The Arts of Logic and Rhetoric, Part 5
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 vsus.
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 onelyonly I doo ſerue, and hange vponupon. Secondlie by the adioint, alwayes making mention of you in my prayers. Thirdlie by the efficient cauſe, hearinge of your louelove and faith. Both which are declared by their proper ſubiectes, which you hauehave towardes our Lord Ieſus Christ, and louelove 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 hauehave 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 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 Paranoma…ia, profitable, vnprofitable This axiome I pray thee, being thus wo…thelie declared, is confirmed in the 7. verſe by the making cauſe, becauſe I hauehave great ioye and comforte in thy louelove, and is diſpoſed in a connexiue Sillogiſme of the firſte kinde.
If I hauehave great ioye and comfort in thy louelove: then I may praye thee for Oneſimus:
But I hauehave great ioye and comfort in thy louelove,
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 louelove, wherein it doeth reioyce, becauſe the bowels of the Saintes hauehave bene refreſhed by thee: And it is concluded in a leſſe playne Sillogiſme of the ſeconde kinde, affirmatiue ſpeciall.
That louelove that doeth refreſhe the bowels of the Saintes, is to be reioyced in:
But this louelove doeth refreſhe the bowels of the Saintes:
Therefore this louelove 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 louelove, 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 hauehave ſente him for that purpoſe, receyue him:
But I hauehave 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 vntounto 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 vntounto Philemon, then to Paule him ſelfe, both in the fleſhe, and in the Lorde: that is, thinges appartayning vntounto 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 hauehave fellowſhip togither in any common bleſsinges, then receyue him:
But we hauehave 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 hauehave 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 aſſumptiō 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 frō the working cauſe, in a connexiue ſillogiſme of the firſt kinde.
If I hope to be giuen vntounto you by your prayers: then prepare hostage:
But I hope to be giuen vntounto 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, frō the 7. to the 22. verſe.
His owne hoſtage 22. verſ.
The ſhutting vp of it,
The ſalutation frō others, 23. 24. v.
From him ſelfe. 25. verſ.
FINIS.
End of the text · Dudley Fenner, The Arts of Logic and Rhetoric (1584)