVE BIN OF OLDE TIME. 3 Which wee haue hearde and knowen, as our Elders haue tolde vnto vs 4 We will not hide it from their children, the after generation 5 Being about to declare the prayſes of the Lorde, his might, and his wonders which he hath done. For he hath ſet a teſtimonie in Iahha • ob, and put a lawe in Iſrael: which he commanded our Elders to make knowen to their children. 6 That the after generation, the ſonnes which ſhould be borne, riſing vppe, might declare it to their ſonnes. 7 And they may ſet their hope on God, nor might forget the workes of the ſtrong God: but keepe his cōmaunpementes 8 Nor that they be not as their elders, a ſtubburne and rebellious generation: a generation which hath not prepared their minde, and whoſe ſpirite was not conſtant towardes the ſtronge God.

Inſtruction out of the Scripture, is by the dailie readinge of the ſame with them, both to make them acquainted with the courſe of them, ſo that they maye marke the ſame for their better profiting, by the allegations of the publike miniſterie, and alſo to referre thoſe thinges which are playne and eaſie, or which they haue learned from the publike miniſterie, vnto ſuch playne inſtruction, as they inſtructed, may vnderſtand and knowe, howe to bring it in vſe. 2. Tim. 3. 15. Thou haſte knowen the Scriptures from a childe: which can not be ſpoken of a through knowledge, no not ſuch as belongeth to the olde men, who ſhoulde be ſounde in faith: much leſſe ſuche as belongeth to a Miniſter: but ſuch as this, in being made acquainted with it, and cauſed to marke as he was able, the courſe of it, and to learne for vſe and practiſe, ſuche as his parentes were able to note vnto him, and he fitte to receyue by dailie practiſe. Deut. 6. 6. And let theſe wordes which I commaunded hee this daye, be in thy harte. 7 And put them pearcinglie into the children, and ſpeake of them, when thou • ittest at thine houſe, when thou walkeſt by ante waye, when thou lieſt dow • e, and when thou riſeſt vppe. 8 Alſo buylde them for a ſigne vppon thine hande, and let them be for frontelettes betweene thine eyes. 9 Brieflie, write them on the poſtes of thine houſe, and on thy gates.

Contrarie to this is, firſte that they are vtterlie negligente and ignorant how they ſhould doo this: Th • n that ſome preſume aboue this rule, and goe beyonde their calling: and eſpeciallie that their houſhold is not trained by this meanes, nor made fit for the publike miniſterie, and to amende their liues by ſuch chriſtian exerciſes.

Inſtruction drawen from Gods workes is, by applying the workes of God paſte or preſente, to mooue them the better to confidence, and truſte in God, by workes of his mercie: to feare to offende God, by workes of his iuſtice, and ſo to ſowe the verye ſeede of true religion and good conſcience in them. Gen. 18. 19. When as I haue knowen him, ſhould I not reueale it? for this cauſe that he may commande his children and ho • ſholde after him that they keepe the way of the Lorde by exerciſing iuſtice and iudgement, that the Lorde may performe vnto Abraham that which he hath promiſed vnto him.

The duetie which reſpecteth the publike miniſterie, Double, Firſte concerning the obteyning of it. The ſeconde concerning the vſe of it.

Firſt concer • ing the obteyning of i • , they muſt (if it be poſsible) in their place & calling adioyne them to a ſet miniſterie, if not, to b • ſt • we at leaſt the Sabboth dayes, yea other alſo, in ſeeking to the Miniſters and Prophetes of God, to heare the worde of God: This is manifeſt, firſte: Becauſe we muſt firſte ſeeke the kingdome of God, whereof this is a parte, Eſa. 32. 1. Beholde a King ſhall rule iuſtlie, and excellent ones ſhall gouerne according to the rule, the eyes of them who ſee ſhall not winke, but the eares of them who heare, ſhall hearken: the minde of the • astie ſhall vnderſtande knowledge, and the tounge of the ſtutterer, ſhall readilye ſpeake ſhining things. When Sauiors, to wit, miniſters of the doctrine of ſalvation▪ ſhall aſcende in the mountayne of the Lorde to iudge the mountayne of Eſau, the kingdome ſhalbe to the Lorde. Hob • d. 21 Diuers adminiſtrations but one Lorde. 1. Cor. 12 We are the Embaſſadours of Christe, to beſeeche▪ you to be reconciled. 2. Cor. 5. Secondlie it is the ordinarie meanes to begette and nouriſhe faith in vs. Howe can they beleeue except they heare: howe can they heare without a Preacher: howe can hee preache without he be ſente? Rom. 10. He hath giuen Paſtors, and Doctors, for the gathering togither of the Church the worke of the miniſterie, and building them vp to a perfect age in Chriſt, that they bee not as children wauering and caried about with euerie winde of doctrine. Ephe. 4. Attende to reading exhortation and doctrine, in theſe continue, in theſe things be, for in ſo dooinge thou ſhalt ſaue thy ſelfe and others, 1. Tim. 4.

Secondly becauſe it is the greateſt bleſsing to haue it, and the greateſt plague to wante it. Iere. 23. hauing threatened them that they feede not the people, he ſaith after, I will gather the reſt of my ſheepe out of all the lande whither I had driuen them, and I will bring thē backe vnto their ſheepeco •• s, where they ſhal multiplie and m •• eaſe, and I will ſet ouer them Paſtors, whiche ſhall feede them: ſo that they ſhall feare no more, nor ſhalbe wanting, ſaieth the Lorde. Iere. 3. I will bring you to Syon, where I will giue you Pastors after my harte who ſhall feede you with knowledge and vnderſtanding. God will giue you in deede the bread of affliction & water of oppreſsion: but none of thy Teachers ſhall • ſhut vp any more in a corner, but thy eyes ſhall ſee thy teachers, and thy eares ſhall heare a voyce behinde vs, ſaying, Heare is the way walke in it. Eſa. 30. 20.

A famine not of breade, nor a thirſt of water, but hearing the worde of the Lorde. &c.

Mat. 8. But when he ſawe the multitude he had compaſsion on them, becauſe they were diſperſed and ſcattered abroade as ſheepe hauinge no ſhephearde: Then he ſaide, Surely the harueſt is great, but the labourers fewe, &c. Which ſheweth how miſerable they are which want this benefite: It alloweth alſo this duetie of ſeeking. 2. Kin. 4. 22. And he ſaide, wherfore wilt thou go to him (meaning the Prophet) to day? It is neither •• w Mo • n • nor Sabboth day Which ſheweth that in the ſcarcitie of the preaching miniſterie, they went on thoſe dayes to the Prophetes to heare the worde of God. The ſeconde duetie is to cauſe them to doo that which is commaunded them in the thirde Cōmand▪ to that purpoſe. Which although it be not proper to this place, yet for the ſimpler ſorte, it is thus ſet downe Firſt, to prepare thē ſelues to the preaching of the worde, by cōſideration of Gods ordinance & promiſe, and their corruption▪ ſo that laying aſide all ſuperſtuitie of euill, that they • aye with meekenes receyue the word. Iam. 1. 17. Luc. 8. 8. Take heede therefore howe yee heare: for whoſoeuer hath, it ſhalbe giuen vnto him, and who ſo hath not, euen that which he ſeemeth to haue, ſhalbe taken from him: And for the Sacraments, to conſider Gods inſtitution, their miniſterie, his mercie in Chriſt, their faith, their repentance, and their wantes: and ſo ſeeking the aſſurance of grace, of reconciliation and comforte, to come vnto the table of the Lorde, 1. Cor. 11. 28. But let euery one proue him ſelfe, and ſo let him eate of that breade, and drinke of that cuppe. Eſa. 1. 16. Waſhe your ſelues, purifie your ſelues, put away the wickednes of your actions, and ceaſe to do euill before mine eyes. Eſa. 66. 2 But vpon hint doo I looke that is poore and contrite in ſpirite, and trembleth at my wordes. Mat. 5. 23 Therefore if thou hast brought thy gifte to the altar, and there remembreſt that thy brother hath ought againſt thee. 24 Leaue there thy gifte before the altar, and goe thy wayes: Firste, he reconciled to thy brother, and then come & offer thy gifte

Secondlie, in the workes themſelues, with reuerence and vnderſtanding to heare & receyue the worde, to be touched according to the matter, and with ioye and aſſu • āce of faith receyue ſolace and increaſe of grace by the right vſe of the Sacramentes, & after to call to minde & trie by the ſcripture things deliuered, and ſo hold faſt the good and to applie the comfort of the Sacraments vnto all temptations afterwarde. Pſal. 78 1. Heare my doctrine O • ny people, incline thine • are to the wordes of my mouth. Nehe. 8. 10. After Nehemiah ſaid (to wit the Kings Embaſſadour) and Ezra the Priest and Scribe, and the Leuites teathing the people, vnto all the people: This is the day ſanctified vnto the Lord your god, mourne not, neither weepe▪ (for all the people wept when they • oarde the wordes of the Law). 1. Theſ. 1. 5. Becauſe our Goſpell abode wi • h you, not in ſpeache on • y but alſo in power: both in the holy Ghoste, as alſo with much ſure perſuaſion, as ye haue knowen what maner of men we haue bin amongest you for your ſakes Mat. 26. And when they had ſong a Pſalme, they went out into the moun • Oliue • . 1. Theſ 5. 20. Quenche not the ſpirite: Set not light by preaching: Trie all things: Holde faſte that which is good.

For obedience of life it behoueth them to teache them, call on them, and ſee thē doo this which they learne, that the publike miniſterie and priuate vſe of the worde be not contemned, neglected, vnprofitable vnto them, and ſo god prouoked not only againſt their familie, but alſo the Church of which they are. Cōtrarie to this is, that men both themſelues and their families, go to the publike miniſterie, as to a common matter, let it fall after to the grounde, without anie lookinge into the certaintie of doctrine, the power and practiſe of it: and ſome with the miniſterie of the worde become worſe, both they and their houſholdes, then thoſe which neuer hearde it. Exod. 13. 1. And declare vnto thy ſonne in that day, ſaying: For this hath the Lorde done theſe thinges vnto mee, when I wente out of Egipte 9 So ſhall it be vnto thee for a ſigne vppon thine hande, and for a monun • ente betweene thine eyes, that the doctrine of the Lorde may be in thy mouth: to witt, that the Lorde with a ſtrong hande brought thee out of Egipt. Which with the reſte of the Lawe ſheweth, that a • thoſe times this muſt be done, and that ſo throughlie, that this worke by this meanes, may be a liuelie ſigne, and the doctrine be ſo vnderſtood, that it may more fruitefullie and liuelie be communicated by conference one to another. Alſo Act. 10. 24. And the other day after, they entred into Caeſarea. And Cornelius wayted for them, hauinge gathered togither his kinſemen and ſpeciall friendes. Nehe. 8. 13. And all the people came to eate and to drinke, and to ſende por • ions, and to make great ioye, becauſe they vnderstoode thoſe wordes whiche they had made knowen vnto them. 1. King. 13. 31. And i • came to paſſe after they had buried him, that he gaue cō mandement vnto his ſonnes, ſaying: When I ſhalbe dead, burie me likewiſe in this ſe • ulchre, in the which that man of God is buried: place my bones beſides his bones. 33 For ſurelie the things whiche he hath foreſhewed by the worde of the Lorde, against the altar which is in Bethel, and againste all the highe places whiche are in the Cities of Schom • m, ſhall come to paſſe

Iob the firſt chap. v. 5. After it came to paſſe, when they had fniſhed the dayes of the banket, that Iob ſent and fanctiſyed them, and riſing earelie, he offered a ſacrifice according to the number of them all. For Iob ſayde, Peraduenture my ſonnes haue ſinned, or curſed God in their harte. So Iob did euerie of thoſe dayes. Which ſheweth, he called on them to do their dueties, in ſanctifyinge them ſelues and their families, and preparing them according to the manner preſcribed.

