Godly and Learned Treatises, Treatise 3 – To the reader 1
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 vsus.
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 vponupon. Secōdly, by the adjoint, alwaies making mention of you in my prayers. Thirdly, by the efficient cauſe, hearing of your louelove and faith. Both which, are declared by their proper ſubjects, which you hauehave towards our Lord Ieſus Chriſt, and louelove 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 hauehave 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 hauehave great ioie & comfort in thy louelove, and is diſpoſed in a connexiue Syllogiſme of the firſt kinde.
If I hauehave great ioy and comfort in thy louelove: then I may pray thee for Oneſimus:
But I hauehave great ioy and comfort in thy louelove,
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 louelove, wherein it doth rejoice, becauſe the bowels of the Saints hauehave bene refreſhed by thee: And it is concluded in a leſſe plain Syllogiſme of the ſecond kind, affirmatiue ſpeciall.
That louelove that doth refresh the bovvels of the Saints, is to be reioyced in:
But this louelove doth refresh the bovvels of the Saints,
Therefore this louelove 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 louelove: 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 hauehave ſent him for that purpoſe, receiue him.
But I hauehave 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 vntounto 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 vntounto Philemon, then to Paule himſelfe, both in the fleſh, and in the Lord: that is, thinges appertaining vntounto 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 hauehave fellovvship together in any common bleſſinges, then receiue him.
But vve hauehave 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 hauehave 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 the greater, in a connexiue Syllogiſme of the firſt kinde.
If thou vvouldeſt do more then this: then thou vvouldeſt do this.
But thou vvouldeſt doe more than this:
Therefore thou vvouldeſt doe this.
The propoſition is wanting, the aſſumption is in the 21. verſe, and is confirmed by a teſtimony of Paule his owne knowledge, I know it.
22 Here is ſet down a commandement to prepare him hoſtage, whereunto is a briefe tranſition in this word, Alſo: It is confirmed by a reaſon drawn from the working cauſe, in a connexiue Syllogiſme of the firſt kind.
If I hope to be giuē vntounto you by your prayers: thē prepare hoſtage:
But I hope to be geuen you by your praiers:
Therefore prepare hoſtage.
The propoſition is wanting, the aſſumption is in the 22. verſe.
23. Certaine ſalutations are ſet downe in the 23.24. verſ. in a gathering axiome of the cauſe and the effect.
24. Epaphras, Marcus, Ariſtarchus, Demas and Luke ſalute thee: whereof the firſt is ſet forth by the adjoint, My fellow priſoner: which is declared by the cauſe, for Christ Ieſus, the other by their adjoints, my helpers.
25. The ſalutation is ſet downe in a ſimple axiome affirmatiue, of the ſubject and adjoint grace be with your ſpirite, that is, by a Synechdoche, with you: The antecedent grace, is declared by the efficient cauſe Chriſt: and it is garniſhed with a crying out of wiſhing. Amen.
And this is the particular reſolution of this Epiſtle. The generall followeth. This Epiſtle hath 2. partes,
The entrance,
The diſcription in the 1.2. verſes.
Prayers, 3.4.5.
The reſt of the Epiſtle.
The reſt of the Epiſtle.
The chiefe matter,
Concernig Oneſimus frō the 7. to the 22. verſe.
His own hoſtage .22. ve.
The ſhutting vp of it
The ſalutation from others: 23.24. verſ.
Frō himſelf .25. verſ.
FINIS.
TO THE READER.
GEntle Reader, thou haſt here a briefe and plain expoſition of the firſt Table of the Law of God, made by Maiſter DVDLEY FENNER, for the profite of his owne particular charge, and ſome other his friendes. The which comming to my handes, I thought good to make the profite thereof more generall. And the rather, in that it was the firſt fruits of his labours, being made by him, before the twentith yeare of his age. Whereby thou maiſt ſee with what an excellent ſpirite he was indued, even in his tender yeares. Accept it therfore as it is meant thee: and if thou reap therby any profite, giuegive God the glorie.