THE ARTS OF LOGIC AND Rhetoric, plainly set forth in the English tongue, easy to be learned and practised: together with examples for the practice of the same for Method, in the government of the family, prescribed in the word of God: And for the whole in the resolution or opening of certain parts of Scripture, according to the same.  
☞ IN THE SWEAT OF THY FACE, SHALT THOU EAT THE BRIAD. Gen. 3. 19  
1584.   

To the Christian Reader.  
ALthough these Treatises following, were begun and ended at the request and for the benefit of some few which were desirous of them, for whose cause they are also now come under the print: though peradventure not done (as they say in print) yet because it is not unlikely, but by these means they will come into the hands of many, who will inquire upon what grounds I have adventured this thing, which to some will seem strange and new, yea unprofitable and inexpedient, that they are made common to all which are wont to sit in the Doctor's chair: to other also (which will neither greatly mislike the turning of them into our tongue, nor yet the following of the better sort in that art, they will carry notwithstanding the same taste, because they will seem newer than the newest:) I thought it necessary to write these few following, if not to satisfy them, yet at the least to incline them to a more moderate judgement concerning my labours, than otherwise, the former conjectures will suffer them to come unto. There is in deed a third sort, which will look for a defence of these arts in general, being by them accused as vain & unprofitable. But because their reasonings are such as are to be answered by keeping them in the dark and from the noise of sound oppositions, which will more hurt them and trouble the world, than any defence of good answer, profit others. I will follow the example of many wise, nay the precept of Solomon, to confute them with silence. To come therefore unto the first sort, there can be nothing more fit to satisfy them, then to show that that which they do but flourish against us, will deadly wound their cause. How can they call that new, the which hath testimonies of the wisestes and ancientest of both sorts. For to omit the examples of these days, which have already brought all arts into French, Dutch, and almost into English, and that by the hand of the most cunningest workmen: What will they answer unto the knowledge and learning of the Egyptians, wherein Moses excelled, before the Greek or Roman tongues became general? Were not their writings, think they, in their own tongue? yea after that, were not salomon's treatises & discourses (whether written or unwritten) both of natural things, and of all that is done under the Sun, and therefore of these things) were they not done in the most ancient and worthy tongue of the hebrews? Nay even their chief masters now, Plato and Aristotle, Tully, and Quintilian, wrote they not in their own tongues, and that even when these arts were more ripe in the tongues of others? So that Tully is fain (as he himself somewhere confesseth) to borrow from the Grecians, and of others, it is manifest they did it from the Egyptians and hebrews.  
Moreover, the end why these arts have been kept in these tongues, doth not only propte, but also hold up this our practice, seeing it was done because these tongues being most general by reason of the spread that the Grecian and Roman Empire had made of them, they were the fittest to be made the storehouse of the world for these commodities. A storehouse I say, not to keep them for the Romans and Grecians alone, or for the expert in these tongues their free denizens: but at the least that by their traffic, it might with their gay ne of the praise and glory, become common to every particular nation, that every one who had need might buy of the same. Wherefore seeing the end was with their gain the commodity of all, let them not still keep in this corner to make it rare & excessively dear, lest the people curse them: especially now that the famine of provision to discern of so many strifes and subtleties, to understand and judge of so many Treatises as are written both to hurt and benefit the world, both in regard of matters civil and divine, human and spiritual, doth daily cry and call for it. Let them take heed also of open injustice, for seeing the common use and practise of all men in general, both in reasoning to the purpose, and in speaking with some grace and elegancy, hath sown the seed of these arts, why should not all reap where all have sown? at least, why should not some of every sort glean, though by their cunning they had purchased these arts, as corn fields proper to themselves? Unless the more excellent and necessary their commodities be (as covetous men) they will be the more unmerciful and niggardly. Neither let them object against us: A sword in a fools hand: for besides that weapons are not restrained & tied only to masters of fence, no● singing to musicians only: the simple plains of these treatises, which draw men to no curious or doubtful discourses, but only put them in mind of that which they may easily seek and know in most familiar examples with great fruit and delight, shall sufficiently answer for themselves in this behalf: praying all men to use them with some study as their callings may suffer, to strengthen their judgement, to discern of the sayings and writings of other men, to keep better that which they learn, and not beyond their gift and calling, to adventure to a further use than they can reach unto. And thus much for the first sort.  
Concerning the second I will not deal with every alteration and difference, for some are such as I think the very alteration considered with the common rules now received of the sounder sort, to judge by, will give sufficient defence: the other more doubtful and strange, I will as briefly and plainly as I can maintain. Wherein if I go beyond the capacity or reach of the unlearned, they are to be desired either to stay till they have somewhat laboured in these arts, or else not to trouble themselves at all with this discourse, but leave it to those for whose satisfaction chiefly it is written. And here our labour shallbe for the Logic: for the other I suppose need not this defence, as having few and light alterations. Concerning the definition of Logic I will not strive whether well reasoning, which is reasoning according to the art, be contained in the general of the definition, An art or no, it is sufficient for me that in my definition there is a true general, an art, and a true full difference, by which it differeth from all other arts: namely that it is of reasoning. Now whether the proper end be declared by the addition of well or no, I leave it to those who will dispute of all the causes and not of the definition of Logic. For there is no reason why the end of any thing should come into the definition any more than the efficient cause, when as the difference is before full and sufficient. In invention that is most general, which concerneth the distribution of an argument, that I make it not Artificial and inartificial, but first and arising of the first, and after divide the latter into more artificial, and less artificial. At which none need greatly to marvel, seeing that reason which by art appeareth the greater force of an other reason to the weaker force it hath in itself, and so reasoneth more forcibly as doth a testimony, whose force the said dependeth upon other arguments, it must be both artificial, and arise in part of another: but because it hath neither his force in itself, nor arise perfectly as a definition or division, but in part only from other arguments. It may for both causes be well judged to be an Argument, arising imoerfectly of the first, and so be called a less artificial arising of the first. The general being touched, the difference in the causes ask the next place, where the referring of the end unto the efficient cause, willbe odious: but if it be weighed that by this means, the truth is preferred & the doctrine of the end which is not commonly discerned from the effect and adjointe, is more cleared, the gain will easily recompense the alteration of the place. For seeing it is a cause only as it bringeth some force to the very being of the thing, and all the force it bringeth is to move the efficient or making cause to work, it followeth that in that respect only it is a cause. If it be said, the end doth not move every efficient as the end of natural and artificial things, as of the eye to see, the plummet in a clock to force the next causes of the orderly motion: the answer is, they are deceived, for as it regardeth these artificial things, it is an effect of the doing of it, and an adjoint in regard of the force wherewith it is done: and to these things it giveth or bringeth nothing, but receiveth and taketh all from them: but it is a cause only as it was set before the author of nature, or the artificer to move him to make this thing apt to this effect, or to have these properties: so that my sentence remaineth necessarily true. Neither do I see what other respect of a cause it can have, for that which some speak of the perfection it bringeth to the thing, is altogether untrue, for all the perfection of the thing cometh from the efficient, and lieth in the matter and form as the causes of the thing and the adjoints, as the ornaments of it: In which respect this perfection is caused, and doth not cause. The next to this is that the division of conceiving and begetting cause is left out, and justly. For when as there ought to be no division, but that which ariseth of some difference of the parts between themselves, and of agreement with the whole, there being here no difference in the parts, because the begetting cause is referred to procreation, as to his next effect, and the conserving or preserving cause, as to his next effect to preservation: in which respects they remain only 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 said, of working by itself and by chance, which make no difference of working or causing: for although in such the principal instrument had no such end or purpose, yet the chief worker GOD in his providence hath, besides this putteth no difference in that force which bringeth forth effect, b●● only between the purpose of the chief worker of the action, god: 
Ephe. 1. 11.  who worketh all things according to the counsel of his own will, and the principal instrument who did it to another purpose. Next to these follow the difference in the disagreeing arguments, where this is one and the chief, that the divisions of Contraries are left out: First into affirming and denying, which are no sorts of contraries, but of the manner of uttering contraries, which as it falleth not into Logic to handle, so it is nothing to this purpose, because the difference ariseth not from any distinction of the contrariety itself, which it should do, if they were diverse sorts of contraries, but from the difference of expressing one and the same kind. And this it yet more clear in the eivers' sorts of these: for relatives are no contraries, because the contrariety lieth in the denial of the relation, not in the relation: neither can it in that respect be a new sort of contrariety, for when all the repugnancy lieth in these two regards, the one that being set as agreeing in the consideration of reason to one, it must be disagreeing & opposite in the same consideration one to another, as if it agree with jacob to be Isaaks father, it must disagree with Isaak to be so, this it hath from the general nature of opposites, the other respect being that one is set against one, that it hath from the general rule of contrariety, and further it repugneth not. If say one it hath this proper that relatives are here contrary, the answer is that bringeth no new kind of contrariety, and if this be a just cause of a division of contraries, you may divide contraries again: some of causes, some of effects, some of subjects, and some of adjoints: seeing it may be said, these are causes which are contrary, as it said, these are relatives which are contrary.  
The like almost may be said of the privatives, which are contraries, whereof one is naturally in the subject as the habit, and the other diveth out or depriveth it of the habit: for what new sort of contrariety is here? Surely no other but that one is set against one, for the being naturally or not naturally in the subject, belongeth not the Logision to consider, but the several Master in his art, as to the Physician that health is naturally in the body and how, that sickness driveth that away, and how: otherwise, why may we not make hurtful contraries, whereof one is hurtful to the subject, or profitable contraries, whereof one is profitable to the subject, as peace and war to a common wealth, Vice and virtue to the minder?  
Now let us consider of those others which they call contradictories, when one affirmeth, and the other denieth, as a man, not a man: just, not just. Concerning these, when all the contrariety (which they say) is proper to them, lieth either in the contradiction, it is, it is not: which is proper to judgement, not to invention, to set forth, or that one thing is opponed to all other things which it is not: which is no contrariety, but the opposition of disperates, seeing one is not opponed to one kind, but one to many kinds, and that equally, as a man opponed to not a man, is equally opponed to spirits, to fowls, fishes, beasts, unsensible creatures, etc. in the same not a man: wherefore it followeth, that either they must allow my doing, or else in the first bring in confusion whilst they speak of that part in one part of the art, which is proper to the other, and in the second confusion and folly both: whilst they make that a contrary which is none, and without all gain repeat that which they have sufficiently handled before. Neither let any say they are contrary, because their is no middle between man and not a man, for so there is not between man and other things, & yet they are not contrary but disperates only.  
And thus much for the first arguments.  
The leaving out of Notation and Conjugation remaineth only to be spoken of in Invention, the reason whereof is manifest, because it is granted of all that they have no new force, besides the first, no new reason or argument, arising from the first: For he is just, he doth justly, these are co●ingates, refer them one unto an other, and what is their besides the cause and the effect? What force or reason more? For that just and justly are form one of an other, appertaineth to Grammar, that they allude fitly to the figure of Rhetoric, called Poliptoton, which changeth finely the end or case of words.  
The like is to be said of Notation, which is the interpretation of a name, which appertaineth not to Logic but to Dictionaries: as in this, An argument is so called, because it argueth, a faithful 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 fit and elegant uttering of divers things by words, not much, but somewhat differing in sound, as argument, arguing, faith, faithful: but this is neither reason, nor new force of reason; but only an elegancy of the Trope called Paranomasia, or change of the name. Wherefore let us keep them no longer, now the honour claimeth them, but according to the law turn them home again. Thus much for invention: As for the change in a testimony, I am content to leave it unto the judgement of the reader, when he shall examine it according to the rules of Logic: as also those small differences which are in the second part of Logic, for in that sometimes the first sort of a syllogism is found in all his parts, there is now no longer any reason to trase him up only in an Enthimeme. And thus much for the satisfying of both these sorts. Now, if they be not fully contented, my desire is of the former to bear with that, for the commodity of others, which themselves like not. The other sort also I pray, to satisfy themselves in mending and bettering that which can not yet sufficiently please them. And so I commit thee to the direction of God his Spirit, whom I pray so to increase thy knowledge by all good and lawful means, as thou mayest discern things that differ, and walk without offence, until the day of the Lord.  
AMEN.   


¶ The Art of Logic, plainly set forth in our English tongue, easy both to be understood and practised.  

The first Chapter. Of the Definition and Division of Logic, and of an Argument.  
LOGIC is an art of reasoning. 
An Art is that orderly placing of rules, whereby the easiest being first set down, and then the harder, the perfect way of learning any thing, is ●ullie set down.   
Logic hath 2. parts. 

The spring of reasons called Invention.  
judgement.    
The spring of reasons is the first part of Logic, which giveth rules of the sorts of reasons, which because it doth help much to the finding out of reasons, is commonly called Invention.  
A reason is that, which is apt to reason withal, which is commonly called an Argument: of which sort are all things, when they are referred in consideration of reason one unto another. For there is such an agreement of the divers sorts of reasons, as the nature of one hangeth upon another, so that he that perfect lie knoweth one, may also know the other, as in this example: God is the Saviour of all men: where GOD being referred to salvation, is a reason to set forth salvation by the cause, and salvation being referred to God, setteth him forth by a thing caused, commonly called the effect: In which also we see, he that knoweth GOD to be the cause of salvation, knoweth also salvation to be the thing caused of God.  
Arguments are many times known by their proper notes and marks, as shall after appear: which if they be wanting, they must be known by the rules, which do set forth every sort of arguments.  
Of reasons there are two sorts. 

first.  
Those which arise of the first.    
The first are those which have beginning in themselves, as in this example: Love suffereth long. Love is bountiful. Love doth not frowardly. Where the Apostle showeth the excellency of Love, by a reason of description which ariseth of other reasons, as of that which Love doth cause, long suffering: Of the contraries to Love, as envy, froward dealing, etc.  
First arguments are of 2. sorts 

Simple or uncompared.  
Compared.    
Simple, is a reason which hath force in itself, without regard of any manner of comparison: as, Thy will be done in earth, as it is in heaven: Where we see, the doing of the will of God is set forth first by a reason which is uncompared, namely by those which should do it, Men in earth: then by a comparison of the like, as the Angels in heaven do it.  
Vncompared arguments. 

Agreeable.  
Dusagreeable.    
Agreeable is that, which doth agree with that to which in reason it is referred, as, Love suffereth long, Love envieth not, where suffering long, is a reason agreeing with Love, as a thing caused with the cause: and Envy is a reason disagreeing with love, as one contrary with another.  
Agreeable are of 2. sorts, 

More agreeable.  
Less agreeable.    
More agreeable are those in whose agreement more is given and received too and from one another, as, When God save, all that he had done, behold it was very good. Where all his works, being the things caused of God, in their agreement with God as with their cause, have more from God, then very good, which is the adjoint, hath from all which he hath made, which is the subject of goodness, or that whereunto it is adjoined. So Christ, justification, and good works, do agree, but Christ being the cause, giveth more to justification, then, works being the signs adjoined.  
More agreeable arguments are of 2. sorts, 

The cause.  
The thing caused commonly but more unproperly, called the effect     

The second Chapter. Of a cause.  
A CAUSE is that which giveth some necessary force for the very being of the thing caused.  
A cause is of two sorts, 

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 form together, maketh the thing caused. As, The Lord God also made man of the dust of the ground, and breathed in his face the breath of life, and the man was a living soul Here we see that God which is of himself without Man, is the making cause of man, and did make him, by breathing the breath of life which was the form, into that of the dust, which was the matter. Now, where more than one do the proper work of the making cause, all working together, are the making cause. The parts whereof are the chief workers called the principal, and the helps, called the instruments, and the end which moveth the making cause to set the matter and form together, is no other cause then this, seeing it bringeth no other force for the being of the thing, then to move the making cause to work, As, Of his own will begat he us with the word of truth, that we should be the first fruits of his creatures. Where the end, that we should be the first fruits of his creatures moved Gods own will, Gods own will being the principal worker, to beget us with the word of truth being the instrumental, And thus much for the efficient or making cause.  
The causes that are within the thing, are those causes which are always inseparably remaining together for the being of the thing.  
They are two, 

The matter.  
The form.    
The matter is a cause of the which the thing caused is made: So the Lord made woman of the rib of man. Noah the Ark of pine trees.  
The form 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 mentioned. But the natural form of things, though they may be conceived by reason, yet they can not well be uttered by speech. The artificial form of things is much more easy to be conceived in reason, and uttered in words: and therefore of such speeches there be many, as in all writers, so in the Scriptures especially. So God set down the artificial form of the Ark and of the Ark of covenant, the Table, the candlestick, the Tabernacle, the mercy Seat, the Altar of burnt offerings, the Court of the Tabernacle, and all the furniture and appurtenances thereunto: by which artificial form 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 loved the world, as he gave his only begotten Son, that whosoever believeth in him should not perish but have eternal life. Where our happiness is the thing caused: the love of God, and faith the efficient cause. Christ the material cause, and eternal life the formal cause. So also every work or moving of any thing, is the effect or thing caused by the worker or mover. Hitherto of more agreeable reasons. Of both which, relatives are a most excellent example, they are those which are so of and by one another, that they are the mutual causes and effects one of another. As, The Father and the Son, to give and receive, to teach and to learn.  
Now of the less agreeable arguments. Less agreeable reasons are such in whose agreement less is given and received to and from one another: as appeareth in the example of more agreeable reasons.  
The subject is of two sorts, 

Which receiveth the adjoint.  
That wherein the adjoint is is occupied.    
As in this example, Wheresoever the carcase is, thither will the eagle's resort. Where we see in the first part, the word Where, noting out a place (which is the subject of the thing that is in it) is the subject which receiveth: the carcase is the subject wherein the Eagles which are the adjoints, occupy themselves by resorting. So Husbandry is the subject of an Husbandman: Ruling the Church is the subject of the Bishop, because in these things they are occupied.  
The subject which receiveth also is double, 

That which receiveth into itself.  
That which receiveth to itself.    
So job was the subject in which was soundness, uprightness, and the fear of God, and the mind is the subject in which are all evil qualities. So job and other men were and are the subjects which receive to themselves riches, houses, lands, etc.  
An adjoint is that which is adjoined unto any thing, as in all the former examples, the things referred unto their subjects, were the adjoints: so what soever is referred unto any thing not being cause or effect of the same, it is the adjoint.  
Again, adjoints are either 

Common, or  
Proper.    
Either of them separable or inseparable, which for the most part arise of the causes or being of the things, and are therefore called essential or of the being.  
Common are those which are adjoined unto divers subjects, as the power of eating, drinking, sleeping, etc. are common adjoints to men and beasts, and can not be separated. So riches, poverty, sickness, and health, are common adjoints to good and evil men, and may be separated from them.  
A proper adjoint is that which is always joined to one and the same subject. So righteousness, faith, joy in the holy Ghost, are the proper adjoints to the children of God: so to be seen and felt are the proper adjoints of a body, and the●e are inseparable. And it was proper to Adam and Ehavah, to enjoy paradise, and yet separable: Also Paul to be rapt up into the third heaven, and yet separable.  
Hitherto of an agreeable argument, whereby only those things that differ in themselves may yet be said to be one. So Christ sayeth: I and my Father are on't, meaning in nature or cause. So john saith: There are three which bear witness in heaven, the Father, the word, and the Spirit, and these three are one, meaning in their witness which is their effect. So Paul saith: He that planteth and he that watereth, are one, that is in office and function, which is the adiuncte.   

The third Chapter. Of disagreeable arguments.  
DIsagreeable reasons are those reasons which disagree being referred one unto another.  
Disagreeable reasons are of two sorts 

divers, or somewhat differing.  
Such as can not stand together, commonly called opposites.    
divers reasons are those which disagree only in respect or after a certain manner, the notes whereof are commonly these: Not this but that: albeit, nevertheless, notwithstanding, and such like. As, I know thy works, thy labour, thy patience, nevertheless I have somewhat against thee, because thou haste left thy first love. Where we see, that although these were disagreeing in respect of this Church, yet they may agree: for Christ may both know their patience and works, and yet have nothing against them. And these reasons and all such answering the one to the other, which have notes, are sometimes set down fully by their parts answering one unto another, sometimes by their notes only.  
Reasons which can not stand together, are reasons which differ not only in respect, but also in nature, or the thing itself, and therefore can not agree with the same thing, at the same time, according to the same respect or consideration So one can not be sick and well at the same time in the same part, in consideration of the soul or body, but he may be sick to day, and whole to morrow, ill in his head, and well in his hand, well in respect of his body, and ill in respect of the soul.  
Opposites are either 

sundry, commonly called disperates,  
or contrary.    
Sundry or disperates are opposites, whereof one is equally set against many. David Psalm 8. showeth, that God hath given dominion unto man, over sheep, oxen, beasts of the field, fowls of the air, 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 directly fight one against another: So Christ and belial, light and darkness, Christ and Antichrist, heaven and hell, life and death, good and evil, just and unjust, sick and whole, to be one's Father and his, begotten Son. And hitherto of uncompared reasons.   

