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 with 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 followinge , 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 cunningest 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 from 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 store-house 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 weapons 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 them selues at all with this discourse , but leaue it to those for whose satisfaction chieflie it is written . And here our labour shal be for the Logike : for the other I suppose neede not this defence , as hauing fewe and light alterations . Concerning 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 , wil be 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 plummet 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 difference 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 consideration 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 then 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 , commonly 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 from 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 on t , 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 vncompared 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 propounding 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 compared 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 shal be 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 combe .

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 compared , 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 declaration 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 members , 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 common 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 examples , 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 common 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 adiuncte 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 when 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 coniunction 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 disiunction 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 conclusion 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 proposition 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 shal be saued : All the iustified shall raigne with Christ : Therefore Some that raigne with Christ , shal be saued .

The negatiue with the proposition generall .

No hypocriticall caller vpon God shal be 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 compound Sillogisme , is to set down the contradiction 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 shal be 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 comparison 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 shal be 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 member 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 comparison 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 soundes , 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 .

Continued to the end of the same sentence is when the same sound is repeated without any thing comming betwene , except a parenthesis , that is some thing put in without the which notwithstanding the sentence is ful . And it is a ioyning of the same sound , 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 ●● children , 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 shal be 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 vnfayned , 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 sounde 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 shal be 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 shal be saued : The hypocrites to whom our Sauiour Christ would not commit himselfe , beleeued : Therefore they shal be 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 , shal be 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 redounding .

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 worlde .

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 shal be 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 becommeth 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 them 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 shal be 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 them 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 shal be 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 Command ▪ 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 themselues to the preaching of the worde , by consideration 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 shal be giuen vnto him , and who so hath not , euen that which he seemeth to haue , shal be 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●ance 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 them 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 . Contrarie 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 commandement vnto his sonnes , saying : When I shal be 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 : whiche A Phil. 1. 9. 10. Col. 1. 10 11. B Command . ● . Ier. 9. 24 C Deut. 6. 4 5. 12. 13. He. 1228. Gen. 17. 1. D Command . 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 Sacraments , 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. Command . 9. Ephe. 4. 28. Pro. 28. 19. S. Comman . 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 shal be 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. Horse-combes 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 circumstances 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 them 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 conuenient 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 shal be continuallie 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 condicion 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 shal be 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 shal be 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 shal be 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 common 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 geue 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 possession 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 knowen the nature and propertie of all beastes , and giuen 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 woman 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 seeketh ●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 commandement 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 them , 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 shal be 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 saluation , 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 shal be 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 them , 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 shal be 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 shal be 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 shal be 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 children , 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 committed 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 , shal be 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 .

Contrarie 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 diligence 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 them 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 patiencie , 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 confirmation of it , contayning 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 second which require concerning 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 comparison 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 iudgement , vnto both these must be referred the heads of our requestes , ae praying for that which is commanded 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 common 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 commodities 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 from 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 temptation 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 Woman 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 communication 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 assumption 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 from 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 , from the 7. to the 22. verse . His owne hostage 22. vers . The shutting vp of it , The salutation from others , 23. 24. v. From him selfe . 25. vers .

FINIS .

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