The dueties in reforming, are thoſe dueties whereby they muſt laboure to reforme euery thing amiſſe which is eſpied, for Gods glorie and their good, and leaſt it creepe further. Contrarie to this is, that many corruptions are not accompted of, that they are winked at.

Iob. 1. 5. Pſal. 101. 3. 4. 5. I Will not ſet before mine eyes a wicked thinge, I hate the workes of thoſe that decline, it ſhall not cleaue vnto mee. A frowarde minde ſhall departe from mee: I will not acknowledge euill. That tounge that priuelie hurteth his neighbour, I will cutte out: Him that is proude in looke, and ſwelling in minde, I can not ſuffer.

The rule of this muſt be the meaning of the tenne commaundementes, whiche becauſe it is neceſſarie for the ſimple, though not ſo proper for this place, it is brieflie ſet downe. They ſhall ſuffer none in their houſe vnreformed: whicheA Phil. 1. 9. 10. Col. 1. 10 11. B Cōmand. • . Ier. 9. 24 C Deut. 6. 4 5. 12. 13. He. 1228. Gen. 17. 1. D Cōmand. 2 Deut. 12. 31. 32. Eſa. 29. 13. 14. Mat. • 5. Col. 2. 23. Pſal. 119. Pſal 26. 8. Act. 2. 42. E Iohn 4. 22 2 King. 18. 4 Act. 10. 26. & 14. 13. Exod. 33. 24. Rom. 1. 23. Hoſ. 2. 17. Eſa 30. 22. F Command. 3. Mat. 5. 34. Iam. 5. 12. G Act. 9. 15. H Gen. 4. 26. Mal. 1. 11. 12. (prap.) 2. Chro. 24. 2. Eccle. 5. 2. Gen. 24. 5. Luc. 8. 18. Eccle. 5. 1 1. Cor. 11. 28. (Feeling) 2. Chro. 24. 22. Ierem. 4. 2. 1. Theſ. 2. 13. Nehe. 8. 10. (Fruite) Heb. 6 16 1. Theſ 5. 20- Act. 17. 11. Pſal. 51. 9. K Comman. 4 Eſa. 58 13. Amos 8. 5. M Command 5 Mark. 7. 10. Rom. 13. 7. Rom. 1. 31. 32. 1. Tim. 5. 8. N Leut. 19. 32. Iob. 32. 6. Rom 12. 6, 7. 1. Pet. 4. 6. Col. 3. 22. Theſ. 5. 12. 1. Pet. 5. 2. O Command. 6. Mat. 5. 21. 22. Leuit. 19. 17. Exod. 21. 29. P Command. 7. Ephe. 5. 3. Mat. 5. 28. 1. Pet. 4. Iob. 31. 1. Q Command. 8. Exod. 26. 14. 15. 1. Theſ. 4. 4. A eyther in iudgement is knowen to erre from the trueth of the worde of God, or in manners, from the practiſe of the ſame But if any B delighte in the ignorance of God, be careleſſe to approue him ſelfe as one that C wholy dependeth on him, loueth him, feareth him, feareth him, reuerenceth him, laboureth to approue all his wayes before him: D If anie be giuen to Idolatrie, ſnperſtition, &c. and careth not in euery parte of the worſhip of God, to followe his reuealed will: or if in the partes commaunded, he appeare negligent and colde. E Or to put them to anie other vſe then is commaunded, or be giuen to images, ſuperſtitiouſe monumentes, cuſtomes, occaſions, or ſuch like. If anie diſhonour the Name of God, eyther F in the vnreuerent vſing, or abuſing, or peruerting and not vſing with that preparation before, feeling at the preſent time, & fruite after which is preſcribed, his citles, G worde, H Sacramēts, I works. And if any K prophane his Sabboth by vayne paſtimes, going to playes, or giue L not him ſelfe to the exerciſes appointed on that daye, out of the worde: M If anye neglecte eſpeciall dueties towardes their equalles, N ſuperiour or inferiour in yeares, giftes, authoritie, as Maiſters, Parentes, Magiſtrates, Miniſters, ſeruantes, children, or people. If any declare not a conſcience to flee O euill, anger, malice, contention, quareling, fighting, or anie hurting of the perſon of a man, eyther in ſoule or bodie: not being carefull to ſuccour the ſame accordinge to his calling: P If anie be founde vnchaſte, in bodie, wordes, countenance or geſture: vntemperate in dyet, in apparell diſſolute, not caringe to maintayne the contrarie holynes in him ſelfe and others: Q If any care not for the goods of another man, but by falſehoode. fllatterie, oppreſsion, &c. diminiſhe the ſame. R If he be negligent in increaſing of his owne by honeſte and lawful meanes▪ R. Cōmand. 9. Ephe. 4. 28. Pro. 28. 19. S. Cōman. 10. Pſal. 15. 3. Tit. 3. 1. Co. 13. 4. Pro. 25. 13. V. Iam. 1. 23. Gal. 5. 24. if he miſpende it in cardes, dice, gaming. &c. S If any care not to mayntayne the good name of others, but be giuen vnto vnneceſſarie blaſing of other mens infirmities, by lying, ſlaundering, backebiting, taunting. &c. T V If any ſhew him ſelfe careleſſe to reſtrayne the motions and entiſementes vnto ſinne, and the Iuſtes of the ſame: Then they ſhall vſe the meanes following to redreſſe them.

The dueties which are to be applied to this rule, are theſe: Thoſe which they muſt do by themſelues. Thoſe which they muſt procure to be done by others.

Iam. 5. 15. And the prayer of fayth ſhall ſaue the ſicke, and the Lord ſhall rayſe him vp: and if he haue committed ſinne, they ſhalbe forgiuen him. As this muſt be done for him in ſicknes, ſo in health: and as in this cauſe ſo in any other of the like nature.

The dueties they muſt doo by them ſelues muſt haue two properties: They muſt be done with wiſedome fitte for thoſe dueties. Pacientie fitte.

Wiſedome is that the cauſes may be throughlie ſifted, and ſoundlie reproted out of the worde of God. According vnto this wiſedome alſo, vntill a fitter occaſion, this duetie may be let paſſe, and with keeping the authoritie of the chiefe of the familie be winked at for a time. Eccleſ. 7. 21. Applie not thy minde vnto all the wordes that are ſpoken, ſeeing thou oughtest not to heare thy ſeruaunte curfinge thee. 22 For alſo many times thy minde is priuie, that thou hast curſed others. Prou. 20. 21. He which bringeth vp his ſeruaunte deltcatelie, ſhall in the ende be depriued of his children.

Patience fitte for it is, with keeping the authoritie of the chieefe of the familie, to heare what can be alledged, and by equitie alſo to allowe or diſallowe the ſame. Contrarie to which is, haſtines without diſcretion and making the matter playne, that the conſcience may be touched for the faulte. Alſo pride not to heare any excuſe or defence deliuered in duetie, ſubmiſsion and obedience of childe or ſeruaunt. Finallie, bitternes, which may prouoke wrath rather then cauſe amendement. Coloſ. 3. 21. Fathers, prouoke not your children to wrath, least they be diſcouraged. Iob. 31. 13. If I contemned the cauſe of my ſeruaunt or mine handmayde when they pleade with mee. 14 For what ſhould I doo, if the ſtronge God ſhould riſe? or if he ſhould viſite, what ſhould I anſwere him? Nomb 22. 26. After the Aungell of the Lorde went forwarde, and floode in a na ••• we place, where there was no waye to decline, eyther to the right hande or to the leſte. 27 And when the aſſeſeeing the Aungell of the Lorde God layee downe vnder Baalam, Balaam being kindled with wrathe, ſmote the Aſſe with his floffe. 28 And the Lorde opened the mouth of the Aſſe, whiche ſaide vnto Baalam: what haue I done vnto thee, that thou hast ſmitten mee newe three tymes? Paalam ſayde vnto the Aſſe, becauſe thou haste meeked mee. I would there were a ſworde in mine hande, for euen n • we would I kill thee. Ephe. 6. And ye Maisters, doo the ſame things towardes them, letting paſſe threatninges: knowing alſo that your maiſter is in heauen, neyther that there is reſpect of perſons with him.

And theſe are the properties of thoſe dueties.

The diuers ſortes are, Rebuke. Correction.

Pro. 22. 15 The fooliſhnes which is bounde vnto the harte of a childe, the rodde of inſtruction, will remooue farre from him. Pro. 23. 13. Withdrawr not correction from thy ſonne: when as thou ſhalt ſtrike him with the rodde, he ſhall not dye thereof. 14 Strike him with the rodde, and thou ſhalt deliuer his ſoule from the graue. Pro. 20. 30. Horſecombes are for the euill man, blewenes, woundes and ſtripes, pearcing through the inner partes of the bellie. Pro 29. 15. The rodde and rebuke giueth wiſedome: but the childe let alone to him ſelfe. ſhameth his mother.

Rebuke is a ſharpe admonition to take heede of the euill reproued aright, as is gathered out of that before.

Correction is when with a ſharpe rebuke of inſtruction, puniſhment is inflicted or layde vpon the offendor, according to their diſcretion: conſideration being had of the faulte and all circūſtances of the ſame. Yet if this at any time for ſome cauſes be omitted, a greater is to be threatened and performed, when they ſhall nexte deſerue the ſame. Pro. 19. 19 Be thou great in the ſeruencie of anger, in forgiuing the faulte, ſaying, that if thou ſhalt deliuer him, thou wilt further puniſhe him afterwarde. Contrarie to this is, to much lenitie, alſo immoderate correction. Pro. 19. The rodde and rebuke giueth wiſedome, but a ſonne permitted to him ſelfe, ſhamed his mother. Pro. 29. 16. Chaſtiſe thy childe, and he ſhall bring thee rest, he ſhall delight thy ſoule. Pro 29. 19. A ſeruant is not chastiſed with wordes, &c.

That which they muſt procure to be done by other is, that when the former meanes will not ſerue, they doo according to S. Iames his rule, ſende for the Elders of the Church, that they may by newe admonitions, rebukes, and cenſures of the Church drawe them to repentance: and if that ſerue not, to bringe them to the Magiſtrate, and ſo (thoſe which they may) to diſcharge thē from the familie, vnleſſe they amende: and thoſe which they may not to kepe them in ſuch order, till God or the common wealth cutt them off. Iam. 5. 15. And the prayer of faith ſhall ſaue the ſicke: and the Lord ſhall rayſe him vp: and if he haue committed ſinnes, they ſhall be forgiuen him. Mat. 18. 16. But if he ſhall not heare thee, take yet with thee one or two, that of the mouth of twoo or three witneſſes, the whole matter may be confirmed. Deut. 21. 18. If any man ſhall haue a ſtubburne and rebellious ſonne, which hearkeneth not vnto the voyce of his father, nor to the voyce of his mother, although • they haue chastiſed him, yet hee hearkeneth not vnto them: 19 At length his father & his mother taking him, lette them bringe him to the Elders of their Citie, and to the gate of their place: 20 And let them ſaye vnto the Elders of their Citie: This our ſonne is ſtubburne and rebellious, hee hearkeneth not vnto our voyce, hee is a ryotous perſon and a drunkarde. 21 Then lette all the citizens ouerwhelme him with ſtones, that he may die, and take awaye that euill out of the middest of thee, that all the Izraelites may heare and feare. Pſal. 101. 7. He that worketh deceypte, ſhall not dwell within myne houſe: hee that ſpeaketh lyes ſhall not be establiſhed before mine eyes.

And hitherto of the firſte ſorte of dueties concerning Chriſtian holynes in the familie.

The other concerning the things of this life, is conuenientlie to prouide the neceſſarie things of this life, as that they haue cōuenient clothing, foode, reſte: and (if on certayne cauſes neede be) recreation. 1. Tim. 5. • . But if any man prouide not for his, and eſpecially thoſe of his houſe, hath denied the faith, and is worſ • then an infidell. Pro. 31. 21. Shee feareth not for her familie becauſe of the ſnowe, for all her familie is cloathed with double clokes. Pro. 12. 9. The iuste man regardeth the life of his beaste, but the compaſsions of the wicked, are the compaſsions of the cruell.

