thee Onesimus wher the antecedent Paule is declared by the adjoint being such a one which is declared by the special even Paule an olde man and increased by the greater and made lightsome by the time yea now a bondman of Christ. The first part of the consequent pray thee is declared by a divers reason Although I haue libertie to command thee yet I praie thee Where the first divers libertie of commanding is declared by the adjoint great by the forme in Christ by the subject that which is thy dutie The seconde divers is declared by the moouing cause for loues sake and by a comparison of the greater rather I pray thee The last parte of the consequent Onesimus is described First by the relation of the cause to the effect my sonne that is by a metaphor one brought to the faith by my ministerie which is declared by the formal cause whom I begot that is by a Synechdoche of the part for the whole and a metaphore whom God by me did effectuallie call which is declared by the subject of the the place in my bonds that is by a Synechdoche of the speciall for the generall in prison Where in the beginning of the 9. 10. verses there is a repetition of the same founde in the beginning I praie thee I praie thee Secondlie Onesimus is described by the adjoint vnprofitable to thee which is made lightsome by the time once and declared by the contrarie but profitable which is declared by the adjoint of time now and inlarged by a comparison of the greater to me also it is garnished by a redoubling of the same sound or Anadiplosis thee me and thee and by a litle chaunging of the name called Paranomasia profitable vnprofitable This axiome I praie thee being thus worthylie declared is declared in the 7. verse by the making cause because I haue great ioie comfort in thy loue and is disposed in a connexiue Syllogisme of the first kinde If I haue great ioy and comfort in thy loue then I may pray thee for Onesimus But I haue great ioy and comfort in thy loue Therefore I may pray thee for Onesimus The proposition is wanting the assumption is in the 7. verse and it is confirmed by the effect of that loue wherein it doth rejoice because the bowels of the Saints haue bene refreshed by thee And it is concluded in a lesse plain Syllogisme of the second kind affirmatiue speciall That loue that doth refresh the bovvels of the Saints is to be reioyced in But this loue doth refresh the bovvels of the Saints Therefore this loue is to be reioyced in The bowels that is by an excessiue metaphore be inward affections of the Saints Here is set down the speciall of the former request in a simple axiome of the cause and the effect receiue thou him where the last part of the consequent him is declared by the adjoint my bowels that is by a metaphore my loue that is by a change of name of the cause for the effect my beloued This is confirmed by the cause which should mooue him and it is concluded in a connexiue Sillogisme of the first kinde If I haue sent him for that purpose receiue him But I haue sent him for that purpose Therfore receiue him This is a preventing of an obiection The objection is wanting and may bee thus supplied If he were so profitable whie diddest thou not keep him The subjection or answere is from the diverse reason Although I desired to keepe him yet I would not doe it without thy consent The first diverse is declared by the moouing cause That in steed of thee he might minister vnto me in the bandes of the Gospell that is by a Synechdoche In the afflictions which the Gospell hath brought me The second divers is also declared by the moving cause That thy benefite should not be by necessitie where necessitie is declared by the contrary but willinglie or freely 15.16 Here is another preventing of an objection The objection is wanting is thus to be supplied He was a run-awaie The answere is by the adjoint of the time he went awaie but for a litle time which is increased by the moving cause But that thou shouldest receiue him for euer which is inlarged by a cōparison of the lesse not so much as a seruaunt but as more than a servaunt which is garnished by a redoubling or Anadiplosis The second part of the cōparison called reddition is declared by the special a beloued brother more than a servant which is inlarged by the greater especiallie to me which is amplified also by the greater much more to thee which is declared by a distribution of the subject wherein he was more bound vnto Philemon then to Paule himselfe both in the flesh and in the Lord that is thinges appertaining vnto this life to the Lord by a change of the name of the subject for the adjoint 17. Here is a newe reason to prooue that he should receiue him drawne from the working cause in a connexiue Sillogisme If vvee haue fellovvship together in any common blessinges then receiue him But vve haue fellovvship together in common blessings