togither maketh the thing caused As The Lorde God also made man of the duste of the ground and breathed in his face the breathe of life and the man was a liuing soule Here wee see that God which is of him selfe without Man is the making cause of man and did make him by breathing the breath of life which was the forme into that of the duste which was the matter Nowe where more then one doo the proper worke of the making cause all working togither are the making cause The partes whereof are the chiefe workers called the principall and the helpes called the instrumentes and the ende which moueth the making cause to sette the matter and forme togither is no other cause then this seeing it bringeth no other force for the being of the thing then to moue the making cause to worke As Of his owne will begatte he vs with the worde of trueth that we should be the firste fruites of his creatures Where the ende that we should be the firste fruites of his creatures moued Gods owne will Gods owne will being the principall worker to begette vs with the worde of trueth being the instrumentall And thus much for the efficient or making cause The causes that are within the thing are those causes which are alwayes inseparablie remayning togither for the being of the thing They are twoo The matter The forme The matter is a cause of the which the thing caused is made So the Lorde made woman of the ribbe of man Noah the Arke of pine trees The forme is a cause by the which a thing is that which it is and so differeth froÌ„ all other things as in the example of man before mencioned But the naturall forme of thinges though they may be conceyued by reason yet they can not well be vttered by speache The artificiall forme of thinges is much more easie to bee conceyued in reason and vttered in wordes and therefore of such speaches there be many as in all writers so in the Scriptures especiallie So God set downe the artificiall forme of the Arke and of the Arke of couenaunt the Table the Candelsticke the Tabernacle the mercie Seate the Altar of burnte offeringes the Court of the Tabernacle and all the furniture and appurtenances therevnto by which artificial forme they be that they be and differ from all other things Thus much of the cause Now followeth the thing caused The thing caused is that which is by the whole force of all the causes As So GOD loued the worlde as he gaue his onlie begotten Sonne that whosoeuer beleeueth in him should not perishe but haue eternall life Where our happines is the thing caused the loue of God and faith the efficient cause Christ the materiall cause and eternall life the formal cause So also euerie worke or mouing of anie thing is the effecte or thinge caused by the worker or mouer Hitherto of more agreeable reasons Of both which relatiues are a most excellent example they are those which are so of and by one another that they are the mutuall causes and effectes one of another As The Father and the Sonne to giue and receyue to teache and to learne Nowe of the lesse agreeable argumentes Lesse agreeable reasons are such in whose agreement lesse is giuen and receyued to and from one another as appeareth in the example of more agreeable reasons The subiect is of two sortes Which receyueth the adioynt That wherein the adioint is is occupied As in this example Wheresoeuer the carkasse is thither will the eagles resorte Where we see in the firste parte the worde Where noting out a place whiche is the subiecte of the thing that is in it is the subiecte which receyueth the carkas is the subiect wherein the Eagles which are the adiointes occupie them selues by resorting So Husbandrie is the subiect of an Husbandman Ruling the Church is the subiect of the Bishop because in these things they are occupied The subiect which receyueth also is double That which receyueth into it selfe That which receyueth to it selfe So Iob was the subiect in which was soundnes vprightnes and the feare of God and the minde is the subiect in which are all euill qualities So Iob and other menne were and are the subiectes which receyue to themselues ritches houses landes c. An adiointe is that which is adioyned vnto anie thing as in all the former examples the things referred vnto their subiectes were the adiointes so what soeuer is referred vnto anie thing not being cause or effecte of the same it is the adiointe Agayne adiointes are eyther Common or Proper Eyther of them separable or inseparable which for the most part arise