The Arts of Logic and Rhetoric

To the Christian Reader.

A Lthough 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 printe: though peradventure not done (as they say in printe) 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 Doctors 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 then 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 judgment concerning my labors, then otherwise, the former conjectures will suffer them to come unto. There is in deed a third sort, which will look for a defense 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, then any defense 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 florishe against us, will deadly wound their cause. Howe can they call that new, the which hath testimonies of the wisestes and auncientest of both sortes. 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 cūningest 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 Solomon'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 frō the Egyptians and Hebrews.

Moreover, the ende why these arts have been kept in these tongues, doeth 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 denizons: but at the least that by their traffike, it might with their gay ne of the praise and glory, become common to every particular nation, that everyone 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 deer, least the people curse them: especially now that the famine of provision to discern of so many strifes and subtelties, 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, doeth daily cry and call for it. Let them take heed also of open injustice, for seeing the common use and practice 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 them selves? Unless the more excellent and necessary their commodities be (as covetous men) they will be the more unmerciful and nigardlie. 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 musitions only: the simple playnes of these treatises, which draw men to no curiouse 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 them selves in this behalf: praying all men to use them with some study as their callings may suffer, to strengthen their judgment, 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 then they can reach unto. And thus much for the first sort.

Concerning the seconde 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 defense: 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 labored in these arts, or else not to trouble thē selves at all with this discourse, but leave it to those for whose satisfaction chiefly it is written. And here our labor shall be for the Logike: for the other I suppose need not this defense, as having few and light alterations. Cōcerning the definition of Logike 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 ende 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 Logike. For there is no reason why the ende of anything should come into the definition anymore then 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 inartificiall, but first and arising of the first, and after devide 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 another reason to the weaker force it hath in it self, and so reasoneth more forcibly as doeth 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 it self, nor arise perfectly as a definition or division, but in parte only from other arguments. It may for both causes be well judged to be an Argumente, 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 ende unto the efficient cause, will be odiouse: but if it be weighed that by this means, the truth is preferred & the doctrine of the ende which is not commonly discerned from the effect and adioynte, 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 doeth not move every efficient as the ende of natural and artificial things, as of the eye to see, the plūmet in a clok to force the next causes of the orderlie 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 adiointe 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 adiointes, as the ornaments of it: In which respect this perfection is caused, and doeth not cause. The next to this is that the division of conceyuing 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 partes between them selves, and of agreement with the whole, there being here no difference in the partes, because the begetting cause is referred to procreation, as to his next effect, and the conseruing 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 it self and by chance, which make no difference of working or causing: for although in such the principal instrument had no such ende 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: 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 sortes of contraries, but of the manner of uttering contraries, which as it falleth not into Logike to handle, so it is nothing to this purpose, because the difference ariseth not from any distinction of the contrariety it self, which it should do, if they were diverse sortes of contraries, but from the difference of expressing one and the same kind. And this it yet more clear in the eiuers sortes 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 Isaac's father, it must disagree with Isaac 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 adiointes: 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 priuatiues, which are contraries, whereof one is naturally in the subject as the habit, and the other diueth 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 howe, that sickness driveth that away, and howe: 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. Concerninge 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 judgment, 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, insensible creatures, &c. 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 parte in one parte of the art, which is proper to the other, and in the seconde 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 Coniugation 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 doeth justly, these are co • ingates, refer them one unto another, and what is their besides the cause and the effect? What force or reason more? For that just and justly are formed one of another, appertaineth to Grammar, that they allude fitly to the figure of Rethorike, called Poliptoton, which changeth finely the ende or case of words.

The like is to be said of Notation, which is the interpretation of a name, which appertaineth not to Logike but to Dictionaries: as in this, An argument is so called, because it argueth, a faithefull man, because he hath faith: what force of reason is there in the first example? of the cause and the effect. What in the other? of the effect and the cause. But is there nothing else? yes. A fit and elegant uttering of diverse 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 honor claymeth 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 judgment of the reader, when he shall examine it according to the rules of Logike: as also those small differences which are in the seconde parte of Logike, for in that sometimes the first sort of a Syllogism is found in all his partes, there is now no longer any reason to trase him up only in an Enthimeme. And thus much for the satisfying of both these sortes. Now, if they be not fully contented, my desire is of the former to bear with that, for the commodity of others, which them selves like not. The other sort also I pray, to satisfy them selves in mending and bettering that which cannot yet sufficiently please them. And so I committee 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 offense, until the day of the Lord.

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

THE ORDER OF HOVSholde, described methodicallie out of the word of God, with the contrary abuses found in the world.

T HE order of an Housholde 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 doeth, wherein is required the uprightness of ones soul, and whereof he setteth down some parte afterward. Prov. 24. 3. 4. By wisdom the house is builte, and established by understanding, and by knowledge the rooms shall be filled with all precious and pleasant substance.

Now the wisdom meant in this book is that which is allowed of gods word: especially when he joineth such blessing unto it.

