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
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
in nature or the thing it selfe and therefore can not agree with the same thing at the same time according to the same respecte or consideration So one can not be sicke and well at the same time in the same parte in consideration of the soule or body but he may be sicke to daye and whole to morrowe ill in his heade and well in his hande well in respect of his body and ill in respect of the soule Opposites are eyther sundrie commonly called disperates or contrarie Sundrie or disperates are opposites whereof one is equallie set against manie Dauid Psalm 8. sheweth that God hath giuen dominion vnto man ouer sheepe oxen beastes of the fielde foules of the ayre fishes of the sea all which creatures are equally set one against another Contraries are opposites whereof one is set against one And therefore they directlie fight one against another So Christ and Beliall light and darkenes Christe and Antichrist heauen and hell life and death good and euill iust and vniust sicke and whole to be ones Father and his begotten Son And hitherto of vncoÌ„pared reasons The fourth Chapter Of compared argumentes COMPARED reasons are such as are compared one with another whiche when it hath partes the firste setteth downe the comparison called the propouÌ„ding parte or proposition the other applyeth the comparison to the thing compared called the applying rendring parte or reddition As Mat. 24. As in the dayes of Noah so shall the comming of the Sonne of mâ—n be For as in the dayes which were before the floud they did eate and drinke they maried and gaue to mariage euen vnto the daye in whiche Noah entred into the Arke and knewe not till the floude came and tooke them all so shall the comming of the sonne of man be In which example in the firste of the verses there are the signes of the comparison As And so in the two latter verses are the two partes of the whole comparison the firste setting downe the comparison whiche is taken from the floude of Noah the other applying the comparison to the thinge compared that is the comming of Christ Comparison is eyther in Quantitie or Qualitie Comparison of quantitie is when the quantitie of the things is coÌ„pared togither Quantitie is eyther Equall or vnequall Reasons of equall comparison are those whose quantitie is equall The notes of the equall reasons are these As equall alike the same that so much no greater as in these examples With what measure ye meate with the same it shalbe measured to you agayne So Nomb. 9. Ye shall haue the same lawe both for the straunger and him that it borne in the lande So Iosuah 14. And yet am I so strong at this time as I was when Mosches sente me as strong as I was then so strong am I nowe eyther for warre or for gouernement Hebr. 1. 4. And is made so much the more excellente than the Aungelles inasmuch as he hath obteyned a more excellent nature then they Vnequall are those whose quantitie is not the like Vnequall reasons are of two sortes Greater Lesser The greater is that whose quantitie is greater then that wherevnto it is compared the notes whereof are these Not onely but also rather this then that Also euery note of a greater degree of comparison As Rom. 5. 3. Neyther doo we so onely but also we reioyce in tribulation Likewise Psal 88. 10. I had rather be a doore keeper in the house of the Lorde then to dwell in the tabernacle of Princes And Prouer. 8. 11. For wisedome is better then precious stones Also Plal. 19. And more to be desired then golde sweeter also then the hony coÌ„be Also denialles in comparison As 1. Cor. 1. 1â— Christ sent me not to Baptist but to preache to witte not so much to baptise as to preache The lesser are those whose quantitie is lesser then that wherevnto it is coÌ„pared the signes whereof are these not this onely but not that or no not that or a deniall of the equall or equalitie As 1 Cor. 3. 2. For you were not able to beare it no nor are ye newe able to beare it Also Rom. 3. 12 There is none that doeth good no not one Likewise 2. Kings 23. 25. where Iosias is denied to be equall to the Kings that were before or after him and presented aboue them all Hezechiah by the same argument is commended 2. King 16. 5. So the serpent is commended to be the subtilest beast of all that were vpon the earth Gen. 3. 