of the causes or being of the things and are therefore called essentiall or of the being Common are those which are adioyned vnto diuers subiectes as the power of eating drinking sleeping c. are common adiointes to men and beastes and can not be separated So ritches pouertie sicknes and health are common adiointes to good and euill men and may be separated from them A proper adiointe is that which is alwayes ioyned to one and the same subiect So righteousnes faith ioye in the holy Ghost are the proper adiointes to the children of God so to be seene and felte are the proper adiointes of a bodie and theâ—e are inseparable And it was proper to Adam and Ehauah to enioye paradise and yet separable Also Paule to be rapte vp into the thirde heauen and yet separable Hitherto of an agreeable argument whereby only those things that differ in themselues may yet be saide to be one So Christe sayeth I and my Father are ont meaninge in nature or cause So Iohn saith There are three which beare witnesse in heauen the Father the Worde and the Spirite and these three are one meaning in their witnesse whiche is their effecte So Paule saith He that planteth and he that watereth are one that is in office and function which is the adiuncte The thirde Chapter Of disagreeable argumentes DIsagreeable reasons are those reasons which disagree beeing referred one vnto another Disagreeable reasons are of two sortes Diuers or somewhat differing Such as can not stande togither commonly called opposites Diuers reasons are those which disagree onely in respect or after a certaine manner the notes whereof are commonly these Not this but that albeit neuerthelesse notwithstanding and such like As I knowe thy workes thy labour thy pacience neuerthelesse I haue somewhat against thee because thou haste lefte thy firste loue Where wee see that although these were disagreeing in respect of this Church yet they may agree for Christ may both knowe their pacience and workes and yet haue nothinge against them And these reasons and all such answering the one to the other whiche haue notes are sometimes set downe fully by their partes answering one vnto another sometimes by their notes onely Reasons which can not stande togither are reasons which differ not onely in respecte but also
those who will dispute of all the causes and not of the definition of Logike For there is no reason why the ende of any thing should come into the definition any more then the efficient cause when as the difference is before full and sufficient In inuention that is most generall which concerneth the distribution of an argumente that I make it not Artificiall and inartificiall but firste and arising of the firste and after deuide the latter into more artificiall and lesse artificiall At which none neede greatly to maruell seeing that reason whiche by arte appeareth the greater force of an other reason to the weaker force it hath in it selfe and so reasoneth more forcibly as doeth a testimonie whose force the sayde dependeth vpon other argumentes it must be both artificiall and arise in part of another but because it hath neither his force in it selfe nor arise perfectlie as a definition or diuision but in parte onely from other argumentes It may for both causes be well iudged to be an Argumente arising imoerfectly of the firste and so be called a lesse artificiall arising of the firste The generall being touched the difference in the causes aske the next place where the referring of the ende vnto the efficient cause wilbe odiouse but if it be weighed that by this meanes the trueth is preferred the doctrine of the ende which is not commonly discerned from the effect and adioynte is more cleared the gayne wil easilie recompence the alteration of the place For seeing it is a cause onely as it bringeth some force to the verie beinge of the thing and all the force it bringeth is to moue the efficient or making cause to worke it followeth that in that respect onely it is a cause If it be sayd the end doeth not moue euerie efficient as the ende of naturall and artificiall thinges as of the eye to see the pluÌ„met in a clok to force the next causes of the orderlie motion the aunswere is they are deceyued for as it regardeth these artificiall things it is an effect of the doing of it and an adiointe in regarde of the force wherewith it is done and to these things it giueth or bringeth nothing but receyueth and taketh all from them but it is a cause onely as it was set