Therefore receiue him The propositiō is in the 17. verse the assumption is wanting the conclusion is made manifest by a comparison of the like Receiue him as me 18.19 Here is a prevēting of an objection the objection is wanting is thus to be supplied He hath hurt me or done somewhat to me The answere is from the divers If he owe thee anie thing impute it to me which is increased by the greater I wil paie it which is confirmed by a testimony I Paul haue written it with mine own hand The last part of the 19. verse is a confimation of the second answere from a comparison of the more to the lesse and is cōcluded in a connexiue Sillogisme of the first kind If thou doest ovve me thy verie selfe then much more thou maist forgiue him this debt for my sake But thou ovvest me thy verie selfe Therefore thou maist forgiue him this debt for my sake The proposition is wanting the assumption is in the end of the 19. verse 20. Here is another confirmatiō drawn from the effects is concluded in a connexiue Sillogisme of the first kind If by this I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bovvels in the Lord thou shouldest receiue him But I shal obtain fruit c. Therfore thou shouldest receiue him The proposition is wanting the assumption is in the 20. ver is garnished with a crying out of a wishing yea my brother I wold I might obteine Here is an answering of an objection which might be made against the whole Epistle The objection is wanting may be thus supplyed Why write you so earnestly The answer is from the cause The perswasion I had of thy readines to obey it caused me which is prooved by a comparison of the lesse to
their administration of houshold matters is altogether civill not religious For the familie the dutie which regardeth them is to keepe them in subjection for the performance of al duties of holines and religion and for the diligent performance of those woorks and labors which are fit for everie one 1. Tim. 3.4 Which may governe well his house which may keepe his children in subjection with all honestie 1. Tim. 3. If any be vnblameable the husbande of one wife having faithfull children which are not slaundered of riot either stubborne Psal 101.1 I will sing mercie judgment vnto thee ô Lord will I sing 2 I wil mark in an vpright way when thou shalt come vnto me I wil cōtinuallie walk in the soundnesse of my mind in the middest of mine house 3 I will not set before mine eies a wicked thing I haue hated the workes of them that decline it shall not cleaue vnto me 4 A froward minde shal depart from me I will not acknowledge evill 5 The tongue that privilie hurteth his neighbour I will cut out him that is proud in his eies and swelling in his mind I shal not be able to suffer 6 Mine eies shall waite vpon the faithfull of the land that they may abide with me He that walketh in the sounde way shall minister vnto me 8 The deceitfull man shall not dwell within mine house he that telleth lies shall not be established before mine eies Now for the performance of this general duetie two sorts are required which are Such as wher they most cōmonly go before them direct them Such as they must performe vnto them Gen. 35.2 Wherfore Iacob gaue commandement vnto his familie to all that were with him Put away the goddes of the people which are amongst you cleanse your selues changing your garmēts 3 Afterward arising let vs ascend to Bethel that there I may make an Altar to that strong God which heard me in the day of my distresse and was present with me in the way wherein I went 4 Which when they had given vnto Iacob all the gods of the strāge people which were in their hands and the earings which were in their eares Iacob hid them vnder that Oke which is beside Shechem Where we see that Iacob doth both instruct them what to doe and in the dooing of these things directeth them Such as wherein they must only goe before them and direct them are those which only ought to be done jointlie of the whol familie and then the superiours must bee there the chiefe directors of them otherwise when they are absent they must cause them to be done as in prayer before and after their labor in thanksgiving before after meate Iam. 5.13 Is any amongst you sick in mind Let him pray Is any man cheerefull Let him sing Psal 127. Vnlesse the Lord build the house their labour is but lost that builde it Vnlesse the Lorde keep the citie the keeper is diligent in vain 2. Let them bee in vaine vnto you which rise betimes which sit down slowlie which are fed with the meat of sorrowes so he giveth sleepe to his beloved Psal 55.18 In the evening and morning and at noon dayes will I meditate and make a noise vntill he hath heard my voice 1. Tim. 4.4 For whatsoever God hath created is good neither is anie thing to be refused if it bee taken with thanksgiving Luke 22.17 And he tooke the cup and when hee had given