The fourth Chapter. Of compared arguments.  
COMPARED reasons are such as are compared one with another, which when it hath parts, the first setteth down the comparison called the propounding part or proposition, the other applieth the comparison to the thing compared called the applying, rendering part or reddition. As, Mat. 24. As in the days of Noah, so shall the coming of the Son of m●n be. For as in the days which were before the flood, they did eat and drink, they married and gave to marriage, even unto the day in which Noah entered into the Ark, and knew not till the flood came and took them all, so shall the coming of the son of man be. In which example in the first of the verses, there are the signs of the comparison, As, And so, in the two latter verses, are the two parts of the whole comparison, the first setting down the comparison which is taken from the flood of Noah, the other applying the comparison to the thing compared, that is, the coming of Christ.  
Comparison is either in 

Quantity, or  
Quality.    
Comparison of quantity, is when the quantity of the things is compared together.  
Quantity is either 

Equal, or  
unequal.    
Reasons of equal comparison, are those whose quantity is equal.  
The notes of the equal reasons are these: As, equal, alike, the same that, so much, no greater, as in these examples: With what measure ye meat, with the same it shallbe measured to you again. So Nomb. 9 Ye shall have the same law both for the stranger, and him that it borne in the land So josuah 14. And yet am I so strong at this time, as I was when Mosches sent me, as strong as I was then, so strong am I now, either for war or for government. Hebr. 1. 4. And is made so much the more excellent than the Angels, inasmuch as he hath obtained a more excellent nature than they.  
Unequal are those whose quantity is not the like.  
Unequal reasons are of two sorts 

Greater.  
Lesser.    
The greater is that whose quantity is greater than that whereunto it is compared: the notes whereof are these: Not only, but also: rather this then that: Also every note of a greater degree of comparison. As, Rom. 5. 3. Neither do we so only, but also we rejoice in tribulation. Likewise Psal. 88 10. I had rather be a door keeper in the house of the Lord, then to dwell in the tabernacle of Princes. And prover. 8. 11. For wisdom is better than precious stones. Also Plal. 19 And more to be desired then gold, & sweeter also than the honey comb.  
Also denialles in comparison, As 1. Cor. 1. 1●. Christ sent me not to Baptist, but to preach, to wit, not so much to baptise, as to preach.  
The lesser are those whose quantity is lesser than that, whereunto it is compared, the signs whereof are these, not this only, but not that, or no not that, or a denial of the equal or equality. As, 1, Cor. 3. 2. For you were not able to bear it, no nor are ye new able to bear it. Also Rom. 3. 12, There is none that doth good, no not one. Likewise 2. Kings 23. 25. where josias is denied to be equal to the Kings that were before, or after him, and presented above them all. Hezechiah by the same argument is commended 2. King. 16. 5. So the serpent is commended to be the subtlest beast of all that were upon the earth, Gen. 3. 1.  
Hitherto of the comparison of quantitite.  
Now followeth the comparison of quality.  
Which is either of things 

Like.  
Unlike.    
Like, which have the same quality, the signs whereof are, Like as, even as, and so, also, a denial of the like; unlike. Mat. 13. 24. The kingdom of heaven is like unto man that sewed good seed in his field. Mat. 6. 5. When thou prayest be net as the hypocrites are. Also Mat. 24. 37 But even as in the days of Neah, so shall the coming of the Son of man be. Likewise Gal. 4. 1 Then I say, the heir as long as he is a child, differeth nothing from a servant, though he be Lord over all.  
The parts of a similitude are sometimes severed or distinguished by three considerations or steps of comparison, commonly called terms: and sometimes by four. By three, 1 Thes. 3. 2. For you yourselves also know perfectly, that the Lord shall come even as a thief in the night. Where one step of comparison must be twice repeated thus: As the thief in the night cometh suddenly, so the Lords day cometh suddenly.  
By four, in the 3. verse thus: For when they shall say, peace and safety, then shall come upon them sudden destruction, as the travel of a woman with child. wherein four severed or distinct terms or steps are plain and manifest, to wit, the careless wicked, sudden destruction, the woman with child, sudden travel.  
Unlike is that, whose quality in comparison is not the same. The signs or notes whereof are, Unlike, differing, otherwise: As, Dan. 7. 7. And it was unlike the beasts of the field, that were before. Also 1. Tim. 6. 3. If any man teach otherwise. Also 5. 25. and 1. 3. Thus much of the first reasons. Now follow those that arise of the first.   

The fift Chapter.  
Reason's arising of the first, are those which are made by the joining together of the first.  
They are of two sorts, 

More Artificial.  
Less artificial.    
More artificial is that which hath force of itself to reason withal. Rom. 4. 6. As David also describeth the blessedness of a man to whom God imputeth righteousness without works, Blessed are they whose iniquities are forgiven, and whose sins be covered. Where the Apostle setteth forth righteousness by a declaration arising of two arguments, to wit, agreeing as the cause, imputation of righteousness: disagreeing, without works. Which reason hath force in itself, because of the force which these two arguments giveth unto it: but the proof of this declaration which is drawn from the witness of David, hath not so much authority from the thing said, or the matter itself, as from the author of it Gods spirit by David.  
Of the more artificial arguments arising of the first, there are two sorts, 

Division, commonly called  
Distribution.  
Definition.    
Division is when the whole is divided into the parts.  
The whole is that which containeth or hath in it the parts.  
The parts is that which is contained of the whole  
A Division is made of arguments which are agreeable to the whole, but disagreeable amongst themselves, so that it is so much the more perfect, by how much the parts do more agree to the whole, and more disagree amongst themselves.  
Division is made of reasons which are 

More agreeable,  
Less agreeable.   

First of the cause.  
Then of the thing caused.    
A Division made of the cause, is when the parts be cause of the whole, and then they are properly called members: for a member is that part which giveth being to the whole, and the whole being of such members, is called integral. For a man in the scripture is often divided into his members, the soul and the body: and the body into his members, as head, hands, feet, etc. So the whole Law divided into his two members, First, which teacheth our duty towards God in the first table, and that which teacheth us our duty towards our neighbour, in the second table. The whole Church is divided into his members, the part in heaven, and the part in earth.  
Distribution of the thing caused, is whose parts are caused of the whole, or are the effect of the whole, as when the whole kind or general is divided into his several sorts or sperialls.  
The whole kind or general is a whole, which giveth or containeth the ●eing or essence which is common to the several sorts or specials, as a living thing is general to man and beast, containing in it a bodily substance, which hath life and sense, whithe is the general being of man and beast.  
A several sort or special, is a part comprehended under the whole kind or general form, from whence he taketh that being which is common to all the other parts or specials, as in the 10. to the Rom. The Apostle divideth the ordinary offices of the Church into Prophets, that is Ministers occupied in the word, and other Ministers occupied in other business in the Church. The first sort he divideth again into the Teacher who is occupied in doctrine, and the Pastor who is occupied in exhortation▪ The second sort again into Elders, which rule the Church, and Distributors, which distribute to the poor, in which and such like examples, the first is called the most general, the other the undergenerall or subalternal, which in respect of the former, is the special, and in respect of that followeth is the general. The last, is the lowest sort, or most special, because it can not be divided into more specials, and this division of the causes into the effects, is most excellent: yet that is not to be neglected when the parts are only set forth by their effects, as Solomon maketh a division of four small things in the earth by the effects, the Emmets prepare their meat in the Summer, the Mice which make their dwelling in the Rocks, and the Gres●●oppers, which go out in bands.  
Hitherto of the distribution of more agreeable reasons.  
Now followeth of less agreeable.  
As of the 

Subject.  
adjoint.    
The divisions of the Subject or adjoint, are when the parts are set forth by the subjects or adjoints. So john 1. 5 6. 7 8. In his division of witnesses, setteth forth the parts by the subject, some in heaven and some in earth. So Matt. The seed is divided by the place: Some fell in stony ground, some in thorny ground, some in the high way. So for the adjoints, Rom. 1 4. 5. Christians are divided by their adjoints, some are strong, some weak.  

Of a Definition or setting forth of a thing.  
A Definition is a reason arising of the first, which setteth down what a thing is,  
It is either 

Perfect, or  
unperfect.    
A perfect Definition or setting forth of a thing, is that, which is made of the whole kind or general, and the proper difference of that several sort which is defined, where the first part is called the general, the other the proper or special difference. So sin is defined to be the going aside from the Law 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 jesus, where A number of men is the general, and in Christ jesus, is the proper difference.  
A description or an unperfect setting forth of a thing, doth set a thing forth by any other reason. So job describeth Leviathan by his parts, his adjoints, comparisons, similitudes, effects. etc.  
Thus much of the more artificial arguments. Now follow the less artificial.    

The sixth Chapter. Of the less artificial argument, called a Testimony.  
A LESS artificial reason, is a reason arising of the first, which reasoneth not so much by his own force, as by the power of other reasons. It is called a Testimony or witness.  
A testimony is either a 

Law, or  
Notable sentence, such as be Parables, Kiddles,  
proverbs, etc. confessions, and Records. etc.    
And they both are, either only pronounced, or written also.  
Both of those sorts also may be 

With an oath,  
Without an oath.    
And those are the general properties of a Testimony.  
His sorts are either of 

God, called Divine.  
Man, called human.    
For a Law, Rom. 7. there is a law written of God, to prove that a woman may not forsake her husband as long as he liveth.  
For a notable sentence, Luc. 4. 23. there is a parable, Physician healethy self. So all the proverbs of Solomon are divine and notable sentences.  
Thus much of the spring of Reasons.  
Now followeth judgement.    

¶ THE second BOOK.  

The first Chapter. Of judgement.  
judgement is the second part of Logic, concerning the ordering of reasons, whereby they may be the better judged of, which order sometimes is altered by additions, leavings out, or displacing of any thing, and this is called the hiding of Art, when it is done artificially and to good purpose.  
It is either of 

One sentence, called an Axiom, and that part is called  
axiomatical.  
More sentences.    
An Axiom or sentence is that ordering of one reason with another, whereby a thing is said to be or not to be.  
The parts of an Axiom are 

The couple or band.  
The parts coupled.    
The couple is that which joineth the other parts together.  
The parts coupled, are 

The former.  
The latter.    
The former is that part which goeth before, and is called the antecedent.  
The latter, which followeth, and is called the consequent, As in this: A soft answer appeaseth wrath: where a soft answer being a cause, and the former part of this axiom, is joined by the couple, doth, with the effect and latter part, appease anger.  
An axiom or one sentence is either 

Affirming, or  
Affirmative.  
Denying, or negative.    
An affirming axiom is, whose couple doth affirm.  
Denying is, whose couple doth deny. And although in our English tongue Denial is set after the band, yet in reason and in other tongues, it goeth before, and denieth the band.  
From this affirming or denying, cometh the gainsaying or contradiction of axioms, which is when the self same axiom is plainly and flatly affirmed and denied. As in this: Good works do justify. Good works do not justify.  
An axiom is true, when it is so affirmed or denied, as the thing is in deed, otherwise false.  
Which both are either 

Necessary or  
Doubtful.    
Necessary, when the axiom is true or false without exception: yet to a general axiom to make it necessarily true, exception is to be added: As, Whosoever putteth away his wi●e, except for the ease of fornication, committeth adultery.  
Doubtful, when the truth or falsehood is uncertain, which is called a contingent axiom. As:  
God is good, is necessarily true.  
The Devil is good, is necessarily false.  
The godly do prosper in outward blessings, is doubtful.  
And here the judgement must be according to the property of the axiom: as, that which is necessarily true, must be absolutely granted or affirmed: and that which is necessarily false, must be absolutely denied: and that which is doubtful, must be doubtfully affirmed, or denied: or else for certainty distinguish how far you deny, and how far you grant.  
Now, when axioms are exactly judged, they must not only be according to this rule of truth, but also according to the rules of rightful placing or rightfulness, and wise placing, or rule of wisdom.  
The rule of rightful placing is, when reasons are placed in an axiom, according to their proper considerations, spoken of before in Invention: As, the proper form with the proper thing form, the proper subject, with the proper adiuncte: the proper general with the proper special. As, All the going aside from the rule of goodness, is sin, which both is necessarily true, & the proper general is affirmed of the proper special. But it is contrariwise in this axiom: The law of God is perfect. For perfectness is common to many other things, as to God and his creatures in their first 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 known be in the first place, as in the placing of reasons, the cause must be before the effect, the subject before the adjoint, etc. As, All going from the rule of godliness, is sin, is wisely placed, because the proper general is set before the proper special, which is, as it may be turned, All sin is going from the rule of righteousness, it is truly and rightly placed, but not according to this exact rule, for the proper special, not so manifest as the proper general, is notwithstanding set before, which yet 1. 10. 5. is placed according to this rule. All unrighteousness is sin.   

The second Chapter.  
THE sorts of an Axiom is either 

Single, called Simple.  
Double, called compound.    
A single axiom is an axiom, whose band is noted out by is, or are, or some such ●●●●e. Where this is to be marked, that in the exact placing of this axiom, nothing else must be in the second part, but that whereof the first is affirmed or denied: As in this example: Every sin is to be blamed: this is a simple axiom, and exactly placed. But every man is lying is be blamed: is not exactly placed. And in this kind of axiom, all arguments, except divers, and comparisons, and distributions may be coupled, so that the agreeable be always affirmed, and the disagreeable be always denied. As, GOD doth justify. Where the cause and the effect are coupled together. Every man is a liar. Where the subject and the adiuncte are coupled together. God cannot lie: where we see that two contrary arguments are coupled together. john 1. In the beginning was the word: Here the parts are turned: for it must be thus understood: The word was in the beginning. So, God is in deed true: there in deed aboundeth. Coloss. 2. 22. All which perish in the use, according to the commandments of men, here prescribed, according to the commandments of men, or some such thing must be understood. So john 1. 21. No, meaning, I am not the Prophet, where both antecedent and consequent is wanting.  
The single Axiom is either, 

General.  
Special.    
General is, when the latter part is generally referred or attributed to the former, As, All men are liars.  
Special is, when the latter part is specially attributed to the former.  
Special is either 

Particular.  
Proper.    
Particular is a special, when the latter part is referred to some of the former, but without certain limitation. As: Some men are aheadie turned back unto Satan. Where the contradiction must be a general negative axiom: as, No men are turned unto Satan. Also: Some men have ●ayth: No man hath faith.  
Proper is, when the latter part is referred to the former being one singular or proper thing: As, Paul is the Apostle of jesus Christ: whose contradiction is, Paul is not the Apostle of Christ.  
Thus much of a single Axiom.  
Now followeth the double or compound.  
A double or compound axiom is, which is made of divers simple axioms, whose band or couple is noted out with and, or if, although &c. which join sentences together, and are commonly called conjunctions.  
Here the turning of parts is very common and to be marked, and especially because of the form of proving which shall follow: As, If thou keep my Sabothe, I will bless thee. isaiah. 58. 13. 14. which must be thus turned, if one will bring it to this certain form of proof. If I will bless thee, thou must keep my Sabbothe, but thou dost not, Ergo  
Also a compound Axiom according to the nature of his conjunctions,  
Is either 

Gathering or congregative.  
Severing or segregative.    
A gathering or congregative Axiom is which by such bands or conjunctions coupleth together the agreeable and disagreeable arguments, affirming the one, and denying the other.  
The gathering axiom is either, 

Coupling or copulative.  
Knitting or connexive.    
Coupling or copulative is that, whose band or couple is, and, also▪ etc. james. 3. 17. The wisdom that is from above, is first pure, then peaceable, and gentle, and easy to be entreated, and full of mercy and good works▪ etc.  
The true judgement of this Copulative Axiom, dependeth upon the truth of every particular part. For if all the parts be true, it is a true Axiom: If one only be false, is a false Axiom. Hereunto may be referred the full comparisons and the similitudes, as, Look what number of stars there be in the heavens, so many in number shall thy seed be: said God to Abraham. Whose contradictions, are the denial of every part.  
A knitting or connexive axiom is, whose couple is, If, as, If you were the children of Abraham, you would do the works of Abraham. Whose contradiction is, If the first be yet the second doth not follow. So that when we judge this axiom to be true. we must judge the parts to be truly and necessarily knit together. Which may be, though the parts be both false: as in this example: The jews neither were Abraham's children, neither did the works of Abraham This axiom is doubtful, when the parts and the following are doubtful: As Paul in the ship: If you obey my counsel, you shall not perish. Hitherto must be referred the band which is expressed by the word of time: as, When we were Gentills, we lived according to the flesh. Also, When I was a child, I spoke as a child.  
A severing or segregative axiom is, whose couple or conjunction is severing, and therefore is fittest to dispose the disagreeable arguments.  
It is either 

Discerning, or discretive.  
Disjoining, or disjunctive.    
Discerning is, whose couple or conjunction is discerning. Therefore of disagreeable arguments it is fittest to dispose the divers. As, Although Esau sought the blessing through tears, yet he found no place to repentance: whose contradiction is the denial of the principal conjunction, as, not although. This axiom is judged to be true and witty, when as the parts be not only true, but also divers: otherwise it is judged false or ridiculous: As although a man be a fool, yet he wanteth wit.  
The disjoining or disjunctive axiom, is whose couple or conjunction is disjoining: As, Rom. 14. 4. Every one standeth or falleth. etc.  
Here the contradiction doth not necessarily make the parts true or false: For the disjunction may be true, although the parts severally considered be doubtful: As, Either Peter was at Rome, or not, Where we see the disjunction to be necessary, though the parts be doubtful.  
Thus much of the judgement of one sentence or axiom.  
Now followeth of more sentences or axioms.   

The fourth Chapter.  
THE judgement of more Axioms is, when one axiom is inferred one upon another, or drawn one out of another.  
It is either 

A certain frame of proving, called a syllogism.  
Or a plain and perfect way of handling any thing, called  
Method.    
A frame of proving or syllogism, is that placing of an argument found out, with a question in 3. Axioms, where the two first being granted, the third doth necessarily follow. Therefore when an axiom is doubtful, it is made a question, and for proof of the truth, we must inveate a third reason, and place it with the question after the forenamed order.  
The parts of a syllogism are, 

Former, or antecedent.  
Latter, or consequent.    
The former or antecedent, is that upon which the conclusion is inferred or brought in.  
It hath two parts, 

The propounder, or proposition.  
The applier or assumption.    
The proposition is the first part, wherein at the least the latter part of the question is placed with the reason found out.  
The assumption is the second part which is taken out of the proposition.  
The latter part or conclusion is that part which is inferred upon the antecedent, concluding the question in this sort:  

Every sinner is subject to condemnation.  
Every man is a sinner. Ergo  
Every man is subject to condemnation.   
In this example we see first, that the conclusion standing upon two arguments, the subject and adjunct, is made a question: and by the third argument, Sinner, the affirmative is proved true, by the fit placing of it in these three axioms, wherein at least the last part of the question is placed in the proposition.  
Here mark that if any part be wanting, it is called the kind of an imperfect syllogism, which is called an Enthimeme, or an holding in the mind. If anything be added more than the axioms usually placed in a syllogism, it is called a prosyllogism, or an addition to a syllogism, or second proof. The parts of a syllogism are oftentimes disorderly placed, as in this example, where the Apostle proveth that we are justified by faith:  

Either we are justified by faith, or by the works of the law.  
But not by the works of the law: Ergo  
By faith.   
Here the proposition is wanting: the assumption is found in the 20. verse of the 3. Chap. the conclusion in the 22. verse, and in the end of the 20. verse there is a prosyllogism or second proof, whereby the assumption is proved: as thus: By the Law cometh the knowledge of sin: Therefore we are not justified by it.   

The fift Chapter.  
OF syllogisms, some are simple or single, others are compound or double.  
The simple is that wherein the latter part of the question is placed in the proposition, and the former part in the assumption.  
This is said to be affirmative, when that all the parts do affirm: negative when that all the parts do deny. General where the conclusion & proposition or assumption be general: special, when one of them only is general: proper, when both of them are proper.  
There are two sorts of a simple Syllogism, 

The one more plain.  
The other more artificial.    
A more plain is, whose order of placing is more plain than the rest, and it is, when the reason found out to prove a particular question, goeth before in both parts, and is affirmative in the assumption.  

All our Fathers had the same Sacrametes in substance.  
Many of the Fathers were not saved,  
therefore some were not saved that had the Sacraments in substance.   
The proposition is in the 1. of the Cor. the 10. The Assumption, vers. 5. Which sort of simple syllogisms, because of the plains of it, is very seldom found set forth in all his parts, but most commonly in this order. The argument being put for an example.  
Some putting away good conscience, have made ship wrack of saith, as Alexander and Hymeneus.  1 Tim. 1. 
The affirmative general.  