before the author of nature or the artificer to moue him to make this thing apte to this effecte or to haue these properties so that my sentence remayneth necessarilie true Neither doo I see what other respect of a cause it can haue for that which some speake of the perfection it bringeth to the thing is altogither vntrue for all the perfection of the thing commeth from the efficient and lyeth in the matter and forme as the causes of the thing and the adiointes as the ornamentes of it In which respect this perfection is caused and doeth not cause The next to this is that the diuision of conceyuing and begetting cause is left out and iustlie For when as there ought to be no diuision but that which ariseth of some difference of the partes betweene them selues and of agreement with the whole there being here no difference in the partes because the begetting cause is referred to procreation as to his nexte effecte and the conseruing or preseruing cause as to his nexte effect to preseruation in which respects they remaine onely simple as all others efficientes or making causes it is to be inferred that they can make no distribution of the efficient cause The like is to be saide of working by it selfe and by chaunce whiche make no difference of working or causing for although in such the principall instrument had no such ende or purpose yet the chiefe worker GOD in his prouidence hath besides this putteth no differeÌ„ce in that force which bringeth forth effect bâ—â— only betweene the purpose of the chiefe worker of the action god who worketh all things according to the counsell of his owne will and the principall instrument who did it to another purpose Next to these followe the difference in the disagreeing argumentes where this is one and the chiefe that the diuisions of Contraries are lefte out First into affirming and denying whiche are no sortes of contraries but of the manner of vttering contraries whiche as it falleth not into Logike to handle so it is nothing to this purpose because the difference ariseth not from any distinction of the contrarietie it selfe whiche it should doo if they were diuerse sortes of contraries but from the difference of expressing one and the same kinde And this it yet more cleare in the eiuers sortes of these for relatiues are no contraries because the contrarietie lyeth in the deniall of the relation not in the relation neyther can it in that respecte be a newe sorte of contrarietie for when all the repugnancie lyeth in these two regardes the one that being sette as agreeing in the consideration of reason to one it muste be disagreeing opposite in the same coÌ„sideration one to another as if it agree with Iacob to be Isaaks father it must disagree with Isaak to be so this it hath from the generall nature of opposites the other respecte being that one is set against one that it hath from the generall rule of contrarietie and further it repugneth not If saye one it hath this proper that relatiues are here contrarie the aunswere is that bringeth no newe kinde of contrarietie and if this be a iust cause of a diuision of contraries you may diuide contraries agayne some of causes some of effectes some of subiectes and some of adiointes seeing it maye be sayde these are causes whiche are contrarie as it sayde these are relatiues which are contrarie The like almost may be sayde of the priuatiues which are contraries whereof one is naturallie in the subiect as the habite and the other diueth out or depriueth it of the habite for what newe sorte of contrarietie is here Surely no other but that one is sette against one for the beeing naturally or not naturallie in the subiecte belongeth not the Logision to consider but the seuerall Maister in his arte as to the Phisition that health is naturally in the bodye and howe that sickenes driueth that awaye and howe otherwise why may we not make hurtfull contraries whereof one is hurtfull to the subiecte or profitable contraries whereof one is profitable to the subiecte as peace and warre to a common wealthe Vice and vertue to the minder Nowe lette vs consider of those others which they call contradictories when one affirmeth and the other denieth as a man not a man iust not iust Concerninge these when all the contrarietie which they saye is proper to them lyeth eyther in the contradiction it is it is not which is proper to iudgement not to inuention to sette foorth or that one thing is opponed to all other thinges which it is not which is no contrarietie but the opposition of disperates seeing one is not opponed to one