thanks he said take this and devide it amongst you So Abrahams servaunt saide Gen. 24.12 O Lord God of my maister Abraham cause I beseech thee that it com vnto me this day and exercise this goodnesse towardes my maister Abraham 48 And I bowed downe and worshipped the Lord blessed the Lorde God of my maister Abraham because he had brought me by the right way to take my maisters brothers daughter for his sonne And vpon any great judgment on the familie Church or common wealth to direct them in fastings and praiers with readings meditations and vse of the woord as may serue to giue especiall cause of humbling and especial cause fit of cōfort for that work Hest 4.16 Goe gather together all the Iewes which are at Susan and fast for me neither eat nor drinke those three daies night nor day I likewise and my maides wil fast so at length I will goe in to the King which is not according to the commandement and when I shall perish I will perish Nehe. 1.4 And it came to passe when I hearde these wordes I sate downe and wept and mourned certaine daies in which I fasted and prayed before the God of heaven 5. And I said I beseech thee ô Lord God of heaven most strong God greatest chieflie to be feared Keeping covenant mercie to them that loue him and keepe his cōmandemēts 6. Let thine eare be attētiue thine eies be open to harkē to the praier of thy servaunt which I pray before thee at this time day night for the Israelites thy servants I confesse the sins of the Israelits wherwith we haue sinned against thee I also the house of my fathers c. For as it is their duety in their own private fast to doe this by themselues so to direct others in the same when they doe it with them Contrarie to this is the vnchristian prophanesse in such cases Also the vnchristian shamfastnes of some and common negligence in others in these duties Such as they must perform vnto them are duties of Instruction Reforming Pro. 13.24 He which keepeth back his rod hateth his sonne but he which loveth him doth giue him instructions betimes Pro. 15.32 He which withdraweth himselfe from instruction dispiseth his soule but he that hearkeneth vnto rebuke possesseth his soule The dueties of instruction are that by a familiar most plaine maner of teaching they may growe in the knowledge of that truth which is according to godlines Gē 18.19 When as I haue knowne him shuld I not reveale it for this cause that hee may command his children and houshold after him that they may keepe the way of the Lord by exercising righteousnesse judgment and that the Lord may performe vnto Abraham that which he hath promised vnto him Genes 14.14 When Abraham had heard that his kinsman was taken hee armed his men instructed 318. and followed them vnto Dan. Deut. 20. They are for Continuall daily instruction That which respecteth the publike ministerie Exod. 12.25.26 Let it be therefore when ye shal come into the land which the Lord shall giue vnto you as he hath said shall obserue this worship Let it be I say when your children ask you what signifieth this worship vnto you that ye say it is the Sacrifice the passeover of the Lord who passing by the houses of the children of Israel in Egypt when he slew the Egiptians he deliuered our families Exod. 13.14 And let it be when thy sonne shall ask thee
hereafter saying what meaneth this that thou say vnto him with a strong hand hath the Lord brought vs out of Egypt out of the house of servaunts For it came to passe whē Pharao shewed himself cruel in letting vs go that the Lord slewe every first borne of men vnto the first borne of beasts Therfore I kill vnto the Lorde the males of all that open the womb but every first borne of my children I redeeme Dueties for daily instruction are Instruction out of the Scriptures Instruction drawen frō Gods workes Psalm 87.1 Receiue with your eares my people my doctrine incline your eare vnto the words of my mouth 2. I will open my mouth in a parable I wil powre foorth hid things which haue bene of olde tyme. 3. which wee haue heard and knowne as our Elders haue told vnto vs. 4. wee will not hide it from their children the after generation 5. being about to declare the praises of the Lord his might and his wonders which he hath done For he hath set a testimonie in Iacob and put a lawe in Israel which he commanded our Elders to make knowne 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 sette their hope on God nor might forget the woorkes of the strong God but keepe his commandements 8. Nor that they bee not as their elders a stubborn and rebellious generation a generation which hath not prepared their minde and whose spirit was not constant towardes the strong God Instruction out of the scripture is by the dailie reading of the same with them both to make them acquainted with the course of them so that they may marke the same for their better profiting