All the justified shallbe saved:  
All the justified shall reign with Christ: Therefore  
Some that reign with Christ, shallbe saved.   
The negative with the proposition general.  

No hypocritical caller upon God shallbe saved:  
All hypocritical callers upon God, say, Lord, Lord, Therefore  
Some that say, Lord, Lord, shall not be saved.   
Affirmative special.  

Some who sell in the wilderness, heard the word.  
All who fell in the wilderness, tempted God, Therefore  
Some that heard the word, tempted God. Heb. 6. 3.   
Negative special is:  

No right Papict is a true subject:  
Some right Papist is a jesuite: Therefore  
Some jesuite is not a true subject.   
Affirmative proper.  

Abraham believed God, and it was imputed to him for righteousness:  
Abraham was a man, Therefore  
Some man believed, and it was imputed to him for righteousness.   
Negative proper:  

Paul was not condemned:  
Paul was an Apostle, Therefore  
Some Apostle was not condemned.   
Less plain syllogisms are those, whose frame of concluding is not so plain: and here the proposition must be always general or proper, & the conclusion negative, if either proposition or assumption be negative: and of this there are two sorts. The first, where the reasons found out do follow both in the proposition and assumption, and must be denied in one of them.  
The first general: 

Every true Christian, can justify his religion by his works:  
The dissembling professor can not justify his religion by his works, Therefore  
The dissembling professor is no true Christian.    
The second general. 

Every Christian loveth God:  
No transgressor of the commandment loveth God, Therefore  
No transgressor of the commandment is a true Christian.    
The first special. 

A Pastor is not an Apostle:  
Paul is an Apostle: Therefore  
Paul is no Pastor.    
The second special. 

An Apostle may preach throughout the world.  
Archippus may not preach throughout the world,  
Therefore Archippus is not an Apostle.    
The first proper. 

judas Iscariote was not the servant of Christ:  
judas the brother of james was the true servant of Christ,  
Therefore judas Iscariot was not the brother of james.    
The second proper. 

Timothy was an Euangeliste:  
Paul was not an Euangeliste: Therefore  
Timothy was not Paul.    
Of the 2. sort, Of a less plain syllogism or more fully expressed.  
In the second kind, the reason found out goeth before in the proposition, and followeth in the assumption affirmatively:  
The general affirmative. 

Every sinner is subject to condemnation.  
Every man is a sinner: Therefore  
Enery man is subject to condemnation.    
The general negative. 

No sinner is justified by his works:  
Every man is a sinner, Therefore  
No man is justified by his works.    
The special affirmative. 

Every Apostle must preach the Gospel:  
Paul is an Apostle: Therefore  
Paul must preach the Gospel.    
The special negative. 

No dissembler was ever approved of God:  
Ananias was a dissembler: Therefore  
Ananias was never approved of God.    
The proper affirmative. 

The Son of God is the true Messiah:  
I am the Son of God: Therefore  
I am the true Messiah.    
The proper negative. 

john did not deny Christ:  
This Evangelist is john: Therefore  
This Euangeliste did not deny Christ.    
Thus much of the simple syllogism.  
Now followeth the compound.   

The fift Chapter.  
THE compound or double syllogism is, where the whole question maketh the one part of the proposition affirmed and compounded, and the argument found out maketh the other part of the proposition.  
To deny any part in a compound syllogism, is to set down the contradiction thereof.  
The compound syllogism is either 

Connexive, or knitting together.  
disjunctive, or severing, or disjoining.    
The knitting together or connexive is whose proposition is connexive or framed with words which knit together sentences. This is of two sorts: The first sort is, when the former part of the proposition, is repeated affirmatively in the assumption, and the latter part in the couclusion.  

If God do justify the faithful, no man may condemn them.  
But God doth justify the faithful, Ergo  
No man may condemn them.   
Here oftentimes the former part of the proposition maketh not the assumption, but that which is greater or of more force to conclude than it is.  

If the Magistrate do● justly hate thee for thine offences, than thou oughtest to tremble:  
But God of heaven hateth thee justly for thine offences,  
Therefore thou oughtest to tremble.   
The same kind of Syllogism is framed by a word of time, which hath the same form with the other. As:  

If, or seeing, or when we are dead with Christ, let us live with him:  
But we are dead with Christ,  
therefore Let us live with him.   
The second kind of a knitting or connexive syllogism.  
The second kind of a knitting or connexive syllogism is, when the consequent or latter part of the proposition is denied in the assumption, that the former also may be denied in the conclusion. As:  

If Abraham were justified by works, than he hath to glory with God:  
But he hath not to glory with God, Therefore  
He is not imstified by works. Rom. 4. 1.   
A disjoining or disjunctive syllogism.  
It is that whose proposition is disjoined, and is framed after two sorts. The first doth deny one part of the proposition in the assumption, and concludeth the other in the conclusion. As:  

A man is justified, either by works or faith:  
But not by works, Therefore  
By faith.   
Or thus: 

Man is justified by faith or works:  
But not by works. Therefore  
By faith.    
The second frame is that which is made of a disjoined axiom, affirmed in both parts, and affirmeth one part in the assumption, that it may deny or take away the other in the conclusion. As thus:  

Faithful men must either be saved or condemned:  
But they shallbe saved:  
Therefore not condemned.   
The same syllogism is also made of a coupled or copulative axiom being denied, because it hath the same force with a disjoined axiom.  

We can not serve both God and Mammon,  
But we serve God,  
Therefore not Mammon.   
Or thus: 

We can not serve both Mannon and God,  
But God:  
Therefore not Mammon.    
Thus much of the certain frame of proving or syllogism. Now followeth the plain and perfect way of handling any thing, or Method.   

The seventh Chapter.  
METHOD is the judgement of more axioms, whereby many and divers axioms being framed according to the properties of an axiom perfectly or exactly judged, are so ordered as that the eafiest and most general be set down first, the harder are les●e general next, until the whole matter be so conveyed, as all the parts may best agree with themselves, and be best kept in memory.  
For as we consider in an axiom truth or falseshoode in a syllogism, necessary following or not following, so in Method the best and perfectest, the worst & troublesomest way to handle a matter.  
Therefore according to this perfect way, the definition of that which is to be handled, must be first set down, and then the division of the same into the members, and the general properties of the same, and then the divers sorts of it, if there be any: so proceeding until by fit and apt passages or transitions, the whole be so far handled, that it can be no more divided.  
A passage or transition is the band of Method, whereby one member of a division is joined to the other, which thing refresheth the Reader or hearer, and helpeth the memory. Such is that in the Acts, 1. Chap. 1. The first Treaty, Theophilus I have made of all things which jesus began to say or do. etc. And so goeth to the other history of the Acts of the Apostles  
Examples hereof you may see in the distribution of the effects, and in all other things rightly handled, and in the treatise of Household government following.  
Now this Method because it is so agreeable to reason, and easy to be practised, i● for the most part followed of all writers or speakers, yet so as they may and do according to their matter, time, place, persons, and all such circumstances, wisely alter, change, or hide the same: and then it is called the hiding or concealing, or crypsis of Method, whereas they leave out the former orderly placing of Definitions, Divisions, and Transitions, & do take in divers repetitions, declarations, makings lightsome, enlarging, or amplifications, proving of the thing, preventing of objections, outgoing from the matter, called digressions, as it shall make most fit for their purpose. All which shall appear in that which is set down for the practice of Logic.  
FINIS.     

The Art of Rhetoric, plainly set forth in in our English tongue, easy both to be understood and practised.  

RHETORIC is an Art of speaking finely.  
It hath two parts, 

Garnishing of speech, called Eloqution  
Garnishing of the manner of utterance, called Pronunciation.    
Garnishing of speech is the first part of Rhetoric, whereby the speech itself is beautified and made fine.  
It is either 

The fine manner of words, called a Trope.  
The fine shape or frame of speech, called a Figure.    
The fine manner of words is a garnishing of speech, whereby one word is drawn from his first proper signification to another, as in this sentence: Sin lieth at the doors: where Sin is put for the punishment of sin adjoined unto it: lieth at the doors signifieth at hand, as that which lieth at the doors, is ready to be brought in.  
This changing of words was first found out by necessity, for the want of words, afterward confirmed by delight, because such words are pleasant & gracious to the ear. Therefore this change of signification must be shamefast, and as it were maidenly, that it may seem rather to be led by the hand to another signification, then to be driven by force unto the same: yet sometimes this fine manner of speech swerveth from this perfection, and then it is  
Either 

The abuse of this fine speech, called Katachresis. Or  
The excess of this finesse, called Hyperbole.    
Be not to just, nor too wicked: which speech although it seem very hard, yet it doth not without some fineness of speech utter thus much, That one seek not a righteousness beyond the law of God, and that when none can live without all sin, yet that they take heed, that sin bear not dominion over them: As, My tears are my meat day and night. Those that hate me are more in number then the hears of my head: Both which do utter by an excess of speech, a great sorrow, and a great number of enemies.  
The abuse of speech is when the change of speech is hard, strange, and unwonted, as in the first example.  
The excess of speech is, when the change of signification is very high & lofty, as in the second example. And Psal. 6. 7.  
But the excellency or fineness of words or Tropes is most excellent, when divers are 

Shut up in one. or  
Continued in many.    
An example of the first sort is in the 2 King. I pray thee let me have a double portion of thy spirit: where by spirit is meant the gift of the spirit, and by thy spirit the gifts of the spirit like to thine.  
The continuance of Tropes called an Allegory, is when one kind of trope is so continued: As▪ Look with what kind of matter it be begun, with the same it be ended. So in the 23. Psalm, the care of God towards his Church, is set forth by the words proper to a shepherd. So in the whole book of Canticles, the sweet conference of Christ and his Church, is set down by the words proper to the husband and the wise. So old age ●e set down by this garnishing of speech. Eccle. 12. 5. 6.  
Hitherto of the properties of a fine manner of words, called a Trope.  
Now the diver▪ sorts do follow.  
They are those which note out No comparison and are with Some comparison No respect of Division, Or Some respect.  
The first is double 

The change of name called a metonomy.  
The mocking speech called an Irony.    
The change 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 adjoined, is put for the thing adjoined, and contrariwise.    
The change 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 Love is put for liberality, or bestowing benefits the fruit of love. So Faith the cause is put for religious serving of God, the thing caused. Rom. 1. So the tongue the instrument of speech is put for speech itself. Rule thy tongue, jam. 3.  
Of the matter: Thou art dust, and to dust shalt thou return, that is one made of dust.  
Now on the other side, when the thing caused or the effect is put for any of these causes. So the Gospel of God is called the power of God to salvation, that is the instrument of the power of God. So Love is said to be bountiful, because it causeth one to be bountiful. S. Paul sayeth, The bread that we break, 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 body is said to be an car●h●ie tabernacle, that is, a tabernacle made of earth.  
The change of name or Metonymy, where the subject or that which hath are ie thing adjoined, is put for the thing adjoined or adjoint. So the place●s put for those or that in the place. Set thine house in an order, that is, thy household matters. It shallbe easier for Sodom and Gomorra, that is the people in Sodom and Gomorra, So Moses chayie is put for the doctrine taught in Moses chair. So all lericho and jerusalem came out, that is all the men in lericho and jerusalem. So before Sin was put for the punishment of Sinne. Let his blood ●●st upon us and our children, that is the punishment which shall follow his death. So Christ said: This is my body, that is, a sign or sacrament of my body. This wine is the now testament in my blood, that is, a sign or seal of the new testament in my blood. So john saith, He saw the spirit descending in the likeness of a dove, that is the sign of the spirit.  
On the other side, the adjoint is put for the thing to which it is adjoined, As, Christ is called our hope, 1. Tit. that is, on whom our hope did depend. So, We are justified by saith, that is by Christ applied by faith. So, Love is the fulfilling if the law, that is, those things to which it is adjoined. Hope, for the things hoped for, Rom. 8. 28. So in the Epist to the Ephe. The days are evil, that is, the manner, conversation, and the deeds of men in the days.  
Hitherto of the Metonymy or change of name.  
Now followeth the mocking speech or Irony.   

The second Chapter.  
THE mocking Trope is, when one contrary is signified by another, as God said, Man is like to one of us. So Christ saith: Sleep on, and yet by and by, Arise, let us go. So Paul saith, You are wise, and I am a fool.  
This Trope is perceived either by the contrariety of the matter or the manner of utterance, or both: So Elias said to the prophets of Baal: Cry aloud. etc. So the jews said unto Christ: Hail King of the jews.  
Hitherto appertaineth the passing by a thing, which yet with a certain elegancy noteth it. So Philemon 19 That I say not thou owest thyself unto me.  
Hitherto of the finesse of words which respect no division.  
Now followeth that which respecteth division, called Synecdoche.  
A Synecdoche is when the name of the whole is given to the part, or the name of the part to the whole.  
And it is double, 

When the whole is put for the member, and contrarily.  
When the general or whole kind is put for the special or some sort, and contrarily.    
So S. john: Not only for our sins, but for the sins of the whole world. So righteousness, a member of goodness, is put for all goodness. So unrighteousness is put for all manner of sins.  
Examples of the second sort, as these: So Israel is put for those of juda 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 sort or special is put for the whole sort or general in the examples following. In the Lord's prayer Bread one help of life is put for all helps: This day, one time for all times. So Solomon saith, The thing of the day in his day, that is, the thing of the time in his time.  
So sometimes less is spoken, and yet more is understood, which is called diminution or Meiosis, As, I am. saith, to him that knoweth how to do well and doth not, it is sin, that is a great sin. So our Saviour Christ saith, If they had not known, they had had no sin, that is, no such great sin as they have now. Likewise the denial by comparison. So Solomon saith, receive my words and not silver, that is, my words rather than silver. So Paul saith, I was sent to preach, and not to baptise, that is, not so much to baptise as to preach.  
Hitherto of the fineness of words, which note out no comparison. Now followeth the fineness of words which noteth out comparison called a Metaphor.   

The third 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 evidence of the word spirit trying doctrine as fire doth metals. So Christ is said to baptise with fire, where fire is put for the power of the holy Ghost purging as fire. So Christ saith, None shall enter into the king doom of God, but he that is borne of the holy Ghost and Water. So Paul calleth himself the Father of the Corinth's, who saith that he begat them in Christ. So he calleth Timothy and Titus his natural sons in the faith.  
Hitherto of a trope or garnishing of speech in one word, where the Metaphor is most usual, than the change of name, than the Synecdoche, and last of all the Irony. Now followeth the fine frame or shape of speech, called a Figure.  
A Figure is a garnishing of speech, wherein the course of the same is changed from the more simple and plain manner of speaking, unto that which is more full of excellency and grace. For as in the fineness of words or a trope, words are considered asunder by themselves: so in the fine shape or frame of speech or a figure, the apt and pleasant joining together of many words is noted▪  
The garnishing of the shape of speech or a Figure is garnishing of speech 

In words.  
In a sentence.    
The garnishing of speech in words called Figura dictionis, is wherein the speech is garnished by the pleasant and sweet sound of words joined together.  
This is either 

In the measure of sounds.  
In the repetition of sounds.    
The measure of sounds is belonging either to 

Poets, with us called Rymers.  
Orators, with us called eloquent pleaders.    
The first is the measure of sounds by certain and continual spaces. And it is either 

Rhyme.  
Verse.    
Rhyme is the first sort, containing a certain measure of Syllables ending alike, & these in the mother tongues are most fit for Psalms, songs or Sonnets.  
Verses are the second sort, containing certain feet fitly placed.  
A foot is a measure framed by the length and shortness of Syllables. For the several sorts whereof, as also of the verses made of them, because we have no worthy examples in our English tongue, we judge the large handling of them should be more curious than necessary.  
The measure of sounds belonging to Orators, is that which as it is not uncertain, so it differeth altogether from rhyme & verse, and is very changeable with itself. Therefore in that eloquent speech you must altogether leave rhyme and verse, unless you allege it for authority and pleasure.  
In the beginning of the sentence little care is to be had, in the middle lest of all, and in the end chiefest regard is to be had, because the fall of the sentence is most marked, and therefore lest it fall out to be harsh and unpleasant both to the mind and ear, there must be most variety and change.  
Now this change must not be above fix syllables from the end, and that must be set down in feet of two syllables.  
And thus much of garnishing of speech by the measure of sounds, rather to give some taste of the same to the Readers, then to draw any to the curious and unnecessary practice of it.  
Now followeth the repeating of sounds.   

The fourth Chapter.  
REpetition of sounds is either of 

The like  
The unlike   sound.  
Of the like is either 

Continued to the end  
Broken of.   

of the same sentence.  
of a divers.    
Continued to the end of the same sentence is when the same sound is repeated without any thing coming between, except a parenthesis, that is some thing put in without the which notwithstanding the sentence is full. And it is a joining of the same sound, as Rom 1. As unrighteousness, fornication, wickedness. And in the prays of Christ, My God, my God, from men by thine hand O Lord, from men. etc. Psal. 17.  
Continued in a divers sentence is either a 

Redoubling, called Anadyplosis.  
A pleasant climbing, called Clymax.    
Redoubling is when the same sound is repeated in the end of the former sentence, and the beginning of the sentence following. As, Psal 9 8. The Lord also will be a refuge to the p●er●, a refuge I say in due time. Psal. 48. 14. ●or this God is our God. But more plain in the 8. A● We have heard so have we seen in the city of the Lord of ●estes, in the city of our God. God will establish it for ever.  
A pleasant climbing is a redoubling continued by divers degrees or sleppes of the same sounds: As Rom. 8. 17, If we ●● children, we be h●yres, even ●en●s of God, annexe● with Christ. Rom. 8. 30. Whom he predestinated, them also he called, and whom he called, them also he justified, and whom he ●●stfied, them also he glorified. Also Rom. 9 14. 15.  
And hitherto of the same sound continued to the end.  
Now followeth the same sound broken of.   

The fift Chapter.  
THE same sound broken of is a repetition of the same in the 

Beginning.  
In the end.    
In the beginning is called Anaphora, a bringing of the same again, As Rom. 8. 38  
Nor death, nor life, nor Angels, nor principalies, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shallbe able to separate us from the love of God which is in Christ jesus our Lord. So likewise Ephe 4. 11. Some to be Apostles, some Preachers, some Prophets, some Evangelists. So Gal. Nor jew, nor Gentil, nor bend, nor free. So likewise Hebre. 11. 1. 2.  
Repetition of the same sound in the end is called Epistrophe, a turning to the same sound in the end. So Ezech. Behold greater abhominattens than these. Lament. 3. 41. 42. Let us lift up our hearts with our hands unto God in the heavens, we have sinned, and have rebelled, therefore thou hast not spared.  
When both of these are joined together, it is called a coupling or Symploce, As, 2. Cor. 6. 4. to the 11. But in all things we approve ourselves, as the Ministers of God, in much patience, in afflictions, in necessity's, in distrese, in stripes, in prisons, in tumults, in labours. By watching, by fastings, by p●●●tie, by knowledge, by suffering, by kindness, by the holy Ghost, by lo●e unfeigned, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left, by honour and dishonour, by evil re●ort and good report, as deceivers and yet true: as unknown and yet known, as dying and yet beholds we live, a● chastened, and yet not killed, as sorrowing and yet always rejoicing: as poor and yet make mani●●●che, as having nothing, and yet possessing all things. See also 2 Cor. 22. 23.  
Hitherto of the repetitions in the same place.  
Now of those that do interchange their place.  
They are either 

Epanalepsis, which signifieth to take back.  
Epanados, which signifieth, A turning to the same tune.    
The first is when the sa●e sound is repeated in the beginning and the ●n●ing, as, My son Absalon, my son, Sam. 19 1.  
Epanados is when the same sound is repeated in the beginning and the middle, in the middle and the end, as Ezech. 35. 6. I will prepare thee unto blood, and blood shall pursue these except thou hate blood, even blood shall pursue thee. And 2. Thes. 2. So thee he that doth sit as God, in the temple of God showeth himself that he is god.  
Hitherto of the repetition of those sounds which are alike.  
Now of those that are unlike.   

The sixth Chapter.  
Unlike are 

A small changing of the name, as Paronomasia.  
A small changing of the end of case, a Polyptoton.    
A small change of the name is, when a word by the change of one letter or syllable, the signification also is changed, As, Patience, experience, Rom. 5. 4. 19 We walk after the flesh, not war in the flesh. So by honour and dishonour, as unknown, and yet known.  
A small changing of the end or case, is when words of the same beginning rebound by divers ends: Christ being raised from the dead, dieth no more, death hath no more power over him. He that doth righteousness is righteous. If ye know that he is righteous, know ye that he that doth righteously, is borne of him. And of both these there are many in the Scripture, but the translations can not reach them.  
Hitherto of the garnishing of the shape of speech in words.  
Now followeth the garnishing of the shape of speech in a sentence.   