6. 6. c. Mat. 6. 31. c. To the other two this is generall that there is a Sinechdoche where one kinde is put for all of that sorte and the meanes of them as faith and all other good graces and the instrumentes begetting nourishing relieuing them as preaching exhortation Sacramentes corrections c. as they tende vnto this The first of these is disposed in an axiome simple of the subiect and adioint Father remit vs our debtes Where is an allegorie of a Metaphor the similitude being borowed of debtes which is drawen frō the obligation of workes wherin we were bounde to continue to doo all the lawe vnlesse we would bee accursed Col. 2. 14. Gal. 3. 10. Nowe by remission of sinnes is meant iustification peace of conscience ioye in the holy Ghost deliuerance from the wrath to come and all such of that kinde Rom. 5. And this petition is when wee are troubled terrified in conscience and through dulnes haue not feelinge of these This is confirmed by a reason drawen from comparison of the lesse and is concluded in a Sillogisme connexiue or knittinge in the firste kinde both partes being conteyned in one the assumption in the proposition Seeing euen we forgiue our debters which haue not a droppe of thy infinite mercie in vs Doo thou much more forgiue vs for so S. Luke sheweth it should be interpreted in expresse wordes and I see not why it should not so be translated for the greeke phrase doth well beare it So this is for our comfort if wee feele this readines in vs otherwise we can haue no assurance Luke 11. The seconde is disposed in the like simple axiome adorned with a metaphor taken from warre where men are leadde captiue Leade vs not that is though we daily deserue it yet seeing we haue begged the forgiuenes of sinns giue vs not so ouer vnto the temptation of the Deuill the worlde or our own corruption as that with the tēptation thou giue not an issue 1. Cor 10. 13. 2. Cor. 12. 7. 8. 9. This is declared by the contrarie but loose vs that is by a Metaphor taken from the water pente vppe set vs free more and more from all that wherevnto concerning the fleshe we are captiue Rom. 7. 13. The reason of the requestes is drawen from the efficient cause whiche may moue God to yeelde to our petitions because we giue it wholy to him The reason may be concluded in a connexiue of the firste kinde Seeing wee giue it all vnto thee graunt our request But the firste we doo therefore c. the proposition is wanting the assumption is conteyned in an axiome copulatiue whiche numbreth vp the partes where agayne as aboue the couple is left out to note out the ioyfull and feruent feeling and melodie of the harte in heapinge vp prayse vnto God Ephe. 5. 18. 19. Colos 3. 16. The partes are firste that the kingdome that is the ordering of all things in heauen and earth appertayneth to him Secondlie the whole power whereby they are done Thirdlie the whole prayse and glorie as in the Chronicles from whence our Sauiour tooke it 1. Chron 29. 11. and in Iud where it is so interpreted Iud. 25. And thus much for the partes the propertie of the whole is noted out by AMEN which is the force and certaintie of our faith in the whole worke as in a thing vnmoueable 2. Cor. 1. 20. The Epistle to Philemon THE entrance of this Epistle hath two partes The inscription or title Prayers The inscription setteth downe The persons which doo write The persons to whom it is written The first person which doeth write is Paule the principall writer who is described by the adioint captiue which adioint is declared by the cause Christ that is by a change of name of the cause for the effect Christe leading him to prison by his spirit And the second person which doeth write is also declared by his proper name Timothie and an adioint of relation a brother that is by a Metaphore one of the same Christian Religion The persons to whom he writeth are Firste The husbande The wife Seconde The Minister The Church The man is described by his proper name Philemon by his adioint beloued and by his effect worker togither with vs. The Womā is also described by her proper name Appia her adioinct beloued The Minister is also described by his proper name Archippus and his adioint a fellowe souldiour that is by a metaphore a fellowe Minister The Church is declared by the subiect which is at thy house The prayers are The salutation Thankesgiuing The salutation is set downe firste by