The household order hath two partes,

• The first of these which concern the governors of the family.
• The seconde 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. Honor 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 longe on earth. 4 And ye Fathers, provoke not your children to wrath, but bring them up in instruction and information of the Lord. 5 Seruauntes, be obediente unto them that are your Masters according to the flesh, with fear and humblinge, 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. Contrarie to this is the common and whole casting off of this care, unless in worldly matters. The first parte 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, howe shall he care for the Church? 1. Tim. 3. 5. The example of David, Psal. 101. 4. 1. Solomon's mother. Pro. 31. 1. 2. 3. &c.

The seconde parte 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 prouidinge a wife for his Son. Gene 24. 2. Then Abraham spake unto the elder servant of his household, which was over all that he had, saying: Putt now thy hand under my thighe, 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 Putaphars 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, equalles: of sex, male, female, of age, childehoode, 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 behavior 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 parte of household government.

Of the duties of ordering the household, by the chief of the same: There are 2. sortes,

• 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 tente have not said. O that some would give us of this flesh: we are not satisffied, 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 Tentes, 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 him self he kissed him, and they asked one another of his welfare: afterward they went into his Tente. 8 Where Mosche declaring unto his father in law whatsoever things the Lord had done unto Pharaoh and the Egyptians for Izrael: 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 Izrael, 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 then 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 Izrael 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 doest unto this people? Why sittest thou alone, and all the people stand before thee from the morning unto the eueninge? 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, everyone 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 doest. 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. &c.

And this ariseth from a double respect: the commodity they receive, and the duty they owe 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 couenaunte, not only as much as in thē 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. Contrarie to this is, their best care to be most exquisite in the latter, and wholly negligente in the form • , 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 performaunce of those works and labors, which are fit for everyone.

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 unblameable, the Husbande of one Wife, having faithful children, which are not slandered of riot, either stubborn. Psal. 101. 1. I will singe mercy and judgment unto thee, O Lord will I singe. 2 I will mark (in an upright way) when thou shalt come unto me, I will continual • 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 acknoweledge evil. 5 The tongue that privily hurteth his neighbor, 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 lande, 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 sortes 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 yourselves, chaunginge your garments. • Afterwarde arisinge 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 earerings which were in their ears: Jacob hid them under that Oke which is besides She • em.

Where we see that both Jacob doth both instruct them what to do, and in the doing of these things directeth them.

Suche as wherein they must only go before them and direct them, are those which only ought to be done iointlie of the whole famelie, and then the superiors must be there the chief directours of them: otherwise when they are absent, they they must cause them to be done: as in prayer before and after their labor, in thanks giving before and after meal▪ I am 5. 13. Is any amongst you sick in mind? Let it him pra • e • s any man cheerful? let him singe. Psal 127. Unless the Lord build the house, then labor •• 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 lita • e and make a noise, until he hath heard my voice 1. • im 4. 4 For whatsoever God hath created is good, neither is anything 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 judgment on the family, Church, or common wealth, to direct them in fastinges and prayers, with readings, meditations, and use of the word, as may serve to give especial cause of humblinge, 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 wepte, 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. &c. For as it is their duty in their own private fast to do this by them selves, so to direct others in the same, when they do it with them. Contrarie 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, doeth give him instructions betimes. Pro. 15. 32. He which withdraweth him self 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 judgment, 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

• Continuall daily instruction.
• That which respecteth the public ministry.

Exod. 12. 25. 26. Let it be therefore, when ye shall come into the lande which the Lord shall give unto you as he hath said, and shall observe this worship. Lette 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 Egypt, 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 shown 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.

Dueties for daily instruction, are

• Instruction out of the Scriptures.
• Instruction drawn from God's works.

Psalm. 87. 1. Receyue 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 pour forth hid things, which HAVE BIN OF OLDE 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 cōmaunpementes 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 ministry, and also to refer those things which are plain and easy, or which they have learned from the public ministry, unto such plain instruction, as they instructed, may understand and know, howe to bring it in use. 2. Tim. 3. 15. Thou haste known the Scriptures from a child: which cannot 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 practice, 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 pearcinglie into the children, and speak of them, when thou • ittest at thine house, when thou walkest by ante 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 Brieflie, write them on the posts of thine house, and on thy gates.

Contrarie to this is, first that they are utterly negligente 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 ministry, and to amende 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 ho • should after him that they keep the way of the Lord by exercising justice and judgment, that the Lord may perform unto Abraham that which he hath promised unto him.

The duty which respecteth the public ministry, Double,

• Firste concerning the obtaining of it.
• The seconde 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 ministry, if not, to b • st • we 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 parte, 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 readilye speak shining things. When Sauiors, to wit, ministers of the doctrine of salvation▪ shall ascend in the mountain of the Lord to judge the mountain of Esau, the kingdom shall be 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. Howe can they believe except they hear: howe can they hear without a Preacher: howe 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 ministry, 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 dooinge 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. Jer. 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 lande whither I had driven them, and I will bring thē 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 shall be wanting, saith the Lord. Jer. 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 anymore 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. &c.