The seventh Chapter.  
GArnishing of the frame of speech in a sentence, is a garnishing of the shape of speech, or a figure, which for the forcible moving of affections, doth after a sort beautify the sense and very meaning of a sentence. Because it hath in it a certain manly majesty, which far surpasseth the soft delicacy or dayntines of the former figures.  
It is either the garnishing of speech 

Alone.  
With others.    
The garnishing of speech alone, is when as the sentence is garnished without speech had to other. And it is either in regard 

Of the matter.  
Of the person.    
In regard of the matter, is either 

A crying out, called Exclamation.  
A pulling or calling back of himself, called  
Revocation.    
A crying out or Exclamation is the first, which is set forth by a word of calling out: Sometimes of wonder, As Rom. 8. O the depth of the judgements of God Psal. 8. O Lord, how excellent is thy Name!  
Sometimes of pity, also these words, Behold, alas, oh, be signs of this figure, As, O jerusalem, jerusalem, which stonest the Prophets. Sometimes of desperation, As, My sin is greater than can be forgiven. Behold thou drivest me out etc. Sometimes of wishing, As, O Lord of hosts, how amiable are thy tabernacles. Sometimes of disdaining, As, Roman. 7. in the end: O miserable wretch that I am, who shall deliver me from this body of sin! Sometimes of mocking, as they which said to our Saviour Christ, A thou that. etc.  
Sometimes of cursing and detestation, as in David, Let their table be made a snare, and ●●●e down their back always. Also when this Figure is used in the end of a sentence, it is called a shooting out of the voice or Epiphonema, as when the sins of jesabel were spoken against, this is added at the end, Seemed it a little to her to do thus and thus. So after the high setting forth of the name of God, David shutteth up his praisewith this: Blessed be his glorious name, and let all the earth be filled with his glory. Sometimes here is used a certain liberty of speech, wherein is a●einde of secret crying out: As, Pet. 3 Act. sayeth: Ye men of Israel hear these words. And Paul 1. Cor. 11. Would to God you could suffer a little my foolishness, and in deed ye suffer me.  
Thus much of crying out.  
Now followeth the Figure of calling back, or revocation.  
Revocation is when any thing is called back, and it is as it were a cooling and quenching of the heat of the exclamation that went before.  
And this is either 

A correction of ones self, called Epanorthrosis.  
A holding of one's peace, called Apofiopefis.    
Epanorthrosis is correction, when some thing is called back that went before: as, Paul conecteth his doubtfulness of Agrippa, his belief, when he saith, Believ'st thou King Agrippa, I know thou believest. Paul 1. Cor. 15. I laboured more abundantly 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 begun is so stayed, as thereby some part of the sentence not being uttered, may be understood. So our Saviour Christ sayeth, My soul is heavy What shall I say, john 12. 27.  
Thus much of a Figure garnishing the spehch alone in regard of the matter.  
Now followeth the garnishing of the speech alone in regard of the person.   

The eight Chapter.  
GArnishing of the speech alone in regard of the person is double.  
Either in 

Turning to the person, called Apostrophe.  
Feigning of the person, called Prosopopeia.    
Apostrophe or turning to the person, is when the speech is turned to another person, than the speech appointed did intend or require. And this Apostrophe or turning is diversly seen, according to the diversity of persons. Sometimes it turneth to a man's person, As David in the 6. Psalcae, where having gathered arguments of his safety, turneth hastily to the wicked, saying, Away from me all yeworkers of iniquity, for the Lord hath heard the voice of my petition.  
Sometimes from a man to God, as Psal. 3. David being dismayed with the number of his enemies, turneth himself to God, saying: But thou Lord art my bu●klar. etc. Sometimes to unreasonable creatures without sense, isaiah. 1. isaiah. 20. 1.  
Prosopopeia or a Feigning of the person is whereby we do feign another person speaking in our speech. And  
It is double, 

Imperfect.  
Perfect.    
Imperfect is when the speech of another person is set down lightly and indirectly. As in the Psal. 10. David bringeth in the wicked, Who say unto my soul, Fly is the berde unto yonder hill.  
A perfect Prosopopeia is when the whole feigning of the person is set down is our speech, with a fit entering into the same, and a leaving it of. So Wised. Pro. ●. Where the entrance is in the first verses, her speech in the rest of the chapter.  
Hitherto of the figures of sentences concerning one speaking alone.  
Now follow the other which concern the speeches of two.   

The 9 Chapter.  
THEY which concern the speeches of two, are either 

In ask.  
In answering.    
That of ask is either 

In deliberation.  
In preventing an objection.    
Deliberation is when we do ever now and then ask as it were reasons of our consultation, whereby the mind of the hearers wavering in doubt, doth set down some great thing.  
This deliberation is either 

In doubting.  
In communication.    
A doubting is a deliberating with ourselves, as Paul. 1. Philip. 22. doubting whether it were better to die then to live, he garnisheth his speech on this manner: For I am greatly in doubt on both sides, disiring to be loosed, and to be with Christ, which is best of all: nevertheless to abide in the flesh is more needful for you.  
Communication is a deliberation with others. Gal. 3 1. 2. O foolish Gallathians, who hath bewitched you, that you should not obey the truth, to whom jesus Christ before was described in your sight, and amongst you crucified: This only would I learned of you, received you the spirit by the works of the law, or by the hearing of the word preached?  
And hitherto of the figure of speech between two called deliberation.  
Now followeth the figure of speech between two called the preventing of an objection, or occupation.  
Occupation is when we do bring an objection, and yield an answer unto it: Therefore this speech between two in the first part is called the setting down of the objection or occupation: in the latter part, an answering of the objection or the subjection: as Rom. 6. What shall we say then? shall we continue still in sin, that grace may abound? In which words is set down the objection, the answering in these words: God forbid. And here this must be marked, that the objection is many times wanting, which must be wisely supplied by considering the occasion and answer of it: As. 1. Tim. 5. They will marry, having condemnation. Now lest any might say, What, for marrying? He answereth, No, For denying their first saith.  
Hitherto of the figures of ask.  
Now followeth the figures of answering.  
They are either in 

Suffering of a deed, called permission.  
Granting of an argument, called concession.    
Suffering of a deed or permission, is when mockingly we give liberty to any deed, being never so filthy, as Revel. Let him that is filthit, be filthy still. And 1. Cor. 14. If any be ignorant, l● him be ignorant.  
Concession or granting of an argument is, when an argument is mockingly yielded unto, As, Eccle. 11. Rejoice young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know that for all these things God will bring thee to judgement.  
¶ Hitherto of the first part of Rhetoric of the garnishing of speech: the second part which is the garnishing of utterance, because it is not yet perfect (for the precepts for the most part pertain to an Orator) which when it shallbe perfect, it shall either only contain common precepts for the garnishing of utterance in all, or also proper precepts for the same in Magistrates, Ambassadors, Captains, and Ministers, therefore until it be so perfitted, we think it unnecessary to be translated into English.  
❧ Although the rules of Sophistry be needless for them that be perfect in Logic: yet because the knowledge of them bringeth some profit to young beginners, both for the ready answering of the subtle arguments, and the better practising of Logic and Rhetoric, we have thought good to turn it into the English tongue.  
Sophistry is the feigned Art of Elenches, or coloured reasons.  
A colourable reason, or Elenche, is a show of reason to deceive withal.  
It is either 

When the deceit lieth in the words.  
In the default of Logic called a Sophism.    
In words is either 

When the deceit lieth in one word.  
In words joined together.    
In one word is either 

The darkness of a word.  
The doubtfulness of a word.    
The darkness of a word, or an insolency deceiveth, when by a reason the meaning is not understood, whether the strangeness be through the oldness, newness, or swelling vanity of the word, and of the last sort is that spoken of in 2. Pet. 2. 18  
By this fallation the papists conclude, the Fathers to be on their side, for deserning by good works.  

Whosoever saith men's merits are crowned, they say men's works do deserve,  
But the Fathers say, man's merits are crowned,  
Therefore the Fathers say, man's works do deserve.   
Where Merits is an old word, put for any works done under the hope of reward, whether it come by desert or freedom of promise.  
Doubtfulness of a word is either 

Likeness of name, called Homonymia.  
By a Trope or fineness of speech.    
The likeness of name or Homonymia, is when one word is given to signify divers things: As,  

He that believeth shallbe saved:  
The hypocrites to whom our Saviour Christ would not commit himself, believed:  
Therefore they shallbe saved.   
where faith doth note out both a justifying faith, and a dead faith.  
Doubtfules by a Trope, is when a word is taken properly, which is meant signitatively or contrarity, As:  

That which Christ sayeth is true:  
Christ sayeth that breade's his body,  
Therefore it is true:   
Where by body is meant the sign on Sacrament of his body.  
Unto the first a perfect Logisian would answer, that the proposition is not an axiom necesiarily true, according to the rule of truth, because of the doubtfulne of the old and new signification of merit. And if the word be fair worn out of use that it be not understood, than the answer must be, I understand it not, or put your axiom in plain words.  
To the second, he would answer, that the proposition or first part is not according to the rule of righteousness, because the proper subject and adicinte are not joined together: which if it were, it should be, Who soever hath 〈…〉 faith, or beleveeths sincerely, shallbe saved, and then the aslumption being in the same tenc● ime●●ed, is fal●e.  
Unto the third he would answer, that the assumption 〈…〉 ●es●arilie true, because if the word body be taken properly, it is not then true that is set down, but if it be taken figuratively, it is true, and then fore would bid him make the assumption necessarily true, and then say, Christ saith in proper words, It is my body, and then it is false.  
Hitherto of the fallacians in single words.  
Now of those joined together.  
It is either 

Amphibolia, or the doubtfulness of speech.  
Exposition, or unapt setting down of the reason.    
The first is when there is doubtfulness in the frame of speech, as thus: If any obey not our word by a letter, note him: Where some refer, by a letter, to the first part of the sentence and some to the latter, where the signification of the word and right pointing doth show, that it must be referred to the first.  
The answer is, that the right and wise placing of the sentence is perverted.  
Unapt setting down of the reason, is when the parts of the question and the reasons entreated is not set down in fit words: As,  

All sin is evil:  
Every child of God doth sin:  
Therefore every child of God is evil,   
Here the answer according to Logic, is that the assumption doth 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 deceipts of reason which lie in words.  
Now of the default of Logic, called Sophism.  
It is either 

General.  
Special.    
The general are those which can not be referred to any part of Logic.  
They are either 

Begging of the question, called the petition of the principle.  
Bragging of no proof.    
Begging of the question is when nothing is brought to prove, but the question, or that which is as doubtful: As,  

That righteousness which is both by saith and works, doth justify:  
But this righteousness is inherent righteousness, Ergo.   
Here the proposition in effect is nothing but the question.  

If together with the blood of Christ we must make perfect satisfaction for our sins, before we come to heaven:  
Then there must be purgatory for them that die without perfect satisfaction.   
But the first is so. Ergo. Where the argument they bring is as doubtful, and needeth as much proof as the question.  
The answer is this out of the definition of the syllogism is that there is no new argument invented, therefore it can not be a certain frame of concluding.  
Bragging of no proof is when that which is brought is to much, called redounding.  
It is either 

Impertinent or another matter called Heterogenium.  
A vain repetition, called Tantologia.    
Impertinent or not to the purpose is when any thing is brought for a proof, which is nothing near to the matter in hand, where unto the common proverb giveth answer: I ask you of cheese, you answer me of chauke.  
A vain 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 us pray. And this fallation out Saviour Christ condemneth in prayer, Mat. 5. and this is a fault in Method.  
Special are those which may be referred to certain parts of Logic, and they are of two sorts:  
Such as are referred 

To the spring of reasons, called Invention.  
To judgement.    
Those referred to Invention are when any thing is put for a reason which is not, as no cause for a cause, no effect for an effect, and so of the rest.  
In the distribution this is a proper fallation, when any thing simply or generally granted, thereby is inferred a certain respect or special not meant nor intended, as:  

He that saith, there are not seven Sacraments, saith true:  
He that saith, there are only three, saith there are not seven:  
Therefore he that saith there are three, sayeth true.   
The right answer is, that the proposition is not necessarily true, for there may be a way to say, there are not seven, and yet affirm an untruth.  
Fallacians of judgement are those that are referred to the judgement 

of one sentence.  
of more.    
Of one sentence, either to the 

properties of an axiom.  
Sorts.    
To the properties, as when a true is put for a false and contrarily: an affirmative for a negative, and contrarily. So some take the words of S. john, I do not say concerning it that you shall not pray, for no denial, when as it doth deny to pray for that sin.  
To the sorts are referred, either to the 

Simple.  
Compound.    
The first when the general is taken for the special, and contrarily. So the Papists by this fallation done answer to that general saying of Paul: We are justified by faith, without the works of the law. Which they understand of works done before faith, when that was never called in doubt.  
The fallacians which are referred to a compound axiom, are those which are referred either to a 

Disjoined.  
Knitting.  
Axiom.    
To a disjoined axiom when the parts in deed are not disjoined: As, Solomon was either a King, or did bear rule.  
To a knitting Axiom is when the parts are not necessarily knit together: As.  
If Rome be on fire, the Pope's chair is burnt.  
And hitherto of the first sort of fallacians referred to judgement.  
Now followeth the second.  
And they be either those that are referred, 

To a Sillegisme.  
To Method.    
And they again are 

General.  
Special.    
General which are referred to the general properties of a Syllogism.  
It is either when all the parts are 

Denied.  
Particular.    
All parts denied: As, 

No Pope is a Devil:  
No man is a Devil: Therefore  
No man is a Pope.    
And this must be answered, that it is not according to the definition of a negative Syllogism, which must have always one affirmative.  
All particular: As, 

Some unlawful thing must be suffered, an namely that which cannot be taken away:  
The stews is some unlawful thing:  
Therefore the stews must be suffered.    
This is answered by the definition of a special syllogism, which is that hath one part general.  
The special are those which are referred to the 

Simple.  
Compound.    
The first simple 

Of the first sort.  
Of the second.    
Of the first sort, 

More plain.  
Less plain.    
More plain is when the assumption is denied, or the question is not particular: as,  

Every Apostle may preach abroad  
Some Apostle is not an Pope: Therefore  
Some Pope may not preach abroad.   
Also:  

Every Pope is a Lord:  
Some Pope may give an universal licence:  
Therefore every Lord may give an universal licence.   
Less plain hath one fallation in common, when the proposition is special: As,  

Some player is a rogue,  
Every vagabond is a rogue:  
Therefore, every player is a vagabond.   
Also. 

Some player is a Rogue:  
Every vagabond is a player:  
Therefore every player is a roge.    
The fallation of the first kind is when all the parts be affirmative: As, 

All Paul's Bishops were ordained for unity:  
All archbishops be ordained for unity:  
Therefore All Archbishops are Paul's Bishops.    
The fallation of the second kind is when the assumption is denied: As, 

Every puritan is a Christian:  
No L. Bishop is a puritan:  
Therefore, No L. Bishop is a Christian.    
Hitherto of the fallacians referred to a simple syllogism.  
Now follow those which are referred to a compound, which are those which are referred either 

To the connexive.  
To the disjoined.    
Of the first sort one is when the first part or antecedent is denied, that the second or consequent may be so likewise: As▪ 

If any man have two herefices, he may escape unpunished at the Bishops hands:  
But he may not have two benefices, Therefore  
He may not escape unpunished at the Bishop's hands.    
The second is when the second part is affirmed, that the first may be so also. As,  

If every ignorant minister were put out of the Church, and a Preacher in his place. We should have good order:  
But we have good order: Therefore,  
Every ignorant minister is put out of the Church, and a Preacher in his▪ place.   
Of those referred to the disjoined, the first is when all the parts of the disjunction or proposition are not affirmed: As,  

Every ignorant minister is to be allowed or not,  
But he is not:  
Therefore he is.   
The second kind is when the second part of the copulative negative axiom i● denied, that the first may be so. As,  

A non resident is either a faithful or unfaithful minister:  
But he is unfaithful, Ergo. etc.   
And thus much of the fallacians in a syllogism.  
The fallation in Method is when to deceive withal, the end is set in the beginning, the special before the general, good order begun, confounded: And finally, when darkness, length and hardness is laboured after.  
FINIS.    

THE ORDER OF HOVSholde, described methodically out of the word of God, with the contrary abuses found in the world.  
THE order of an Household called Oiconomia, is an order for the government of the matters of an household, according to the word of God. 1. Tim. 3. 4. Which governeth his house well and excellently. Psal. 101. I will walk in the perfect way, in the uprightness of my soul in the midst of mine house. which declareth there is a perfect way which cometh from GOD only, as all perfection doth, wherein is required the uprightness of ones soul, and whereof he setteth down some part afterward. Prou. 24. 3. 4. By wisdom the house is built, and established by understanding, and by knowledge the rooms shallbe filled with all precious and pleasant substance.  
Now the wisdom meant in this book is that which is allowed of god's word: especially when he joineth such blessing unto it.  
The household order hath two parts, 

The first of these which concern the governors of the family.  
The second of those which are governed in the same.    
1. Tim. 5. 8. If one care not for his own, especially those of his house: which showeth an especial rule of mutual duty between these two. Also the wisdom of the holy Ghost, in setting down mutual duties unto them. Pro. 31. Ephe. 6. 2. Honour thy Father and thy Mother, which is the first commandment with promise. 3 That it may be well with thee, and that thou mayest live long on earth. 4 And ye Fathers, provoke not your children to wrath, but bring them up in instruction and information of the Lord. 5 servants, be obedient unto them that are your Masters according to the flesh, with fear and humbling, in singleness of your hearts, as unto Christ. 6 Not with service to the eye, as men pleasers, but as the servants of Christ, doing the will of God from the heart. Colos. 4. 20. 21. 22. 23. 24.  
Those which govern the family, are those Superiors who have authority in the same. Their general and common duty is, to order their house according to the former rule. Yet one may (being urged by the great care of Magistracy, or for such like) have a steward, that is, one to govern his household, according to the rules he prescribeth. Contrary to this is the common and whole casting off of this care, unless in worldly matters. The first part of this rule is proved by these places: I will have the younger women to marry, and govern their household. 1. Tim. 5. 14. If one rule not his household well, how shall he care for the Church? 1. Tim. 3. 5. The example of David, Psal. 101. 4. 1. salomon's mother. Pro. 31. 1. 2. 3. etc.  
The second part of this rule is proved by the example of Abraham, who had his elder servant in his house, who was over all that he had, and to whom he committed the weighty duty of providing a wife for his Son. Gene 24. 2. Then Abraham spoke unto the elder servant of his household, which was over all that he had, saying: Put now thy hand under my thigh, 3 That I may bind thee by an oath, by the Lord God of heaven, and God of the earth, that thou wilt not take a wife unto my Son of the daughters of the Canaanites, amongst whom ● dwell. 4 But that thou wilt go unto my country, and to my kindred, and take a wise for my son Isaac. So joseph in Potiphar's house.  
This government must be performed with all comeliness fit for the household, which is, that agreeable fitness or conveniency, which worthily becometh the diversity of persons in the family, as, Superiors, inferiors, equals: of sex, male, female, of age, childhood, youth, ripe age, old years: of matters, as some concerning God, some man: of time, the day, the night. For all these have not one and the same Rule of decency: Therefore the Apostle saith: Which ruleth his house, which keepeth his children in subjection, with all comeliness. 1. Tim. 3. 4. Now▪ as there is comeliness peculiar to the subjection of children, so of servants: And as there is comeliness for subjection, so for equality: and as for behaviour of those of the house, so to those not of the house, and so likewise in all other the former reipectes, as shall appear by the shining light or eye of this general rule in every part of household government.  
Of the duties of ordering the household, by the chief of the same: There are 2. sorts, 

The first regardeth those in the household.  
The other, strangers or guests coming into the same.    
1. Tim. 5. 10. If she have brought up her children well: if she have been given to hospitality▪ job 31. 31. If the men of my tent have not said. O that some would give us of this flesh: we are not satisfied, because the stranger did not lodge abroad, I opened my doors to the wayfaring man So he caused servants to give place to stranngers, which showeth this diversity of duties.  
Now both of these are in regard of 