the matter of it whiche he wisheth to them whereof the partes are grace that is full fauour of God peace that is by a Sinechdoche of the speciall for the generall all prosperitie both of soule and bodie Secondlie by the forme from God the Father and from Christ. All which is disposed in a coupled axiome The Thankesgiuing is described first by the subiect my God that is whom onely I doo serue and hange vpon Secondlie by the adioint alwayes making mention of you in my prayers Thirdlie by the efficient cause hearinge of your loue and faith Both which are declared by their proper subiectes which you haue towardes our Lord Iesus Christ and loue towardes all Saintes And all these are disposed in a coupled axiome In the 6. ver the adioint of thankesgiuing his mencion making of them in his prayer is set forth by the matter which he seeketh for in prayer the cōmunication of faith that is which proceedeth from faith may be effectual which is declared by the cause by the acknowledging of all good which good is set foorth by the subiect which is in you and by the cause by Christ Iesus The principal matter of this epistle which is to intreate for Onesimus is set downe in a simple axiome of the cause the effecte in the 10. ver I Paule praye thee for Onesimus where the antecedent Paule is declared by the adioint being such a one which is declared by the speciall euen Paule an olde man and increased by the greater and made lightsome by the time yea nowe a bondman of Christ. The firste parte of the consequent praye thee is declared by a diuers reason Although I haue libertie to commaunde thee yet I pray◠thee Where the first diuers libertie of commaunding is declared by the adioint great by the forme in Christe by the subiect that which is thy duetie The seconde diuers is declared by the mouing cause for loues sake and by a comparison of the greater rather I praye thee The laste parte of the consequent Onesimus is described First by the relation of the cause to the effect my sonne that is by a metaphore one brought to the faith by my ministerie which is declared by the formall cause whom I begotte that is by a Sinechdoche of the parte for the whole and a metaphore whom God by
kinde but one to many kindes and that equallie as a man opponed to not a man is equallie opponed to spirites to fowles fishes beastes vnsensible creatures c. in the same not a man wherefore it followeth that eyther they must allowe my dooing or else in the firste bring in confusion whylest they speake of that parte in one parte of the arte which is proper to the other and in the seconde confusion and follie both whylest they make that a contrarie whiche is none and without all gayne repeate that whiche they haue sufficientlie handled before Neyther lette any saye they are contrarie because their is no midle betweene man and not a man for so there is not betweene man and other things yet they are not contrarie but disperates only And thus much for the firste argumentes The leauing out of Notation and Coniugation remayneth onely to bee spoken of in Inuention the reason whereof is manifest because it is graunted of all that they haue no newe force besides the firste no newe reason or argument arising from the firste For he is iust he doeth iustlie these are coâ—ingates referre them one vnto an other and what is their besides the cause and the effecte What force or reason more For that iust and iustlie are formed one of an other apperteyneth to Grammer that they allude fitlie to the figure of Rethorike called Poliptoton which chaungeth finely the ende or case of wordes The like is to be sayde of Notation which is the interpretation of a name which apperteyneth not to Logike but to Dictionaries as in this An argument is so called because it argueth a faithefull man because he hath faith what force of reason is there in the first example of the cause and the effect What in the other of the effect and the cause But is there nothing else yes A fitte and elegant vttering of diuers things by wordes not much but somewhat differing in sounde as argument arguing fayth faythfull but this is neither reason nor newe force of reason but onely an elegancie of the Trope called Paranomasia or chaunge of the name Wherefore let vs keepe them no longer nowe the honour claymeth them but according to the lawe turne them home agayne Thus much for inuention As for the chaunge in a testimonie I am contente to leaue it vnto the iudgement of the reader when hee shall