Mat. 8. But when he saw the multitude he had compassion on them, because they were dispersed and scattered abroad as sheep having no shephearde: Then he said, Surely the harvest is great, but the laborers few, &c. Which showeth how miserable they are which want this benefit: It alloweth also this duty of seeking. 2. Kin. 4. 22. And he said, wherefor wilt thou go to him (meaning the Prophet) today? It is neither •• w Mo • n • nor Sabbath day Which showeth that in the scarcity of the preaching ministry, they went on those days to the Prophets to hear the word of God. The seconde duty is to cause them to do that which is commanded them in the third Cōmand▪ 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 thenselves to the preaching of the word, by consideration of God's ordinance & promise, and their corruption▪ so that laying aside all superstuitie of evil, that they • aye with meekness receive the word. I am. 1. 17. Luc. 8. 8. Take heed therefore howe ye hear: for whosoever hath, it shall be given unto him, and who so hath not, even that which he seemeth to have, shall be taken from him: And for the Sacraments, to consider God's institution, their ministry, 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 everyone prove him self, and so let him eat of that bread, and drink of that cup. Esa. 1. 16. Washe 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 rememberest that thy brother hath ought against thee. 24 Leave there thy gift before the altar, and go thy ways: Firste, 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 assu • ance 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 Kings 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 Ghoste, 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 song a Psalm, they went out into the moun • Olive • . 1. Thes 5. 20. Quenche not the spirit: Set not light by preaching: Try all things: Hold fast that which is good.

For obedience of life it behooveth them to teache them, call on them, and see thē do this which they learn, that the public ministry 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. Cōtrarie to this is, that men both themselves and their families, go to the public ministry, as to a common matter, let it fall after to the ground, without any lookinge into the certainty of doctrine, the power and practice of it: and some with the ministry of the word become worse, both they and their households, then 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 Egypt 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 thoroughly, that this work by this means, may be a lively sign, and the doctrine be so understood, that it may more fruitefullie and lively be communicated by conference one to another. Also Act. 10. 24. And the other day after, they entered into Cesarea. 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 shall be dead, bury me likewise in this se • ulchre, in the which that man of God is buried: place my bones besides his bones. 33 For surly 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 banket, that Job sent and fanctisyed them, and rising earelie, 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 sanctifyinge them selves and their families, and preparing them according to the manner prescribed.

The duties in reforming, are those duties whereby they must labor to reform everything amiss which is espied, for God's glory and their good, and least it creep further. Contrarie 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 priuelie hurteth his neighbor, I will cut out: Him that is proud in look, and swelling in mind, I cannot 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 either in judgment 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 him self as one that C wholly dependeth on him, loveth him, feareth him, feareth him, reverenceth him, laboreth to approve all his ways before him: D If any be given to Idolatry, snperstition, &c. and careth not in every parte of the worship of God, to follow his revealed will: or if in the partes commanded, he appear negligent and cold. E Or to put them to any other use then is commanded, or be given to images, superstitiouse monuments, customs, occasions, or such like. If any dishonor the Name of God, either F in the irreverent 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 him self to the exercises appointed on that day, out of the word: M If any neglect especial duties towards their equalles, N superior or inferior in years, gifts, authority, as Masters, Parentes, Magistrates, Ministers, servants, children, or people. If any declare not a conscience to flee O evil, anger, malice, contention, quareling, fighting, or any hurting of the person of a man, either in soul or body: not being careful to succor the same according to his calling: P If any be found unchaste, in body, words, countenance or gesture: intemperate in diet, in apparel dissolute, not caringe to maintain the contrary holiness in him self and others: Q If any care not for the goods of another man, but by falsehood. fllatterie, oppression, &c. diminishe the same. R If he be negligent in increasing of his own by honest and lawful means▪ if he mispende it in cards, dice, gaming. &c. S If any care not to maintain the good name of others, but be given unto unnecessary blasing of other men's infirmities, by lying, slandering, backebiting, taunting. &c. T V If any show him self careless to restrain the motions and entisementes unto sin, and the Justs 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.

I am. 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 shall be 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 them selves must have two properties:

• They must be done with wisdom fit for those duties.
• Pacientie fit.

