especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
their administration of houshold matters is altogether civill not religious For the familie the dutie which regardeth them is to keepe them in subjection for the performance of al duties of holines and religion and for the diligent performance of those woorks and labors which are fit for everie one 1. Tim. 3.4 Which may governe well his house which may keepe his children in subjection with all honestie 1. Tim. 3. If any be vnblameable the husbande of one wife having faithfull children which are not slaundered of riot either stubborne Psal 101.1 I will sing mercie judgment vnto thee ô Lord will I sing 2 I wil mark in an vpright way when thou shalt come vnto me I wil cōtinuallie walk in the soundnesse of my mind in the middest of mine house 3 I will not set before mine eies a wicked thing I haue hated the workes of them that decline it shall not cleaue vnto me 4 A froward minde shal depart from me I will not acknowledge evill 5 The tongue that privilie hurteth his neighbour I will cut out him that is proud in his eies and swelling in his mind I shal not be able to suffer 6 Mine eies shall waite vpon the faithfull of the land that they may abide with me He that walketh in the sounde way shall minister vnto me 8 The deceitfull man shall not dwell within mine house he that telleth lies shall not be established before mine eies Now for the performance of this general duetie two sorts are required which are Such as wher they most cōmonly go before them direct them Such as they must performe vnto them Gen. 35.2 Wherfore Iacob gaue commandement vnto his familie to all that were with him Put away the goddes of the people which are amongst you cleanse your selues changing your garmēts 3 Afterward arising let vs ascend to Bethel that there I may make an Altar to that strong God which heard me in the day of my distresse and was present with me in the way wherein I went 4 Which when they had given vnto Iacob all the gods of the strāge people which were in their hands and the earings which were in their eares Iacob hid them vnder that Oke which is beside Shechem Where we see that Iacob doth both instruct them what to doe and in the dooing of these things directeth them Such as wherein they must only goe before them and direct them are those which only ought to be done jointlie of the whol familie and then the superiours must bee there the chiefe directors of them otherwise when they are absent they must cause them to be done as in prayer before and after their labor in thanksgiving before after meate Iam. 5.13 Is any amongst you sick in mind Let him pray Is any man cheerefull Let him sing Psal 127. Vnlesse the Lord build the house their labour is but lost that builde it Vnlesse the Lorde keep the citie the keeper is diligent in vain 2. Let them bee in vaine vnto you which rise betimes which sit down slowlie which are fed with the meat of sorrowes so he giveth sleepe to his beloved Psal 55.18 In the evening and morning and at noon dayes will I meditate and make a noise vntill he hath heard my voice 1. Tim. 4.4 For whatsoever God hath created is good neither is anie thing to be refused if it bee taken with thanksgiving Luke 22.17 And he tooke the cup and when hee had given thanks he said take this and devide it amongst you So Abrahams servaunt saide Gen. 24.12 O Lord God of my maister Abraham cause I beseech thee that it com vnto me this day and exercise this goodnesse towardes my maister Abraham 48 And I bowed downe and worshipped the Lord blessed the Lorde God of my maister Abraham because he had brought me by the right way to take my maisters brothers daughter for his sonne And vpon any great judgment on the familie Church or common wealth to direct them in fastings and praiers with readings meditations and vse of the woord as may serue to giue especiall cause of humbling and especial cause fit of cōfort for that work Hest 4.16 Goe gather together all the Iewes which are at Susan and fast for me neither eat nor drinke those three daies night nor day I likewise and my maides wil fast so at length I will goe in to the King which is not according to the commandement and when I shall perish I will perish Nehe. 1.4 And it came to passe when I hearde these wordes I sate downe and wept and mourned certaine daies in which I fasted and prayed before the God of heaven 5. And I said I beseech thee ô Lord God of heaven most strong God greatest chieflie to be feared Keeping covenant mercie to them that loue him and keepe his cōmandemēts 6. Let thine eare be attētiue thine eies be open to harkē to the praier of thy servaunt which I pray before thee at this time day night for the Israelites thy servants I confesse the sins of the Israelits wherwith we haue sinned against thee I also the house of my fathers c. For as it is their duety in their own private fast to doe this by themselues so to direct others in the same when they doe it with them Contrarie to this is the vnchristian prophanesse in such cases Also the vnchristian shamfastnes of some and common negligence