examine it according to the rules of Logike as also those small differences which are in the seconde parte of Logike for in that sometimes the firste sorte of a Sillogisme is founde in all his partes there is nowe no longer any reason to trase him vppe onely in an Enthimeme And thus much for the satisfying of both these sortes Nowe if they be not fullie contented my desire is of the former to beare with that for the commoditie of others whiche them selues like not The other sorte also I praye to satisfie them selues in mending and bettering that which can not yet sufficientlie please them And so I committe thee to the direction of God his Spirite whom I praye so to increase thy knowledge by all good and lawfull meanes as thou mayest discerne things that differ and walke without offence vntill the day of the Lorde AMEN ¶ The Arte of Logike plainlie set foorth in our Englishe tongue easie both to be vnderstoode and practised The firste Chapter Of the Definition and Diuision of Logike and of an Argument LOGIKE is an arte of reasoning Logike hath 2. partes The spring of reasons called Inuention Iudgement The spring of reasons is the firste parte of Logike whiche giueth rules of the sortes of reasons which because it doth helpe much to the finding out of reasons is commonly called Inuention A reason is that which is apte to reason withall whiche is commonly called an Argument of which sorte are all things when they are referred in consideration of reason one vnto another For there is such an agreement of the diuers sortes of reasons as the nature of one hangeth vpon another so that he that perfect lie knoweth one may also knowe the other as in this example God is the Sauior of all men where GOD being referred to saluation is a reason to set foorth saluation by the cause and saluation being referred to God setteth him forth by a thing caused coÌ„monly called the effecte In which also we see he that knoweth GOD to be the cause of saluation knoweth also saluation to be the thing caused of God Argumentes are many times knowen by their proper notes and markes as shall after appeare which if they be wanting they must be knowen by the rules which doo set forth euery sorte of argumentes Of reasons there are two sortes Firste Those which arise of the firste The first are those which haue beginning in them selues as in this example Loue suffereth long Loue is bountifull Loue doeth not frowardlie Where the Apostle sheweth the excellencie of Loue by a reason of description which ariseth of other reasons as of that which Loue doth cause long suffering Of the contraries to Loue as enuie frowarde dealing c. First argumentes are of 2. sortes Simple or vncompared Compared Simple is a reason which hath force in it selfe without regarde of any manner of comparison as Thy will be done in earth as it is in heauen Where we see the dooing of the will of God is set forth first by a reason whiche is vncompared namely by those which should doo it Men in earth then by a comparison of the like as the Angels in heauen doo it Vncompared argumentes Agreeable Dusagreeable Agreeable is that which doeth agree with that to which in reason it is referred as Loue suffereth long Loue enuieth not where suffering long is a reason agreeing with Loue as a thing caused with the cause and Enuie is a reason disagreeing with loue as one contrarie with another Agreeable are of 2. sortes More agreeable Lesse agreeable More agreeable are those in whose agreement more is giuen and receyued too and from one another as When God save all that he had done beholde it was verie good Where all his workes being the thinges caused of God in their agreement with God as with their cause haue more from God then verie good which is the adioint hath from all which he hath made which is the subiect of goodnes or that whervnto it is adioyned So Christ iustification and good workes doo agree but Christe being the cause giueth more to iustification then workes being the signes adioyned More agreeable arguments are of 2. sortes The cause The thing caused commonly but more vnproperlie called the effect The seconde Chapter Of a cause A CAVSE is that which giueth some necessarie force for the verie being of the thing caused A cause is of two sortes The one which is without the thing caused as the making or efficient cause The other within the thing caused The making cause is a cause which by setting the matter the forme