Wisdom is that the causes may be thoroughly sifted, and soundly reproted out of the word of God. According unto this wisdom also, until a fitter 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. Applie 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. Prov. 20. 21. He which bringeth up his servant deltcatelie, shall in the ende 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 disallowe the same. Contrarie 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 defense delivered in duty, submission and obedience of child or servant. Finallie, bitterness, which may provoke wrath rather then cause amendment. Colos. 3. 21. Fathers, provoke not your children to wrath, least they be discouraged. Job. 31. 13. If I contemned the cause of my servant or mine handmayde 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 floode in a na ••• we place, where there was no way to decline, either to the right hand or to the leste. 27 And when the asseseeing the Angel of the Lord God layee down under Balaam, Balaam being kindled with wrath, smote the Ass with his floffe. 28 And the Lord opened the mouth of the Ass, which said unto Balaam: 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 n • we 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 diverse sortes 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. Horsecombes are for the evil man, blewenes, wounds and stripes, piercing through the inner partes of the belly. Pro 29. 15. The rod and rebuke giveth wisdom: but the child let alone to him self. 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 offender, 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 seruencie of anger, in forgiving the fault, saying, that if thou shalt deliver him, thou wilt further punish him afterward. Contrarie to this is, to much lenity, also immoderate correction. Pro. 19. The rod and rebuke giveth wisdom, but a son permitted to him self, 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, &c.

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 thē from the family, unless they amende: and those which they may not to keep them in such order, till God or the common wealth cut them off. I am. 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 drunkarde. 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 deceypte, 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 conuenientlie 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 worse • then an infidel. Pro. 31. 21. She feareth not for her family because of the snow, for all her family is clothed with double clokes. 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 shall be cōtinuallie or ordinarily under their government in the family.

Now followeth the other which is the intertaynement of strangers: whose property is, the love of intertayning of Ghestes, 1. Tim. 3. 2. Therefore a Bishop must be unreprovable, the husband of one wife, watchinge, sober, modest, given to hospitality, &c. Heb. 13. 2. Be not unmindful of intertayning Chestes: for hereby certain unawares have entertained Aungells. 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 cōdicion 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 Tente and bowed him self to the earth. And he said: My Lord's: If new I have found favor 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: Doo so as thou haste spoken. 6 Therefore Abraham going hastilie into the Tente unto Sara, said: Make ready at once three measures of corn: Take fine meal, kneade 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 eueninge, Lot sat at the gate of Sodom: whom when Lot saw, he risinge went to meet them, and bewed him self with his face to the ground. 2 And he said: Behold now my Lord's, turn I pray you into the house of your servant, 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 banket, 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 beseechinge, that (if by any means) • t length a prosperous iourneye by the will of God might be given me to come unto you. 11 For I long to see you, that I might imparte unto you a spiritual gift, that you may be established.

Contrarie to this is nigardlines, such as was in Nabal in receiving of guests. Also suffering God to be dishonored, his word or Sabbath neglected, or any such abuse to be committed by their guests, & not labor by good means to amende 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 moste parte, 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 bande of Marriage. Marriage is that ioyninge of one man and one woman together by the covenant of God, that they may be one flesh, until they ende their life. Gene. 2. 24. Therefore shall man leave his father and his mother, and clean to his wise, and they shall be one flesh. Levite. 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 doest unfaithfully: yet she is thy companion and wife couenaunted unto thee. 1. Cor. 7. 30. The wife is bound by the law as longe as her husband liveth, but if her husband be dead, she is free to marie unto whom she will, only in the Lord. Rom 7. 1. Knowe ye not brethren (for I speak to them that know the law) that the law doeth 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 shall be 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 parte 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 shall be 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 foregouernour.
• The Wife is a fellow helper.

To be a foregouernour 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 howe to govern his own house, howe shall he • care for the Church of God? And to look as the chief honor, to all revenues & the estate of the good things of this life, especially to care for the keeping & increasing of it. Diligentlie know the estate of thy heardes. &c. 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 youger 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, least that the word of God be blasphemed. Judge. 5. 24. Blessed be Iahell 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 doeth him good and not evil all the days of her life. Gene. 18. 6. Therefore Abraham going hastilie into the tente unto Sarah, said: Make ready at once, three measures of corn, take fine meal, kneade it and make kakes bread under the ashes. 7 And Abraham running unto the heard, took a suckinge 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.

Contrarie to which is, that we keep not the authority and chiefedome in all matters: that women usurp any parte of it: that they be given to gadding and to meddle with matters not fit for their labor and travel. 1. Tim. 5 They will go from house to house. &c. Pro. 7. 11. Her feet dwell not in the house.

The duties of married folk in the family are of two sortes,

• Firste 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.

Mutuall duties are those which are to be performed one to another of the, they are

• Common to both.
• Proper to eche.

Exod. 21. 10. If he shall take another unto him self, let him not diminishe 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 owe to eche other, and it is

• Dwelling together.
• Mutuall good proceedings 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 eche other mutual duetis. Mat. 1. 18. For when his mother Marie was betrouthed 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 her self from her husband. But to the remnaunt 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 honor unto the woman's vessel, as to the weaker, that when as ye be 〈◊〉 iointlie 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 Iizraell, 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 Tamar bare unto Iehuda, 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 marie 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 melte as doeth 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 Uriah said unto David: The Ark & Izraell and Iehuda, abide in Tentes, and Joab my Lord and the servants of my Lord, have their Tentes 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 gene a far journey, at the appointed day he will return again.