in others in these duties Such as they must perform vnto them are duties of Instruction Reforming Pro. 13.24 He which keepeth back his rod hateth his sonne but he which loveth him doth giue him instructions betimes Pro. 15.32 He which withdraweth himselfe from instruction dispiseth his soule but he that hearkeneth vnto rebuke possesseth his soule The dueties of instruction are that by a familiar most plaine maner of teaching they may growe in the knowledge of that truth which is according to godlines Gē 18.19 When as I haue knowne him shuld I not reveale it for this cause that hee may command his children and houshold after him that they may keepe the way of the Lord by exercising righteousnesse judgment and that the Lord may performe vnto Abraham that which he hath promised vnto him Genes 14.14 When Abraham had heard that his kinsman was taken hee armed his men instructed 318. and followed them vnto Dan. Deut. 20. They are for Continuall daily instruction That which respecteth the publike ministerie Exod. 12.25.26 Let it be therefore when ye shal come into the land which the Lord shall giue vnto you as he hath said shall obserue this worship Let it be I say when your children ask you what signifieth this worship vnto you that ye say it is the Sacrifice the passeover of the Lord who passing by the houses of the children of Israel in Egypt when he slew the Egiptians he deliuered our families Exod. 13.14 And let it be when thy sonne shall ask thee
which hearkeneth not vnto the voice of his father nor to the voice of his mother although they haue chastised him yet he hearkeneth not vnto them 19. At length his father and his mother taking him let them bring him to the Elders of their Cittie and to the gate of their place 20. And let them say vnto the elders of their Cittie This our sonne is stubburne and rebellious he hearkeneth not vnto our voice hee is a riotous person and a drunkard 21. Then lette all the Citizens overwhelme him with stones that he may die and take away that evill out of the middest of thee that al the Israelites may heare and feare Psal 101.7 He that worketh deceit shall not dwell within mine house he that speaketh lies shall not be established before mine eies And hitherto of the first sort of duties concerning Christian holinesse in the familie The other concerning the thinges of this life is convenientlie to provide the necessarie things of this life as that they haue convenient clothing food rest if on certain causes need be recreatiō 1. Tim. 5.8 But if any mā provide not for his especially those of his house he hath denied his faith and is worse than an infidell Pro. 31.21 She feareth not for her familie because of the snow for all her family is cloathed with double cloakes Pro. 12.9 The juste man regardeth the life of his beast but the cōpassions of the wicked are the compassions of the cruell And then much more the maister must care for the servantes that they may haue even that refreshing and ease which is meete And thus much for the generall duties and of their speciall duties toward those which shal be continually or ordinarily vnder their governmēt in the family Now followeth the other which is the entertainment of straungers whose property is the loue of entertaining of guestes 1. Tim. 3.2 Therfore a Bishop must be vnreprooueable the husbande of one wife watching sober modest given to hospitalitie c. Heb. 13.2 Bee not vnmindefull of entertaining guestes for hereby certain vnawares haue entertained Angelles 1. Pet. Be harberous one towards another without grudging The first duty required of this worke is a liberall and chearful ministring of protection al things which serue for the necessity comfort of this life as is meete for the abilitie of them which receiue and the condition of those who are received Gen. 18.2 For when lifting vp his eies he looked behold three men stood before him whome whilest he saw hee runneth to meete them from the doore of the Tent and bowed himselfe to the earth And he said My Lorde If now I haue found favour in thine eies passe not I pray thee from thy servāt 4 Let there now bee taken a litle water wash your feet fit downe vnder this tree 5 In the meane time I will take and bring a morsell of bread and refresh your heart afterward ye shall go forwarde seeing for this cause you passe by your servant which said Do so as thou hast spoken 6 Therfore Abraham going hastily into the tent vnto Sara said Make readie at once three measures of corne Take fine meale knead it make cakes baked vnder the ashes 7 But Abraham running to the heard tooke a sucking calfe tender and good and gaue it to a servant which made hast to prepare it 8 Therfore taking butter and milk and the calf which he had prepared he set them before them who did eat he standing by thē vnder the same tree Gen. 19.1 And those two Angels comming vnto Sodome in the evening Lot sat at the gate of Sodom whom when Lot saw he rising went to meet them bowed himselfe with his face to the ground 2 And he said Behold now my Lords turn I pray you into the hous of your servant and wash