me did effectuallie call which is declared by the subiect of the place in my bandes that is by a Sinechdoche of the speciall for the generall in prison Where in the beginning of the 9. and 10 verses there is a repetition of the same sounde in the beginninge I pray thee I pray thee Secondlie Onesimus is described by the adioint vnprofitable to thee which is made lightsome by the time once and declared by the contrarie but profitable which is declared by the adioint of time nowe and enlarged by a comparison of the greater to me also and it is garnished by a redoublinge of the same sounde or Anadiplosis thee mee and thee and by a little chaunging of the name called Paranomaâ—ia profitable vnprofitable This axiome I pray thee being thus woâ—thelie declared is confirmed in the 7. verse by the making cause because I haue great ioye and comforte in thy loue and is disposed in a connexiue Sillogisme of the firste kinde If I haue great ioye and comfort in thy loue then I may praye thee for Onesimus But I haue great ioye and comfort in thy loue Therefore I may praye thee for Onesimus The proposition is wanting the assumption is in the 7. verse and it is confirmed by the effect of that loue wherein it doeth reioyce because the bowels of the Saintes haue bene refreshed by thee And it is concluded in a lesse playne Sillogisme of the seconde kinde affirmatiue speciall That loue that doeth refreshe the bowels of the Saintes is to be reioyced in But this loue doeth refreshe the bowels of the Saintes Therefore this loue is to be reioyced in The bowells that is by an excessiue Metaphore the inwarde affections of the Saints Here is set downe the speciall of the former request in a simple axiome of the cause and the effecte receyue thou him where the last parte of the consequente him is declared by the adioint my bowels that is first by a Metaphore my loue that is by a chaunge of name of the cause for the effecte my beloued This is confirmed by the cause which should moue him and it is concluded in a connexiue Sillogisme of the first kinde If I haue sente him for that purpose receyue him But I haue sente him for that purpose Therefore receyue him This is a preuentinge of an obiection The obiection is wanting and may be thus supplied If he were so profitable why diddest thou not keepe him The subiection or answere is from the diuers reason Although I desired to keepe him yet I woulde not doo it without thy consent The firste diuers is declared by the mouinge cause That in steade of thee hee might minister vnto mee in the bandes of the Gospell that is by a Sinechdoche in the afflictions whiche the Gospell hath brought mee The seconde diuers is also declared by the mouinge cause That thy benefite shoulde not be by necessitie where necessitie is declared by the contrarie but willinglie or freelie Here is another preuentinge of an obiection The obiection is wanting and is thus to be supplied He was a runne awaye The aunswere is by the adiointe of the time Hee wente awaye but for a little time which is increased by the mouing cause But that thou shouldest receyue him for euer Whiche is enlarged by a comparison of the lesse not so much as a seruaunt but as more then a seruaunt which is garnished by a redoublinge or Anadiplosis The seconde parte of the comparison called reddition is declared by the speciall a beloued brother more then a seruaunt whiche is enlarged by the greater especiallie to mee which is amplified also by the greater much more to thee which is declared by a distribution of the subiect wherein he was more bounde vnto Philemon then to Paule him selfe both in the fleshe and in the Lorde that is thinges appartayning vnto this life to the Lorde by a chaunge of name of the subiecte for the adiointe Here is a newe reason to proue that he should receyue him drawne from the working cause in a connexiue Sillogisme If we haue fellowship togither in any common blessinges then receyue him But we haue fellowshippe togither in common blessinges Therefore receyue him The proposition is in the 17. verse the assumption is wanting the conclusion is made manifest by a comparison of the like receyue him as me Here is a preuenting of an obiection the obiection is wantinge and is thus to be supplied He hath hurte mee or done somewhat to mee The answere is from the diuers If hee owe thee anie thinge impute it to mee whiche is increased by the greater I will payeit whiche is confirmed by a testimonie I Paule haue written it with myne ownehande The last parte of the 19. verse