Contrarie 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 Defraude not one another, unless it be by consent for a time, that ye may apply yourselves to fasting and prayer, and come together again, least Satan tempt you for your incontinency. It is not good for man to be alone. Gen. 2.

Here also must be considered the partes of this duty: first, due benevolence which is the honorable possessiō 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 honorable 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 marie 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 wind • we and saw that, behold I saak played with Rebekka his wife, wherefor calling Isaac, he said to him, Surelie 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?

Contrarie to this is the abuse of their liberty between them selves, communicating that which is proper to the husband to other in whooring, dancing, vncomelie familiarity with other.

The seconde is their mutual help or labor one towards another, in word, deed, and commuuicating 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 doeth the Church. Pro. 31. 28. Her children do rise, and call her blessed, her husband also doeth praise her, saying: Many women have done stoutelie 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 ar of the

• Husbande to the wife.
• Wife to the husband.

Ephe. 5. 33. But also you particularly everyone so love his wife as him self, 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 honor 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 honor to her as the fittest for him, in heaven and in earth, with a paciente covering or bearing of her infirmities. 1. Pet. 3. 7. Exod. 21. If he shall take another unto him, let him not diminishe her food, her clothing and been • olence 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 farde: who art thou? which said: I am Ruth thy handmayde: that thou mayest spread the wing over thine handmaid, because thou art the kinseman. 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 honor 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 womā is the glory of the man. 8 For the man is not of the woman, but the woman of the man &c.

Contrarie to this is, when men are indiscreet, 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,

• Recompence 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 obeyinge him in all good things, and by her advise, sweet counsel, labor and travel, to be a comfort or help unto him. Pro. 31. 11. The soul of her husband doeth trust her, and the spoils do not sail. 12 She doeth him good and not evil all the days of her life. 13 She secketh • 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 tastinge 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 labor 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 slouthfulnesse.

The matters of this life are, her labor

• 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 vineyard. 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 clokes.

Her own work is to labor diligently, earelie and late, in something of profit for the family. Pro. 31. 13. 14. 15. 17. 19. 22.

Her labor for Christian holiness is, to see all duties accomplished at the commandment of her husband: for which Christian watchefulnes 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 seconde 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 honor: and from a meek and quiet spirit in all her behavior of words, deeds, apparel, countenance, gesture, &c. to signify plainly she hath feeling of him in her heart, as of the image of gods 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 Isaac, 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 • ail and covered her self. 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 longe 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. Contrarie to this is, the pride and untamed affection of the wise, their vncomelie gestures, their hot and chiding answers towards their husbands, their vnshamefaste or equallike looks: finally, whatsoever is contrary to the former rules.

And hitherto of the duties which are between them selves.

Now follow the duties towards others.

They are double,

• As they are parents.
• As they are masters and maistresses.

Coloss. 3. 21. Fathers, provoke not your children to wrath, least 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 moderatelie of the Father, with great gravity and authority. Gen. 22. 7. And Isaac speaking unto Abraham his Father, said: My father: which said: Behold, here I am my son. Then said Isaac: Behold, here is fire and wood, but where is the small beast for the sacrifice? Unto whom Abraham said: God shall provide for him self 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 easines of a mother which keepeth her authority. Pro. 31. 1. The gathering together of the words of Lemuell 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 eche.

Common to both from the first conception of children to take care of thē, even to the ende of their lives, as appeareth by the partes following.

The especial partes of this duty are these.

Which respect

• Their tender age.
• Youth.

Gal. 4. 1. This I say, the heir as longe 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. Instructe 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 intisementes, allurementes, corrections. &c. fit for them, they are framed to good The giving of the admonitions is, by little and little, by often repetitions, in greatest playnes which may be, to make them understand some chief grounds and seeds of religion, of good manners, and behavior towards all, and so to begin some conscience in them. Esa. 28. 10. When as there shall be 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 saluatiō, 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 everyone that useth milk, is vnexperte of the word of righteousness, for he is a babe. Prov. 20. 11. Let a child make him self known in his works, whether his work be pure and right.

Contrarie 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 ministry.

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 doeth search all hearts, and doeth 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 forever. 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 porche, and of the houses thereof, and the treasure houses thereof, and of the Parl • re thereof, and of the inner chambers thereof, and of the place of the mercy Seat. Pro. 31. 1. The gathering together of the words of Lemuell 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 honor, 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 thighe, 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 countreye, and to my kindred, and take a wise unto my senne I • chak Ruth. 3. 1. Afterwarde 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. &c.

Contrarie to this is the neglect of their life to come, to make matches only for carnal respects, suffering them to live wantonlie and vncleanelie, and not seeking the •• n •• die appointed.

The proper duties of both is commonly towards them in their infancy. The Fathers 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.