by the allegations of the publike ministery also to refer those things which are plaine and easie or which they haue learned from the publike ministerie vnto such plaine instruction as they instructed may vnderstand know how to bring it in vse 2. Tim. 3.15 Thou hast knowne the Scriptures from a childe which can not be spoken of a thorow knowledge no not such as belongeth to the olde men who should bee sound in faith much lesse such 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 such as his parents were able to note vnto him and he fit to receiue by dailie practise Deu. 6.6 And let these words which I command thee this day be in thy heart 7 And put them pearcinglie into thy children and speake of them when thou sittest in thine house when thou walkest by any way when thou liest down and when thou risest vp 8 Also bind thē for a signe vpon thine hand let them be for frontlets between thine eies 9 Brieflie write them on the postes of thine house on thy gates Contrarie to this is first that they are vtterly negligent ignorāt how they shuld doe this Then that some presume aboue this rule and goe beyond their calling especiallie that their housholde is not trained by this meanes nor made fit for the publike ministerie to amend their liues by such Christian exercises Instruction drawen from Gods works is by applying the works of God past or present to mooue them the better to confidence and trust in God by workes of his mercie to feare to offend God by works of his justice and so to sowe the verie seed of true religion and good conscience in them Gen. 18.19 When as I haue knowen him shoulde I not reveale it For this cause that he may commaund his children houshold after him that they keepe the way of the Lord by exercising justice judgment that the Lord may performe vnto Abraham that which he hath promised vnto him The dutie which respecteth the publike ministerie is Double First concerning the obeying of it The secōd cōcerning the vse of it First concernig the obeying of it they must if it be possible in their place calling adjoyn them to a set ministerie if not to bestow at least the Sabboth daies yea other also in seeking to the ministers and prophets of God to hear the word of God This is manifest first Because we must firste seek the kingdom of God wherof this is a part Esa 32.1 Beholde a king shall rule justlie and excellent ones shal govern according to the rule the eies of them who see shall not wink but the eares of them who hear shal hearken the mind of the hastie shall vnderstand knowledge and the tongue of the stutterer shall readilie speake shining thinges When Saviors to wit ministers of the doctrin of salvation shall ascende in the mountaine of the Lord to judge the mountain of Esau the kingdome shall bee to the Lorde Hobad 21. Divers administrations but one Lord. 1. Cor. 12. Wee are the Embassadors of Christ to beseech you to be reconciled 2. Cor. 5. Secondly it is the ordinarie meanes to beget and nourish faith in vs. How can they beleeue except they hear how can they heare without a Preacher how can hee preach without he bee sent Rom. 10. He hath given Pastors Doctors for the gathering together of the church the worke of the ministerie and building them vp to a perfect age in Christ that they be not as children wavering and caried about with everie wind of doctrine Ephe. 4. Attend to reading exhortation and doctrine in these continue in these things bee for in so dooing thou shalt saue thy selfe and others 1. Tim. 4. Secondly because it is the greatest blessing to haue it and the greatest plague to want it Iere. 23. having threatned them that they feed not the people he saith after I will gather the rest of my sheepe out of all the land whither I had driven them and I will bring them backe vnto their sheepcots where they shall multiplie and increase and I wil set over them Pastors which shall feed them so that they shal feare no more nor shall be wāting saith the Lord. Ier. 3. I will bring you to Sion where I wil giue you Pastors after my hart who shal feed you with knowledg and vnderstanding God will giue you indeed the bread of affliction water of oppression but none of my teachers shall bee shut vp anie more in a corner but thy eies shall see thy teachers and thy eares shall heare a voice behinde vs saying Here is the way walk in it Esa 30.20 A famine of breade nor a thirste of water but hearing the word of the Lord c. Mat. 8. But when he saw the multitude he had compassion on them because they were dispersed and scattered abroad as sheep having no Shepherd Then he said Surely the harvest is great but the labourers few c. Which sheweth howe miserable they are which want this benefite It alloweth also this dutie of seeking 2. King 4.22
