The Epistle to Philemon
THE EPISTLE TO PHILEMON.
THE entrance of this Epistle has two parts, the inscription, or title, and prayers. The inscription sets down the persons which do write, and the persons to whom it is written.
The first person which does write is Paul, the principal writer, who is described by the adjoint captive: 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 spirit. And the second person which does write, is also declared by his proper name, Timothy: and an adjoint of relation, a brother, that is, by a metaphor, one of the same Christian religion. The persons to whom he writes, are, first, the husband, the wife.
Second, the minister, the church.
The man is described by his proper name, Philemon: by his adjoint, beloved, and by his effect, worker together with us.
2. The woman is also described by her proper name, Apphia, and her adjoint, beloved.
The minister is also described by his proper name, Archippus: and his adjoint, a fellow soldier: that is, by a metaphor, a fellow minister.
The church is declared by the subject, which is at your house.
3. The prayers are, the salutation, and thanksgiving.
The salutation is set down, first, by the matter of it, which he wishes to them, whereof the parts are grace, that is, full favor of God: peace, that is, by a synecdoche of the special for the general, all prosperity both of soul and body. Secondly, by the form, from God the Father, and from Christ. All which is disposed in a coupled axiom.
4.5. The thanksgiving is described, 1. by the subject, my God: that is, whom only I do serve, and hang upon. Secondly, by the adjoint, always making mention of you in my prayers. Thirdly, by the efficient cause, hearing of your love and faith. Both which, are declared by their proper subjects, which you have towards our Lord Jesus Christ, and love towards all Saints: and all these are disposed in a coupled axiom.
In the 6. verse, the adjoint of thanksgiving, his mention making of them in his prayer, is set forth by the matter, which he seeks for in prayer, the communication of faith: that is, which proceeds 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 Jesus.
7.8.9.10.11. The principal matter of this Epistle, which is to entreat for Onesimus, is set down in a simple axiom of the cause, and the effect in the 10. verse. I Paul pray for you Onesimus, where the antecedent Paul, is declared by the adjoint, being such a one, which is declared by the special, even Paul an old man, and increased by the greater, and made lightsome by the time, yes now a bondman of Christ. The first part of the consequent, pray you, is declared by a diverse reason, Although I have liberty to command you, yet I pray you: where the first diverse, liberty of commanding, is declared by the adjoint great: by the form, in Christ, by the subject, that which is your duty. The second diverse, is declared by the moving cause, for love's sake: and by a comparison of the greater, rather I pray you. The last part of the consequent, Onesimus is described: first, by the relation of the cause to the effect, my son, that is, by a metaphor, one brought to the faith by my ministry: which is declared by the formal cause whom I begot: that is, by a synecdoche of the part for the whole, and a metaphor, whom God by me did effectually call, which is declared by the subject of the place, in my bonds: that is, by a synecdoche of the special for the general, in prison. Where, in the beginning of the 9. and 10. verses, there is a repetition of the same found in the beginning, I pray you, I pray you. Secondly, Onesimus is described by the adjoint, unprofitable to you: which is made lightsome by the time, once, and declared by the contrary, but profitable: which is declared by the adjoint of time, now, and enlarged by a comparison of the greater, to me also, and it is garnished by a redoubling of the same sound or Anadiplosis, you, me and you: and by a little changing of the name called Paronomasia, profitable, unprofitable. This axiom, I pray you, being thus worthily declared, is declared in the 7. verse by the making cause, because I have great joy and comfort in your love, and is disposed in a connective Syllogism of the first kind. If I have great joy and comfort in your love: then I may pray you for Onesimus: But I have great joy and comfort in your love, therefore I may pray you for Onesimus. The proposition is wanting, the assumption is in the 7. verse, and it is confirmed by the effect of that love, wherein it does rejoice, because the bowels of the Saints have been refreshed by you: and it is concluded in a less plain Syllogism of the second kind, affirmative special.
That love that does refresh the bowels of the Saints, is to be rejoiced in: but this love does refresh the bowels of the Saints, therefore this love is to be rejoiced in.
The bowels: that is, by an excessive metaphor, be inward affections of the Saints: here is set down the special of the former request, in a simple axiom of the cause and the effect, receive you him, where the last part of the consequent him, is declared by the adjoint, my bowels: that is, by a metaphor, my love: that is, by a change of name of the cause for the effect, my beloved. This is confirmed by the cause which should move him, and it is concluded in a connective Syllogism of the first kind.