Contrarie to this is, differring of that work, for trifles or unmeet causes, a giuinge of a name in another tongue, a profane name. Gene. 25. 25. And the first came forth roughe, being all o • er as an hearie gown, and they called his name Esau. 26 Afterwardes his brother came forth, whose hand held the heel of Esau, therefore everyone 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, howe he would have him called. 63 So he asked for writing Tables, and wrote saying: His name is John, and they marueyled all. Gene. 4. 25. And after Adam knew his wise, which brought forth a son, and called his name Sheth: 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 Timothy, 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 wayne it, and perform all such motherlie care and duty. 1. Tim. 5. 10. If she have nourished her children, if she have lodged strangers. &c. Gene. 21. 7. Furthermore she said: Who would have said unto Abraham, Surelie Sa • ah shall gtue children suck: but I have borne a son in his old age. 8 And the babe grew and was wayned, and Abraham made a great feast, what day Izaak was wayned. 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 shall be a sign unto you: you shall find the child swaddled and laid in a cratche.

Contrarie 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 barraine 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, liberallie reward thē, as far as christianity, liberality, in equality shall bind them.

Contrarie to this is, to retain their wages, to exacte of them, to oppress them, or only reward them strictelie, according to the exacte 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 Hezekiah was sick unto death: Isaiah 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 judgments, 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 Izrael, Abner the son of Ner, and Hamasa the son of Iether, 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 Absalom 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, Ihaue 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 slepte with his fathers, and was buried in the city of David. Gene. 49. 30. Then he commanded and charged them, saying: When I shall be 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 parte 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 Peeter, 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 faithefull children, which are not slandered of riot, neither are disobedient.

Towarde the household governors, to

• Be helpful to them in outward behavior.
• 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 behavior to acknowledge their authority, such as shall be prescribed unto them, as of cap, leg, manner of speaking.

Contrarie to this is, vnmannerlines, answering again, giving cutted answers. &c. 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 Savior in all things. 1. Pet. 2. 18. Seruauntes be subject to your Masters with all fear, not only to the good and courteous, but also to the froward.

The seconde duty of obedience is in all commandments concerning the forenamed duties of the Superiors towards them, willingly to perform them, and to submit them selves 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 spake unto Mosche: If her Father had spitte 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.

Contrarie 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 Jacob her youngest son, and said unto him. &c.

The duty towards others is,

• Amongest them selves.
• Towardes other besides them selves.

Amongest them selves that with peace and quietness. They have their mutual equality, bear with one another, & help one another as far as is lawful. Contrarie to which is, unquiet minds, pride, jars, lifting up above others, not keeping the place or difference made by the chief of the family.

Towardes others is, that they so order them selves towards all, as they are taught out of the commandments, and towards Ghestes and strangers: ritche and poor, high and low, as they be taught out of the fifth 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.
• Seruauntes.

Children's duty is from their beginning to their ending, to be subject, obediente, and helpful to their parents.

Contrarie 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 him self unto her sitting in his Throne, he commanded a throne to be placed for the mother of the King, which sat at his righte 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 savor in thine eyes, put I pray thee, thine hand under my thighe, and exercise this kindness and saith towards me, bury me not in Egypt, but when I shall riste with my fathers, carry me out of Egypt, and bury me in their sepulcher: Which said: I will do according to thy word. Gene. 49. 29. After he willed and commanded them, saying: When I shall be 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 lande of Canaan, which Abraham bought with the field of Hephron the Chittite, for a possession to bury in.

The proper or especial partes, of this duty is in their proper

• Obedience.
• Recompence which they must make.

The proper obedience is that which springeth from a cheerful, natural, continual and childelike love and reverence.

Contrarie to this is, disobedience, unnatural behaviors or affections. &c. 2. Tim. 3. 2. For men shall be lovers of them selves, covetous, boasters, proud, evil speakers, disobedient to parents, unthankfull, profane. Colos. 3. 20. Children, hearken 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 it self 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 & momente. Chieflie until by the fathers authority and consent, more full power be given to their childrē, because of their years and discretion. Numb. 30. 4. When a woman hath vewed a vow unto the Lord, or bound her self by a bond at her fathers house in • er youth. 5 If when her father heareth her vow or the bond, when with she hath bound her self, and her father hold his peace concerning her, then let her vows be established, and every bond wherewith she hath bond her self, 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 vewes or bonds wherewith she hath bound her self 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 vngin, 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 virgins, he doeth well. 38 Therefore he that giveth her in marriage doeth 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.

Contrarie to this is contempt of your parents, grieving of them, neglecting to help and succor them. &c. 1. Tim. 5. 4. But if any widdowe 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: Honor 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 honor not his father or his mother, shall be 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 God's will give them in charge Col. 3. 22. Seruauntes 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 plowing, 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, Dresse where with I may sup, and girde thyself, and serve me till I have eaten and drunken, and after eat thou and drink thou. 9 Doeth he thank that servant, because he did that which was commanded him? I trow not.

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

The manner of doing this, hath two partes,

• 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 Savior in all things.

Their diligence is in a single heart, as to the Lord, not only by labor and travail, but prayer, religious care, and all good means to perform the things laid on them.