1. Hitherto of the comparison of quantitite Nowe followeth the comparison of qualitie Which is eyther of thinges Like Vnlike Like which haue the same qualitie the signes whereof are Like as euen as and so also a deniall of the like vnlike Mat. 13. 24. The kingdome of heauen is like vnto man that sewed good seede in his fielde Mat. 6. 5. When thou prayest be net as the hipocrites are Also Mat. 24. 37 But euen as in the dayes of Neah so shall the comming of the Sonne of man be Likewise Gal. 4. 1 Then I saye the heire as long as he is a childe differeth nothing from a seruaunt though he be Lorde ouer all The partes of a similitude are sometimes seuered or distinguished by three considerations or steppes of comparison commonly called termes and sometimes by fower By three 1 Thes 3. 2. For you your selues also knowe perfectlie that the Lorde shall come euen as a theefe in the night Where one steppe of comparison must be twice repeated thus As the theefe in the night commeth sodainly so the Lords day commeth sodainly By fower in the 3. verse thus For when they shall say peace and safetie then shall come vpon them sodaine destruction as the trauell of a woman with childe wherein fower seuered or distincte termes or steppes are playne and manifest to witte the carelesse wicked sudden destruction the woman with childe sodayne trauell Vnlike is that whose qualitie in comparison is not the same The signes or notes whereof are Vnlike differing otherwise As Dan. 7. 7. And it was vnlike the beastes of the fielde that were before Also 1. Tim. 6. 3. If any man teache otherwise Also 5. 25. and 1. 3. Thus much of the first reasons Nowe followe those that arise of the firste The fifte Chapter REasons arising of the firste are those which are made by the ioyning togither of the firste They are of two sortes More Artificiall Lesse artificiall More artificiall is that which hath force of it selfe to reason withall Rom. 4. 6. As Dauid also describeth the blessednes of a man to whom God imputeth righteousnes without workes Blessed are they whose iniquities are forgiuen and whose sinnes be couered Where the Apostle setteth forth righteousnes by a declaration arising of two arguments to witte agreeing as the cause imputation of righteousnes disagreeing without workes Which reason hath force in it selfe because of the force which these two argumentes giueth vnto it but the profe of
keeper is diligent in vayne 2 Let them be in vayne vnto you which rise beâ—â—mes which sitte downe stowelie which arâ—â—edde with the meate of sorrowes so he giueth sleepe to his beloued Psal 55. 18. In the euening and morning and aâ— none dayes will I me litaâ—e and make a noyse vntill he hath hearde my voyce 1. â—im 4. 4 For what soeuer God hath created is good neyther is any thing to be refused if it be taken with thankesgiuing Luke 22. 17. And he tooke the cuppe and when he had giuen thankes he saide Take this and â—eâ—ide it amongest you So Abrahams seruaunt sayde Gen. 24 12. O Lorde GOD of my maister Abraham cause I beseeche thee that it come vnto me this daye and exercise this goodnes towardes my maister Abraham 48 And I bowed downe and worshipped the Lorde and blessed the Lorde God of my maister Abraham because he had brought me by the right waye to take my maisters brother daughter for his Sonne And vpon anie great iudgement on the familie Church or common wealth to directe them in fastinges and prayers with readings meditations and vse of the worde as may serue to giue especiall cause of humblinge and especiall cause of comfort fitte for that worke Hest 4 16. Goe gather togither all the Iewes which are at Susis and faste for mee and neyther eate nor drinke these three dayes night noâ— daye I likewise and my maydes will faste so at length I will goe in to the King whiche is not according to the commaundement and when I shall perishe I will perishe Nehem 1. 4. And it came to passe when I hearde these wordes I sate downe and wepte and mourned certayne dayes in whiche I fasted and prayed before the God of heauen 5 And I saide I beseeche thee O Lorde God of heauen most stronge God greatest and chiefely to be feared Keeping couenaunt and mercie to them that loue him and keepe his commaundementes 6 Let thine eare be attentiue and thine eyes be open to hearken to the which I praye before thee at this time daye and night for the Izraelites thy seruauntes and I confesse the sinnes of the Izraelites wherewith we haue sinned against thee I also and the house of my fathers haue sinned c. For as it is their duetie in their own priuate faste to doo this by them selues so to directe others in the same when they doo it with them Contrarie to this is the vnchristian prophanenes in suche cases Also the vnchristian shamefastnes of some and common negligence in others in these dueties Such as they must performe vnto them are dueties of instruction Reforming Pro. 13. 