And then much more the maiſter muſt care for the ſeruauntes, that they may haue euen that refreſhing & eaſe which is meete. And thus much for the generall dueties, and of their ſpeciall dueties towardes thoſe which ſhalbe cō tinuallie or ordinarilie vnder their gouernement in the familie.

Nowe followeth the other which is the intertaynement of ſtrangers: whoſe propertie is, the loue of intertayning of Gheſtes, 1. Tim. 3. 2. Therefore a Biſhop must be vnreproueable, the husbande of one wife, watchinge, ſober, modest, giuen to hoſpitalitie, &c. Heb. 13. 2. Be not vnmindefull of intertayning Cheſtes: for hereby certayne vnawares haue intertayned Aungells. 1. Pet. Be hailcicus one towardes another, without grudging.

The firſt duetie required of this worke is, a liberall & chearefull miniſtring of protection and all things which ſerue for the neceſsitie and comfort of this life, as is meete for the abilitie of them which receiue, and the cōdicion of thoſe who are receyued. Gen. 18. 2. For when lifting vp his eyes he had looked, beholde three men ſtoode before him, whom whilest he ſawe he runneth to meete them from the doore of the Tente and bowed him ſelfe to the earth. And he ſaide: My Lordes: If newe I haue founde fauour in thyne eyes, paſſe not I praye thee from thy ſeruaunt. 4 Let there nowe be taken a litle water, and waſhe your feete, and ſitte downe vnder this tree. 5 In the meane time I will take and bringe a morſell of breade, and refreſhe your harte, afterwarde yee ſhall goe forwarde, ſeeing that for this cauſe you paſſe by your ſeruaunte: which ſayde: Doo ſo as thou haste ſpoken. 6 Therefore Abraham going haſtilie into the Tente vnto Sara, ſayde: Make readie at once three meaſures of corne: Take fine meale, kneade it, and make kakes baked vnder the aſhes. 7 But Abraham running to the hearde, tooke a ſucking calfe, tender & good, and gaue it to a ſeruaunte, whiche made haste to prepare it. 8 Therefore takinge butter and milke, and the calſe which he had prepared, he ſet them before them, who did eate he ſtanding by them vnder the ſame tree. Gene. 19. 1. And thoſe two Aungels comming vnto Sodome in the eueninge, Lott ſate at the gate of Sodome: whom when Lot ſawe, he riſinge wente to meete them, and bewed him ſelfe with his face to the grounde. 2 And hee ſayde: Beholde nowe my Lordes, turne I praye you into the houſe of your ſeruaunte,For protection ſee a notable example of Lot, Gen. 19. 2. 3. 4. 5. 6. 7. 8. And Iudg. 19. 16. 17. 18 and waſhe your feete, after riſing in the morninge, ye ſhall goe your waye. Whiche ſaide: Not ſo, we pray thee, for we can lodge all night in the ſtreetes. 3 But when he was inſtant vpon them exceeding lie, they turning vnto him, entred into his houſe: which made them a banket, and did bake vnleauened breade, and they did eate. 1. Tim. 5. 10. Being decked with a fit teſtimonie in good workes, if ſhe haue brought vp her children, if ſhe haue bin har • erous, if ſhe hath waſhed the Saintes feete, if ſhee haue ſuccoured the afflicted, if ſhee haue followed euery good worke diligentlie.

The other is as occaſion ſerueth mutuallie to edifie one another, by callinge to minde Gods workes, mutuall inſtructions and exhortations: Alſo by bringinge them to the publike ſeruice of GOD, and cauſing them to keepe with them the Sabboth, as appeareth by the example aboue. And Rom. the firſte Chap. the 10. verſe, Alwayes in my prayers beſeechinge, that (if by any meanes) • t length a proſperous iourneye by the will of God might be giuen mee to come vnto you. 11 For I long to ſee you, that I mighte imparte vnto you a ſpiritual gifte, that you may be eſtabliſhed.

Contrarie to this is nigardlines, ſuch as was in Nabal in receyuing of gueſtes. Alſo ſuffering God to be diſhonoured, his word or Sabboth neglected, or anie ſuch abuſe to be committed by their gueſtes, & not labour by good meanes to amende them or remoue them from the familie.

And hitherto of the chiefe of the familie, and their dueties as are generall to all.

Nowe for the moſte parte, the chiefe of the familie are maried folke, and ſo in common the gouernours of the houſe. They are called maried folkes, becauſe of the bande of Mariage. Mariage is that ioyninge of one man and one woman togither by the couenaunt of God, that they may be one fleſhe, vntill they ende their life. Gene. 2. 24. Therefore ſhall man leaue his father and his mother, and cleane to his wiſe, and they ſhalbe one fleſhe. Leuit. 18. 18. Take not one woman vnto another to vexe her, by vncouering the ſhame of her that is married vppon this in her life. Pro. 2. 17. Which forſaketh the guide of her youth, and forgetteth the couenaunt of her God. Mala. 2. 14. But you ſaye, Wherefore? Becauſe the Lorde hath witneſſed betweene thee and the wiſe of thy youth, againſt whom thou doest vnfaithfullie: yet ſhee is thy companion and wife couenaunted vnto thee. 1. Cor. 7. 30. The wife is bounde by the lawe as longe as her huſbande liueth, but if her husbande be dead, ſhee is free to marie vnto whom ſhe will, onelie in the Lorde. Rom 7. 1. Knowe ye not brethren (for I ſpeake to them that knowe the lawe) that the lawe doeth beare rule ouer a man as long as he liueth? 2 For the woman being ſubiecte vnto the man being aliue, is bounde by the Lawe: but if her husbande be dead, ſhe is deliuered from the lawe of the man. 3 Therefore whilest the man liueth, ſhe ſhalbe called an adultereſſe, if ſhe become another mans: but if her husband be dead, ſhe is free from the lawe, that ſhee is not an adultereſſe, though ſhe become another mans.

To be one fleſhe, by a parte put for the whole, is that moſt neare and holy ſocietie with the power and vſe of the bodies one of another in puritie, wherby the man in an eſpeciall manner is become the heade of the wife, and the wiſe another helpe vnto the huſbande likewiſe. Gene. 2. 18. And the Lorde ſayde: It is not good that man ſhould be alone, I will make him an helpe meete for him. Pro. 2. 17. Which forſaketh the guyde of her youth, and forgetteth the couenant of her God. Mat. 19. 6. Therefore they are no more two but one fleſhe: that therefore which GOD hath ioyned togither, let no man ſeparate. Ephe. 5. 31. Therefore ſhall man leaue father and mother, and ſhalbe ioyned to his wife, and they which were two ſhall become one fleſhe.

Therefore in the whole gouernement of the familie, The huſbande is the chiefe or foregouernour. The Wife is a fellow helper.

To be a foregouernour is in the whole adminiſtration of houſholde gouernement to be ouer all perſons and matters in the houſe, and euen the wife. 1. Tim. 3. 5. For if any man knoweth not howe to gouerne his owne houſe, howe ſhall he • care for the Church of God? And to looke as the chiefe honor, to all reuenewes & the eſtate of the good thinges of this life, eſpeciallie to care for the keeping & increaſing of it. Diligentlie knowe the eſtate of thy heardes. &c. Pro. 27. 23.

To be a fellowe helper, is to yeelde helpe to her husbande, eſpeciallie as home, in all the matters of the familie. 1. Tim. 5. 14. I will therefore that the youger women marrie, and bringe forth children, and gouerne the houſe, and giue no occaſion vnto the aduerſarie to ſpeake euill. Tit. 2. 5. That they •• temperate, pure, tarying at home, good, ſubiecte to their husbandes, least that the worde of God be blaſphemed. Iudg. 5. 24. Bleſſed be Iahell the wife of Chebar the Kenite before all women, Let her be bleſſed before the women which abide in tentes. Pro. 31. 5. Who ſhall finde a woman of ſtrength, ſeeing her price farre exceedeth the Carbuncles. 12 Shee doeth him good and not euill all the dayes of her life. Gene. 18. 6. Therefore Abraham going hastilie into the tente vnto Sarah, ſaide: Make readie at once, three meaſures of corne, take fine meale, kneade it and make kakes breade vnder the aſhes. 7 And Abraham running vnto the heard, tooke a ſuckinge calfe tender and good, and gaue it vnto a ſeruaunt, which made haste to dreſſe it. 8 Then taking butter and milke, and the Calfe which he had prepared, he ſet them before them, whiche did eate, he ſtanding by them vnder the tree.

Contrarie to which is, that we keepe not the authoritie and chiefedome in all matters: that women vſurpe anie parte of it: that they be giuen to gadding and to meddle with matters not fitte for their labour and trauell. 1. Tim. 5 They will goe from houſe to houſe. &c. Pro. 7. 11. Her feete dwell not in the houſe.

The dueties of maried folke in the familie are of two ſortes, Firſte mutuall. Then towardes others.

Pro. 31. 12. 15. Who ſhall finde a ſtronge woman, when as her price exceedeth the car •• ncles? And riſing whilest it is yet night, ſhe giueth foode to her houſe, and a taske vnto her maydes.

Mutuall dueties are thoſe which are to be performed one to another of thé, they are Common to both. Proper to eche.

Exod. 21. 10. If he ſhall take another vnto him ſelfe, let him not diminiſhe her foode, her clothing, and beneuolence due vnto her. Tim. 2. 3. Likewiſe vnto the olde women, that they we are ſuch apparell as may become holynes, not ſlaunderers, not giuen to much wine, but teachers of honest things. 4 That they may make the yonge women wiſe, that they may loue their husbandes and children. 5 That they may be temperate, chaſte, tarying at home, good, ſubiect to their husbandes, that the worde of God be not blaſphemed.

Common to both is that which both owe to eche other, and it is Dwelling togither. Mutuall good proceedings from thence.

The 1. Epiſt. to the Cor. 7. 12. If anie brother haue an vnbeleeuing wife, and ſhe be contente to dwell with him, let him not forſake her. 13 And the wife which hath an vnbeleeuing husbande, which is contente to dwell with her, let her not forſake him.

Dwelling togither is to be ordinarilie in a dwelling place for the better performance of eche other mutuall duetis. Mat. 1. 18. For when his mother Marie was betrouthed to Ioſeph, before they came togither, ſhe was founde with childe by the holye Ghost. 1. Cor. 7. 10. And to the maried I commaunde, not I but the Lorde: Let not the wife ſeparate her ſelfe from her husbande. But to the remnaunt I ſaye, and not the Lorde, if • ay brother haue an vnbeleeuing wife, and ſhe be contente to dwell with him, lette him not not forſake her. 13 And the wife which hath an vnbeleeuing husbande, whiche is contente to dwell with her, let her not forſake him. 1. Pet. 3. 7. Likewiſe let the men dwell togither as becommeth them that ha • knowledge, giuing honour vnto the womans veſſel, as to the weaker, that when as ye be 〈◊〉 iointlie of the grace of life, your prayers be not interrupted. Ruth. 4. 11. Vnto whom all the people which were in the gate, and the Elders ſayde: We are witneſſes: The Lorde make this woman which ſhall come into thine houſe, like vnto Rachell, and Leah, which both did builde the houſe of Iizraell, and get thou the ritches of Eph • ata, and let the name of Bethlehem be renowmed. 12 Letee thine houſe be as the houſe of Peretz whom Thamar bare vnto Iehuda, of that ſeede which the Lorde ſhall giue thee of this mayde.