Christian holiness.  
The things of this life.    
Pro. 31. 15. She openeth her mouth in wisdom, and the doctrine of mercy is on her tongue. And rising whiles it is yet night, she giveth meat to her house, and a task to her maids. And Exod. 18. 5. And jethro the father in law of Mosche coming with his children and with his wife unto Mosche into that desert where he had placed his Tents, to wit, to the mount of God: 6 He said unto Mosche: I thy father in law jethro do come unto thee: also thy wife and her two sons with her. 7 Th●● Mosche went forth to meet his father in law, and bowing himself he kissed him, and they asked one another of his welfare: afterward they went into his Tent. 8 Where Mosche declaring unto his father in law whatsoever things the Lord had done unto Pharaoh and the Egyptians for Israel: and all that troubles which had happened unto them in that way, from whence the Lord had delivered them. 9 jethro rejoiced for all these benefits which the Lord had done unto Israel, because he had delivered them cut of the hands of the Egyptians. 10 And jethro said: Blessed be the Lord God which hath delivered you out of the hand of the Egyptians, and ●ut of the hands of Parrho: Which hath delivered his people from under the hands of the Egyptians. 11 Now I know that the Lord is greater than all gods: for in that thing wherein they were proud, he is above them. 12 Therefore jethro the Father in law of Mosche, took and offered Sacrifices, and a burnt offering unto GOD, and Aaron and all the Elders of Israel came to eat meat with jethro Mosche his father in law, before God. 13 And it came to pass the next day, Mosche ●ittinge to judge the people, when as the people stood about Mosche from the morning of that day unto the evening. 14. That the Father in law of Mosche beheld all that he did unto the people: and said: What is this that thou dost unto this people? Why sittest thou alone, and all the people stand before thee from the morning unto the evening? 15 Then Mosche said unto his father in law: Because this people come unto me to ask ceunsell at God. 16 When there is any business between them, every one cometh unto me, that I may judge between both, and I make known the Statutes of God and his laws. 17 But jethro his father in law soyde: the thing is not good which thou dost. 18 Thou wilt altogether faint both thou and the people that is with thee, or this thing is to heavy for thee, thou canst not perform it alone. etc.  
And this ariseth from a double respect: the commodity they receive, and the duty they own to the common state wherein they are: that as they have of their children, servants, guests, not only bodily service and friendship, but that which is of conscience, and cometh from their faith and religion, and their prayer, and the blessing in them Matth. 10. 41. so they must give them this douh●e recompense. Also to the common state they are bound by covenant, not only as much as in them lieth by their household government to further the peace and tranquility of the common wealth, but also of Religion and true holiness. 2. Kings ●1 17. Contrary to this is, their best care to be most exquisite in the latter, and wholly negligent in the forme●, which is the chiefest: So that their administration of household matters, is altogether civil, not religious.  
For the family, the duty which regardeth them is to keep them in subjection, for the performance of all duties of holiness and religion, and for the diligent performance of those works and labours, which are fit for every one.  
1. Tim. 3. 4. Which may govern well his house, which may keep his children in subjection, with all honesty. 1. Tim. If any be unblamable, the Husband of one Wife, having faithful children, which are not slandered of riot, either stubborn. Psal. 101. 1. I will sing mercy and judgement unto thee, O Lord will I sing. 2 I will mark (in an upright way) when thou shalt come unto me, I will continuall●e walk in the soundness of my mind, in the midst of mine house. 3 I will not set before mine eyes a wicked thing: I have hated the works of them that decline, it shall not cleave unto me. 4 A frewarde mind shall depart from me: I will not acknowledge evil. 5 The tongue that privily hurteth his neighbour, I will cut out: him that is proud in his eyes, and swelling in his mind, I shall not be able to suffer. 6 Mine eyes shall wait upon the faithful of the land, that they may abide with me: He that walketh in the sound way, shall minister unto me. 8 The deceitful shall not dwell within mine house: He that telleth lies, shall not be established before mine eyes.  
Now for the performance of this general duty, two sorts are required:  
which are, 

Such as where they must commonly go before them and direct them.  
Such as they must perform unto them.    
Gene 35. 2. Wherefore jacob gave commandment unto his family, and to all that were with him: Put away the gods of the strange people, which are amongst you, and cleause your selves, changing your garments. ● afterward arising let us ascend to Bethel, that there I may make an Altar to that strenge GOD, which heard me in the day of my distress, and was present with me in the way wherein I went. 4 Which when they had given unto jacob all the gods of the strange people which were in their hands, and the earrings which were in their ears: jacob hid them under that Oak which is besides She●em.  
Where we see that both jaacob doth both instruct them what to do, and in the doing of these things directeth them.  
Such as wherein they must only go before them and direct them, are those which only ought to be done jointly of the whole family, and then the superiors must be there the chief directors of them: otherwise when they are absent, they they must cause them to be done: as in prayer before and after their labour, in thanks giving before and after meal▪ jam 5. 13. Is any amongst you sick in mind? Let it him pra●e ●s any man cheerful? let him sing. Psal 127. Unless the Lord build the house, than labour ●● but lost that build it▪ Unless the Lord keep the City, the keeper is diligent in vain. 2 Let them be in vain unto you, which rise be●●mes, which sit down stowelie, which ar●●edde with the meat of sorrows, so he giveth sleep to his beloved. Psal. 55. 18. In the evening and morning, and a● none days will I me litate and make a noise, until he hath heard my voice 1. ●im 4. 4 For what soever God hath created is good, neither is any thing to be refused, if it be taken with thanksgiving. Luke 22. 17. And he took the cup, and when he had given thanks he said: Take this and ●e●ide it amongst you. So Abraham's servant said, Gen. 24 12. O Lord GOD of my master Abraham, cause I beseech thee, that it come unto me this day, and exercise this goodness towards my master Abraham. 48 And I bowed down and worshipped the Lord, and blessed the Lord God of my master Abraham, because he had brought me by the right way, to take my masters brother daughter for his Son. And upon any great judgement on the family, Church, or common wealth, to direct them in fastings and prayers, with readings, meditations, and use of the word, as may serve to give especial cause of humbling, and especial cause of comfort fit for that work. Hest. 4 16. Go gather together all the jews which are at Susis, and fast for me, and neither eat nor drink these three days, night no● day: I likewise and my maids will fast: so at length I will go in to the King, which is not according to the commandment: and when I shall perish, I will perish. Nehem 1. 4. And it came to pass▪ when I heard these words, I sat down and wept, and mourned certain days, in which I fasted and prayed before the God of heaven. 5 And I said: I beseech thee O Lord God of heaven, most strong God, greatest, and chiefly to be feared: Keeping covenant and mercy, to them that love him and keep his commandments. 6 Let thine ear be attentive, and thine eyes be open to hearken to the which I pray before thee at this time day and night for the Izraelites thy servants: and I confess the sins of the Izraelites wherewith we have sinned against thee: I also and the house of my fathers have sinned. etc. For as it is their duty in their own private fast to do this by themselves, so to direct others in the same, when they do it with them. Contrary to this is the unchristian profaneness in such cases: Also the unchristian shamefastness of some, and common negligence in others in these duties.  
Such as they must perform unto them are duties 

of instruction.  
Reforming.    
Pro. 13. 24. He which keepeth back his rod, hateth his son, but he which loveth him, doth give him instructions betimes. Pro. 15. 32. He which withdraweth himself from instruction, despiseth his soul: but he that hearkeneth unto rebuke, possesseth his soul.  
The duties of instruction are, that by a familiar and most plain manner of teaching, they may grow in the knowledge of that truth which is according to godliness. Gene. 18 19 When as I have known him, should I not reveal it, for this cause that he may command his children and household after him, that they may keep the way of the Lord by exercising righteousness and judgement, and that the Lord may perform unto Abraham that which he hath promised unto him. Gene 14 14 When Abraham had heard that his kinsman was taken, he armed his men, instructed 318. and followed them unto Dan. Deut. 20. 21.  
They are for 

Continual daily instruction.  
That which respecteth the public ministery.    
Exod. 12. 25. 26. Let it be therefore, when ye shall come into the land which the Lord shall give unto you as he hath said, and shall observe this worship. Let it be (I say) when your children ask pou: What signifieth this worship unto you? that ye say: It is the Sacrifice the passover of the Lord, who passing by the houses of the children of Israel, in Egipte, when he sl●we the Egyptians, he delivered our families. Exod. 13. 14. And let it be when thy son shall ask thee hereafter saying. What meaneth this? that thou say unto him: With a strong hand hath the Lord brought us out of Egypt out of the house of servants. For it came to pass when Pa●ho showed himself cruel in letting us go, that the Lord slew every first borne of men, unto the first borne of beasts. Therefore I kill unto the Lord the males of all that open the womb: but every first borne of my children I redeem.  
Duties for daily instruction, are 

Instruction out of the Scriptures.  
Instruction drawn from God's works.    
Psalm. 87. 1. receive with your ears (my people) my doctrine, incline your ear unto the words of my mouth. 2 I will open my mouth in a parable, I will power forth hid things, which HAVE BEEN OF OLD TIME. 3 Which we have heard and known, as our Elders have told unto us 4 We will not hide it from their children, the after generation 5 Being about to declare the praises of the Lord, his might, and his wonders which he hath done. For he hath set a testimony in Iahha●ob, and put a law in Israel: which he commanded our Elders to make known to their children. 6 That the after generation, the sons which should be borne, rising up, might declare it to their sons. 7 And they may set their hope on God, nor might forget the works of the strong God: but keep his commaunpementes 8 Nor that they be not as their elders, a stubborn and rebellious generation: a generation which hath not prepared their mind, and whose spirit was not constant towards the strong God.  
Instruction out of the Scripture, is by the daily reading of the same with them, both to make them acquainted with the course of them, so that they may mark the same for their better profiting, by the allegations of the public ministery, and also to refer those things which are plain and easy, or which they have learned from the public ministery, unto such plain instruction, as they instructed, may understand and know, how to bring it in use. 2. Tim. 3. 15. Thou haste known the Scriptures from a child: which can not be spoken of a through knowledge, no not such as belongeth to the old men, who should be sound in faith: much less such as belongeth to a Minister: but such as this, in being made acquainted with it, and caused to mark as he was able, the course of it, and to learn for use and practise, such as his parents were able to note unto him, and he fit to receive by daily practice. Deut. 6. 6. And let these words which I commanded he this day, be in thy heart. 7 And put them piercingly into the children, and speak of them, when thou ●ittest at thine house, when thou walkest by aunt way, when thou liest dow●e, and when thou risest up. 8 Also build them for a sign upon thine hand, and let them be for frontelettes between thine eyes. 9 Briefly, writ them on the posts of thine house, and on thy gates.  
Contrary to this is, first that they are utterly negligent and ignorant how they should do this: Th●n that some presume above this rule, and go beyond their calling: and especially that their household is not trained by this means, nor made fit for the public ministery, and to amend their lives by such christian exercises.  
Instruction drawn from God's works is, by applying the works of God paste or present, to move them the better to confidence, and trust in God, by works of his mercy: to fear to offend God, by works of his justice, and so to sow the very seed of true religion and good conscience in them. Gen. 18. 19 When as I have known him, should I not reveal it? for this cause that he may command his children and household after him that they keep the way of the Lord by exercising justice and judgement, that the Lord may perform unto Abraham that which he hath promised unto him.  
The duty which respecteth the public ministery, Double, 

first concerning the obtaining of it.  
The second concerning the use of it.    
First concer●ing the obtaining of i●, they must (if it be possible) in their place & calling adjoin them to a set ministery, if not, to bestow at least the Sabbath days, yea other also, in seeking to the Ministers and Prophets of God, to hear the word of God: This is manifest, first: Because we must first seek the kingdom of God, whereof this is a part, Esa. 32. 1. Behold a King shall rule justly, and excellent ones shall govern according to the rule, the eyes of them who see shall not wink, but the ears of them who hear, shall hearken: the mind of the ●astie shall understand knowledge, and the tongue of the stutterer, shall readily speak shining things. When saviours, to wit, ministers of the doctrine of salvation▪ shall ascend in the mountain of the Lord to judge the mountain of Esau, the kingdom shallbe to the Lord. Hob●d. 21 divers administrations but one Lord. 1. Cor. 12 We are the Ambassadors of Christ, to beseech▪ you to be reconciled. 2. Cor. 5. secondly it is the ordinary means to beget and nourish faith in us. How can they believe except they hear: how can they hear without a Preacher: how can he preach without he be sent? Rom. 10. He hath given Pastors, and Doctors, for the gathering together of the Church the work of the ministery, and building them up to a perfect age in Christ, that they be not as children wavering and carried about with every wind of doctrine. Ephe. 4. Attend to reading exhortation and doctrine, in these continue, in these things be, for in so doing thou shalt save thyself and others, 1. Tim. 4.  
Secondly because it is the greatest blessing to have it, and the greatest plague to want it. jere. 23. having threatened them that they feed not the people, he saith after, I will gather the rest of my sheep out of all the land whither I had driven them, and I will bring them back unto their sheepeco●●s, where they shall multiply and m●●ease, and I will set over them Pastors, which shall feed them: so that they shall fear no more, nor shallbe wanting, saith the Lord. jere. 3. I will bring you to Zion, where I will give you Pastors after my heart who shall feed you with knowledge and understanding. God will give you in deed the bread of affliction & water of oppression: but none of thy Teachers shall ●shut up any more in a corner, but thy eyes shall see thy teachers, and thy ears shall hear a voice behind us, saying, Hear is the way walk in it. Esa. 30. 20.  
A famine not of bread, nor a thirst of water, but hearing the word of the Lord. etc.  
Mat. 8. But when he saw the multitude he had compassion on them, because they were dispersed and scattered abroad as sheep having no shepherd: Then he said, Surely the harvest is great, but the labourers few, etc. Which showeth how miserable they are which want this benefit: It alloweth also this duty of seeking. 2. Kin. 4. 22. And he said, wherefore wilt thou go to him (meaning the Prophet) to day? It is neither ●●w Mo●n● nor Sabbath day Which showeth that in the scarcity of the preaching ministery, they went on those days to the Prophets to hear the word of God. The second duty is to cause them to do that which is commanded them in the third Command▪ to that purpose. Which although it be not proper to this place, yet for the simpler sort, it is thus set down First, to prepare themselves to the preaching of the word, by consideration of God's ordinance & promise, and their corruption▪ so that laying aside all superfluity of evil, that they ●aye with meekness receive the word. jam. 1. 17. Luc. 8. 8. Take heed therefore how ye hear: for whosoever hath, it shallbe given unto him, and who so hath not, even that which he seemeth to have, shallbe taken from him: And for the Sacraments, to consider God's institution, their ministery, his mercy in Christ, their faith, their repentance, and their wants: and so seeking the assurance of grace, of reconciliation and comfort, to come unto the table of the Lord, 1. Cor. 11. 28. But let every one prove himself, and so let him eat of that bread, and drink of that cup. Esa. 1. 16. Wash yourselves, purify yourselves, put away the wickedness of your actions, and cease to do evil before mine eyes. Esa. 66. 2 But upon hint do I look that is poor and contrite in spirit, and trembleth at my words. Mat. 5. 23 Therefore if thou hast brought thy gift to the altar, and there remember'st that thy brother hath aught against thee. 24 Leave there thy gift before the altar, and go thy ways: first, he reconciled to thy brother, and then come & offer thy gift  
secondly, in the works themselves, with reverence and understanding to hear & receive the word, to be touched according to the matter, and with joy and assurance of faith receive solace and increase of grace by the right use of the Sacraments, & after to call to mind & try by the scripture things delivered, and so hold fast the good and to apply the comfort of the Sacraments unto all temptations afterward. Psal. 78 1. Hear my doctrine O●ny people, incline thine ●are to the words of my mouth. Nehe. 8. 10. After Nehemiah said (to wit the King's Ambassador) and Ezra the Priest and Scribe, and the Levites teathing the people, unto all the people: This is the day sanctified unto the Lord your god, mourn not, neither weep▪ (for all the people wept when they ●oarde the words of the Law). 1. Thes. 1. 5. Because our gospel abode wi●h you, not in speech on●y but also in power: both in the holy Ghost, as also with much sure persuasion, as ye have known what manner of men we have been amongst you for your sakes Mat. 26. And when they had sung a Psalm, they went out into the moun● Oliue●. 1. Thes 5. 20. Quench not the spirit: Set not light by preaching: Try all things: Hold fast that which is good.  
For obedience of life it behoveth them to teach them, call on them, and see them do this which they learn, that the public ministery and private use of the word be not contemned, neglected, unprofitable unto them, and so god provoked not only against their family, but also the Church of which they are. Contrary to this is, that men both themselves and their families, go to the public ministery, as to a common matter, let it fall after to the ground, without any looking into the certainty of doctrine, the power and practise of it: and some with the ministery of the word become worse, both they and their households, than those which never heard it. Exod. 13. 1. And declare unto thy son in that day, saying: For this hath the Lord done these things unto me, when I went out of Egipte 9 So shall it be unto thee for a sign upon thine hand, and for a monun●ente between thine eyes, that the doctrine of the Lord may be in thy mouth: to wit, that the Lord with a strong hand brought thee out of Egypt. Which with the rest of the Law showeth, that a● those times this must be done, and that so throughly, that this work by this means, may be a lively sign, and the doctrine be so understood, that it may more fruitfully and lively be communicated by conference one to another. Also Act. 10. 24. And the other day after, they entered into Caesarea. And Cornelius waited for them, having gathered together his kinsmen and special friends. Nehe. 8. 13. And all the people came to eat and to drink, and to send por●ions, and to make great joy, because they understood those words which they had made known unto them. 1. King. 13. 31. And i● came to pass after they had buried him, that he gave commandment unto his sons, saying: When I shallbe dead, bury me likewise in this sepulchre, in the which that man of God is buried: place my bones besides his bones. 33 For surely the things which he hath foreshowed by the word of the Lord, against the altar which is in Bethel, and against all the high places which are in the Cities of Schom●m, shall come to pass  
job the first chap. v. 5. After it came to pass, when they had fnished the days of the banquet, that job sent and fanctisyed them, and rising early, he offered a sacrifice according to the number of them all. For job said, Peradventure my sons have sinned, or cursed God in their heart. So job did every of those days. Which showeth, he called on them to do their duties, in sanctifying themselves and their families, and preparing them according to the manner prescribed.  
The duties in reforming, are those duties whereby they must labour to reform every thing amiss which is espied, for God's glory and their good, and lest it creep further. Contrary to this is, that many corruptions are not accounted of, that they are winked at.  
job. 1. 5. Psal. 101. 3. 4. 5. I Will not set before mine eyes a wicked thing, I hate the works of those that decline, it shall not cleave unto me. A froward mind shall depart from me: I will not acknowledge evil. That tongue that privily hurteth his neighbour, I will cut out: Him that is proud in look, and swelling in mind, I can not suffer.  
The rule of this must be the meaning of the ten commandments, which because it is necessary for the simple, though not so proper for this place, it is briefly set down. They shall suffer none in their house unreformed: which 
A Phil. 1. 9 10. Col. 1. 10 11. B Command. ●. jer. 9 24 C Deut. 6. 4 5. 12. 13. Herald 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 john 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. jam. 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. jerem. 4. 2. 1. Thes. 2. 13. Nehe. 8. 10. (Fruit) Heb. 6 16 1. Thes 5. 20- Act. 17. 11. Psal. 51. 9 K Common. 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. job. 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. levit. 19 17. Exod. 21. 29. P Command. 7. Ephe. 5. 3. Mat. 5. 28. 1. Pet. 4. job. 31. 1. Q Command. 8. Exod. 26. 14. 15. 1. Thes. 4. 4.  A either in judgement is known to err from the truth of the word of God, or in manners, from the practice of the same But if any B delight in the ignorance of God, be careless to approve himself as one that C wholly dependeth on him, loveth him, feareth him, feareth him, reverenceth him, laboureth to approve all his ways before him: D If any be given to Idolatry, snperstition, etc. and careth not in every part of the worship of God, to follow his revealed will: or if in the parts commanded, he appear negligent and cold. E Or to put them to any other use than is commanded, or be given to images, superstitious monuments, customs, occasions, or such like. If any dishonour the Name of God, either F in the unreverent using, or abusing, or perverting and not using with that preparation before, feeling at the present time, & fruit after which is prescribed, his citles, G word, H Sacraments, I works. And if any K profane his Sabbath by vain pastimes, going to plays, or give L not himself to the exercises appointed on that day, out of the word: M If any neglect especial duties towards their equals, N superior or inferior in years, gifts, authority, as Masters, Parents, Magistrates, Ministers, servants, children, or people. If any declare not a conscience to flee O evil, anger, malice, contention, quarreling, fight, or any hurting of the person of a man, either in soul or body: not being careful to secure the same according to his calling: P If any be found unchaste, in body, words, countenance or gesture: untemperate in diet, in apparel dissolute, not caring to maintain the contrary holiness in himself and others: Q If any care not for the goods of another man, but by falsehood. fllatterie, oppression, etc. diminish the same. R If he be negligent in increasing of his own by honest and lawful means▪ 
R. Command. 9 Ephe. 4. 28. Pro. 28. 19 S. Common. 10. Psal. 15. 3. Tit. 3. 1. Co. 13. 4. Pro. 25. 13. V. jam. 1. 23. Gal. 5. 24.  if he misspend it in cards, dice, gaming. etc. S If any care not to maintain the good name of others, but be given unto unnecessary blazing of other men's infirmities, by lying, slandering, backebiting, taunting. etc. T V If any show himself careless to restrain the motions and enticements unto sin, and the Iustes of the same: Then they shall use the means following to redress them.  
The duties which are to be applied to this rule, are these: 