Cōtrarie to this is, eye service, Col. 3. 22. Seruaunts 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 heart fearing God. 23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men. Ephe. 6. 5. Seruauntes 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, dooinge 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, sware unto him concerning this matter. 10 Afterwarde 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 Siria 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 him self 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, Staye me not, seeing the Lord hath prospered my way. Sende me back that I may go unto my Lord. &c.

Faythfulnes is in their labor and • darges, to seek the uttermost they can, the commodity and benefit of their Masters.

Contrarie to which is, picking, turning another way, in banketing, feasting, riotte. &c.

This appeareth most lively in the description which Jacob doeth 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 Rammes of thy flock have I not eaten. The torn I brought not unto thee, but made it good myself, at my hand thou diddest 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.

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

O Vr Savior 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 thē in this prayer: Saying pray thus, and when you pray say, Our Father. &c. 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 then are contained here. This form or pattern, or rule of prayer hath two partes.

• The first is, An entrance or preparation to the same.
• The second is, The prayer it self.

The entrance doeth contain such a description of God, as is meet for us, whensoever we adresse our selves 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 adioint 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 then 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 seconde 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 it self, by a Metonomie, or change of name, where the place or subject is put for the thing placed or adioint: 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 patiēcie, in waiting God's leisure. In the seconde, rashness or multiplying words, thoughts, doubting of God's power, wandering thoughts, and all earthly imaginations.

The prayer it self hath two partes,

• The form of request.
• The confirmation of it, cōtayning a thanksgiving.

Because our requests must be made manifest with thanksgiving, Phil. 4. 6. And thanksgiving for a benefit received doeth greatly confirm our faith in requests, as Jacob's example doeth show, Gen. 32. 10. 11. &c. 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 doeth 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 groninges. Rom. 8. 26. 27. I am. 5. 16. This shutteth out, none or very little feeling of our want, coldness, and dullness in prayer it self.

The petitions are of two sortes.

• The first which beggeth concerning God only in the first place, as the place and ende of every request showeth.
• The second which require concerning our selves

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 then as it may serve to his glory, which is undoubtedly true of our salvation, because of God his decree, John. 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 adioint 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, &c.) 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 our selves 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 & adioint, 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. partes, his administration here, by all means of his honor, & the last judgment, unto both these must be referred the heads of our requests, ae praying for that which is commanded in the 2. come. So that whensoever 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. &c. In the second head we ask that all things being performed, and all enemies overcome, Christ, the resurrection, and his judgment 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 adioint 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 doeth not note equality here, but likeness, notwithstanding it be here with great imperfections, as 1. Pet. 1. 16. 1. John. 3. 3. The propoundinge 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 adioint This must be prayed when we feel any repugnancy to God's will in the deed or manner of doing. For here we request by one all the fruits of the kingdom, righteousness, joy, peace, &c. Rom. 14.

The other sortes 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. &c. Therefore in everyone we say, Give us, forgive us, Lead us not. &c

They are of two sortes,

• The first concerning the things of this life, first dispersed after the manner of the Scripture, as the shortest, wherein as children we clime 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 adioint, 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 Sinecdoche, 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 adioint, such as is both apt & able by his blessing to nourish us, seeing we may have money and put it in a bottomless pursse, 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 adioint of the time this day, that is one kind of time being putt 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. &c. Mat. 6. 31. &c. 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, &c. as they tend unto this.

The first of these is disposed in an axiom simple of the subject and adioint, Father remit us our debts. Where is an allegory of a Metaphor, the similitude being borrowed of debts, which is drawn frō 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 feelinge of these. This is confirmed by a reason drawn from comparison of the less, and is concluded in a Syllogism connexiue or knittinge, in the first kind both partes being contained in one, the assumption in the proposition. Seeing even we forgive our debtors, which have not a drop of thy infinite mercy in us, Doo 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 seconde is disposed in the like simple axiom, adorned with a metaphor taken from war, where men are leadde 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 loose us, that is by a Metaphor taken from the water pente 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 connexiue of the first kind: Seeing we give it all unto thee, grant our request. But the first we do therefore. &c. the proposition is wanting, the assumption is contained in an axiom copulative, which numbereth up the partes, where again as above the couple is left out to note out the joyful and fervent feeling and melody of the heart in heapinge up praise unto God, Ephe. 5. 18. 19. Colos. 3. 16. The partes 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 Savior took it, 1. Chron 29. 11. and in Iud where it is so interpreted, Iud. 25. And thus much for the partes, 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.

[ 1] THE entrance of this Epistle hath two partes,

• 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 doeth write is Paul the principal writer, who is described by the adioint captive: which adioint 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 doeth write is also declared by his proper name, Timothy: and an adioint of relation, a brother, that is, by a Metaphor one of the same Christian Religion.

The persons to whom he writeth, are Firste

• The husband.
• The wife.

Seconde

• The Minister.
• The Church.

The man is described by his proper name Philemon: by his adioint beloved, and by his effect, worker together with us.