Yet the Scripture aloweth vpon neceſſarie occaſion of warfare ſeruice to the cōmon wealth, Church, or neceſſarie affaires of their owne, ſometimes a long abſence. Deut. 20. 7. What man ſoeuer hath eſpouſed a wife, and yet hath not married her, let him goe and returne to his houſe, that he dye not in this battell, and another man marie her. 8 And let the Gouernours proceede further to ſpeake vnto the people: What man is hee that is ſofte and fearefull in harte, let him departe and returne to his houſe, that hee make not the hartes of his brethren to melte as doeth his harte. 9 Then when the Gouernours ſhall ceaſe to ſpeake vnto the people, they ſhall make Princes of the bandes o • warre, in the heades of the people. 2. Samu. 1 • . 11. And Vriah ſayde vnto Dauid: The Arke & Izraell and Iehuda, abide in Tentes, and Ioab my Lorde and the ſeruauntes of my Lorde, haue their Tentes in the playne fielde, and ſhoulde I enter into mine houſe to eate and drinke, and lie with my wife? As thou liuest and as thy ſoule liueth, I will not doo this thing. Pro. 17. 19. For mine husbande is not at home, hee is gene a farre iourney, at the appointed daye hee will returne agayne.

Contrarie to this is ordinarie abuſe and negligence of this duetie, whiche bringeth manifolde inconueniences.

The mutuall good proceeding from dwelling togither is that which conſiſteth in a ſweete communicating of the perſons and goods, for the mutual neceſsitie and conſolation one of another. 1. Cor. 7. 3. Let the husbande giue vnto the wife due beneuolence, and likewiſe the wife vnto the husbande. 4 The wife hath not power ouer her owne bodie but the husbande: and likewiſe the husbande hath not power euer his owne body, but th • wife. 5 Defraude not one another, vnleſſe it be by conſent for a time, that ye may applie your ſelues to fasting and prayer, and come togither agayne, least Sathan tempte you for your incontinencie. It is not good for man to be alone. Gen. 2.

Here alſo muſt be conſidered the partes of this duetie: firſte, due beneuolence which is the honorable poſſeſsiō of their veſſels in holines one towards another, for auoyding of ſinne, bringing forth a ſeede of God, and the honeſt and proper delight which ought to be betweene the man and the wife. Hebr. 13. 4. Mariage is honourable among all men, and the bedde vndefiled: but whoremongers and adulterers God ſhall condemne. Mala. 2. 14. And ye ſaye, wherefore? Becauſe the Lorde hath witneſſed betweene thee and the wife of thy youth, againſt whom thou doeeſt vnfaithfullie wherea • ſhe is thy companion and ioyned in couenant vnto thee. Eſai. 62. 7. As when a yong man marrieth a virgin, when thy children do marie wiues, as in the ioye (I ſay) of the bridegrome with the bride, ſo ſhall the Lord reioyce with thee. Gen. 26. 8. And it came to paſſe when they had bin there many dayes, that Abimelech king of the Philistims looked by the wind • we and ſawe that, beholde I ſaak played with Rebekka his wife, wherfore calling Iſaak, he ſaide to him, Surelie beholde ſhe is thy wife.

Pro. 5. 18. Let thy fountayne be bleſſed, and reioyce with the wife of thy youth. 1 • Let her be as the louing hinde, and pleaſaunt wilde goate: let her brestes ſatisfie thee at all times, and wander in her loue continuallie. 20 And wherefore ſhouldest thou wander my ſonne with a ſtraunge woman, or embrace the boſome of a ſtranger?

Contrarie to this is the abuſe of their libertie betwene them ſelues, communicating that which is proper to the husbande to other in whooring, dauncing, vncomelie familiaritie with other.

The ſeconde is their mutuall helpe or laboure one towardes another, in worde, deede, and commuuicating of good thinges, for the mutuall nouriſhing one of another. Ephe. 5. 29. For no man euer hated his owne fleſhe, but nouriſheth and cheriſheth i • , as Christe alſo doeth the Churche. Pro. 31. 28. Her children do riſe, and call her bleſſed, her husbande alſo doeth prayſe her, ſaying: Many women haue done ſtoutelie but thou exceedest them all.

And theſe are the common dueties of one towardes another: the proper doo followe They are the dueties one of them in ſeuerall to another.

They ar of the Husbande to the wife. Wife to the husbande.

Ephe. 5. 33. But alſo you particularlie euerie one ſo loue his wife as him ſelfe, and let the • ife feare the husbande.

The proper dueties of the husbande are, A proper care for his wife. The applying of the generall duetie of all men towardes women to his wife.

1. Pet. 3. 7. Likewiſe let men dwell togither with them: giuing honour vnto the womans veſſell as vnto the weaker, ſeeing that ye are heires togither of the grace of life, that your prayers be not hindred.

The proper care for the wife is to couer her that is to prouide all things meete for a mate ſo neerily ioyned in ful bleſsing to him, and thus according to their condition, to giue honor to her as the fitteſt for him, in heauen and in earth,When Adam had perfectlie knowē the nature and propertie of all beastes, and giuē a fit name to euery one yet to Adam he founde not a fit helper before him, therfore he must performe this honor to her. with a paciente couering or bearing of her infirmities. 1. Pet. 3. 7. Exod. 21. If he ſhall take another vnto him, let him not diminiſhe her foode, her clothing and bene • olence due vnto her. Gen. 30. 16. And vnto Sarah he ſaide, Behold I haue giuen a thouſand Cicles of ſiluer vnto thy brother: beholde he is the couering of thine eyes amongſt all that are with thee: Let it be knowen amongſt all, and be thou inſtructed. Ruth. 3. 9. Vnto whom hee farde: who art thou? which ſaid: I am Ruth thy handmayde: that thou maiest ſpreade the wing ouer thine handmaide, becauſe thou art the kinſeman. Eſai. 3 28. In that day ſhall 7. women take holde of one man, ſaying: We will eate our owne meate, and put on our owne clothes: only that we may be called by thy name: Take away our reproche.

The applying of the generall dutie of all men in regard of care toward; his wife, is when in an eſpecial maner the image of Gods glorie & wiſdome doth • hine in the gouernement of the husbande towardes his wife, and the glorie which God hath in the ſame, ſhineth in the honor and glorie whiche the man in all things taketh from the wife. 1. Cor. 11. 3. I will that ye knowe, that Christe is the head of euery man, and the man the womans head, and God is Chriſtes heade. 7 For the man ought not to couer his head, becauſe he is the image and glorie of God, but the womā is the glorie of the man. 8 For the man is not of the woman, but the woman of the man &c.

Contrarie to this is, when men are vndiſcrete, childiſh, fonde, loſe their authoritie; or keepe it not, but alſo their hardnes, bitternes, want • of wiſedome in framing them to perfection in obedience.

The proper dueties of the wife are, Recompence of her husbandes care. And the applying of that generall duetie of all women in regard of men, in a peculiar maner to him, which is called to haue him that couering of her eyes before all men.

The recompence of the husbandes care, is by obeyinge him in all good things, and by her aduiſe, ſweet counſell, labour and trauell, to be a comfort or helpe vnto him. Pro. 31. 11. The ſoule of her husbande doeth truſt her, and the ſpoyles do not ſayle. 12 Shee doeth him good and not euill all the dayes of her life. 13 Shee ſecketh • oll or flaxe, and maketh it for the pleaſure of her husbandes. 14 Shee is like to the marchauntes ſhippes, ſhe bringeth meate from farre. 17 She girdeth her loynes with ſtrength, and confirmeth her armes. Shee tastinge her marchandiſe to be good, her candle is not put out by night. Shee putteth her handes to the whar • e, and her handes do holde the ſpindle.

The labour is double: Eyther in matters of this life: or Chriſtian holines.

Pro. 31. 26. Shee openeth her mouth wiſelie, and the doctrine of mercie ſitteth on her tounge. 28 She beholdeth the wayes of her familie, and eateth not the bread of ſlouthfulneſſe.

The matters of this life are, her laboure In regarde of her familie. And her owne worke.

For the familie, ſhe muſt ouerſee all the wayes of them, and both ſet them worke and taske, and alſo giue them their meate and other neceſſaries in due ſeaſon. Pro. 31. 15. And riſing whileſt it is yet night, ſhe giueth foode to her houſe, and a taske to her maydes. 16 She conſidereth a fielde, and taketh it: of the fruites of her handes ſhe planteth a vineyarde. 17 She girdeth her loynes with ſtrenght, and confirmeth her armes. 21 She is not afrayde of her houſholde, becauſe of the ſnowe, for all her houſholde is clothed with double clokes.

Her owne worke is to labour diligentlie, earelie and late, in ſomethinge of profite for the familie. Pro. 31. 13. 14. 15. 17. 19. 22.

Her labour for Chriſtian holines is, to ſee all dueties accompliſhed at the cō mandement of her husbande: for which Chriſtian watchefulnes proper to a Miſtres of the houſe, is requireth euen to be his eyes, foote and mouth, when he is away: in eſpying, looking, admoniſhing, rebuking, & alſo giuing almes to the poore. Pro. 31. 20. She openeth her palme of her hande vnto the poore, and ſhe ſtretcheth out her handes vnto the needie. 26 She openeth her mouth wiſelie, and the doctrine of mercie is ſet on her tounge.

The ſeconde eſpeciall dutie of the wife ſo called by the ſigne of it, is to be an image of the authoritie and wiſedome of her husbande, in her whole adminiſtration, and ſo to be his glorie and honour: and from a meeke and quiet ſpirite in all her behauiour of wordes, deedes, apparell, countenance, geſture, &c. to ſignifie plainlie ſhe hath feeling of him in her harte, as of the image of gods Maieſtie, glorie, and perfection. Gen. 24. 63. (For Iſaac had gone forth to praye in a certaine fielde in the euening) and when he liften vp his eyes and behelde, Beholde the Cam m • ls came. 64 R • bekka alſo lifting vp her eyes, when ſhe ſawe Iſaak, ſhe deſcended from the Cammell. 65 For Ribhah ſaying vnto the ſeruaunt, who is that man which walketh by that fielde to meete vs? The ſeruaunt anſwered, It is my maiſter. And ſhee tooke a • ayle and couered her ſelfe. Gene. 20. 16. And vnto Sarah he ſaide: Beholde I haue giuen a thouſande Cicles of ſiluer vnto thy brother: beholde he is vnto thee a couering of the eyes amongst all that are with thee. 1 Pet. 3. 6. As Sarah obeyed Abraham, calling him Lorde, whoſe daughters ye are made as longe as ye doo well, euen when ye are not terrified with anie ſeare.

Where Sarah ſpeaking of her husbande but in her harte: the Apoſtle ſaith ſhe did it as of her Lorde. Contrarie to this is, the pride and vntamed affection of the wiſe, their vncomelie geſtures, their whote and chiding anſweres towardes their husbandes, their vnſhamefaſte or equallike lookes: finallie, whatſoeuer is contrarie to the former rules.

And hitherto of the dueties which are betweene them ſelues.

Nowe followe the dueties towardes others.

They are double, As they are parentes. As they are maiſters and maiſtreſſes.

Coloſſ. 3. 21. Fathers, prouoke not your children to wrath, least they be diſcouraged. Coloſ. 4. 1. Ye Maisters, giue right and equalitie vnto your ſeruauntes, knewing that you haue a maister in heauen. Tit. 2. 4.

The duetie of parentes muſt be performed moderatelie of the Father, with great grauitie and authoritie. Gen. 22. 7. And Iſaak ſpeaking vnto Abraham his Father, ſaide: My father: which ſaide: Beholde, here I am my ſonne. Then ſayde Iſaak: Beholde, here is fire and wood, but where is the ſmall beaste for the ſacrifice? Vnto whom Abraham ſayde: God ſhall prouide for him ſelfe a ſmall beaste for the ſacrifice, my ſonne: when they wente both togither. Pro. 4. 3. When I was a ſonne with my father, tender and onlie beloued before my mother. 4 Hee teachinge me, ſaide vnto me: Let thy minde holde my wordes, keepe my commaundementes and liue. 5 Get wiſedome, get vnderstanding, forget not, neyther decline from the worde of my mouth. Of a Mother, with that chearefull eaſines of a mother which keepeth her authoritie. Pro. 31. 1. The gathering togither of the wordes of Lemuell the king, wherewith his mother had inſtructed him. 2 What ſhall I ſaye my Sonne? What thing, O ſonne of my wombe? And what, O ſonne of my deſires? 3 Giue not thy ſtrength vnto women, and to thoſe that worke that Kinges maye be aboliſhed.