or if in any the partes commanded he appear negligent and cold Or to put them to any other vse than is commanded or be given to images superstitious monuments customes occasions or such like If any dishonor the name of God either in the vnreverent vsing or abusing or perverting and not vsing with that preparation before feeling at the present time fruite after which is prescribed his titles Word Sacraments works And if any prophane his Sabboth by vain pastimes going to plaies or giue not him self to the exercises appointed on that day out of the word If any neglect especial duties towards their equals superior or inferior in years gifts authothority as maisters parents ministers servāts childrē or people If any declare not a cōsciēce to fly evil anger malice contention quarelling fighting or any hurting of the person of a man either in soule or body not being carefull to succour the same according to his calling If any be found vnchast in body words countenance or gesture vntemperat in diet in apparel dissolute not caring to maintaine the contrary holines in himself and others If any care not for the goodes of another man but by falshood flatterie oppression c. diminish the same If he be negligent in increasing of his own by honest lawful means if he mispend it at cardes dice gaming c. If any care not to maintaine the good name of others but bee givē vnto vnnecessarie blasing of other mens infirmities by lying slandering backbiting tanting c. If any shewe himself careles to restrain the motiōs intisemēts vnto sin the lusts of the same Thē they shall vse the means following to redresse them The dueties which are to be applied to this rule are these Those which they must do by themselues Those which they must procure to be done by others Iam. 5.15 And the prayer of faith shall saue the sick and the Lord shal raise him vp and if he haue committed sinnes they shall be forgiuen him As this must be done for him in sicknes so in health as in this so in any other of the like nature The dueties they must do by themselues must haue two properties They must bee done with wisedom fit for those duties Patiencie fit Wisedom is that the causes may be thorowly sifted soundly reproued out of the worde of God According vnto this wisedome also vntill a fitter occasion this duetie may bee lette passe and with keeping the authoritie of the chiefe of the familie bee winked at for a time Eccles 7.21 Applie not thy minde to all the wordes that are spoken seeing thou oughtest not to heir thy servaunt cursing thee 22. For also many times thy minde is priuie that thou hast cursed others Prou. 20.21 Hee which bringeth vp his servants delicatlie shall in the end be depriued of his Children Patience fit for it is with keeping the authoritie of the chiefe of the familie to heare what can be alledged and by equitie also to allowe or dissallowe the same Contrary to which is hastines without discretion making the matter plaine that the conscience may be touched for the fault Also pride not to heare any excuse or defence deliuered in duetie submission and obedience of child or servaunt Finallie bitternesse which may provoke wrath rather then cause amendement Collos 3.21 Fathers provoke not your children to wrath least they bee discouraged Iob. 31.13 If I contemned the cause of my seruaunt or mine handmaid when they pleaded with me 14. For what shoulde I doe if the strong God should rise or if he shuld visite what should I answere him Nomb. 22.26 After the Angell of the Lord went forwarde stoode in a narrowe place where there was no place to decline either to the right hand or to the left 27. And when the Asse seeing the Angel of the Lord God lay downe vnder Baalam Balaam being kindled with wrath smote the Asse with his staffe 28. And the Lorde opened the mouth of the Asse which said vnto Baalam what haue I done vnto thee that thou hast smitten me nowe three times Baalam said vnto the Asse because thou hast mocked me I woulde there were a sworde in my hand for euen nowe would I kill thee Ephe. 6. And ye maisters do the same things towards them letting passe threatnings knowing also that your maister is in heauen neither that there is respect of persons with him And these are the properties of those duties The divers sortes are Rebuke Correction Prou. 22.15 The foolishnes which is bound vnto the hart of a Childe the rodde of instruction will remoue farre from him Prou. 23.13 Withdraw not correction from thy son when as thou shalt strike him with the rodde he shall not die thereof 14. Strike him with the rod and thou shalt deliuer his soul from the graue Prou. 20.30 Horscombes are for the evil man blewnes wounds and stripes pearcing throgh the inner partes of the bellie Prou. 29.15 The rod and rebuke giueth wisdome but the child let alone to himself shameth his mother Rebuke is a sharp admonition to take heed of the euill reprooued aright as is gathered out of that before Correction is when with a sharpe rebuk of