is a confirmation of the seconde answere from a comparison of the more to the lesse and is concluded in a connexiue Sillogisme of the firste kinde If thou doest owe me thy verie selfe then much more thou mayest forgiue him this debte for my sake But thou owest me thy verie selfe Therefore thou mayest forgiue him this debte for my sake The proposition is wanting the assumption is in the ende of the 19. verse Here is another confirmation drawne from the effectes and is concluded in a connexiue Sillogisme of the firste kinde If by this I shall obteyne fruite of thee in the Lorde and if thou doest refreshe my bowels in the Lorde then thou shouldest receyue him But I shall obteyne fruite c. Therefore thou shouldest receyue him The proposition is wanting the assumptioÌ„ is in the 20. ver and is garnished with a crying cut of a wishing yea my brother I would I might obteyne Here is an answering of an obiction which might bee made against the whole Epistle The obiection is wanting and must be thus supplied Why write you so earnestlie The answere is from the cause The persuasion I had of thy readines to obeye it caused me which is proued by a comparison of the lesse to the greater in a connexiue Sillogisme of the first kinde If thou wouldest doo more then this then thou wouldest doo this But thou wouldest doo more then this Therefore thou wouldest doo this The proposition is wanting the assumption is in the 21. vers and is confirmed by a testimonie of Paule his owne knowledge I knowe it Here is set downe a commaundement to prepare him hostage whervnto is a briefe transition in this worde Also It is confirmed by â reason drawen froÌ„ the working cause in a connexiue sillogisme of the first kinde If I hope to be giuen vnto you by your prayers then prepare hostage But I hope to be giuen vnto you by your prayers Therefore prepare hostage The proposition is wanting the assumption is in the 22. vers Certayne salutations are sette downe in the 23. 24. vers in a gathering axiome of the cause and the effecte Epaphras Marcus Aristarchus Demas and Luke salute thee whereof the firste is sette forth by an adioint My fellowe prisoner which is declared by the cause for Christe Iesus their other by their adiointes my helpers The salutation is sette downe in a simple axiome affirmatiue of the subiect and adiointe grace be with your spirite that is by a Sinechdoche with you The antecedent grace is declared by the efficient cause Christe and it is garnished with a certayne crying out of wishing Amen And this is the particular resolution of this Epistle The generall followeth This Epistle hath two partes The entrance The description in the 1. 2. vers Prayers 3. 4 5. The reste of the Epistle The reste of the Epistle The chief matter Concerning Onesimus froÌ„ the 7. to the 22. verse His owne hostage 22. vers The shutting vp of it The salutation froÌ„ others 23. 24. v. From him selfe 25. vers FINIS Ephe. 1. 11. An Arte is that orderlie placinge of rules whereby the easiest being firste set down and theÌ„ the harder the perfect way of learning anie thing is â—ullie set downe A Phil. 1. 9. 10. Col. 1. 10 11. B CoÌ„mand â— Ier. 9. 24 C Deut. 6. 4 5. 12. 13. He. 1228. Gen. 17. 1. D CoÌ„mand 2 Deut. 12. 31. 32. Esa 29. 13. 14. Mat. â—5 Col. 2. 23. Psal 119. Psal 26. 8. Act. 2. 42. E Iohn 4. 22 2 King 18. 4 Act. 10. 26. 14. 13. Exod. 33. 24. Rom. 1. 23. Hos 2. 17. Esa 30. 22. F Command 3. Mat. 5. 34. Iam. 5. 12. G Act. 9. 15. H Gen. 4. 26. Mal. 1. 11. 12. prap 2. Chro. 24. 2. Eccle. 5. 2. Gen. 24. 5. Luc. 8. 18. Eccle. 5. 1 1. Cor. 11. 28. Feeling 2. Chro. 24. 22. Ierem. 4. 2. 1. Thes 2. 13. Nehe. 8. 10. Fruite Heb. 6 16 1. Thes 5. 20 Act. 17. 11. Psal 51. 9. K Comman 4 Esa 58 13. Amos 8. 5. M Command 5 Mark 7. 10. Rom. 13. 7. Rom. 1. 31. 32. 1. Tim. 5. 8. N Leut. 19. 32. Iob. 32. 6. Rom 12. 6 7. 1. Pet. 4. 6. Col. 3. 22. Thes 5. 12. 1. Pet. 5. 2. O Command 6. Mat. 5. 21. 22. Leuit. 19. 17. Exod. 21. 29. P Command 7. Ephe. 5. 3. Mat. 5. 28. 1. Pet. 4. Iob. 31. 1. Q Command 8. Exod. 26. 14. 15. 1. Thes 4. 4. R. CoÌ„mand 9. Ephe. 4. 28. Pro. 28. 19. S. CoÌ„man 10. Psal 15. 3. Tit. 3. 1. Co. 13. 4. Pro. 25. 13. V. Iam. 1. 23. Gal. 5. 24. For protection see a notable example of Lot Gen. 19. 2. 3. 4. 5. 6. 7. 8. And Iudg. 19. 16. 17. 18 When Adam had perfectlie knoweÌ„ the nature and propertie of all beastes and giueÌ„ a fit name to euery one yet to Adam he founde not a fit helper before him therfore he must performe this honor to her