The dueties are, Common to both. Proper to eche.

Common to both from the firſte conception of children to take care of thē, euen to the ende of their liues, as appeareth by the partes following.

The eſpeciall partes of this duetie are theſe.

Which reſpecte Their tender age. Youth.

Gal. 4. 1. This I ſaye, the heire as longe as he is a childe, differeth not from a ſeruaunt, though he be Lorde of all. 2 But is vnder tutors and gouernours vntill the time appointed of the father.

The duetie in their tender age, is according to their yeares and abilitie, to • ource them vp in diſcipline fitte for children, and admonitions of the Lorde. Ephe. 6. 4. And you fathers prouoke not your children to wrath, but bring them vpp in doctrines and admonitions of the Lorde. Pro. 22. 6. Instructe thy childe according to his capacitie, yea when he ſhall be olde, it ſhall not departe from him.

Diſcipline fitte for children is, when by intiſementes, allurementes, corrections. &c. fitte for them, they are framed to good The giuing of the admonitions is, by litle and little, by often repetitions, in greateſt playnes whiche maye be, to make them vnderſtande ſome chiefe groundes and ſeedes of religion, of good manners, and behauiour towardes al, and ſo to beginne ſome conſcience in them. Eſa. 28. 10. When as there ſhalbe added precepte vnto precepte, precepte vnto precepte, line vnto line, line vnto line, here a little, there a little. 2. Tim. 3. 15. That thou haste learned the holy Scriptures of a childe, which are able to make thee wiſe vnto ſaluatiō, which is in Christe Ieſus. Hebr. 5. 12. For you which for the time ought to be better learned, haue neede to be taught agayne what are the principles of the worde of God, and yee are become thoſe which haue neede of milke and not of ſtronge meate. 13 For euery one that vſeth milke, is vnexperte of the worde of righteouſnes, for he is a babe. Prou. 20. 11. Let a childe make him ſelfe knowen in his workes, whether his worke be pure and right.

Contrarie to this is, to let them haue their will from the beginninge, to diſcourage them by ſeueritie, to let the common ignorance of the worde to be rooted in them, and not in this care to frame them to trueth and goodnes, and to prepare them to be apte to receyue profite from the publike miniſterie.

Their duetie towardes them in their youth is, Eyther in the entrance of their youth. Or in their ripe age.

Their duetie in the entrance of their youth is, according to their giftes and diuerſitie of them, to prepare them vnto ſome profitable calling in the church, by applying them vnto it, beating into them the giftes and conſcionable vſe of the giftes which is required. 1. Chron. 28. 9. Then alſo Salomon my ſonne, knowe the God of thy father, and worſhip him with an vndefiled bodie, and with a carefull minde, becauſe God doeth ſearche all hartes, and doeth vnderſtande euerie imagination of the thoughtes: if thou ſhalt ſeeke him, he wil be founde of thee, but if thou ſhalt forſake him, hee will forſake thee for euer. 10 Beholde nowe, ſeeing the Lorde hath choſen thee to builde an houſe for the Sanctuarie, be thou ſtronge and doo it. 11 Then Dauid gaue to Solomon, the paterne of the porche, and of the houſes thereof, and the treaſure houſes thereof, and of the Parl • re thereof, and of the inner chambers thereof, and of the place of the mercie Seate. Pro. 31. 1. The gathering together of the wordes of Lemuell the king, wherein his mother had inſtructed him. 2 What ſhall I ſaye my Sonne? What thing, O ſonne of my wombe? And what, O ſonne of my deſires? 3 Giue not thy ſtrength vnto women, and to thoſe that worke that Kinges maye be aboliſhed.

Here the Church may not be depriued for honor, gayne, or ſuch fleſhlie reſpectes of meete Miniſters.

In their ripe age their duetie is to giue their children that which maye helpe them in this life, and alſo if they haue not the gifte of continencie, to counſell them, to gouerne them vnto a fitte and religious wife, ſuche as is fitte for the dueties afore named.

2. Cor. 12. 14. For I ſeeke not yours but you: For children ought not to gather treaſures. for their parentes, but the parentes for the Children. Gene. 24 2. Put thine hande vnder my thighe, 3 That I may binde that with an othe by the Lora God of heauen, and the God of the earth, that thou wilt not take a wiſe vnto my ſonne, of the daughters of the Cananites amongest whome I • well. 3 But that then will goe vnto my countreye, and to my kindred, and take a wiſe vnto my ſenne I • chak Ruth. 3. 1. Afterwarde Naemi her mother in lawe ſayde vnto her: Shoul •• I not ſeeke reste vnto thee, that it might bee well with thee? So 1. Cor. 7. &c.

Contrarie to this is the neglecte of their life to come, to make matches onelie for carnall reſpectes, ſuffering them to liue wantonlie and vncleanelie, and not ſeeking the •• n •• die appoynted.

The proper dueties of both is commonlie towardes them in their infancie. The Fathers duetie is with all cont • enient ſpeede that maye bee, according to the aſſemblie of the congregation, to preſente the Chilo • for the firſt Sacramente, and there to giue a name in the mother tounge, which may haue ſome godlie ſignification, fitte for that worke.

Contrarie to this is, differring of that worke, for trifles or vnmeete cauſes, a giuinge of a name in another tongue, a prophane name. Gene. 25. 25. And the firste came foorth roughe, being all o • er as an hearie gowne, and they called his name Eſau. 26 Afterwardes his brother came foorth, whoſe hande helde the heele of Eſau, therefore euerie one called his name Iacob. Luke. 1. 59. And it was ſo on the eight daye, they came to circumciſe the babe, and called him Zacharias, after the name of his father. 62 Then they made ſignes to his father, howe hee woulde haue him called. 63 So he asked for writinge Tables, and wrote ſayinge: His name is Iohn, and they marueyled all. Gene. 4. 25. And after Adam knewe his wiſe, whiche brought foorth a ſonne, and called his name Sheth: For ſayd ſhee: God hath layde vppe for mee another ſeede for Ab • ll whom Kain ſlewe. Gene. 19. 11. Furthermore the Angell of the Lorde ſayde vnto her: Beholde thou arte with childe, and ſhalt ſhortlie beare a ſonne, therefore call his name Izmaell, becauſe the Lorde conſidereth thine affliction. 15 Therefore Agar brought foorth vnto Abraham a ſonne, and Abraham called the name of the ſonne which Agar brought foorth vnto him Iſmael.

So the Greekes in Greeke: as Timothie, the feare of God, Actes 16. 1. Then came he to Darbe and to Listra, and beholde, a certayne Diſciple was there, named Timotheus, a womans ſonne which was a I • weſſe, but his father was a Grecian.

And the Latines in Latine, as Tertius, Rom. 16. 22. I Tertius whiche wrote out this Epistle, ſalute you in the Lorde.

The proper duetie of the mother is, to nouriſhe it vp, if ſhee bee able, with her owne milke, and to wayne it, and performe all ſuch motherlie care and duetie. 1. Tim. 5. 10. If ſhee haue nouriſhed her children, if ſhee haue lodged ſtraungers. &c. Gene. 21. 7. Furthermore ſhee ſaide: Who would haue ſaide vnto Abraham, Surelie Sa • ah ſhall gtue children ſucke: but I haue borne a ſonne in his olde age. 8 And the babe grewe and was wayned, and Abraham made a great feaste, what day Izaak was wayned. 1. Sam. 1. 29. So the woman abode that ſhe might nurſe her ſonne vntill ſhee had brought him vp. Luc. 2. 12. And this ſhalbe a ſigne vnto you: you ſhall finde the childe ſwadled and layde in a cratche.

Contrarie to this is, the tendernes of many mothers, that bring on them the threatning of the Prophete willinglie, of barren breſtes, which ſhould goe onlie with a barraine wombe.

Hitherto of their duties as they be parentes.

Nowe followeth their dueties as they be Maiſters and Miſtreſſes, where beſides theſe, common both to children and ſeruauntes, this is proper, in regarde of ſeruauntes, that not onelie accordinge to iuſtice they paye them their due wages, but alſo otherwiſe helpe them, comforte them, liberallie rewarde thē, as farre as chriſtianitie, liberalitie, in equalitie ſhall binde them.

Contrarie to this is, to retayne their wages, to exacte of them, to oppreſſe them, or onely rewarde them ſtrictelie, according to the exacte deſeruing. Coloſ. 4. 1. Ye Maisters, doo vnto your ſeruauntes that which is iuste and equall, knewing that ye alſo haue a maister in heauen. And theſe are the duties which they muſt performe in their life time, All which muſt be ſhutte vp with ſetting order for all things at their death, with eſpecial exhortations and prayers for Religion, for vprightnes in their callinges, for peace and order after them.

Eſai. 38. 1. In thoſe dayes Hezechiah was ſicke vnto death: Eſaiah the ſonne of Amotz the Prophete came and ſaide vnto him: ſo ſaieth the Lorde: Giue preceptes vnto thy familie, for thou ſhalt ſhortlie die, and ſhalt not liue. 1. Kings. 2. 1. And when the dayes of Dauid drewe neare that he ſhould die, he commaunded Schelom • h his ſonne, ſaying: 2 I ſhall ſhortlie departe after the manner of all the worlde: but be ſtronge and bee a man. 3 And keepe the ordinances of the Lorde thy God, by walking in his wyaes, keeping his ſtatutes, and his commaundementes, and his iudgementes, and his testimonies, as it is written in the lawe of Moſche: that then maiest proſper whatſoeuer thou ſhalt do, and whither ſoeuer thou ſhalt turne thy ſelfe. 4 That the Lorde may performe the worde which he promiſed me ſaying: If thy children ſhall keepe my waye by walking before me in faith from their whole harte and their whole minde, ſaying, I ſaye, there ſhall not be cutte of vnto thee a man from the ſcate of Izraell. 5 Moreouer, thou knowest what Ioab the ſonne of Zeruiah hath done vnto me, what he hath done to the two Captaynes of the hoste of Izrael, Abner the ſonne of Ner, and Hamaſa the ſonne of Iether, whome he ſlewe, appointing ſlaughter of warre in peace, as hee hath put the bloude of ſlaughter of warre on his girdle, which was about his loynes, and in his ſhoes which were vpon his feete. 6 Wherefore doo according to thy wiſedome, neyther ſuffer his white heade to goe downe to the graue in peace. 7 But exerciſe mercie towardes the ſonnes of Barzillai the Gileadite, and let them be amongest thoſe that eate meate at thy table, becauſe likewiſe they came vnto mee, when I fledde from Abſolon thy brother. 8 To be ſhorte, Schimmhi the ſonne of Gera be in thy remembrance, which curſed me, with a most bitter curſe, what day I went Machanan • m, who deſcending to meete me, to Iordan, Ihaue ſworne vnto him by the Lorde, ſaying: I will not ſlare thee with the ſworde: 9 But nowe diſcharge not him being guiltie, ſeeing thou art a wiſe man, but knowe what thou ſhalt doo vnto him, that thou mayeſt bringe downe his white heade vnto the graue with bloude. 10 After Dauid ſlepte with his fathers, and was buried in the citie of Dauid. Gene. 49. 30. Then he commaunded and charged them, ſaying: When I ſhalbe gathered to my people, burie me with my fathers in the caue which is in the fielde of Hephron the Chittite.

Hitherto of the firſte parte of houſholders, which concerneth the gouernement of the ſame by the Superiours in it.

Nowe followeth the dueties of the inferiours.

The inferiours are thoſe which are vnder the reſte in the houſhold, and are called of Peeter, thoſe of the houſholde or houſholde fellowes.

Their dueties are towardes The houſholde gouernours. Or others.

Tim. 1. 6. If anie be vnreproueable, the husbande of one wife, hauing faithefull children, which are not ſlaundered of ryot, neyther are diſobedient.

Towarde the houſeholde gouernours, to Be helpefull to them in outwarde behauiour. Be in ſubiection and obedience.