If I have sent him for that purpose, receive him. But I have sent him for that purpose: therefore receive him.
This is a preventing of an objection: the objection is wanting, and may be thus supplied: If he were so profitable, why did you not keep him. The subjection or answer is from the diverse reason. Although I desired to keep him, yet I would not do it without your consent.
The first diverse is declared by the moving cause, [That in stead of you, he might minister to me in the bands of the Gospel,] that is, by a synecdoche, in the afflictions which the Gospel has brought me.
The second diverse, is also declared by the moving cause, that your benefit should not be by necessity: where necessity is declared by the contrary, but willingly or freely.
Here is another preventing of an objection; the objection is wanting, and is thus to be supplied, He was a run-away: the answer is, by the adjoint of the time, he went away but for a little time; which is increased by the moving cause, But that you should receive him for ever, which is enlarged by a comparison of the less, not so much as a servant, but as more than a servant: which is garnished by a redoubling or Anadiplosis.
The second part of the comparison, called reddition, is declared by the special, a beloved brother, more than a servant, which is enlarged by the greater, especially to me: which is amplified also by the greater, much more to you, which is declared by a distribution of the subject, wherein he was more bound to Philemon, than to Paul himself, both in the flesh, and in the Lord: that is, things appertaining to this life, to the Lord, by a change of the name of the subject for the adjoint.
Here is a new reason to prove that he should receive him, drawn from the working cause, in a connective Syllogism.
If we have fellowship together in any common blessings, then receive him. But we have fellowship together in common blessings: Therefore receive him.
The proposition is in the 17. verse, the assumption is wanting: the conclusion is made manifest by a comparison of the like, Receive him as me.
Here is a preventing of an objection, the objection is wanting, and is thus to be supplied: He has hurt me or done somewhat to me: the answer is from the divers: If he owes you anything impute it to me: which is increased by the greater I will pay it: which is confirmed by a testimony, I Paul have written it with my own hand.
The last part of the 19. verse, is a confirmation of the second answer, from a comparison of the more to the less, and is concluded in a connective Syllogism of the first kind.
If you do owe me your very self: then much more you may forgive him this debt for my sake: But you owest me your very self: Therefore you may forgive him this debt for my sake.
The proposition is wanting, the assumption is in the end of the 19. verse.
Here is another confirmation, drawn from the effects, and is concluded in a connective Syllogism of the first kind.
If by this I shall obtain fruit of you in the Lord, and if you do refresh my bowels in the Lord, you should receive him. But I shall obtain fruit, &c. Therefore you should receive him.
The proposition is wanting, the assumption is in the 20. verse, and is garnished with a crying out of a wishing, yea my brother, I would I might obtain!
Here is an answering of an objection, which might be made against the whole Epistle. The objection is wanting, and may be thus supplied: Why write you so earnestly? The answer is from the cause, The persuasion I had of your readiness to obey it, caused me: which is proved by a comparison of the less to the greater, in a connective Syllogism of the first kind.
If you would do more than this: then you would do this. But you would do more than this: Therefore you would do this.
The proposition is wanting, the assumption is in the 21. verse, and is confirmed by a testimony of Paul his own knowledge, I know it.
Here is set down a commandment to prepare him hostage, whereunto is a brief transition in this word, Also: it is confirmed by a reason drawn from the working cause, in a connective Syllogism of the first kind.
If I hope to be given to you by your prayers: then prepare hostage: But I hope to be given you by your prayers: Therefore prepare hostage.
The proposition is wanting, the assumption is in the 22. verse.
Certain salutations are set down in the 23. 24. verses, in a gathering axiom of the cause and the effect.
Epaphras, Marcus, Aristarchus, Demas and Luke salute you: whereof the first is set forth by the adjoint, My fellow prisoner: which is declared by the cause, for Christ Jesus, the other by their adjoints, my helpers.
The salutation is set down in a simple axiom affirmative, of the subject and adjoint grace be with your spirit, that is, by a Synecdoche, 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 general follows. This Epistle has 2 parts, The entrance, The description in the 1. 2. verses. Prayers, 3. 4. 5. The rest of the Epistle. The rest of the Epistle. The chief matter, Concerning Onesimus from the 7. to the 22. verse. His own hostage, 22. verse. The shutting up of it: The salutation from others: 23. 24. verses. From himself, 25. verse.
FINIS.