instruction punishment is inflicted or laid vpon the offender according to their discretion cōsideration being had of the fault all circumstances of the same Yet if this at any time for some causes be omitted a greter is to be threatened and performed when they shall next deserue the same Prou. 19.19 Be thou greate in the fervencie of anger in forgiuing the faulte saying that if thou shalt deliuer him thou wilt further punishe him afterwarde Contrary to this is too much lenitie also immoderate correction Prou. 19. The rod and rebuke giueth wisedome but a sonne permitted to himselfe shamed his mother Prou. 29.16 Chastise thy childe and he shall bring thee rest he shall delight thy soule Prou. 29.19 A servaunt is not chastised with wordes c. That which they must procure to bee done by other is that when the former meanes will not serue they do according to S. Iames his rule send for the elders of the Churche that they may by new admonitions rebukes and censures of the Church draw them to repentance and if that serue not to bring them to the Magistrate and so those which they may to discharge them from the familie vnlesse they amend and those which they may not to kepe them in such order till God or the common-wealth cut them of Iam. 5.15 And the praier of fayth shall saue the sicke and the Lorde shall raise him vp and if hee haue committed sinnes they shalbe forgiven him Mat. 18.16 But if he shal not hear thee take yet with thee one or two that of the mouth of two or three witnesses the whole matter may be confirmed Deut. 21.18 If any man shall haue a stubburne and rebellious sonne
for necessitie and Christian delight Esa 3. 1. Psal 104. Where the consequent is declared by two arguments First the subject ours that is such as we in Christ be heires of to vse being sanctified by word and prayer 1. Timoth. 4. 1. Cor. 3.22 The second by the adjoint such as is both apt and able by his blessing to nourish vs seeing wee may haue money and put it in a bottomlesse purse and eat and not be satisfied and drinke yet not be refreshed Hag. 2. For the word signified bread to our substance dayly such as may giue dailie nourishment The Antecedent is declared by the adjoint of the time this day that is one kinde of time being put generally for that time wherein we are according to Gods promise to aske it as Salomō saith The thing of the day in the day that is everie thing in his time as S. Luke expoundeth according to the day that is as time requireth For in joy the time requireth one blessing in afflictiō another that wee might hang on God every moment 1. Tim. 6.6 c. Mat. 6.31 c. To the other two this is general that ther is a Synechdoche where one kind is put for al of that sort and the meanes of them as faith and all other good graces and the instrumentes begetting nourishing relieving them as preaching exhortation Sacraments corrections c. as they tend vnto this The first of these is disposed in an axiome simple of the subject adjoint Father remit vs our debts Where is an allegorie of a Metaphor the similitude being borowed of debtes which is drawne from the obligation of works wherin we were boūd to continue to do all the law vnlesse we would be accursed Col. 2.14 Gal. 3.10 Now by remission of sinnes is meant justification peace of conscience joy in the holy Ghost deliverance from the wrath to come all such of that kind Rom. 5. And this petition is when wee are troubled terrified in conscience and through dulnes haue not feeling of these This is confirmed by a reason drawen from comparison of the leaste and is concluded in a Syllogisme connexiue or knitting in the first kind both parts being contained in one the assumption in the proposition Seeing euen wee forgiue our debters which haue not a drop of thy infinit mercie in vs Doe thou much more forgiue vs For so S. Luke sheweth it should be interpreted in expresse wordes and I see not why it should not so be translated for the Greek phrase doth well beare it So this is for our comfort if wee feele this readines in vs otherwise we can haue no assurance Luk. 11. The second is disposed in the like simple axiome adorned with a Metaphor taken from warre where men are led captiue Lead vs not that is though wee daylie deserue it yet seeing we haue begged the forgiuenes of sinnes giue vs not so over vnto the temptation of the Devill the world or our owne corruption as that with the temptation thou giue not an issue 1. Cor. 10.13 2. Cor. 12.7.8.9 This is declared by the contrarie but loose vs that is by a metaphor taken from the water pent vp set vs free more and more from all that whereunto concerning the flesh we are captiue Rom. 7.13 The reason of the requests is drawen from the efficient cause which may mooue God to yeeld to our petitions because we giue it wholly to him The reason may bee concluded in a connexiue of the first kind Seeing wee giue it all vnto thee grant our request But the first we doe Therefore c. The proposition is wanting the assumption is contained in an axiome copulatiue which numbreth vp the parts wher again as aboue the couple is left out to note our joifull and fervent feeling melodie of the heart in heaping vp praise vnto God Ephe. 5.18.19 Col. 3.16 The parts are first that the kingdom that is the ordering of all things in heaven and earth appertaineth to him Secondly the whole power whereby they are done Thirdly the praise and glorie as in the Chronicles from whence our Saviour Christ tooke it 1. Chron. 