Luc. 2. 51. Then he wente downe with them and came to Nazareth, and was ſubiecte to them.

The firſte is, by outward behauiour to acknowledge their authoritie, ſuch as ſhall be preſcribed vnto them, as of cappe, legge, manner of ſpeaking.

Contrarie to this is, vnmannerlines, anſwering againe, giuing cutted aunſweres. &c. 1. Tim. 6. 2. And they which haue beleeuing maisters, lette them not deſpiſe them, becauſe they are brethren, but rather do ſeruice, becauſe they are faithfull and beloued, and partakers of the benefite. Tit. 2. 9. Let ſeruauntes be ſubiect to their maisters in all thinges, not anſwering againe. 10 Neyther pickers, but that they ſhewe all good faithfulnes, that they may adorne the doctrine of God our Sauiour in all thinges. 1. Pet. 2. 18. Seruauntes be ſubiect to your Maisters with all feare, not onely to the good and courteous, but alſo to the frowarde.

The ſeconde duetie of obedience is in all commaundementes concerninge the forenamed dueties of the Superiours towards them, willingly to performe them, and to ſubmitte them ſelues to rebukes, to admonitions, corrections, & ſuch like, with meekenes. Pro. 4. 1. Heare O children the instruction of the Father, and giue eare to learne vnderstanding. 2 For I giue vnto you good diſcipline, forſake not my doctrine. 20 My ſonne attende vnto my wordes, and incline thine eare to my ſpeache. Numb. 12. 14. And the Lorde ſpake vnto Moſche: If her Father had ſpitte in her face, ſhould ſhe not haue bin aſhamed 7. dayes?

The duetie to be helpefull is by their example and perſuaſions one to another, and by reuealing things, which by admonition will not bee amended, to be helpefull to the Superiours in the former dueties.

Contrarie to this is, euill example, euill perſuaſions, hiding thinges whiche ought to be reuealed. Gene. 37. 2. Ioſeph being 17. yeare olde, fedde the flocke with his brethren (for he was a childe) with the ſonnes of Bilhah, and with the ſonnes of Zilpath the wiues of their father, and he brought vnto his father their euill reporte. Gen. 27. 44. And when it had bene tolde vnto Ribkah all the wordes of Heſau her eldest ſonne, ſhee▪ ſending called Iaacob her yongest ſonne, and ſayde vnto him. &c.

The duetie towards others is, Amongeſt them ſelues. Towardes other beſides them ſelues.

Amongeſt them ſelues that with peace and quietnes. They haue their mutuall equalitie, beare with one another, & helpe one another as farre as is lawfull. Contrarie to which is, vnquiet mindes, pride, iarres, lifting vp aboue others, not keeping the place or difference made by the chiefe of the familie.

Towardes others is, that they ſo order them ſelues towardes all, as they are taught out of the commaundementes, and towardes Gheſtes and ſtraungers: ritche and poore, hygh and lowe, as they be taught out of the fifte commaundement: And thus of the common dueties of all inferiours of the familie, and this is proued by the commaundementes and ſentences going before. Gene. 45. 24. And ſetting his brethren goe, he ſayde vnto them: bee not me • ued or ſtirred one against another in the way.

Inferiours in the familie are, Children. Seruauntes.

Childrens duetie is from their beginning to their ending, to be ſubiecte, obediente, and helpefull to their parentes.

Contrarie to this is, the reiecting of theſe dueties at ſome yeares. Luk. 2. 51 • nd he deſcended with them, and came to Nazareth, and was ſubiect to them. 10. 19 26. When Ieſus therefore ſawe his mother, and the Diſciple ſtanding whom he loued, he ſaid vnto his mother, woman, beholde thy ſonne. 1 King. 2. 19. And when Bath ſhebah came vnto the King that ſhe might ſpeake vnto him for Ad • n • ah, the King • oſe to meete her, and bewed him ſelfe vnto her ſitting in his Throne, he commaunded a throne to be placed for the mother of the King, which ſate at his righte hande. Gen. 47. 29. And when the dayes of Izraell drewe night that he ſhould die, he ſente for his ſonne Ioſeph, and ſaide vnto him: If new I haue founde ſauour in thine eyes, put I praye thee, thine hande vnder my thighe, and exerciſe this kindnes and ſaith towardes mee, burie me not in Egipte, but when I ſhall riste with my fathers, carie me out of Egipte, and burie me in their ſepulchre: Which ſayde: I will doo according to thy worde. Gene. 49. 29. After he willed and commaunded them, ſaying: When I ſhalbe gathered to my people, burie me with my fathers, in that caue whiche is in the fielde of Hephron the Chittite. 30 In that caue which is in the fielde of Macpela, which is on the other ſide of Mamre in the lande of Canaan, which Abraham bought with the fielde of Hephron the Chittite, for a poſſeſsion to burie in.

The proper or eſpeciall partes, of this dutie is in their proper Obedience. Recompence which they muſt make.

The proper obedience is that which ſpringeth from a chearefull, naturall, continuall and childelike loue and reuerence.

Contrarie to this is, diſobedience, vnnaturall behauiours or affections. &c. 2. Tim. 3. 2. For men ſhalbe louers of them ſelues, couetous, boasters, proude, euill ſpeakers, diſobedient to parentes, vnthankefull, prophane. Coloſ. 3. 20. Children, hearken vnto your parentes in all things, for this is acceptable vnto the Lorde. Ephe. 6. 1. Children giue eare vnto your parentes in the Lorde, for that is iust.

This obedience muſt ſhewe it ſelfe eſpeciallie in being gouerned by them in the matter of calling, and mariage, accordinge to the rules preſcribed in the worde of God, and all ſuch matters of waight & momente. Chieflie vntill by the fathers authoritie and conſente, more full power be giuen to their childrē, becauſe of their yeeres and diſcretion. Numb. 30. 4. When a woman hath vewed a vowe vnto the Lorde, or bounde her ſelfe by a bonde at her fathers houſe in • er youth. 5 If when her father heareth her vowe or the bonde, when with ſhe hath bounde her ſelfe, and her father holde his peace concerning her, then let her vowes be establiſhed, and euery bonde wherewith ſhe hath bonde her ſelfe, let it be establiſhed. 6 But if her father ſhall make her to breake it, in what day he ſhall heare it, let none of her vewes or bondes wherewith ſhee hath bounde her ſelfe be eſtabliſhed, and the Lorde ſhall forgiue her, becauſe her father hath made that ſhe ſhould breake it. 1. Cor. 7. 36. But if any man thinke he hath cōmitted ſome vncomely thing against his vngin, if ſhe paſſe the flower of her age, and that ſo it ought to be done, let him doo what he will, he ſinneth not. Let them be ioyned in mariage. 37 But he which abideth firme in harte, neyther is driuen by neceſsitie, but hath his owne will in his power, and hath decreed this in his harte, that he may keepe his virgine, he doeth well. 38 Therefore he that giueth her in mariage doeth well, but he that giueth her not in mariage, doth▪ better. Gen. 24. 51. Beholde Ribkah is before thee, take her and goe thy waye, that ſhee may be a wiſe vnto the ſonne of thy Lorde, as the Lord hath ſpoken.

Laban the ſonne hauing the gouernement of his father being olde, was the chiefe in this buſines. Gen. 24. 55. And the brother of Ribkah and her mother ſayd, let this mayde tarrie with vs a few dayes, at the least tenne, afterward goe thy wayes. 57 Then they ſaide: Let vs call the mayde, and aske of her mouth.

Their eſpeciall recompence is, to relieue and maintayne them, or any other, which is knitte vnto them in any eſpeciall care and duetie, as farre as their abilitie or duetie towardes the wife, and care of the familie will ſuffer.

Contrarie to this is contempte of your parentes, greeuing of them, neglecting to helpe and ſuccour them. &c. 1. Tim. 5. 4. But if anie widdowe haue children or Nephewes, let them learne firste to ſhewe godlines towardes their owne houſe, and to recompence their kindred, for that is an honest thing and acceptable before God. Mat. 15. 4. For God hath commaunded, ſaying: Honour thy father and thy mother: and hee that curſeth his father or mother, let him dye the death. 5 But ye ſaye, who ſoeuer ſhall ſaye to father and mother, by the gifte that is offered by mee, thou mayest haue profite. 6 Though he honour not his father or his mother, ſhalbe free, thus haue you made the commaundement of God of no authoritie by your traditions Gene. 47. 12. And Ioſeph nouriſhed his Father, and his brethren, and all the houſholde of his father with meate, as putting it into the mouth of children.

The eſpeciall dueties of ſeruauntes is to doe all things which their maiſter ſhall according to Gods will giue them in charge Col. 3. 22. Seruauntes be obedient vnto them that are your maisters according to the fleſhe in all thinges, not with eye ſeruice as men pleaſers, but in ſinglenes of harte, fearing Goda Luke. 17. 7. Who is it alſo of you that habing a ſeruaunt plowing, or feeding cattell, would ſaye vnto him by and by when he were come from field, goe and ſitte downe at the table. 8 And would not rather ſaye vnto him, Dreſſe where with I may ſuppe, and girde thy ſelfe, and ſerue mee till I haue eaten and drunken, and after eate thou and drinke thou. 9 Doeth he thanke that ſeruaunt, becauſe he did that which was commaunded him? I trowe not.

Contrarie to which is, that ſome will doo one thing onely at this time, & which pleaſeth him.

The maner of doing this, hath two partes, Diligence. Faithfulnes.

Tit. 2. 9. Let ſeruauntes be ſubiect to their maisters, and pleaſe them in all things, not aunſwering agayne: neyther pickers, but that they ſhewe all good faithfulnes, that they may adorne the doctrine of God our Sauiour in all things.

Their diligence is in a ſingle harte, as to the Lorde, not only by laboure and trauaile, but prayer, religious care, and all good meanes to performe the things layde on them.

Cōtrarie to this is, eye ſeruice, Col. 3. 22. Seruaunts be obedient vnto them that are your maiſters according to the fleſhe in all things, not with eye ſeruice, as men pleaſers, but with ſinglenes of hart fearing God. 23 And whatſoeuer ye do, do it hartily, as to the Lorde, and not vnto men. Ephe. 6. 5. Seruauntes be obedient vnto them that are your maisters according to the fleſhe with feare and trembling, in ſinglenes of your hartes, a • vnto Christe. 6 Not with ſeruice to the eye, as men pleaſers, but as the ſeruauntes of Chriſte, dooinge the will of God from the harte. 7 With good will ſeruing the Lorde and not men. Gen. 24. 9. Therefore the ſeruaunt putting his hande vnder his thigh, ſware vnto him concerning this matter. 10 Afterwarde the ſeruaunt tooke tenne Camels of the camels of his maiſters, that he might go on his iourney: (for he had all the goods of his maiſter in his hand) And riſing he wente vnto Siria betweene the riuers vnto the citie of Nachor. 11 Where cauſing the Camels to reſt without the Citie beſide a well of water, in the euening, at what time the woman came forth to drawe. 12 And he ſayde: O Lorde God of my Maiſter Abraham: bring to paſſe I pray thee, that it may come to paſſe vnto me this day, and ſhewe this mercie vnto my maiſter Abraham. 26 And he enclined his face to the grounde, and bowed him ſelfe to the Lorde, ſaying: Bleſſed be the Lorde of my maiſter Abraham, whiche hath not lefte his mercie and faithfulnes towardes my maiſter.

His diligēce alſo appeared greatlie, when he ſaid, I will not eate till I haue ſpoken my wordes, or matter, ver. 33. and in making ſpeede he ſayde, Staye me not, ſeeing the Lord hath proſpered my waye. Sende me backe that I may goe vnto my Lorde. &c.

Faythfulnes is in their labour and • darges, to ſeeke the vttermoſt they can, the commoditie and benefite of their Maiſters.

Contrarie to which is, picking, turning an other waye, in banketing, feaſting, riotte. &c.