[ 2] The Womā is also described by her proper name, Appia, & her adioinct, beloved

The Minister is also described by his proper name, Archippus: and his adioint, a fellow soldier: that is, by a metaphor, a fellow Minister.

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

[ 3] The prayers are

• The salutation.
• Thanksgiving.

The salutation is set down, first by the matter of it, which he wisheth to them whereof the partes are, grace, that is, full favor 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.

[ 4] The Thanksgiving is described, first by the subject, my God: that is, whom only I do serve, and hange upon. Secondly by the adioint, always making mention of you in my prayers. [ 5] 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.

[ 6] In the 6. ver. the adioint 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.

[ 7] [ 8] [ 9] [ 10] 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 adioint, 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 parte of the consequent pray thee, is declared by a diverse reason, Although I have liberty to command thee, yet I pray • thee: Where the first diverse, liberty of commanding, is declared by the adioint great: by the form, in Christ, by the subject, that which is thy duty. The seconde diverse is declared by the moving cause for loves sake: and by a comparison of the greater, rather I pray thee. The last parte 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 ministry: which is declared by the formal cause, whom I begot: that is by a Sinechdoche of the parte 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. [ 11] 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 adioint, unprofitable to thee: which is made lightsome by the time once, and declared by the contrary, but profitable: which is declared by the adioint of time now: and enlarged by a comparison of the greater, to me also, and it is garnished by a redoublinge 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 woe • thelie 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 connexiue 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 doeth rejoice, because the bowels of the Saints have been refreshed by thee: And it is concluded in a less plain Syllogism of the seconde kind, affirmative special.

• That love that doeth refresh the bowels of the Saints, is to be rejoiced in:
• But this love doeth refresh the bowels of the Saints:
• Therefore this love is to be rejoiced in.

[ 12] 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 parte of the consequente him, is declared by the adioint, 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 connexiue Syllogism of the first kind.

[ 13]
• If I have sent him for that purpose, receive him:
• But I have sent him for that purpose,
• Therefore receive him.

[ 14] This is a preuentinge of an objection: The objection is wanting, and may be thus supplied: If he were so profitable, why diddest thou not keep him. The subjection or answer is from the diverse reason. Although I desired to keep him, yet I would not do it without thy consent.

The first diverse is declared by the mouinge 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 seconde diverse is also declared by the mouinge cause, That thy benefit should not be by necessity: where necessity is declared by the contrary, but willingly or freely.

[ 15] Here is another preuentinge of an objection, The objection is wanting, and is thus to be supplied, He was a run away: The answer is by the adiointe of the time, He went away but for a little time: which is increased by the moving cause, But that thou shouldest receive him forever: Which is enlarged by a comparison of the less, not so much as a servant, but as more then a servant: which is garnished by a redoublinge or Anadiplosis.

[ 16] The seconde parte of the comparison, called reddition, is declared by the special, a beloved brother, more then 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 him self, both in the flesh, and in the Lord: that is, things appartayning unto this life, to the Lord: by a change of name of the subject for the adiointe.

[ 17] Here is a new reason to prove that he should receive him, drawn from the working cause, in a connexiue 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.

[ 18] Here is a preventing of an objection, the objection is wantinge, and is thus to be supplied: He hath hurt me, or done somewhat to me. The answer is from the diverse, If he owe 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.

[ 19] The last parte of the 19. verse is a confirmation of the seconde answer from a comparison of the more to the less, and is concluded in a connexiue Syllogism of the first kind.

• If thou doest 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 ende of the 19. verse.

[ 20] Here is another confirmation drawn from the effects, and is concluded in a connexiue Syllogism of the first kind.

• If by this I shall obtain fruit of thee in the Lord, and if thou doest refresh my bowels in the Lord: then thou shouldest receive him:
• But I shall obtain fruit▪ &c.
• Therefore thou shouldest receive him.

The proposition is wanting, the assumptiō is in the 20. ver. and is garnished with a crying cut of a wishing, yea my brother, I would I might 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 write 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 connexiue Syllogism of the first kind.

• If thou wouldest do more then this: then thou wouldest do this.
• But thou wouldest do more then this:
• Therefore thou wouldest do this.

The proposition is wanting, the assumption is in the 21. verse. and is confirmed by a testimony of Paul his own knowledge, I know it.

[ 22] 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 frō the working cause, in a connexiue sillogisme 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.

[ 23] Certain salutations are set down in the 23. 24. verse. in a gathering axiom of the cause and the effect.

[ 24] Epaphras, Marcus, Aristarchus, Demas, and Luke salute thee: whereof the first is set forth by an adioint, My fellow prisoner: which is declared by the cause, for Christ Jesus, their other by their adiointes, my helpers.

[ 25] The salutation is set down in a simple axiom affirmative, of the subject and adiointe, 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 partes,

• 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, frō the 7. to the 22. verse.
  • His own hostage 22. verse.
• The shutting up of it,
  • The salutation frō others, 23. 24. v.
  • From him self. 25. verse.