Those which they must do by themselves.  
Those which they must procure to be done by others.    
jam. 5. 15. And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sin, they shallbe forgiven him. As this must be done for him in sickness, so in health: and as in this cause so in any other of the like nature.  
The duties they must do by themselves must have two properties: 

They must be done with wisdom fit for those duties.  
Pacientie fit.    
Wisdom is that the causes may be throughly sifted, and soundly reproted out of the word of God. According unto this wisdom also, until a fit occasion, this duty may be let pass, and with keeping the authority of the chief of the family be winked at for a time. Eccles. 7. 21. Apply not thy mind unto all the words that are spoken, seeing thou oughtest not to hear thy servant curfinge thee. 22 For also many times thy mind is privy, that thou hast cursed others. Prou. 20. 21. He which bringeth up his servant deltcatelie, shall in the end be deprived of his children.  
Patience fit for it is, with keeping the authority of the chieefe of the family, to hear what can be alleged, and by equity also to allow or disallow the same. Contrary to which is, hastiness without discretion and making the matter plain, that the conscience may be touched for the fault. Also pride not to hear any excuse or defence delivered in duty, submission and obedience of child or servant. Finally, bitterness, which may provoke wrath rather than cause amendment. Colos. 3. 21. Fathers, provoke not your children to wrath, lest they be discouraged. job. 31. 13. If I contemned the cause of my servant or mine handmaid when they plead with me. 14 For what should I do, if the strong God should rise? or if he should visit, what should I answer him? Nomb 22. 26. After the Angel of the Lord went forward, and flood in a narrow place, where there was no way to decline, either to the right hand or to the lest. 27 And when the asseseeing the Angel of the Lord God laye down under Baalam, Balaam being kindled with wrath, smote the Ass with his floffes. 28 And the Lord opened the mouth of the Ass, which said unto Baalam: what have I done unto thee, that thou hast smitten me new three times? Paalam said unto the Ass, because thou haste meeked me. I would there were a sword in mine hand, for even now would I kill thee. Ephe. 6. And ye Masters, do the same things towards them, letting pass threatenings: knowing also that your master is in heaven, neither that there is respect of persons with him.  
And these are the properties of those duties.  
The divers sorts are, 

Rebuke.  
Correction.    
Pro. 22. 15 The foolishness which is bound unto the heart of a child, the rod of instruction, will remove far from him. Pro. 23. 13. Withdrawr not correction from thy son: when as thou shalt strike him with the rod, he shall not die thereof. 14 Strike him with the rod, and thou shalt deliver his soul from the grave. Pro. 20. 30. Horse-combs are for the evil man, blewenes, wounds and stripes, piercing through the inner parts of the belly. Pro 29. 15. The rod and rebuke giveth wisdom: but the child let alone to himself. shameth his mother.  
Rebuke is a sharp admonition to take heed of the evil reproved aright, as is gathered out of that before.  
Correction is when with a sharp rebuke of instruction, punishment is inflicted or laid upon the offendor, according to their discretion: consideration being had of the fault 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 next deserve the same. Pro. 19 19 Be thou great in the fervency of anger, in forgiving the fault, saying, that if thou shalt deliver him, thou wilt further punish him afterward. Contrary to this is, to much lenity, also immoderate correction. Pro. 19 The rod and rebuke giveth wisdom, but a son permitted to himself, shamed his mother. Pro. 29. 16. Chastise thy child, and he shall bring thee rest, he shall delight thy soul. Pro 29. 19 A servant is not chastised with words, etc.  
That which they must procure to be done by other is, that when the former means will not serve, they do according to S. james his rule, send for the Elders of the Church, that they may by new admonitions, rebukes, and censures of the Church draw them to repentance: and if that serve not, to bring them to the Magistrate, and so (those which they may) to discharge them from the family, unless they amend: and those which they may not to keep them in such order, till God or the common wealth cut them off. jam. 5. 15. And the prayer of faith shall save the sick: and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. Mat. 18. 16. But if he shall not hear thee, take yet with thee one or two, that of the mouth of two or three witnesses, the whole matter may be confirmed. Deut. 21. 18. If any man shall have a stubborn and rebellious son, which hearkeneth not unto the voice of his father, nor to the voice of his mother, although they have chastised him, yet he hearkeneth not unto them: 19 At length his father & his mother taking him, let them bring him to the Elders of their City, and to the gate of their place: 20 And let them say unto the Elders of their City: This our son is stubborn and rebellious, he hearkeneth not unto our voice, he is a riotous person and a drunkard. 21 Then let all the citizens overwhelm him with stones, that he may die, and take away that evil out of the midst of thee, that all the Izraelites may hear and fear. Psal. 101. 7. He that worketh deceit, shall not dwell within mine house: he that speaketh lies shall not be established before mine eyes.  
And hitherto of the first sort of duties concerning Christian holiness in the family.  
The other concerning the things of this life, is conveniently to provide the necessary things of this life, as that they have convenient clothing, food, rest: and (if on certain causes need be) recreation. 1. Tim. 5. ●. But if any man provide not for his, and especially those of his house, hath denied the faith, and is wors● than an infidel. Pro. 31. 21. She feareth not for her family because of the snow, for all her family is clothed with double cloaks. Pro. 12. 9 The just man regardeth the life of his beast, but the compassions of the wicked, are the compassions of the cruel.  
And then much more the master must care for the servants, that they may have even that refreshing & ease which is meet. And thus much for the general duties, and of their special duties towards those which shallbe continually or ordinarily under their government in the family.  
Now followeth the other which is the entertainment of strangers: whose property is, the love of entertaining of Guests, 1. Tim. 3. 2. Therefore a Bishop must be unreprovable, the husband of one wife, watching, sober, modest, given to hospitality, etc. Heb. 13. 2. Be not unmindful of entertaining Chests: for hereby certain unawares have entertained angels. 1. Pet. Be hailcicus one towards another, without grudging.  
The first duty required of this work is, a liberal & cheerful ministering of protection and all things which serve for the necessity and comfort of this life, as is meet for the ability of them which receive, and the condition of those who are received. Gen. 18. 2. For when lifting up his eyes he had looked, behold three men stood before him, whom whilst he saw he runneth to meet them from the door of the Tent and bowed himself to the earth. And he said: My Lords: If new I have found favour in thine eyes, pass not I pray thee from thy servant. 4 Let there now be taken a little water, and wash your feet, and sit down under this tree. 5 In the mean time I will take and bring a morsel of bread, and refresh your heart, afterward ye shall go forward, seeing that for this cause you pass by your servant: which said: Do so as thou haste spoken. 6 Therefore Abraham going hastily into the Tent unto Sara, said: Make ready at once three measures of corn: Take fine meal, knead it, and make kakes baked under the ashes. 7 But Abraham running to the heard, took a sucking calf, tender & good, and gave it to a servant, which made haste to prepare it. 8 Therefore taking butter and milk, and the calse which he had prepared, he set them before them, who did eat he standing by them under the same tree. Gene. 19 1. And those two Angels coming unto Sodom in the evening, lot sat at the gate of Sodom: whom when Lot saw, he rising went to meet them, and bewed himself with his face to the ground. 2 And he said: Behold now my Lords, turn I pray you into the house of your servant, 
For protection see a notable example of Lot, Gen. 19 2. 3. 4. 5. 6. 7. 8. And judg. 19 16. 17. 18  and wash your feet, after rising in the morning, ye shall go your way. Which said: Not so, we pray thee, for we can lodge all night in the streets. 3 But when he was instant upon them exceeding lie, they turning unto him, entered into his house: which made them a banquet, and did bake unleavened bread, and they did eat. 1. Tim. 5. 10. Being decked with a fit testimony in good works, if she have brought up her children, if she have been har ●erous, if she hath washed the Saints feet, if she have succoured the afflicted, if she have followed every good work diligently.  
The other is as occasion serveth mutually to edify one another, by calling to mind God's works, mutual instructions and exhortations: Also by bringing them to the public service of GOD, and causing them to keep with them the Sabbath, as appeareth by the example above. And Rom. the first Chap. the 10. verse, Always in my prayers beseeching, that (if by any means) ●t length a prosperous journey by the will of God might be given me to come unto you. 11 For I long to see you, that I might impart unto you a spiritual gift, that you may be established.  
Contrary to this is niggardliness, such as was in Nabal in receiving of guests. Also suffering God to be dishonoured, his word or Sabbath neglected, or any such abuse to be committed by their guests, & not labour by good means to amend them or remove them from the family.  
And hitherto of the chief of the family, and their duties as are general to all.  
Now for the most part, the chief of the family are married folk, and so in common the governors of the house. They are called married folks, because of the band of Marriage. Marriage is that joining of one man and one woman together by the covenant of God, that they may be one flesh, until they end their life. Gene. 2. 24. Therefore shall man leave his father and his mother, and clean to his wise, and they shallbe one flesh. levit. 18. 18. Take not one woman unto another to vex her, by uncovering the shame of her that is married upon this in her life. Pro. 2. 17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Mala. 2. 14. But you say, Wherefore? Because the Lord hath witnessed between thee and the wise of thy youth, against whom thou dost unfaithfully: yet she is thy companion and wife covenanted unto thee. 1. Cor. 7. 30. The wife is bound by the law as long as her husband liveth, but if her husband be dead, she is free to marry unto whom she will, only in the Lord. Rom 7. 1. Know ye not brethren (for I speak to them that know the law) that the law doth bear rule over a man as long as he liveth? 2 For the woman being subject unto the man being alive, is bound by the Law: but if her husband be dead, she is delivered from the law of the man. 3 Therefore whilst the man liveth, she shallbe called an adulteress, if she become another man's: but if her husband be dead, she is free from the law, that she is not an adulteress, though she become another man's.  
To be one flesh, by a part put for the whole, is that most near and holy society with the power and use of the bodies one of another in purity, whereby the man in an especial manner is become the head of the wife, and the wise another help unto the husband likewise. Gene. 2. 18. And the Lord said: It is not good that man should be alone, I will make him an help meet for him. Pro. 2. 17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Mat. 19 6. Therefore they are no more two but one flesh: that therefore which GOD hath joined together, let no man separate. Ephe. 5. 31. Therefore shall man leave father and mother, and shallbe joined to his wife, and they which were two shall become one flesh.  
Therefore in the whole government of the family, 

The husband is the chief or foregovernour.  
The Wife is a fellow helper.    
To be a foregovernour is in the whole administration of household government to be over all persons and matters in the house, and even the wife. 1. Tim. 3. 5. For if any man knoweth not how to govern his own house, how shall he● care for the Church of God? And to look as the chief honour, to all revenues & the estate of the good things of this life, especially to care for the keeping & increasing of it. Diligently know the estate of thy herds. etc. Pro. 27. 23.  
To be a fellow helper, is to yield help to her husband, especially as home, in all the matters of the family. 1. Tim. 5. 14. I will therefore that the younger women marry, and bring forth children, and govern the house, and give no occasion unto the adversary to speak evil. Tit. 2. 5. That they ●● temperate, pure, tarrying at home, good, subject to their husbands, lest that the word of God be blasphemed. judg. 5. 24. Blessed be jahel the wife of Chebar the Kenite before all women, Let her be blessed before the women which abide in tents. Pro. 31. 5. Who shall find a woman of strength, seeing her price far exceedeth the Carbuncles. 12 She doth him good and not evil all the days of her life. Gene. 18. 6. Therefore Abraham going hastily into the tent unto Sarah, said: Make ready at once, three measures of corn, take fine meal, knead it and make kakes bread under the ashes. 7 And Abraham running unto the herd, took a sucking calf tender and good, and gave it unto a servant, which made haste to dress it. 8 Then taking butter and milk, and the Calf which he had prepared, he set them before them, which did eat, he standing by them under the tree.  
Contrary to which is, that we keep not the authority and chiefdom in all matters: that women usurp any part of it: that they be given to gadding and to meddle with matters not fit for their labour and travel. 1. Tim. 5 They will go from house to house. etc. Pro. 7. 11. Her feet dwell not in the house.  
The duties of married folk in the family are of two sorts, 

first mutual.  
Then towards others.    
Pro. 31. 12. 15. Who shall find a strong woman, when as her price exceedeth the car●●ncles? And rising whilst it is yet night, she giveth food to her house, and a task unto her maids.  
Mutual duties are those which are to be performed one to another of the, they are 

Common to both.  
Proper to each.    
Exod. 21. 10. If he shall take another unto himself, let him not diminish her food, her clothing, and benevolence due unto her. Tim. 2. 3. Likewise unto the old women, that they we are such apparel as may become holiness, not slanderers, not given to much wine, but teachers of honest things. 4 That they may make the young women wise, that they may love their husbands and children. 5 That they may be temperate, chaste, tarrying at home, good, subject to their husbands, that the word of God be not blasphemed.  
Common to both is that which both own to each other, and it is 

Dwelling together.  
Mutual good proceed from thence.    
The 1. Epist. to the Cor. 7. 12. If any brother have an unbelieving wife, and she be content to dwell with him, let him not forsake her. 13 And the wife which hath an unbelieving husband, which is content to dwell with her, let her not forsake him.  
Dwelling together is to be ordinarily in a dwelling place for the better performance of each other mutual duetis. Mat. 1. 18. For when his mother Marie was betrothed to joseph, before they came together, she was found with child by the holy Ghost. 1. Cor. 7. 10. And to the married I command, not I but the Lord: Let not the wife separate herself from her husband. But to the remnant I say, and not the Lord, if ●ay brother have an unbelieving wife, and she be content to dwell with him, let him not not forsake her. 13 And the wife which hath an unbelieving husband, which is content to dwell with her, let her not forsake him. 1. Pet. 3. 7. Likewise let the men dwell together as becometh them that ha● knowledge, giving honour unto the woman's vessel, as to the weaker, that when as ye be 〈◊〉 jointly of the grace of life, your prayers be not interrupted. Ruth. 4. 11. Unto whom all the people which were in the gate, and the Elders said: We are witnesses: The Lord make this woman which shall come into thine house, like unto Rachel, and Leah, which both did build the house of jizraell, and get thou the riches of Eph●ata, and let the name of Bethlehem be renowned. 12 Letee thine house be as the house of Peretz whom Thamar bore unto jehuda, of that seed which the Lord shall give thee of this maid.  
Yet the Scripture alloweth upon necessary occasion of warfare service to the common wealth, Church, or necessary affairs of their own, sometimes a long absence. Deut. 20. 7. What man soever hath espoused a wife, and yet hath not married her, let him go and return to his house, that he die not in this battle, and another man marry her. 8 And let the Governors proceed further to speak unto the people: What man is he that is soft and fearful in heart, let him depart and return to his house, that he make not the hearts of his brethren to melt as doth his heart. 9 Then when the Governors shall cease to speak unto the people, they shall make Princes of the bands o● war, in the heads of the people. 2. Samu. 1●. 11. And Vriah said unto David: The Ark & Izraell and jehuda, abide in Tents, and joab my Lord and the servants of my Lord, have their Tents in the plain field, and should I enter into mine house to eat and drink, and lie with my wife? As thou livest and as thy soul liveth, I will not do this thing. Pro. 17. 19 For mine husband is not at home, he is geue a far journey, at the appointed day he will return again.  
Contrary to this is ordinary abuse and negligence of this duty, which bringeth manifold inconveniences.  
The mutual good proceeding from dwelling together is that which consisteth in a sweet communicating of the persons and goods, for the mutual necessity and consolation one of another. 1. Cor. 7. 3. Let the husband give unto the wife due benevolence, and likewise the wife unto the husband. 4 The wife hath not power over her own body but the husband: and likewise the husband hath not power ever his own body, but th● wife. 5 Defraud not one another, unless it be by consent for a time, that ye may apply yourselves to fasting and prayer, and come together again, lest Satan tempt you for your incontinency. It is not good for man to be alone. Gen. 2.  
Here also must be considered the parts of this duty: first, due benevolence which is the honourable possession of their vessels in holiness one towards another, for avoiding of sin, bringing forth a seed of God, and the honest and proper delight which ought to be between the man and the wife. Hebr. 13. 4. Marriage is honourable among all men, and the bed undefiled: but whoremongers and adulterers God shall condemn. Mala. 2. 14. And ye say, wherefore? Because the Lord hath witnessed between thee and the wife of thy youth, against whom thou doeest unfaithfully wherea● she is thy companion and joined in covenant unto thee. isaiah. 62. 7. As when a young man marrieth a virgin, when thy children do marry wives, as in the joy (I say) of the bridegroom with the bride, so shall the Lord rejoice with thee. Gen. 26. 8. And it came to pass when they had been there many days, that Abimelech king of the philistines looked by the window and saw that, behold I saak played with Rebekka his wife, wherefore calling Isaak, he said to him, Surely behold she is thy wife.  
Pro. 5. 18. Let thy fountain be blessed, and rejoice with the wife of thy youth. 1● Let her be as the loving hind, and pleasant wild goat: let her breasts satisfy thee at all times, and wander in her love continually. 20 And wherefore shouldest thou wander my son with a strange woman, or embrace the bosom of a stranger?  
Contrary to this is the abuse of their liberty between themselves, communicating that which is proper to the husband to other in whoring, dancing, uncomely familiarity with other.  
The second is their mutual help or labour one towards another, in word, deed, and commwicating of good things, for the mutual nourishing one of another. Ephe. 5. 29. For no man ever hated his own flesh, but nourisheth and cherisheth i●, as Christ also doth the Church. Pro. 31. 28. Her children do rise, and call her blessed, her husband also doth praise her, saying: Many women have done stoutly but thou exceedest them all.  
And these are the common duties of one towards another: the proper do follow They are the duties one of them in several to another.  
They are of the 

Husband to the wife.  
Wife to the husband.    
Ephe. 5. 33. But also you particularly every one so love his wife as himself, and let the ●ife fear the husband.  
The proper duties of the husband are, 

A proper care for his wife.  
The applying of the general duty of all men towards women to his wife.    
1. Pet. 3. 7. Likewise let men dwell together with them: giving honour unto the woman's vessel as unto the weaker, seeing that ye are heirs together of the grace of life, that your prayers be not hindered.  
The proper care for the wife is to cover her that is to provide all things meet for a mate so neerily joined in full blessing to him, and thus according to their condition, to give honour to her as the fittest for him, in heaven and in earth, 
When Adam had perfectly known the nature and property of all beasts, and given a fit name to every one yet to Adam he found not a fit helper before him, therefore he must perform this honour to her.  with a patient covering or bearing of her infirmities. 1. Pet. 3. 7. Exod. 21. If he shall take another unto him, let him not diminish her food, her clothing and benevolence due unto her. Gen. 30. 16. And unto Sarah he said, Behold I have given a thousand Cicles of silver unto thy brother: behold he is the covering of thine eyes amongst all that are with thee: Let it be known amongst all, and be thou instructed. Ruth. 3. 9 Unto whom he fared: who art thou? which said: I am Ruth thy handmaid: that thou mayest spread the wing over thine handmaid, because thou art the kinsman. isaiah. 3 28. In that day shall 7. women take hold of one man, saying: We will eat our own meat, and put on our own clothes: only that we may be called by thy name: Take away our reproach.  
The applying of the general duty of all men in regard of care toward; his wife, is when in an especial manner the image of God's glory & wisdom doth ●hine in the government of the husband towards his wife, and the glory which God hath in the same, shineth in the honour and glory which the man in all things taketh from the wife. 1. Cor. 11. 3. I will that ye know, that Christ is the head of every man, and the man the woman's head, and God is Christ's head. 7 For the man ought not to cover his head, because he is the image and glory of God, but the woman is the glory of the man. 8 For the man is not of the woman, but the woman of the man etc.  
Contrary to this is, when men are undiscrete, childish, fond, lose their authority; or keep it not, but also their hardness, bitterness, want● of wisdom in framing them to perfection in obedience.  
The proper duties of the wife are, 

Recompense of her husbands care.  
And the applying of that general duty of all women in regard of men, in a peculiar manner to him, which is called to have him that covering of her eyes before all men.    
The recompense of the husbands care, is by obeying him in all good things, and by her advise, sweet counsel, labour and travel, to be a comfort or help unto him. Pro. 31. 11. The soul of her husband doth trust her, and the spoils do not sail. 12 She doth him good and not evil all the days of her life. 13 She seeketh ●oll or flax, and maketh it for the pleasure of her husbands. 14 She is like to the merchants ships, she bringeth meat from far. 17 She girdeth her loins with strength, and confirmeth her arms. She tasting her merchandise to be good, her candle is not put out by night. She putteth her hands to the whar●e, and her hands do hold the spindle.  
The labour is double: 

Either in matters of this life: or  
Christian holiness.    
Pro. 31. 26. She openeth her mouth wisely, and the doctrine of mercy sitteth on her tongue. 28 She beholdeth the ways of her family, and eateth not the bread of slothfulness.  
The matters of this life are, her labour 