This appeareth moſt liuelie in the deſcription which Iacob doeth make of his faithfull ſeruice to Laban This is the twentieth yeare ſince I haue bin with you, thy ſheepe and thy goates haue not lefte their yonge, and the Rammes of thy flocke haue I not eaten. The torne I brought not vnto thee, but made it good my ſelfe, at my hande thou diddeſt require it. Likewiſe the ſtolen by day, and the ſtolen by night. I was about my worke when the heate conſumed me by daye, and the froſt by night, and ſleepe departed from myne eyes, Gene. 31. 38. 39. 40.

And thus much for the order of Houſholde, which is preſcribed by the worde of God.

The reſolution and interpretation of the Lordes prayer, out of Mat. 6. 9. and Luke 11. 2.

OVr Sauiour Chriſt being both deſired of his Diſciples to be taught how to praye, and hauing reproued the abuſe of vnneceſſarie and vayne repetitions of one and the ſame thing: giueth his Diſciples commandement to pray as he taught thē in this prayer: Saying praye thus, and when you praye ſaye, Our Father. &c. that is, let the things which you require and giue thanks for, the difference which you make of the thinges, and the affections wherewith you praye, be no other then are conteyned here. This forme or paterne, or rule of prayer hath two partes.

The firſte is, An entrance or preparation to the ſame. The ſecond is, The prayer it ſelfe.

The entrance doeth conteyne ſuch a deſcription of God, as is meete for vs, whenſoeuer we adreſſe our ſelues to prayer, to haue feeling of in our hartes. It is diſpoſed in an Axiome or ſentence copulatiue or coupling. The firſt reaſon is from the adioint of relation Our Father, which is adorned with that manner of exclamation which vttereth a familiar affection, as My Father, my ſonne! Gen. 22. 7. So that we muſt in the aſſured feeling of faith according to the ſpirit of adoption and ſanctification crie vnto God as our merciful father, through Ieſus Chriſt, Rom. 8. 13. 14. 15. Gal. 4. 6. more readie then any father to graunt that wee aske according to his will, and therefore muſt be wayted on in requeſt & ſute, till we obteyne. Lu. 11. 5. to the 14. ver. The ſeconde reaſon is, from the ſubiect Which art in heauen, that is, full of all maieſtie and power, Heauen the throne, or ſeate, or place of Gods Maieſtie, and power, where this is moſt cleare and manifeſt, Pſal. 113. 4. 5. And 115, 3. 16. Eſa. 66. being put for the power and Maieſtie it ſelfe, by a Metonomie, or change of name, where the place or ſubiect is put for the thing placed or adioint: ſo that, our reuerence muſt bringe foorth ſuch cogitations, deſires, and wordes in ſuch manner as may become his Maieſtie, becauſe he is in heauen, and we in earth, Eccle. 5. 1. In the firſte is ſhut out infidelitie, doubting whether we be hearde, in patiēcie, in wayting Gods leaſure. In the ſeconde, raſhnes or multiplying wordes, thoughtes, doubting of Gods power, wandring thoughtes, and all earthlie imaginations.

The prayer it ſelfe hath two partes, The forme of requeſt. The cōfirmation of it, cōtayning a thankſgiuing.

Becauſe our requeſtes muſt be made manifest with thankeſgiuing, Phil. 4. 6. And thankeſgiuing for a benefit receyued doeth greatly confirme our faith in requeſtes, as Iacobs example doeth ſhewe, Gen. 32. 10. 11. &c. The forme of requeſtes is ſet downe in a copulatiue axiome, which numbreth vp ſixe ſeuerall petitions, where the bonde or couple of the axiome is left out, as the manner is where one doeth earneſtlie, and becauſe of the earneſtnes ſpeedilie require of will a thing, as Gen. 18. 6. 7. Dan. 9. 19 And this declareth and vttereth the proper affection or feruencie of petition, which is as beggers, which feeling of our wantes by the worke of the holy Ghoſt to craue with vnſpeakeable ſighes and groninges. Rom. 8. 26. 27. Iam. 5. 16. This ſhutteth out, none or verie little feeling of our wante, coldnes, and dulnes in prayer it ſelfe.

The petitions are of two ſortes. The firſte which beggeth concerning God onlie in the firſt place, as the place and ende of euery requeſt ſheweth. The ſecōd which require cōcerning our ſelues

This teacheth that firſt and chieflie we muſt deſire theſe thinges to Gods glorie aboue our owne ſaluation, and that the other muſt be asked to that end as depending on it, and no further then as it may ſerue to his glorie, whiche is vndoubtedly true of our ſaluation, becauſe of God his decree, Ioh. 12. 27. 28. Mat 26. 42. 2. Theſ. 1. 10. Rom. 9. 1. 2.

The firſt ſorte alſo is double, Firſt for the right vſe of Gods name. The ſecond for Chriſtes kingdome, and the fruite of it, as the Apoſtle willeth to pray that the word haue paſſage, and be glorified, 2. Theſ. 3. 1.

The firſt is ſet downe in a ſimple axiome of the adioint hallowed, and the ſubiect thy name, coupled by the forme of praying or deſiring, vttered by vs in the worde bee: where ſanctified is a metaphore or fines of ſpeache noting a cō pariſon taken from things dedicated to God or the Temple, and ſignifieth that Gods name, (one kinde being put for the whole by a Sinechdothe, the titles, which is, his name & memoriall wherby he is knowen for his works, worde, Sacramentes, and myſteries, &c.) be put a part from all prophane abuſes, vnto the right vſe preſcribed in the thirde commandement. For all which ſee the quotations on that commandement. This is chieflie to be prayed when we ſee our ſelues or others giuen to anie abuſe of Gods name.

Thy kingdome come, the ſecond ſorte hath 2. petitions: the firſt is diſpoſed in a ſimple axiome of the ſubiect & adioint, that the kingdome of God whiche he exerciſeth by his ſonne, may daily come, that is, be ſet vp in glorie, fit for it: this hauing 2. partes, his adminiſtration here, by all meanes of his honor, & the laſt iudgemēt, vnto both theſe muſt be referred the heads of our requeſtes, ae praying for that which is cōmanded in the 2. com. So that when ſoeuer we wante any office of Paſtor, Teacher, Elder, Deacons, or the right calling or execution of it, in exhortation, doctrine, watching, eccleſiaſticall cenſure, or the order of them, or the giftes fit for them, & the power of them, we muſt begge them according to the firſt head, Mat. 6. 33. 1. Co. 12. 6. & 5. 4 & 12. 28. Rom. 2. 6. Ephe. 4. 11. Tit. 1. 2. Cor. 10. 5. 6. Mat 9. 36. &c. In the ſecond head we aske that all things being performed, and all enimies ouercome, Chriſt, the reſurrection, and his iudgement may come quicklie, Mat. 24. 32. and 25. 1. Cor. 15. Apo. 22. 20. The next is alſo diſpoſed in an axiome ſimple of the adioint and ſubiect, that the will, that is the reuealed will of God in his worde, may be fulfilled, Deut. 29. Which hath a declaration drawen from the compariſon of the like: For as doeth not note equalitie here, but likenes, notwithſtanding it bee here with great imperfections, as 1. Pet. 1. 16. 1. Ioh. 3. 3. The propoundinge propoſition is, as Angells do in heauen, with peace, ioye, willingly & readilie: for by heauen is meant the Angels in heauen, as by earth the men in earth, the place being put for thoſe in it by a chaunge of the name of the ſubiect for the adioint This muſt be prayed when we feele any repugnancie to Gods will in the deede or maner of doing. For here we requeſt by one all the fruites of the kingdome, righteouſnes, ioye, peace, &c. Rom. 14.

The other ſortes of requeſt haue this generall, that we pray in cōmon for the whole church as members of one body, hauing one life & happines in Chriſt, Eph. 4. 2. 3. &c. Therfore in euery one we ſay, Giue vs, forgiue vs, Lead vs not. &c

They are of two ſortes, The firſt concerning the things of this life, firſte diſperſed after the manner of the Scripture, as the ſhorteſt, wherein as children we clime vnto higher things. The other two of things of this life to come.

The firſt is diſpoſed in an axiome ſimple of the ſubiect, & the adioint, God his giuing occupied in prouiding bread, ſaying thus: Giue vs that which is not in our power & wherof we are vnworthie, Deut. 8. 18. euen breade, that is by a Sinecdoche, all the cōmodities of this life both for neceſsitie and chriſtian delight, Eſa. 3. 1. Pſal. 104. where the conſequent is declared by two arguments. Firſt the ſubiect ours, that is ſuch as we in Chriſt be heires of, to vſe, being ſanctified by word and prayer, 1. Tim. 4. 1. Cor. 3. 22 The ſecond by the adioint, ſuch as is both apte & able by his bleſsing to nouriſhe vs, ſeeing wee may haue money and put it in a bottomleſſe purſſe, and eate & not be ſatisfied, & drinke and yet not be refreſhed, Hag. 2. For the worde ſignified breade to our ſubſtance, daylie, ſuch as may giue daylie nouriſhment. The antecedent is declared by the adioint of the time this daye, that is one kinde of time being putt generallie for that time wherein we are, according to God his promiſe to aske it, as Salomon ſaith, The thing of the day in the day: that is, euery thinge in his time, as S. Luke expoundeth according to the day, that is, as the time requireth. For in ioye the time requireth one bleſsing, in affliction another, that we might hang on God euery moment, 1. Tim. 6. 6. &c. Mat. 6. 31. &c. To the other two this is generall, that there is a Sinechdoche where one kinde is put for all of that ſorte, and the meanes of them, as faith and all other good graces, and the inſtrumentes begetting, nouriſhing, relieuing them, as preaching, exhortation, Sacramentes, corrections, &c. as they tende vnto this.

The firſt of theſe is diſpoſed in an axiome ſimple of the ſubiect and adioint, Father remit vs our debtes. Where is an allegorie of a Metaphor, the ſimilitude being borowed of debtes, which is drawen frō the obligation of workes, wherin we were bounde to continue to doo all the lawe, vnleſſe we would bee accurſed, Col. 2. 14. Gal. 3. 10. Nowe by remiſsion of ſinnes is meant, iuſtification, peace of conſcience, ioye in the holy Ghoſt, deliuerance from the wrath to come, and all ſuch of that kinde, Rom. 5. And this petition is when wee are troubled, terrified in conſcience, and through dulnes haue not feelinge of theſe. This is confirmed by a reaſon drawen from compariſon of the leſſe, and is concluded in a Sillogiſme connexiue or knittinge, in the firſte kinde both partes being conteyned in one, the aſſumption in the propoſition. Seeing euen we forgiue our debters, which haue not a droppe of thy infinite mercie in vs, Doo thou much more forgiue vs: for ſo S. Luke ſheweth it ſhould be interpreted in expreſſe wordes, and I ſee not why it ſhould not ſo be tranſlated, for the greeke phraſe doth well beare it. So this is for our comfort, if wee feele this readines in vs, otherwiſe we can haue no aſſurance. Luke 11.

The ſeconde is diſpoſed in the like ſimple axiome, adorned with a metaphor taken from warre, where men are leadde captiue: Leade vs not, that is, though we daily deſerue it, yet ſeeing we haue begged the forgiuenes of ſinns, giue vs not ſo ouer vnto the temptation of the Deuill, the worlde, or our own corruption, as that with the tēptation thou giue not an iſſue, 1. Cor 10. 13. 2. Cor. 12. 7. 8. 9. This is declared by the contrarie, but looſe vs, that is by a Metaphor taken from the water pente vppe, ſet vs free more and more, from all that wherevnto concerning the fleſhe, we are captiue, Rom. 7. 13.