your feete 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 vpon them exceedinglie they turning vnto him entred into his house which made thē a banquet and did bake vnleavened breade and they did eate 1. Tim 5.10 Being decked with a fit testimonie in good woorks if she haue brought vp her children if she haue bene harberous if she haue washed the Saints feet if she haue succoured the afflicted if shee haue followed everie good woorke diligentlie The other is as occasion serveth mutuallie to edifie one another by calling to minde Gods workes mutual instructions and exhortations Also by bringing them to the publik seruice of God and causing them to keep with them the Sabboth as appeareth by the example aboue Rom. 1.10 Alwaies in my praiers beseeching that if by any means at length a prosperous iourney by the wil of God might be giuen me to come vnto you 11. For I long to see you that I might impart to you a spirituall gift that you may be established Contrarie to this is nigardlines such as was in Nabal in receiving of guests Also suffring God to be dishonored his word or Sabboth neglected or any such abuse to be cōmited by their guests and not labor by good means to amend them or remoue them from the familie And hitherto of the chiefe of the family and their duties as are generall to all Now for the most part the chief of the familie are maried folke and so in common the governours of the house They are called maried folkes because of the bande of mariage Mariage is that joyning of one man one woman together by the covenāt of God that they may be one flesh vntill they end their life Gen. 2.24 Therefore shall man leaue his father his mother and cleaue to his wife and they shal be one flesh Levit. 18.18 Take not one woman vnto another to vexe her by vncovering the shame of her that is maried vppon this in her life Pro. 2.17 Which forsaketh the guide of her youth and forgetteth the covenant of her God Malach. 2.14 But you say Wherefore Because the Lord hath witnessed between thee and the wife of thy youth against whom thou doest vnfaithfully yet she is thy companion wife covenanted vnto thee 1. Cor. 7.30 The wife is bound by the law as long as her husband liveth but if her husband be dead she is free to marie vnto whom shee will onely in the Lord. Rom. 7.1 Know ye not brethren for I speak to them that knowe the law that the law doth beare rule over a man as long as hee liveth 2. For the woman being subject vnto the man being aliue is boūd by the law but if her husbād be dead she is delivered frō the law of the man 3. Therefore whilest the man liveth she shall be called an adultresse if she becom another mans but if her husband be dead she is free from the law that she is not an adulteresse thogh she become another mans To be one
for necessitie 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 heires of to vse being sanctified by word and prayer 1. Timoth. 4. 1. Cor. 3.22 The second by the adjoint such as is both apt and able by his blessing to nourish vs seeing wee may haue money and put it in a bottomlesse purse and eat and not be satisfied and drinke yet not be refreshed Hag. 2. For the word signified bread to our substance dayly such as may giue dailie nourishment The Antecedent is declared by the adjoint of the time this day that is one kinde of time being put generally for that time wherein we are according to Gods promise to aske it as Salomō saith The thing of the day in the day that is everie thing in his time as S. Luke expoundeth according to the day that is as time requireth For in joy the time requireth one blessing in afflictiō another that wee might hang on God every moment 1. Tim. 6.6 c. Mat. 6.31 c. To the other two this is general that ther is a Synechdoche where one kind is put for al of that sort and the meanes of them as faith and all other good graces and the instrumentes begetting nourishing relieving them as preaching exhortation Sacraments corrections c. as they tend vnto this The first of these is disposed in an axiome simple of the subject adjoint Father remit vs our debts Where is an allegorie of a Metaphor the similitude being borowed of debtes which is drawne from the obligation of works wherin we were boūd to continue to do all the law vnlesse we would be accursed Col. 2.14 Gal. 3.10 Now by remission of sinnes is meant justification peace of conscience joy in the holy Ghost deliverance from the wrath to come all such of that kind Rom. 5. And this petition is when wee are troubled terrified in conscience and through dulnes haue not feeling of these This is confirmed by a reason drawen from comparison of the leaste and is concluded in a Syllogisme connexiue or knitting in the first kind both parts being contained in one the assumption in the proposition Seeing euen wee forgiue our debters which haue not a drop of thy infinit mercie in vs Doe thou much more forgiue vs For so S. Luke sheweth it should be interpreted in expresse wordes and I see not why it should not so be translated for the Greek phrase doth well beare it So this is for our comfort if wee