In regard of her family.  
And her own work.    
For the family, she must oversee all the ways of them, and both set them work and task, and also give them their meat and other necessaries in due season. Pro. 31. 15. And rising whilst it is yet night, she giveth food to her house, and a task to her maids. 16 She considereth a field, and taketh it: of the fruits of her hands she planteth a vinyeard. 17 She girdeth her loins with strength, and confirmeth her arms. 21 She is not afraid of her household, because of the snow, for all her household is clothed with double cloaks.  
Her own work is to labour diligently, early and late, in something of profit for the family. Pro. 31. 13. 14. 15. 17. 19 22.  
Her labour for Christian holiness is, to see all duties accomplished at the commandment of her husband: for which Christian watchfulness proper to a Mistress of the house, is requireth even to be his eyes, foot and mouth, when he is away: in espying, looking, admonishing, rebuking, & also giving alms to the poor. Pro. 31. 20. She openeth her palm of her hand unto the poor, and she stretcheth out her hands unto the needy. 26 She openeth her mouth wisely, and the doctrine of mercy is set on her tongue.  
The second especial duty of the wife so called by the sign of it, is to be an image of the authority and wisdom of her husband, in her whole administration, and so to be his glory and honour: and from a meek and quiet spirit in all her behaviour of words, deeds, apparel, countenance, gesture, etc. to signify plainly she hath feeling of him in her heart, as of the image of god's Majesty, glory, and perfection. Gen. 24. 63. (For Isaac had gone forth to pray in a certain field in the evening) and when he liften up his eyes and beheld, Behold the Cam m●ls came. 64 R●bekka also lifting up her eyes, when she saw Isaak, she descended from the Camel. 65 For Ribhah saying unto the servant, who is that man which walketh by that field to meet us? The servant answered, It is my master. And she took a ●ayle and covered herself. Gene. 20. 16. And unto Sarah he said: Behold I have given a thousand Cicles of silver unto thy brother: behold he is unto thee a covering of the eyes amongst all that are with thee. 1 Pet. 3. 6. As Sarah obeyed Abraham, calling him Lord, whose daughters ye are made as long as ye do well, even when ye are not terrified with any sear.  
Where Sarah speaking of her husband but in her heart: the Apostle saith she did it as of her Lord. Contrary to this is, the pride and untamed affection of the wise, their uncomely gestures, their hot and chiding answers towards their husbands, their unshamefast or equallike looks: finally, whatsoever is contrary to the former rules.  
And hitherto of the duties which are between themselves.  
Now follow the duties towards others.  
They are double, 

As they are parents.  
As they are masters and mistresses.    
Coloss. 3. 21. Fathers, provoke not your children to wrath, lest they be discouraged. Colos. 4. 1. Ye Masters, give right and equality unto your servants, knewing that you have a master in heaven. Tit. 2. 4.  
The duty of parents must be performed moderately of the Father, with great gravity and authority. Gen. 22. 7. And Isaak speaking unto Abraham his Father, said: My father: which said: Behold, here I am my son. Then said Isaak: Behold, here is fire and wood, but where is the small beast for the sacrifice? Unto whom Abraham said: God shall provide for himself a small beast for the sacrifice, my son: when they went both together. Pro. 4. 3. When I was a son with my father, tender and only beloved before my mother. 4 He teaching me, said unto me: Let thy mind hold my words, keep my commandments and live. 5 Get wisdom, get understanding, forget not, neither decline from the word of my mouth. Of a Mother, with that cheerful easiness of a mother which keepeth her authority. Pro. 31. 1. The gathering together of the words of lemuel the king, wherewith his mother had instructed him. 2 What shall I say my Son? What thing, O son of my womb? And what, O son of my desires? 3 Give not thy strength unto women, and to those that work that Kings may be abolished.  
The duties are, 

Common to both.  
Proper to each.    
Common to both from the first conception of children to take care of them, even to the end of their lives, as appeareth by the parts following.  
The especial parts of this duty are these.  
Which respect 

Their tender age.  
Youth.    
Gal. 4. 1. This I say, the heir as long as he is a child, differeth not from a servant, though he be Lord of all. 2 But is under tutors and governors until the time appointed of the father.  
The duty in their tender age, is according to their years and ability, to ●ource them up in discipline fit for children, and admonitions of the Lord. Ephe. 6. 4. And you fathers provoke not your children to wrath, but bring them up in doctrines and admonitions of the Lord. Pro. 22. 6. Instruct thy child according to his capacity, yea when he shall be old, it shall not depart from him.  
Discipline fit for children is, when by enticements, allurements, corrections. etc. fit for them, they are framed to good The giving of the admonitions is, by little and little, by often repetitions, in greatest plains which may be, to make them understand some chief grounds and seeds of religion, of good manners, and behaviour towards all, and so to begin some conscience in them. Esa. 28. 10. When as there shallbe added precept unto precept, precept unto precept, line unto line, line unto line, here a little, there a little. 2. Tim. 3. 15. That thou haste learned the holy Scriptures of a child, which are able to make thee wise unto salvation, which is in Christ jesus. Hebr. 5. 12. For you which for the time ought to be better learned, have need to be taught again what are the principles of the word of God, and ye are become those which have need of milk and not of strong meat. 13 For every one that useth milk, is unexpert of the word of righteousness, for he is a babe. Prou. 20. 11. Let a child make himself known in his works, whether his work be pure and right.  
Contrary to this is, to let them have their will from the beginning, to discourage them by severity, to let the common ignorance of the word to be rooted in them, and not in this care to frame them to truth and goodness, and to prepare them to be apt to receive profit from the public ministery.  
Their duty towards them in their youth is, 

Either in the entrance of their youth.  
Or in their ripe age.    
Their duty in the entrance of their youth is, according to their gifts and diversity of them, to prepare them unto some profitable calling in the church, by applying them unto it, beating into them the gifts and conscionable use of the gifts which is required. 1. Chron. 28. 9 Then also Solomon my son, know the God of thy father, and worship him with an undefiled body, and with a careful mind, because God doth search all hearts, and doth understand every imagination of the thoughts: if thou shalt seek him, he will be found of thee, but if thou shalt forsake him, he will forsake thee for ever. 10 Behold now, seeing the Lord hath chosen thee to build an house for the Sanctuary, be thou strong and do it. 11 Then David gave to Solomon, the pattern of the porch, 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 mercy Seat. Pro. 31. 1. The gathering together of the words of lemuel the king, wherein his mother had instructed him. 2 What shall I say my Son? What thing, O son of my womb? And what, O son of my desires? 3 Give not thy strength unto women, and to those that work that Kings may be abolished.  
Here the Church may not be deprived for honour, gain, or such fleshly respects of meet Ministers.  
In their ripe age their duty is to give their children that which may help them in this life, and also if they have not the gift of continency, to counsel them, to govern them unto a fit and religious wife, such as is fit for the duties afore named.  
2. Cor. 12. 14. For I seek not yours but you: For children ought not to gather treasures. for their parents, but the parents for the Children. Gene. 24 2. Put thine hand under my thigh, 3 That I may bind that with an oath by the Lora God of heaven, and the God of the earth, that thou wilt not take a wise unto my son, of the daughters of the Canaanites amongst whom I ●well. 3 But that then will go unto my country, and to my kindred, and take a wise unto my senne I●chak Ruth. 3. 1. afterward Naemi her mother in law said unto her: Shoul●● I not seek rest unto thee, that it might be well with thee? So 1. Cor. 7. etc.  
Contrary to this is the neglect of their life to come, to make matches only for carnal respects, suffering them to live wantonly and uncleanelie, and not seeking the ●●n●●die appointed.  
The proper duties of both is commonly towards them in their infancy. The Father's duty is with all cont●enient speed that may be, according to the assembly of the congregation, to present the Chilo● for the first Sacrament, and there to give a name in the mother tongue, which may have some godly signification, fit for that work.  
Contrary to this is, differing of that work, for trifles or unmeet causes, a giving of a name in another tongue, a profane name. Gene. 25. 25. And the first came forth rough, being all o●er as an hairy gown, and they called his name Esau. 26 Afterwards his brother came forth, whose hand held the heel of Esau, therefore every one called his name jacob. Luke. 1. 59 And it was so on the eight day, they came to circumcise the babe, and called him Zacharias, after the name of his father. 62 Then they made signs to his father, how he would have him called. 63 So he asked for writing Tables, and wrote saying: His name is john, and they marveled all. Gene. 4. 25. And after Adam knew his wise, which brought forth a son, and called his name sheath: For said she: God hath laid up for me another seed for Ab●ll whom Kain slew. Gene. 19 11. Furthermore the Angel of the Lord said unto her: Behold thou art with child, and shalt shortly bear a son, therefore call his name Izmaell, because the Lord considereth thine affliction. 15 Therefore Agar brought forth unto Abraham a son, and Abraham called the name of the son which Agar brought forth unto him Ishmael.  
So the Greeks in Greek: as Timothy, the fear of God, Acts 16. 1. Then came he to Darbe and to Listra, and behold, a certain Disciple was there, named Timotheus, a woman's son which was a I●wesse, but his father was a Grecian.  
And the Latins in Latin, as Tertius, Rom. 16. 22. I Tertius which wrote out this Epistle, salute you in the Lord.  
The proper duty of the mother is, to nourish it up, if she be able, with her own milk, and to wain it, and perform all such motherly care and duty. 1. Tim. 5. 10. If she have nourished her children, if she have lodged strangers. etc. Gene. 21. 7. Furthermore she said: Who would have said unto Abraham, Surely Sa●ah shall gtue children suck: but I have borne a son in his old age. 8 And the babe grew and was waned, and Abraham made a great feast, what day Izaak was waned. 1. Sam. 1. 29. So the woman abode that she might nurse her son until she had brought him up. Luc. 2. 12. And this shallbe a sign unto you: you shall find the child swaddled and laid in a cratch.  
Contrary to this is, the tenderness of many mothers, that bring on them the threatening of the Prophet willingly, of barren breasts, which should go only with a barren womb.  
Hitherto of their duties as they be parents.  
Now followeth their duties as they be Masters and Mistresses, where besides these, common both to children and servants, this is proper, in regard of servants, that not only according to justice they pay them their due wages, but also otherwise help them, comfort them, liberally reward them, as far as christianity, liberality, in equality shall bind them.  
Contrary to this is, to retain their wages, to exact of them, to oppress them, or only reward them strictelie, according to the exact deserving. Colos. 4. 1. Ye Masters, do unto your servants that which is just and equal, knewing that ye also have a master in heaven. And these are the duties which they must perform in their life time, All which must be shut up with setting order for all things at their death, with especial exhortations and prayers for Religion, for uprightness in their callings, for peace and order after them.  
isaiah. 38. 1. In those days Hezechiah was sick unto death: Esaiah the son of Amotz the Prophet came and said unto him: so saith the Lord: Give precepts unto thy family, for thou shalt shortly die, and shalt not live. 1. Kings. 2. 1. And when the days of David drew near that he should die, he commanded Schelom●h his son, saying: 2 I shall shortly depart after the manner of all the world: but be strong and be a man. 3 And keep the ordinances of the Lord thy God, by walking in his wyaes, keeping his statutes, and his commandments, and his judgements, and his testimonies, as it is written in the law of Mosche: that then mayest prosper whatsoever thou shalt do, and whither soever thou shalt turn thyself. 4 That the Lord may perform the word which he promised me saying: If thy children shall keep my way by walking before me in faith from their whole heart and their whole mind, saying, I say, there shall not be cut of unto thee a man from the scate of Izraell. 5 Moreover, thou knowest what joab the son of Zeruiah hath done unto me, what he hath done to the two Captains of the host of Israel, Abner the son of Ne'er, and Hamasa the son of Jether, whom he slew, appointing slaughter of war in peace, as he hath put the blood of slaughter of war on his girdle, which was about his loins, and in his shoes which were upon his feet. 6 Wherefore do according to thy wisdom, neither suffer his white head to go down to the grave in peace. 7 But exercise mercy towards the sons of Barzillai the Gileadite, and let them be amongst those that eat meat at thy table, because likewise they came unto me, when I fled from Absalon thy brother. 8 To be short, Schimmhi the son of Gera be in thy remembrance, which cursed me, with a most bitter curse, what day I went Machanan●m, who descending to meet me, to jordan, Ihave sworn unto him by the Lord, saying: I will not slare thee with the sword: 9 But now discharge not him being guilty, seeing thou art a wise man, but know what thou shalt do unto him, that thou mayest bring down his white head unto the grave with blood. 10 After David slept with his fathers, and was buried in the city of David. Gene. 49. 30. Then he commanded and charged them, saying: When I shallbe gathered to my people, bury me with my fathers in the cave which is in the field of Hephron the Chittite.  
Hitherto of the first part of householders, which concerneth the government of the same by the Superiors in it.  
Now followeth the duties of the inferiors.  
The inferiors are those which are under the rest in the household, and are called of Peter, those of the household or household fellows.  
Their duties are towards 

The household governors.  
Or others.    
Tim. 1. 6. If any be unreprovable, the husband of one wife, having faithful children, which are not slandered of riot, neither are disobedient.  
Toward the household governors, to 

Be helpful to them in outward behaviour.  
Be in subjection and obedience.    
Luc. 2. 51. Then he went down with them and came to Nazareth, and was subject to them.  
The first is, by outward behaviour to acknowledge their authority, such as shall be prescribed unto them, as of cap, leg, manner of speaking.  
Contrary to this is, unmannerlines, answering again, giving cutted answers. etc. 1. Tim. 6. 2. And they which have believing masters, let them not despise them, because they are brethren, but rather do service, because they are faithful and beloved, and partakers of the benefit. Tit. 2. 9 Let servants be subject to their masters in all things, not answering again. 10 Neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. 1. Pet. 2. 18. Servants be subject to your Masters with all fear, not only to the good and courteous, but also to the froward.  
The second duty of obedience is in all commandments concerning the forenamed duties of the Superiors towards them, willingly to perform them, and to submit themselves to rebukes, to admonitions, corrections, & such like, with meekness. Pro. 4. 1. Hear O children the instruction of the Father, and give ear to learn understanding. 2 For I give unto you good discipline, forsake not my doctrine. 20 My son attend unto my words, and incline thine ear to my speech. Numb. 12. 14. And the Lord spoke unto Mosche: If her Father had spit in her face, should she not have been ashamed 7. days?  
The duty to be helpful is by their example and persuasions one to another, and by revealing things, which by admonition will not be amended, to be helpful to the Superiors in the former duties.  
Contrary to this is, evil example, evil persuasions, hiding things which ought to be revealed. Gene. 37. 2. joseph being 17. year old, fed the flock with his brethren (for he was a child) with the sons of Bilhah, and with the sons of Zilpath the wives of their father, and he brought unto his father their evil report. Gen. 27. 44. And when it had been told unto Ribkah all the words of Hesau her eldest son, she▪ sending called jaacob her youngest son, and said unto him. etc.  
The duty towards others is, 

Amongst themselves.  
Towards other besides themselves.    
Amongst themselves that with peace and quietness. They have their mutual equality, bear with one another, & help one another as far as is lawful. Contrary to which is, unquiet minds, pride, jars, lifting up above others, not keeping the place or difference made by the chief of the family.  
Towards others is, that they so order themselves towards all, as they are taught out of the commandments, and towards Guests and strangers: rich and poor, high and low, as they be taught out of the fift commandment: And thus of the common duties of all inferiors of the family, and this is proved by the commandments and sentences going before. Gene. 45. 24. And setting his brethren go, he said unto them: be not me●ued or stirred one against another in the way.  
Inferiors in the family are, 

Children.  
Servants.    
children's duty is from their beginning to their ending, to be subject, obedient, and helpful to their parents.  
Contrary to this is, the rejecting of these duties at some years. Luk. 2. 51 ●nd he descended with them, and came to Nazareth, and was subject to them. 10. 19 26. When jesus therefore saw his mother, and the Disciple standing whom he loved, he said unto his mother, woman, behold thy son. 1 King. 2. 19 And when Bath shebah came unto the King that she might speak unto him for Ad●n●ah, the King ●ose to meet her, and bewed himself unto her sitting in his Throne, he commanded a throne to be placed for the mother of the King, which sat at his right hand. Gen. 47. 29. And when the days of Izraell drew night that he should die, he sent for his son joseph, and said unto him: If new I have found savour in thine eyes, put I pray thee, thine hand under my thigh, and exercise this kindness and saith towards me, bury me not in Egipte, but when I shall riste with my fathers, carry me out of Egipte, and bury me in their sepulchre: Which said: I will do according to thy word. Gene. 49. 29. After he willed and commanded them, saying: When I shallbe gathered to my people, bury me with my fathers, in that cave which is in the field of Hephron the Chittite. 30 In that cave which is in the field of Macpela, which is on the other side of Mamre in the land of Canaan, which Abraham bought with the field of Hephron the Chittite, for a possession to bury in.  
The proper or especial parts, of this duty is in their proper 

Obedience.  
Recompense which they must make.    
The proper obedience is that which springeth from a cheerful, natural, continual and childelike love and reverence.  
Contrary to this is, disobedience, unnatural behaviours or affections. etc. 2. Tim. 3. 2. For men shallbe lovers of themselves, covetous, boasters, proud, evil speakers, disobedient to parents, unthankful, profane. Colos. 3. 20. Children, harken unto your parents in all things, for this is acceptable unto the Lord. Ephe. 6. 1. Children give ear unto your parents in the Lord, for that is just.  
This obedience must show itself especially in being governed by them in the matter of calling, and marriage, according to the rules prescribed in the word of God, and all such matters of weight & moment. Chiefly until by the father's authority and consent, more full power be given to their children, because of their years and discretion. Numb. 30. 4. When a woman hath viewed a vow unto the Lord, or bound herself by a bond at her father's house in ●er youth. 5 If when her father heareth her vow or the bond, when with she hath bound herself, and her father hold his peace concerning her, then let her vows be established, and every bond wherewith she hath bond herself, let it be established. 6 But if her father shall make her to break it, in what day he shall hear it, let none of her views or bonds wherewith she hath bound herself be established, and the Lord shall forgive her, because her father hath made that she should break it. 1. Cor. 7. 36. But if any man think he hath committed some uncomely thing against his ungin, if she pass the flower of her age, and that so it ought to be done, let him do what he will, he sinneth not. Let them be joined in marriage. 37 But he which abideth firm in heart, neither is driven by necessity, but hath his own will in his power, and hath decreed this in his heart, that he may keep his virgin, he doth well. 38 Therefore he that giveth her in marriage doth well, but he that giveth her not in marriage, doth▪ better. Gen. 24. 51. Behold Ribkah is before thee, take her and go thy way, that she may be a wise unto the son of thy Lord, as the Lord hath spoken.  
Laban the son having the government of his father being old, was the chief in this business. Gen. 24. 55. And the brother of Ribkah and her mother said, let this maid tarry with us a few days, at the least ten, afterward go thy ways. 57 Then they said: Let us call the maid, and ask of her mouth.  
Their especial recompense is, to relieve and maintain them, or any other, which is knit unto them in any especial care and duty, as far as their ability or duty towards the wife, and care of the family will suffer.  
Contrary to this is contempt of your parents, grieving of them, neglecting to help and secure them. etc. 1. Tim. 5. 4. But if any widow have children or Nephews, let them learn first to show godliness towards their own house, and to recompense their kindred, for that is an honest thing and acceptable before God. Mat. 15. 4. For God hath commanded, saying: Honour thy father and thy mother: and he that curseth his father or mother, let him die the death. 5 But ye say, who soever shall say to father and mother, by the gift that is offered by me, thou mayest have profit. 6 Though he honour not his father or his mother, shallbe free, thus have you made the commandment of God of no authority by your traditions Gene. 47. 12. And joseph nourished his Father, and his brethren, and all the household of his father with meat, as putting it into the mouth of children.  
The especial duties of servants is to do all things which their master shall according to Gods will give them in charge Col. 3. 22. Servants be obedient unto them that are your masters according to the flesh in all things, not with eye service as men pleasers, but in singleness of heart, fearing Goda Luke. 17. 7. Who is it also of you that habing a servant ploughing, or feeding cattle, would say unto him by and by when he were come from field, go and sit down at the table. 8 And would not rather say unto him, Dress where with I may sup, and gird thyself, and serve me till I have eaten and drunken, and after eat thou and drink thou. 9 Doth he thank that servant, because he did that which was commanded him? I trow not.  
Contrary to which is, that some will do one thing only at this time, & which pleaseth him.  
The manner of doing this, hath two parts, 

Diligence.  
Faithfulness.    
Tit. 2. 9 Let servants be subject to their masters, and please them in all things, not answering again: neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things.  
Their diligence is in a single heart, as to the Lord, not only by labour and travail, but prayer, religious care, and all good means to perform the things laid on them.  
Contrary to this is, eye service, Col. 3. 22. Servants be obedient unto them that are your masters according to the flesh in all things, not with eye service, as men pleasers, but with singleness of hart fearing God. 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men. Ephe. 6. 5. Servants be obedient unto them that are your masters according to the flesh with fear and trembling, in singleness of your hearts, a● unto Christ. 6 Not with service to the eye, as men pleasers, but as the servants of Christ, doing the will of God from the heart. 7 With good will serving the Lord and not men. Gen. 24. 9 Therefore the servant putting his hand under his thigh, swore unto him concerning this matter. 10 afterward the servant took ten Camels of the camels of his masters, that he might go on his journey: (for he had all the goods of his master in his hand) And rising he went unto Syria between the rivers unto the city of Nachor. 11 Where causing the Camels to rest without the City beside a well of water, in the evening, at what time the woman came forth to draw. 12 And he said: O Lord God of my Master Abraham: bring to pass I pray thee, that it may come to pass unto me this day, and show this mercy unto my master Abraham. 26 And he inclined his face to the ground, and bowed himself to the Lord, saying: Blessed be the Lord of my master Abraham, which hath not left his mercy and faithfulness towards my master.  
His diligence also appeared greatly, when he said, I will not eat till I have spoken my words, or matter, ver. 33. and in making speed he said, Stay me not, seeing the Lord hath prospered my way. Send me back that I may go unto my Lord. etc.  
faithfulness is in their labour and ●darges, to seek the uttermost they can, the commodity and benefit of their Masters.  
Contrary to which is, picking, turning an other way, in banqueting, feasting, riot. etc.  
This appeareth most lively in the description which jacob doth make of his faithful service to Laban This is the twentieth year since I have been with you, thy sheep and thy goats have not left their young, and the Rams of thy flock have I not eaten. The torn I brought not unto thee, but made it good myself, at my hand thou didst require it. Likewise the stolen by day, and the stolen by night. I was about my work when the heat consumed me by day, and the frost by night, and sleep departed from mine eyes, Gene. 31. 38. 39 40.  
And thus much for the order of Household, which is prescribed by the word of God.   