24. He which keepeth backe his rodde hateth his sonne but hee whiche loueth him doeth giue him instructions betimes Pro. 15. 32. He which withdraweth him selfe from instruction despiseth his soule but he that harkeneth vnto rebuke possesseth his soule The dueties of instruction are that by a familiar and most playne manner of teaching they may growe in the knoweledge of that trueth which is according to godlines Gene. 18 19. When as I haue knowen him shoulde I not reueale it for this cause that hee may commaunde his children and houshold after him that they may keepe the way of the Lorde by exercising righteousnes and iudgement and that the Lorde may performe vnto Abraham that which he hath promised vnto him Gene 14 14 When Abraham had hearde that his kinsman was taken he armed his men instructed 318. and followed them vnto Dan. Deut. 20. 21. They are for Continuall daylie instruction That which respecteth the publike ministerie Exod. 12. 25. 26. Let it be therefore when ye shall come into the lande which the Lorde shall giue vnto you as he hath saide and shall obserue this worshippe Lette it be I saye when your children aske pou What signifieth this worship vnto you that ye saye It is the Sacrifice the Passeouer of the Lorde who passing by the houses of the children of Israel in Egipte when he slâ—we the Egiptians he deliuered our families Exod. 13. 14. And let it be when thy sonne shall aske thee hereafter saying What meaneth this that thou saye vnto him With a stronge hande hath the Lorde brought vs out of Egipt out of the house of seruauntes For it came to passe when Paâ—ho shewed himselfe cruell in letting vs goe that the Lorde slewe euerie firste borne of men vnto the firste borne of beastes Therefore I kill vnto the Lorde the males of all that open the wombe but euery firste borne of my children I redeeme Dueties for dailie instruction are Instruction out of the Scriptures Instruction drawen from Gods workes Psalm 87. 1. Receyue with your eares my people my doctrine incline your eare vnto the wordes of my mouth 2 I will open my mouth in a parable I will powre foorth hidde things whiche HAVE BIN OF OLDE TIME 3 Which wee haue hearde and knowen as our Elders haue tolde vnto vs 4 We will not hide it from their children the after generation 5 Being about to declare the prayses of the Lorde his might and his wonders which he hath done For he hath set a testimonie in Iahhaâ—ob and put a lawe in Israel which he commanded our Elders to make knowen to their children 6 That the after generation the sonnes which should be borne rising vppe might declare it to their sonnes 7 And they may set their hope on God nor might forget the workes of the strong God but keepe his coÌ„maunpementes 8 Nor that they be not as their elders a stubburne and rebellious generation a generation which hath not prepared their minde and whose spirite was not constant towardes the stronge God Instruction out of the Scripture is by the dailie readinge of the same with them both to make them acquainted with the course of them so that they maye marke the same for their better profiting by the allegations of the publike ministerie and also to referre those thinges which are playne and easie or which they haue learned from the publike ministerie vnto such playne instruction as they instructed may vnderstand and knowe howe to bring it in vse 2. Tim. 3. 15. Thou haste knowen the Scriptures from a childe which can not be spoken of a through knowledge no not such as belongeth to the olde men who shoulde be sounde in faith much lesse suche as belongeth to a Minister but such as this in being made acquainted with it and caused to marke as he was able the course of it and to learne for vse and practise suche as his parentes were able to note vnto him and he fitte to receyue by dailie practise Deut. 6. 6. And let these wordes which I commaunded hee this daye be in thy harte 7 And put them pearcinglie into the children and speake of them when thou â—ittest at thine house when thou walkest by ante waye when thou liest dowâ—e and when thou risest vppe 8 Also buylde them for a signe vppon thine hande and let them be
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