The reaſon of the requeſtes is drawen from the efficient cauſe whiche may moue God to yeelde to our petitions, becauſe we giue it wholy to him. The reaſon may be concluded in a connexiue of the firſte kinde: Seeing wee giue it all vnto thee, graunt our request. But the firſte we doo therefore. &c. the propoſition is wanting, the aſſumption is conteyned in an axiome copulatiue, whiche numbreth vp the partes, where agayne as aboue the couple is left out to note out the ioyfull and feruent feeling and melodie of the harte in heapinge vp prayſe vnto God, Ephe. 5. 18. 19. Coloſ. 3. 16. The partes are, firſte, that the kingdome, that is the ordering of all things in heauen and earth appertayneth to him. Secondlie, the whole power whereby they are done: Thirdlie, the whole prayſe and glorie, as in the Chronicles, from whence our Sauiour tooke it, 1. Chron 29. 11. and in Iud where it is ſo interpreted, Iud. 25. And thus much for the partes, the propertie of the whole is noted out by AMEN, which is the force and certaintie of our faith, in the whole worke, as in a thing vnmoueable. 2. Cor. 1. 20.

The Epiſtle to Philemon.

THE entrance of this Epiſtle hath two partes, The inſcription or title. Prayers.

The inſcription ſetteth downe The perſons which doo write. The perſons to whom it is written.

The firſt perſon which doeth write is Paule the principall writer, who is deſcribed by the adioint captiue: which adioint is declared by the cauſe Chriſt, that is, by a change of name of the cauſe for the effect, Christe leading him to priſon by his ſpirit. And the ſecond perſon which doeth write is alſo declared by his proper name, Timothie: and an adioint of relation, a brother, that is, by a Metaphore one of the ſame Christian Religion.

The perſons to whom he writeth, are Firſte The husbande. The wife.

Seconde The Miniſter. The Church.

The man is deſcribed by his proper name Philemon: by his adioint beloued, and by his effect, worker togither with vs.

The Womā is alſo deſcribed by her proper name, Appia, & her adioinct, beloued

The Minister is alſo deſcribed by his proper name, Archippus: and his adioint, a fellowe ſouldiour: that is, by a metaphore, a fellowe Minister.

The Church is declared by the ſubiect, which is at thy houſe.

The prayers are The ſalutation. Thankeſgiuing.

The ſalutation is ſet downe, firſte by the matter of it, whiche he wiſheth to them whereof the partes are, grace, that is, full fauour of God, peace, that is by a Sinechdoche of the ſpeciall for the generall, all proſperitie both of ſoule and bodie. Secondlie, by the forme, from God the Father, and from Christ. All which is diſpoſed in a coupled axiome.

The Thankeſgiuing is deſcribed, firſt by the ſubiect, my God: that is, whom onely I doo ſerue, and hange vpon. Secondlie by the adioint, alwayes making mention of you in my prayers. Thirdlie by the efficient cauſe, hearinge of your loue and faith. Both which are declared by their proper ſubiectes, which you haue towardes our Lord Ieſus Christ, and loue towardes all Saintes. And all theſe are diſpoſed in a coupled axiome.

In the 6. ver. the adioint of thankeſgiuing, his mencion making of them in his prayer, is ſet forth by the matter, which he ſeeketh for in prayer, the cōmunication of faith, that is, which proceedeth from faith may be effectual, which is declared by the cauſe, by the acknowledging of all good: which good is ſet foorth by the ſubiect, which is in you, and by the cauſe, by Christ Ieſus.

The principal matter of this epiſtle, which is to intreate for, Oneſimus is ſet downe in a ſimple axiome of the cauſe & the effecte in the 10. ver. I Paule praye thee for Oneſimus, where the antecedent Paule, is declared by the adioint, being ſuch a one, which is declared by the ſpeciall, euen Paule an olde man, and increaſed by the greater, and made lightſome by the time, yea nowe a bondman of Christ. The firſte parte of the conſequent praye thee, is declared by a diuers reaſon, Although I haue libertie to commaunde thee, yet I pray • thee: Where the firſt diuers, libertie of commaunding, is declared by the adioint great: by the forme, in Christe, by the ſubiect, that which is thy duetie. The ſeconde diuers is declared by the mouing cauſe for loues ſake: and by a compariſon of the greater, rather I praye thee. The laſte parte of the conſequent. Oneſimus is deſcribed: Firſt by the relation of the cauſe to the effect, my ſonne, that is by a metaphore one brought to the faith by my miniſterie: which is declared by the formall cauſe, whom I begotte: that is by a Sinechdoche of the parte for the whole, and a metaphore, whom God by me did effectuallie call, which is declared by the ſubiect of the place, in my bandes: that is, by a Sinechdoche of the ſpeciall for the generall, in priſon. Where in the beginning of the 9. and 10 verſes, there is a repetition of the ſame ſounde in the beginninge, I pray thee, I pray thee Secondlie, Oneſimus is deſcribed by the adioint, vnprofitable to thee: which is made lightſome by the time once, and declared by the contrarie, but profitable: which is declared by the adioint of time nowe: and enlarged by a compariſon of the greater, to me alſo, and it is garniſhed by a redoublinge of the ſame ſounde or Anadiploſis, thee, mee, and thee: and by a little chaunging of the name called Paranoma • ia, profitable, vnprofitable This axiome I pray thee, being thus wo • thelie declared, is confirmed in the 7. verſe by the making cauſe, becauſe I haue great ioye and comforte in thy loue, and is diſpoſed in a connexiue Sillogiſme of the firſte kinde.

If I haue great ioye and comfort in thy loue: then I may praye thee for Oneſimus: But I haue great ioye and comfort in thy loue, Therefore I may praye thee for Oneſimus.

The propoſition is wanting, the aſſumption is in the 7. verſe, and it is confirmed by the effect of that loue, wherein it doeth reioyce, becauſe the bowels of the Saintes haue bene refreſhed by thee: And it is concluded in a leſſe playne Sillogiſme of the ſeconde kinde, affirmatiue ſpeciall.

That loue that doeth refreſhe the bowels of the Saintes, is to be reioyced in: But this loue doeth refreſhe the bowels of the Saintes: Therefore this loue is to be reioyced in.

The bowells, that is by an exceſsiue Metaphore, the inwarde affections of the Saints. Here is ſet downe the ſpeciall of the former requeſt, in a ſimple axiome of the cauſe and the effecte receyue thou him, where the laſt parte of the conſequente him, is declared by the adioint, my bowels, that is, firſt by a Metaphore, my loue, that is by a chaunge of name of the cauſe for the effecte, my beloued. This is confirmed by the cauſe which ſhould moue him, and it is concluded in a connexiue Sillogiſme of the firſt kinde.

If I haue ſente him for that purpoſe, receyue him: But I haue ſente him for that purpoſe, Therefore receyue him.

This is a preuentinge of an obiection: The obiection is wanting, and may be thus ſupplied: If he were ſo profitable, why diddest thou not keepe him. The ſubiection or anſwere is from the diuers reaſon. Although I deſired to keepe him, yet I woulde not doo it without thy conſent.

The firſte diuers is declared by the mouinge cauſe, That in ſteade of thee hee might minister vnto mee in the bandes of the Goſpell, that is by a Sinechdoche, in the afflictions whiche the Goſpell hath brought mee.

The ſeconde diuers is alſo declared by the mouinge cauſe, That thy benefite ſhoulde not be by neceſsitie: where neceſsitie is declared by the contrarie, but willinglie or freelie.

Here is another preuentinge of an obiection, The obiection is wanting, and is thus to be ſupplied, He was a runne awaye: The aunſwere is by the adiointe of the time, Hee wente awaye but for a little time: which is increaſed by the mouing cauſe, But that thou ſhouldest receyue him for euer: Whiche is enlarged by a compariſon of the leſſe, not ſo much as a ſeruaunt, but as more then a ſeruaunt: which is garniſhed by a redoublinge or Anadiploſis.

The ſeconde parte of the compariſon, called reddition, is declared by the ſpeciall, a beloued brother, more then a ſeruaunt: whiche is enlarged by the greater, eſpeciallie to mee: which is amplified alſo by the greater, much more to thee: which is declared by a diſtribution of the ſubiect, wherein he was more bounde vnto Philemon, then to Paule him ſelfe, both in the fleſhe, and in the Lorde: that is, thinges appartayning vnto this life, to the Lorde: by a chaunge of name of the ſubiecte for the adiointe.

Here is a newe reaſon to proue that he ſhould receyue him, drawne from the working cauſe, in a connexiue Sillogiſme.

If we haue fellowſhip togither in any common bleſsinges, then receyue him: But we haue fellowſhippe togither in common bleſsinges: Therefore receyue him.

The propoſition is in the 17. verſe, the aſſumption is wanting: the concluſion is made manifeſt by a compariſon of the like, receyue him as me.

Here is a preuenting of an obiection, the obiection is wantinge, and is thus to be ſupplied: He hath hurte mee, or done ſomewhat to mee. The anſwere is from the diuers, If hee owe thee anie thinge, impute it to mee: whiche is increaſed by the greater, I will payeit: whiche is confirmed by a teſtimonie, I Paule haue written it with myne ownehande.

The laſt parte of the 19. verſe is a confirmation of the ſeconde anſwere from a compariſon of the more to the leſſe, and is concluded in a connexiue Sillogiſme of the firſte kinde.

If thou doest owe me thy verie ſelfe: then much more thou mayest forgiue him this debte for my ſake: But thou owest me thy verie ſelfe: Therefore thou mayest forgiue him this debte for my ſake.

The propoſition is wanting, the aſſumption is in the ende of the 19. verſe.

Here is another confirmation drawne from the effectes, and is concluded in a connexiue Sillogiſme of the firſte kinde.

If by this I ſhall obteyne fruite of thee in the Lorde, and if thou doest refreſhe my bowels in the Lorde: then thou ſhouldest receyue him: But I ſhall obteyne fruite▪ &c. Therefore thou ſhouldest receyue him.

The propoſition is wanting, the aſſumptiō is in the 20. ver. and is garniſhed with a crying cut of a wiſhing, yea my brother, I would I might obteyne▪

Here is an anſwering of an obiction, which might bee made againſt the whole Epiſtle. The obiection is wanting, and muſt be thus ſupplied: Why write you ſo earnestlie. The anſwere is from the cauſe, The perſuaſion I had of thy readines to obeye it, cauſed me: which is proued by a compariſon of the leſſe to the greater, in a connexiue Sillogiſme of the firſt kinde.

If thou wouldest doo more then this: then thou wouldest doo this. But thou wouldest doo more then this: Therefore thou wouldest doo this.

The propoſition is wanting, the aſſumption is in the 21. verſ. and is confirmed by a teſtimonie of Paule his owne knowledge, I knowe it.

Here is ſet downe a commaundement to prepare him hostage, whervnto is a briefe tranſition in this worde, Alſo, It is confirmed by â reaſon drawen frō the working cauſe, in a connexiue ſillogiſme of the firſt kinde.

If I hope to be giuen vnto you by your prayers: then prepare hostage: But I hope to be giuen vnto you by your prayers: Therefore prepare hostage.

The propoſition is wanting, the aſſumption is in the 22. verſ.

Certayne ſalutations are ſette downe in the 23. 24. verſ. in a gathering axiome of the cauſe and the effecte.

Epaphras, Marcus, Aristarchus, Demas, and Luke ſalute thee: whereof the firſte is ſette forth by an adioint, My fellowe priſoner: which is declared by the cauſe, for Christe Ieſus, their other by their adiointes, my helpers.

The ſalutation is ſette downe in a ſimple axiome affirmatiue, of the ſubiect and adiointe, grace be with your ſpirite, that is by a Sinechdoche, with you: The antecedent grace is declared by the efficient cauſe, Christe, and it is garniſhed with a certayne crying out of wiſhing, Amen.

And this is the particular reſolution of this Epiſtle.

The generall followeth.

This Epiſtle hath two partes, The entrance The deſcription in the 1. 2. verſ. Prayers, 3. 4, 5. The reſte of the Epiſtle.

The reſte of the Epiſtle, The chief matter Concerning Oneſimus, frō the 7. to the 22. verſe. His owne hoſtage 22. verſ. The ſhutting vp of it, The ſalutation frō others, 23. 24. v. From him ſelfe. 25. verſ.

FINIS.