feele this readines in vs otherwise we can haue no assurance Luk. 11. The second is disposed in the like simple axiome adorned with a Metaphor taken from warre where men are led captiue Lead vs not that is though wee daylie deserue it yet seeing we haue begged the forgiuenes of sinnes giue vs not so over vnto the temptation of the Devill the world or our owne corruption as that with the temptation thou giue not an issue 1. Cor. 10.13 2. Cor. 12.7.8.9 This is declared by the contrarie but loose vs that is by a metaphor taken from the water pent vp set vs free more and more from all that whereunto concerning the flesh we are captiue Rom. 7.13 The reason of the requests is drawen from the efficient cause which may mooue God to yeeld to our petitions because we giue it wholly to him The reason may bee concluded in a connexiue of the first kind Seeing wee giue it all vnto thee grant our request But the first we doe Therefore c. The proposition is wanting the assumption is contained in an axiome copulatiue which numbreth vp the parts wher again as aboue the couple is left out to note our joifull and fervent feeling melodie of the heart in heaping vp praise vnto God Ephe. 5.18.19 Col. 3.16 The parts are first that the kingdom that is the ordering of all things in heaven and earth appertaineth to him Secondly the whole power whereby they are done Thirdly the praise and glorie as in the Chronicles from whence our Saviour Christ tooke it 1. Chron. 29.11 and in Iudg. where it is so interpreted Iud. 25. And thus much for the partes the propertie of the whol is noted out by Amen which is the force and certaintie of our faith in the whole work as in a thing vnmoueable 2. Cor. 1.20 THE EPISTLE TO PHILEMON THE entrance of this Epistle hath two partes The inscription or title Praiers The inscriptiō setteth downe The persons which doe write The persons to whome it is written The first person which doth write is Paul the principall writer who is described by the adjoint captiue which adjoint is declared by the cause Christ that is by a change of name of the cause for the effect Christ leading him to prison by his spirite And the seconde person which doeth write is also declared by his proper name Timothie and an adjoint of relation a brother that is by a metaphor one of the same Christian religion The persons to whome hee writeth are first The husband The wife Seconde The Minister The Church The man is described by his proper name Philemon by his adjoint beloued and by his effect Worker together with vs. 2. The woman is also described by her proper name Apphia and her adjoint beloued The minister is also described by his proper name Archippus and his adjoint a fellow souldior that is by a metaphor a fellow minister The Church is declared by the subject which is at thy house 3. The praiers are The salutation Thanksgiving The salutation is set downe first by the matter of it which he wisheth to them Whereof the partes are grace that is ful fauour of God peace that is by a Synechdoche of the speciall for the generall all prosperitie both of soule and body Secondly by the forme from God the Father and from Christ. All which is disposed in a coupled axiome 4.5 The Thāksgiuing is described 1. by the subject my God that is whom only I do serue and hang vpon Secōdly by the adjoint alwaies making mention of you in my prayers Thirdly by the efficient cause hearing of your loue and faith Both which are declared by their proper subjects which you haue towards our Lord Iesus Christ and loue towards all Saints and all these are disposed in a coupled axiome In the 6. verse the adjoint of thanksgiuing his mention making of them in his prayer is set foorth by the matter which he seeketh for in praier 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 Iesus 7.8.9.10.11 The principal mater of this Epistle which is to intreat for Onesimus is set down in a simple axiom of the cause the effect in the 10. verse I Paule pray for
thee Onesimus wher the antecedent Paule is declared by the adjoint being such a one which is declared by the special even Paule an olde man and increased by the greater and made lightsome by the time yea now a bondman of Christ. The first part of the consequent pray thee is declared by a divers reason Although I haue libertie to command thee yet I praie thee Where the first divers libertie of commanding is declared by the adjoint great by the forme in Christ by the subject that which is thy dutie The seconde divers is declared by the moouing cause for loues 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 sonne that is by a metaphor one brought to the faith by my ministerie which is declared by the formal cause whom I begot that is by a Synechdoche of the part for the whole and a metaphore whom God by me did effectuallie call which is declared by the subject of the the place in my bonds that is by a Synechdoche of the speciall for the generall in prison Where in the beginning of the 9. 