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 vnto 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 giue God the glorie A SHORT AND PLAINE TABLE orderly disposing the Principles of Religion and first of the first Table of the Law wherby we may examine our selues AL being lost in Adam by our nature corrupted and much more by the fruites thereof they who shal be saved must bee restored by being one with Christ so with God To obtaine Christ two meanes are ordained The Law and Gospell preached 2. Cor. 3.5.6 By these two instruments the holy Ghost worketh two things necessarie to be in vs for the obtaining of Christ By the first a true knowledge feeling of sinne the punishmēt due to the same which maketh vs seeke Christ By the second a true knowledge and feeling of grace with power by faith to receiue Christ The Law is a doctrine given of God commanding to the whole man perfect obedience in doing those things only which in the Law are commāded flying those only which there are forbidden 1 Geuen And therfore euerie thing taught out of the Law rightly interpreted is to be received Rom. 7.7 2 Commanding to doe One difference between the Law and the Gospell which to apprehend Christ and so justification c. asketh but beleefe Rom. 10.15 Galat. 3.10.11.12 3 Whole man Therfore in the cōmandements not the body onlie but the judgment wil and affections in the soule must be taught what to doe and leaue vndone 4 Perfect obedience A second difference of the Law Gospell is gathered for the Gospell asketh but a true faith not perfect Mark 9.24 1. Thes 3.10 Also by this not only the thing but the necessarie meanes to the thing is commanded and forbiden Pro. 31.5 8. 5 Commanded forbidden So that every precept doth not only commaund the good or forbid the evill but both Mat. 22. That the first worke may better be wrought the Law hath two properties Deu. 28.3.15 Curse or punishment which is the first which punisheth the least offence with the wrath of God to be felt for ever in soule and body called death Galat. 3.10 Rom. 6.23 5.12.13 Deut. 27.26 Gene. 2.17 Blessing or reward which is the second giving to the perfect obedience of all the favour of God to be felt with all blessing in soule body for euer called life Deut. 6.24.25 Levit. 18.5 Deut. 30.19.20 Thus much of the Lawe with the properties and vse of it Now followeth the interpretation of it where is declared what is commanded forbiden In the interpretation of the Law must be seen what is commanded forbidden Pro. 2.9 Generally Iointly in the whol body of the law ioyned togither in the generall diuision of the Lawe of God Specially what is in every particular commādement In the whole body of the Law jointly considered two things are commanded Knowledg and practise Col. 1.10 Concerning the first is commanded the true knowledg of good evil which is for the age of everie man Col. 1.9.10 Phil. 1.9 Heb. 5.14 Luke 2.52 To desire it delight in it loue it Contrarie is forbidden generall ignorance of good and evill Hos 4.6 Ephe. 4.17 To loue it desire it delight in it Pro. 1.22 Practise is the following or flying of the thing known to be commanded or forbidden It hath Inward feeling Phil. 1.9 2.13 Outward works Ephe. 5.10 By feeling of the heart we choose loue desire delight are zealous in the good thing it selfe that it may be done to refuse hate abhorre are zealous against the known evil Amos. 5.14 Phil. 1 9. 1. Thess 2.1 Amongst these zeale is an earnest affection of the mind whereby we doe follow the good or flee the evil so much as we are vehemently grieved with that which hindereth it 2. Cor. 7 11. Mat. 3 7. 1. King 19 10. Act. 18 25. Num. 25.13 Here is forbidden the contrarie as no feeling Ephe. 4 17. Zeph. 1 12. In zeale forbidden want of true zeale Apoc. 3 15. Zeale for evil Mat. 10 21. Zeale for good beyond knowledge Luke 9 53. In feeling the affections must be so ordered as that they may bee equally more slacke or strong as the good or evill shall be greater or lesser The order of the Law confirmeth this when God is provided for first then man first particular boundes then generall He that loveth father and mother more than me Mat. 10 37. So wee must desire more the presence of God in the life to come than his favour in this life 1. Cor. 1 7. And loue and
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
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