29.11 and in Iudg. where it is so interpreted Iud. 25. And thus much for the partes the propertie of the whol is noted out by Amen which is the force and certaintie of our faith in the whole work as in a thing vnmoueable 2. Cor. 1.20 THE EPISTLE TO PHILEMON THE entrance of this Epistle hath two partes The inscription or title Praiers The inscriptiō setteth downe The persons which doe write The persons to whome it is written The first person which doth write is Paul the principall writer who is described by the adjoint captiue which adjoint is declared by the cause Christ that is by a change of name of the cause for the effect Christ leading him to prison by his spirite And the seconde person which doeth write is also declared by his proper name Timothie and an adjoint of relation a brother that is by a metaphor one of the same Christian religion The persons to whome hee writeth are first The husband The wife Seconde The Minister The Church The man is described by his proper name Philemon by his adjoint beloued and by his effect Worker together with vs. 2. The woman is also described by her proper name Apphia and her adjoint beloued The minister is also described by his proper name Archippus and his adjoint a fellow souldior that is by a metaphor a fellow minister The Church is declared by the subject which is at thy house 3. The praiers are The salutation Thanksgiving The salutation is set downe first by the matter of it which he wisheth to them Whereof the partes are grace that is ful fauour of God peace that is by a Synechdoche of the speciall for the generall all prosperitie both of soule and body Secondly by the forme from God the Father and from Christ. All which is disposed in a coupled axiome 4.5 The Thāksgiuing is described 1. by the subject my God that is whom only I do serue and hang vpon Secōdly by the adjoint alwaies making mention of you in my prayers Thirdly by the efficient cause hearing of your loue and faith Both which are declared by their proper subjects which you haue towards our Lord Iesus Christ and loue towards all Saints and all these are disposed in a coupled axiome In the 6. verse the adjoint of thanksgiuing his mention making of them in his prayer is set foorth by the matter which he seeketh for in praier the communication of faith that is which proceedeth from faith may be effectual which is declared by the cause by the acknowledging of all good which good is set forth by the subject which is in you and by the cause by Christ Iesus 7.8.9.10.11 The principal mater of this Epistle which is to intreat for Onesimus is set down in a simple axiom of the cause the effect in the 10. verse I Paule pray for
only is the Lord our God by this forbidding cōmandeth the contrary that he only shuld be acknowledged God he alone so loved feared c. In this commandement therefore we are first cōmanded the true knowledge of one true God then the confidence loue feare c. which is to be giuen to his person The true knowledge of the true God is to knowe his nature spirituall infinite pure constant most simple c. his properties of power goodnes justice c. the distinction of three persons in one Godhead the actions or workes of God his constant decree from before all time of all things his wise and perfect execution of the same in the creation and the governing of the world In this we should delight and growe as the chiefest knoweledge Ier. 9.23.24 Here is forbidden first Atheisme to perswade our heart there is no such true God in heauen Psal 14.1 Exod. 5.2 Mockers of him and his works 2. Pet. 3.4.5 c. 3. Those that oppone themselues to the true knowledg of God Mat. 12.21 Actes 6. Not to acknoweledg the loue grace power c. of God Mal. 1.2 psal 82.6 To deny his justice Malac. 