10. verses there is a repetition of the same founde in the beginning I praie thee I praie thee Secondlie Onesimus is described by the adjoint vnprofitable to thee which is made lightsome by the time once and declared by the contrarie but profitable which is declared by the adjoint of time now and inlarged by a comparison of the greater to me also it is garnished by a redoubling of the same sound or Anadiplosis thee me and thee and by a litle chaunging of the name called Paranomasia profitable vnprofitable This axiome I praie thee being thus worthylie declared is declared in the 7. verse by the making cause because I haue great ioie comfort in thy loue and is disposed in a connexiue Syllogisme of the first kinde If I haue great ioy and comfort in thy loue then I may pray thee for Onesimus But I haue great ioy and comfort in thy loue 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 loue wherein it doth rejoice because the bowels of the Saints haue bene refreshed by thee And it is concluded in a lesse plain Syllogisme of the second kind affirmatiue speciall That loue that doth refresh the bovvels of the Saints is to be reioyced in But this loue doth refresh the bovvels of the Saints Therefore this loue is to be reioyced in The bowels that is by an excessiue metaphore be inward affections of the Saints Here is set down the speciall of the former request in a simple axiome of the cause and the effect receiue thou him where the last part of the consequent him is declared by the adjoint my bowels that is by a metaphore my loue that is by a change of name of the cause for the effect my beloued This is confirmed by the cause which should mooue him and it is concluded in a connexiue Sillogisme of the first kinde If I haue sent him for that purpose receiue him But I haue sent him for that purpose Therfore receiue him This is a preventing of an obiection The objection is wanting and may bee thus supplied If he were so profitable whie diddest thou not keep him The subjection or answere is from the diverse reason Although I desired to keepe him yet I would not doe it without thy consent The first diverse is declared by the moouing cause That in steed of thee he might minister vnto me in the bandes of the Gospell that is by a Synechdoche In the afflictions which the Gospell hath brought me The second divers is also declared by the moving cause That thy benefite should not be by necessitie where necessitie is declared by the contrary but willinglie or freely 15.16 Here is another preventing of an objection The objection is wanting is thus to be supplied He was a run-awaie The answere is by the adjoint of the time he went awaie but for a litle time which is increased by the moving cause But that thou shouldest receiue him for euer which is inlarged by a cōparison of the lesse not so much as a seruaunt but as more than a servaunt which is garnished by a redoubling or Anadiplosis The second part of the cōparison called reddition is declared by the special a beloued brother more than a servant which is inlarged by the greater especiallie 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 vnto Philemon then to Paule himselfe both in the flesh and in the Lord that is thinges appertaining vnto this life to the Lord by a change of the name of the subject for the adjoint 17. Here is a newe reason to prooue that he should receiue him drawne from the working cause in a connexiue Sillogisme If vvee haue fellovvship together in any common blessinges then receiue him But vve haue fellovvship together in common blessings Therefore receiue him The propositiō is in the 17. verse the assumption is wanting the conclusion is made manifest by a comparison of the like Receiue him as me 18.19 Here is a prevēting of an objection the objection is wanting is thus to be supplied He hath hurt me or done somewhat to me The answere is from the divers If he owe thee anie thing impute it to me which is increased by the greater I wil paie it which is confirmed by a testimony I Paul haue written it with mine own hand The last part of the 19. verse is a confimation of the second answere from a comparison of the more to the lesse and is cōcluded in a connexiue Sillogisme of the first kind If thou doest ovve me thy verie selfe then much more thou maist forgiue him this debt for my sake But thou ovvest me thy verie selfe Therefore thou maist forgiue him this debt for my sake The proposition is wanting the assumption is in the end of the 19. verse 20. Here is another confirmatiō drawn from the effects is concluded in a connexiue Sillogisme of the first kind If by this I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bovvels in the Lord thou shouldest receiue him But I shal obtain fruit c. Therfore thou shouldest receiue him The proposition is wanting the assumption is in the 20. ver is garnished with a crying out of a wishing yea my brother I wold I might obteine Here is an answering of an objection which might be made against the whole Epistle The objection is wanting may be thus supplyed Why write you so earnestly The answer is from the cause The perswasion I had of thy readines to obey it caused me which is prooved by a comparison of the lesse to