The resolution and interpretation of the lords prayer, out of Mat. 6. 9 and Luke 11. 2.  
Our Saviour Christ being both desired of his Disciples to be taught how to pray, and having reproved the abuse of unnecessary and vain repetitions of one and the same thing: giveth his Disciples commandment to pray as he taught them in this prayer: Saying pray thus, and when you pray say, Our Father. etc. that is, let the things which you require and give thanks for, the difference which you make of the things, and the affections wherewith you pray, be no other than are contained here. This form or pattern, or rule of prayer hath two parts.  

The first is, An entrance or preparation to the same.  
The second is, The prayer itself.   
The entrance doth contain such a description of God, as is meet for us, whensoever we address ourselves to prayer, to have feeling of in our hearts. It is disposed in an Axiom or sentence copulative or coupling. The first reason is from the adjoint of relation Our Father, which is adorned with that manner of exclamation which uttereth a familiar affection, as My Father, my son! Gen. 22. 7. So that we must in the assured feeling of faith according to the spirit of adoption and sanctification cry unto God as our merciful father, through jesus Christ, Rom. 8. 13. 14. 15. Gal. 4. 6. more ready than any father to grant that we ask according to his will, and therefore must be waited on in request & suit, till we obtain. Lu. 11. 5. to the 14. ver. The second reason is, from the subject Which art in heaven, that is, full of all majesty and power, Heaven the throne, or seat, or place of God's Majesty, and power, where this is most clear and manifest, Psal. 113. 4. 5. And 115, 3. 16. Esa. 66. being put for the power and Majesty itself, by a metonomy, or change of name, where the place or subject is put for the thing placed or adjoint: so that, our reverence must bring forth such cogitations, desires, and words in such manner as may become his Majesty, because he is in heaven, and we in earth, Eccle. 5. 1. In the first is shut out infidelity, doubting whether we be heard, in patiencie, in waiting God's leisure. In the second, rashness or multiplying words, thoughts, doubting of God's power, wandering thoughts, and all earthly imaginations.  
The prayer itself hath two parts, 

The form of request.  
The confirmation of it, containing a thanksgiving.    
Because our requests must be made manifest with thanksgiving, Phil. 4. 6. And thanksgiving for a benefit received doth greatly confirm our faith in requests, as jacobs' example doth show, Gen. 32. 10. 11. etc. The form of requests is set down in a copulative axiom, which numbereth up six several petitions, where the bond or couple of the axiom is left out, as the manner is where one doth earnestly, and because of the earnestness speedily require of will a thing, as Gen. 18. 6. 7. Dan. 9 19 And this declareth and uttereth the proper affection or fervency of petition, which is as beggars, which feeling of our wants by the work of the holy Ghost to crave with unspeakable sighs and groanings. Rom. 8. 26. 27. jam. 5. 16. This shutteth out, none or very little feeling of our want, coldness, and dullness in prayer itself.  
The petitions are of two sorts. 

The first which beggeth concerning God only in the first place, as the place and end of every request showeth.  
The second which require concerning ourselves    
This teacheth that first and chiefly we must desire these things to God's glory above our own salvation, and that the other must be asked to that end as depending on it, and no further than as it may serve to his glory, which is undoubtedly true of our salvation, because of God his decree, joh. 12. 27. 28. Mat 26. 42. 2. Thes. 1. 10. Rom. 9 1. 2.  
The first sort also is double, 

First for the right use of God's name.  
The second for Christ's kingdom, and the fruit of it, as the Apostle willeth to pray that the word have passage, and be glorified, 2. Thes. 3. 1.    
The first is set down in a simple axiom of the adjoint hallowed, and the subject thy name, coupled by the form of praying or desiring, uttered by us in the word be: where sanctified is a metaphor or fines of speech noting a comparison taken from things dedicated to God or the Temple, and signifieth that God's name, (one kind being put for the whole by a Sinechdothe, the titles, which is, his name & memorial whereby he is known for his works, word, Sacraments, and mysteries, etc.) be put a part from all profane abuses, unto the right use prescribed in the third commandment. For all which see the quotations on that commandment. This is chiefly to be prayed when we see ourselves or others given to any abuse of God's name.  
Thy kingdom come, the second sort hath 2. petitions: the first is disposed in a simple axiom of the subject & adjoint, that the kingdom of God which he exerciseth by his son, may daily come, that is, be set up in glory, fit for it: this having 2. parts, his administration here, by all means of his honour, & the last judgement, unto both these must be referred the heads of our requests, ae praying for that which is commanded in the 2. come. So that when soever we want any office of Pastor, Teacher, Elder, Deacons, or the right calling or execution of it, in exhortation, doctrine, watching, ecclesiastical censure, or the order of them, or the gifts fit for them, & the power of them, we must beg 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. etc. In the second head we ask that all things being performed, and all enemies overcome, Christ, the resurrection, and his judgement may come quickly, Mat. 24. 32. and 25. 1. Cor. 15. Apo. 22. 20. The next is also disposed in an axiom simple of the adjoint and subject, that the will, that is the revealed will of God in his word, may be fulfilled, Deut. 29. Which hath a declaration drawn from the comparison of the like: For as doth not note equality here, but likeness, notwithstanding it be here with great imperfections, as 1. Pet. 1. 16. 1. joh. 3. 3. The propounding proposition is, as Angels do in heaven, with peace, joy, willingly & readily: for by heaven is meant the Angels in heaven, as by earth the men in earth, the place being put for those in it by a change of the name of the subject for the adjoint This must be prayed when we feel any repugnancy to Gods will in the deed or manner of doing. For here we request by one all the fruits of the kingdom, righteousness, joy, peace, etc. Rom. 14.  
The other sorts of request have this general, that we pray in common for the whole church as members of one body, having one life & happiness in Christ, Eph. 4. 2. 3. etc. Therefore in every one we say, Give us, forgive us, Led us not. etc.  
They are of two sorts, 

The first concerning the things of this life, first dispersed after the manner of the Scripture, as the shortest, wherein as children we climb unto higher things.  
The other two of things of this life to come.    
The first is disposed in an axiom simple of the subject, & the adjoint, God his giving occupied in providing bread, saying thus: Give us that which is not in our power & whereof we are unworthy, Deut. 8. 18. even bread, that is by a Synecdoche, all the commodities of this life both for necessity and christian delight, Esa. 3. 1. Psal. 104. where the consequent is declared by two arguments. First the subject ours, that is such as we in Christ be heirs of, to use, being sanctified by word and prayer, 1. Tim. 4. 1. Cor. 3. 22 The second by the adjoint, such as is both apt & able by his blessing to nourish us, seeing we may have money and put it in a bottomless purse, and eat & not be satisfied, & drink and yet not be refreshed, Hag. 2. For the word signified bread to our substance, daily, such as may give daily nourishment. The antecedent is declared by the adjoint of the time this day, that is one kind of time being put generally for that time wherein we are, according to God his promise to ask it, as Solomon saith, The thing of the day in the day: that is, every thing in his time, as S. Luke expoundeth according to the day, that is, as the time requireth. For in joy the time requireth one blessing, in affliction another, that we might hang on God every moment, 1. Tim. 6. 6. etc. Mat. 6. 31. etc. To the other two this is general, that there is a Sinechdoche where one kind is put for all of that sort, and the means of them, as faith and all other good graces, and the instruments begetting, nourishing, relieving them, as preaching, exhortation, Sacraments, corrections, etc. as they tend unto this.  
The first of these is disposed in an axiom simple of the subject and adjoint, Father remit us our debts. Where is an allegory of a Metaphor, the similitude being borrowed of debts, which is drawn from the obligation of works, wherein we were bound to continue to do all the law, unless we would be accursed, Col. 2. 14. Gal. 3. 10. Now by remission of sins is meant, justification, peace of conscience, joy in the holy Ghost, deliverance from the wrath to come, and all such of that kind, Rom. 5. And this petition is when we are troubled, terrified in conscience, and through dullness have not feeling of these. This is confirmed by a reason drawn from comparison of the less, and is concluded in a syllogism connexive or knitting, in the first kind both parts being contained in one, the assumption in the proposition. Seeing even we forgive our debtor, which have not a drop of thy infinite mercy in us, Do thou much more forgive us: for so S. Luke showeth it should be interpreted in express words, and I see not why it should not so be translated, for the greek phrase doth well bear it. So this is for our comfort, if we feel this readiness in us, otherwise we can have no assurance. Luke 11.  
The second is disposed in the like simple axiom, adorned with a metaphor taken from war, where men are lead captive: Lead us not, that is, though we daily deserve it, yet seeing we have begged the forgiveness of sins, give us not so over unto the temptation of the Devil, the world, or our own corruption, as that with the temptation thou give not an issue, 1. Cor 10. 13. 2. Cor. 12. 7. 8. 9 This is declared by the contrary, but lose us, that is by a Metaphor taken from the water penned up, set us free more and more, from all that whereunto concerning the flesh, we are captive, Rom. 7. 13.  
The reason of the requests is drawn from the efficient cause which may move God to yield to our petitions, because we give it wholly to him. The reason may be concluded in a connexive of the first kind: Seeing we give it all unto thee, grant our request. But the first we do therefore. etc. the proposition is wanting, the assumption is contained in an axiom copulative, which numbereth up the parts, where again as above the couple is left out to note out the joyful and fervent feeling and melody of the heart in heaping up praise unto God, Ephe. 5. 18. 19 Colos. 3. 16. The parts are, first, that the kingdom, that is the ordering of all things in heaven and earth appertaineth to him. secondly, the whole power whereby they are done: thirdly, the whole praise and glory, as in the Chronicles, from whence our Saviour took it, 1. Chron 29. 11. and in jud where it is so interpreted, jud. 25. And thus much for the parts, the property of the whole is noted out by AMEN, which is the force and certainty of our faith, in the whole work, as in a thing unmovable. 2. Cor. 1. 20.   

The Epistle to Philemon.  
THE entrance of this Epistle hath two parts, 

The inscription or title.  
Prayers.    
The inscription setteth down 

The persons which do write.  
The persons to whom it is written.    
The first person which doth write is Paul the principal writer, who is described by the adjoint captive: which adjoint is declared by the cause Christ, that is, by a change of name of the cause for the effect, Christ leading him to prison by his spirit. And the second person which doth write is also declared by his proper name, Timothy: and an adjoint of relation, a brother, that is, by a Metaphor one of the same Christian Religion.  
The persons to whom he writeth, are first 

The husband.  
The wife.    
second 

The Minister.  
The Church.    
The man is described by his proper name Philemon: by his adjoint beloved, and by his effect, worker together with us.  
The Woman is also described by her proper name, Appia, & her adjoinct, beloved  
The Minister is also described by his proper name, Archippus: and his adjoint, a fellow soldier: that is, by a metaphor, a fellow Minister.  
The Church is declared by the subject, which is at thy house.  
The prayers are 

The salutation.  
Thanksgiving.    
The salutation is set down, first by the matter of it, which he wisheth to them whereof the parts are, grace, that is, full favour of God, peace, that is by a Sinechdoche of the special for the general, all prosperity both of soul and body. secondly, by the form, from God the Father, and from Christ. All which is disposed in a coupled axiom.  
The Thanksgiving is described, first by the subject, my God: that is, whom only I do serve, and hang upon. secondly by the adjoint, always making mention of you in my prayers. thirdly by the efficient cause, hearing of your love and faith. Both which are declared by their proper subjects, which you have towards our Lord jesus Christ, and love towards all Saints. And all these are disposed in a coupled axiom.  
In the 6. ver. the adjoint of thanksgiving, his mention 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 forth by the subject, which is in you, and by the cause, by Christ jesus.  
The principal matter of this epistle, which is to entreat for, Onesimus is set down in a simple axiom of the cause & the effect in the 10. ver. I Paul pray thee for Onesimus, where the antecedent Paul, is declared by the adjoint, being such a one, which is declared by the special, even Paul an old man, and increased by the greater, and made lightsome by the time, yea now a bondman of Christ. The first part of the consequent pray thee, is declared by a divers reason, Although I have liberty to command thee, yet I pray● thee: Where the first divers, liberty of commanding, is declared by the adjoint great: by the form, in Christ, by the subject, that which is thy duty. The second divers is declared by the moving cause for loves sake: and by a comparison of the greater, rather I pray thee. The last part of the consequent. Onesimus is described: First by the relation of the cause to the effect, my son, that is by a metaphor one brought to the faith by my ministery: which is declared by the formal cause, whom I begot: that is by a Sinechdoche of the part for the whole, and a metaphor, whom God by me did effectually call, which is declared by the subject of the place, in my bands: that is, by a Sinechdoche of the special for the general, in prison. Where in the beginning of the 9 and 10 verses, there is a repetition of the same sound in the beginning, I pray thee, I pray thee secondly, Onesimus is described by the adjoint, unprofitable to thee: which is made lightsome by the time once, and declared by the contrary, but profitable: which is declared by the adjoint of time now: and enlarged by a comparison of the greater, to me also, and it is garnished by a redoubling of the same sound or Anadiplosis, thee, me, and thee: and by a little changing of the name called Paranoma●ia, profitable, unprofitable This axiom I pray thee, being thus worthily declared, is confirmed in the 7. verse by the making cause, because I have great joy and comfort in thy love, and is disposed in a connexive syllogism of the first kind.  

If I have great joy and comfort in thy love: then I may pray thee for Onesimus:  
But I have great joy and comfort in thy love,  
Therefore I may pray thee for Onesimus.   
The proposition is wanting, the assumption is in the 7. verse, and it is confirmed by the effect of that love, wherein it doth rejoice, because the bowels of the Saints have been refreshed by thee: And it is concluded in a less plain syllogism of the second kind, affirmative special.  

That love that doth refresh the bowels of the Saints, is to be rejoiced in:  
But this love doth refresh the bowels of the Saints:  
Therefore this love is to be rejoiced in.   
The bowels, that is by an excessive Metaphor, the inward affections of the Saints. Here is set down the special of the former request, in a simple axiom of the cause and the effect receive thou him, where the last part of the consequent him, is declared by the adjoint, my bowels, that is, first by a Metaphor, my love, that is by a change of name of the cause for the effect, my beloved. This is confirmed by the cause which should move him, and it is concluded in a connexive syllogism of the first kind.  

If I have sent him for that purpose, receive him:  
But I have sent him for that purpose,  
Therefore receive him.   
This is a preventing of an objection: The objection is wanting, and may be thus supplied: If he were so profitable, why didst thou not keep him. The subjection or answer is from the divers reason. Although I desired to keep him, yet I would not do it without thy consent.  
The first divers is declared by the moving cause, That in stead of thee he might minister unto me in the bands of the Gospel, that is by a Sinechdoche, in the afflictions which the Gospel hath brought me.  
The second divers is also declared by the moving cause, That thy benefit should not be by necessity: where necessity is declared by the contrary, but willingly or freely.  
Here is another preventing of an objection, The objection is wanting, and is thus to be supplied, He was a run away: The answer is by the adjoint of the time, He went away but for a little time: which is increased by the moving cause, But that thou shouldest receive him for ever: Which is enlarged by a comparison of the less, not so much as a servant, but as more than a servant: which is garnished by a redoubling or Anadiplosis.  
The second part of the comparison, called reddition, is declared by the special, a beloved brother, more than a servant: which is enlarged by the greater, especially to me: which is amplified also by the greater, much more to thee: which is declared by a distribution of the subject, wherein he was more bound unto Philemon, then to Paul himself, both in the flesh, and in the Lord: that is, things appertaining unto this life, to the Lord: by a change of name of the subject for the adjoint.  
Here is a new reason to prove that he should receive him, drawn from the working cause, in a connexive syllogism.  

If we have fellowship together in any common blessings, then receive him:  
But we have fellowship together in common blessings:  
Therefore receive him.   
The proposition is in the 17. verse, the assumption is wanting: the conclusion is made manifest by a comparison of the like, receive him as me.  
Here is a preventing of an objection, the objection is wanting, and is thus to be supplied: He hath hurt me, or done somewhat to me. The answer is from the divers, If he own thee any thing, impute it to me: which is increased by the greater, I will payeit: which is confirmed by a testimony, I Paul have written it with mine ownehande.  
The last part of the 19 verse is a confirmation of the second answer from a comparison of the more to the less, and is concluded in a connexive syllogism of the first kind.  

If thou dost owe me thy very self: then much more thou mayest forgive him this debt for my sake:  
But thou owest me thy very self:  
Therefore thou mayest forgive him this debt for my sake.   
The proposition is wanting, the assumption is in the end of the 19 verse.  
Here is another confirmation drawn from the effects, and is concluded in a connexive syllogism of the first kind.  

If by this I shall obtain fruit of thee in the Lord, and if thou dost refresh my bowels in the Lord: then thou shouldest receive him:  
But I shall obtain fruit▪ etc.  
Therefore thou shouldest receive 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 obtain▪  
Here is an answering of an obiction, which might be made against the whole Epistle. The objection is wanting, and must be thus supplied: Why writ you so earnestly. The answer is from the cause, The persuasion I had of thy readiness to obey it, caused me: which is proved by a comparison of the less to the greater, in a connexive syllogism of the first kind.  

If thou wouldst do more than this: then thou wouldst do this.  
But thou wouldst do more than this:  
Therefore thou wouldst do this.   
The proposition is wanting, the assumption is in the 21. vers. and is confirmed by a testimony of Paul his own knowledge, I know it.  
Here is set down a commandment to prepare him hostage, whereunto is a brief transition in this word, Also, It is confirmed by â reason drawn from the working cause, in a connexive syllogism of the first kind.  

If I hope to be given unto you by your prayers: then prepare hostage:  
But I hope to be given unto you by your prayers:  
Therefore prepare hostage.   
The proposition is wanting, the assumption is in the 22. verse.  
Certain salutations are set down in the 23. 24. vers. in a gathering axiom of the cause and the effect.  
Epaphras, Marcus, Aristarchus, Demas, and Luke salute thee: whereof the first is set forth by an adjoint, My fellow prisoner: which is declared by the cause, for Christ jesus, their other by their adjoints, my helpers.  
The salutation is set down in a simple axiom affirmative, of the subject and adjoint, grace be with your spirit, that is by a Sinechdoche, with you: The antecedent grace is declared by the efficient cause, Christ, and it is garnished with a certain crying out of wishing, Amen.  
And this is the particular resolution of this Epistle.  
The general followeth.  
This Epistle hath two parts, 

The entrance 

The description in the 1. 2. verse.  
Prayers, 3. 4, 5.    
The rest of the Epistle.    
The rest of the Epistle, 

The chief matter 

Concerning Onesimus, from the 7. to the 22. verse.  
His own hostage 22. verse.    
The shutting up of it, 

The salutation from others, 23. 24. v.  
From himself. 25. verse.      
FINIS.