3.13 The forgiuenesse of this sinne was bought by the slaunder of ignorance and blasphemie laid on Christ and the anguish of his soule which he felt for our errors laid on him by which also we die vnto this sinne and raise this part of obedience Ephe. 4.13 After this true acknoweledging of the Lord out of his word must proceed first a sure confidence in the Lorde with the fruites of the same Psal 100.3 Then the other affections of loue reverence feare of the Lorde Also a sure confidence in the Lorde is from the assurance of his favour to be assured from him onlie for continuall defence deliverance and succour in soule and bodie Psal 27.1 3. and 3.7.9 Prou. 14.26 From this confidence springes trust or hope which is to waite and looke for the help which in confidence wee assure our selues of from the Lord Psal 33.18.19 20.21 Yea although meanes be wanting wee giue glorie vnto God Rom. 4.10 2. Kings 6.16 From hence commeth it that we feare not in greatest dangers 2. Kin. 6 16 Psa 3 7 and 27.3 That in the time of affliction we are patient Prou. 20.22 Heb. 10.33 Without all murmuring to holde our peace Psal 39 10. Receiuing them as from a father Iob. 1. ver 21 Psal 89 39 49 Reioycing in them assuredlie Iam. 1 2 Hence also in every condition of life to glorie and rejoice vnspeakablie Psal 13.6 and 16.7.8.9 Ioel. 2.23 Zepha 3.14 Here is forbidden first the want of these and the contrarie as to wauer or doubt Psal 13.1.3 and 88.15 To leaue our hope Heb. 10.39 To dispair Gen. 8.13 Impatience Ierem. 20.14.18 To haue trust in ordinarie meanes and to make flesh our arme is forbidden Iere. 17.5.6.7 c. To glorie in these and be proude of them Deut. 8.17 2. Chron. 16.1 Ierem. 49.3.16 and 2.13 Eze. 28.2.3 Esai 30.12 Diffidence in binding God to means Gen. 16.2 Num. 14.3 2. King 7.2 Luke 1. To feare for the signes of heauen Iere. 10 2. To cleaue too much to the holinesse of places and persons distinct Ierem. 7 49. 1. Kin. 12 18. To hope in Astronomers Interpreters of dreams Witches c. Dan. 2 2. In Southsaiers c. Leu. 19.6.7 Planet gasers Deu. 18.11 To vse evil means to doe good 1. King 12 25 26. Ro. 3 4. Out of this cōfidence farther proceedeth a cōtinual carefulnes that in al our waies that is thoughts words and deeds c. we see his wil approoue it so for that cause look for his blessing and direction Pro. 3 6 and 16 3. Gen. 5 22. and 17 1 and 48 15. Psal 146 9. Numb 15 39. Here is forbidden to walke according to our own judgement and wisdome Numb 15 39. Gen. 11.4 Also a distrustful care Mat. 6 25. Luke 12 26. To this last of all is adjoyned humilitie when emptying our selues of all we giue God the whole glorie of all good thinges which are in vs. Genes 18 17. 1. Pet. 5 5. Esai 40 3 4. Forbid loue of our honor Math. 18.3 4. Vaine glorie Phil. 2 3. Boasting of any thing in vs 1. Corinth 4 7. Presumption Zeph. 3 11 12. Hitherto of a sure confidence commanded in the Law with those thinges which spring from the same the affections commaunded here the vse whereof is perpetuall are the true loue and reverence of God The true loue of God is when with all our soule strength c. we cleaue to the Lord aboue all Math. 22 26. Hence is commaunded to desire his presence more visible in heaven aboue all and rejoice in it aboue all Psal 16 10 11 12. 2. Cor. 5 8. Here is forbidden the loue of men wiues children or any thing of this life to desire it more than the Lord and his presence Phil. 4 18. Iohn 12 43. Reverence of God is when being overwhelmed with the infinitenes and excellencie of his being wisedome strength goodnes mercie justice purity c. We are drawne to behaue our selues more shamefastly and vprightly in his presence then before the greatest majesty in the world Heb. 12 28. By this is forbidden no reverence lesse reverence vnto the Lorde than vnto men as afore in loue The last is the feare of God The feare of God is when our heartes are moued and troubled with this aboue all least by offence wee shoulde displease our gratious Father and so purchase his wrath and punishment proceeding from it This feare differeth from the feare of the wicked First in that it proceedeth from faith hath alwaies comfort with it sure hope in perswasion of the loue of God Act. 9 31. which the wicked haue not Secondlie this is chiefly least by our infirmity we should displease our God where the wicked onelie tremble because of the punishment 2. Cor. 7.1 Here is forbidden hardnesse of heart and no feare to feare any thing as the losse of life goodes friendes displeasure of men c. equallie or more than the displeasure of the Lord. Mat. 10 26 28 13. Phil. 1 18. Act. 16 9. Apoc. 21 8. And the vse of this shal end when all infirmitie and weaknes shall be taken away Apoc. 21 4 5 6. Our remedie for this our sin is in the death and righteousnes of Christ who being condemned as proud making himselfe equall with God as loving himself more than God was found meek humble faithfull reverent towardes his father at all times 1. Pet. 2 22 25 yet so as when we receiue him thus our righteousnes we must receiue him our sanctification that in all these things we may be holy 1. Cor. 1.30 1. Pet. 1.13 to the ende Thus much of that commandement which hath prescribed duties directlie teaching to the person of the Lord. Now followeth that we owe him but in the outwarde worshipp
especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works