A commentarie vpon the epistle of Saint Paule to Philemon VVherein, the Apostle handling a meane and low subiect, intreating for a fraudulent and fugitiue seruant, mounteth aloft vnto God, and deliuereth sundry high misteries of true religion, and the practise of duties œconomicall. Politicall. Ecclesiasticall. As of persecution for righteousnesse sake. ... And of the force and fruit of the ministery. Mouing all the ministers of the Gospell, to a diligent labouring in the spirituall haruest ... Written by William Attersoll, minister of the word of God, at Isfield in Suffex.

* 1.1 THIS Epistle is short in Words, low in Argument, and priuate, in regard of the Mat∣ter: yet the manner of handling is high and heauenly, and the Doctrine generall and com∣mon to the whole Church. It was written (as appeareth) to Philemon, at what time the Apo∣stle was growne olde in yeares, was drawing neere his end, and was clapt vp and kept in Pri∣son at Rome; from whence also he directed sundry Epistles to diuers Churches and parti∣cular persons. From thence he wrote to the Galathians, to the Ephesians, to the Philippi∣ans, to the Colossians; and the latter Epistle to Timothy, a 1.2 which was penned not long before his death and dissolution. For albeit, he were held in durance and restrained of his liberty, that he could not visit the Churches where the Gos∣pell was planted, nor lay a new Foundation where as yet it had not beene prea∣ched: yet he was not idle or vnfruitfull, but laboured to do good to the Church by writing, when he could not come to bestow some spirituall Graces among them by teaching. We see heere, that Paul writeth out of Prison, and slacketh not to instruct, both generall Churches, and particular persons. From hence we learne, that b 1.3 the course of the Gospell cannot be stopped, but keepeth on his way and passage in the World. The truth of the Gospell will haue his free libertie, it can be hindred by no Chaines, it can be restrained by no Bandes and Boults, it can be shut vp by no barres of Iron, and Gates of Brasse, but breaketh forth as the light of the Sunne out of a darke Cloud. We see this euidently in the example of Paul, c 1.4 albeit he were in bondes and Chaines, yet he pleadeth his cause, with such grauitie of speech, with such power of the Spirit, with such piercing of the matter, with such efficacy of words, and with such respect of the persons before whom we spake, that he had almost gained & perswaded Agrip∣pa to Christianitie. The like we see in another place, d 1.5 when he was brought Prisoner to Hierusalem, confined to an House, and deliuered to a Souldier to be kept, he receiued all that came vnto him; Preaching the Kingdome of God, and teaching those thinges which concerne the Lord Iesus Christ, with all boldnesse of speech, without let. This appeareth more euidently in none, then in Christ him∣selfe, who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men, e 1.6 so when he was vpon the Crosse, he con∣uerted the Theefe, and was ready to seeke and to saue him that was lost. These consents of Scripture, come directly to the former point; and serue to teach vs, that whatsoeuer the purposes and pretences of men be, yet they shall neuer bee

able to stoppe the streame of the word of God, which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men.

* 1.7 Let vs breefely consider the Reasons. First, the doctrine deliuered is of God, not of Men; from Heauen, not from the Earth. If man were the Authour of it, it might easily bee resisted by the power of man; nay, it would in time fall downe of it selfe. But seeing the whose Scripture is inspired of God, and the doctrine thereof hath him for the Authour, the light of it cannot be quenched. Thus doth Gamaliell reason in the Councell, f 1.8 If this be of God ye cannot destroy it, least ye be found euen fighters against God. Who can prosper, that prouoketh God? Or who can look for good successe, that fighteth against God, and against his ordinances?

* 1.9 Againe, God will bring their deuises to naught, and confound all their en∣deuours that goe about to hinder the course of his word. Although they band themselues together, and assemble against the Lord and against his annointed; yet he that dwelleth in the Heauens shall laugh, and haue them in derision, hee will breake their bandes and crush them in peeces like a Potters Vessell. This the Prophet teacheth. Psal. 33. g 1.10 The Lord breaketh the Counsell of the Heathen, and bringeth to naught the deuises of the people: The Counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all Ages. Seeing therefore, that the Doctrine of the Gospell is of God, and that hee will dash them in peeces with a Scepter of Iron that stop the course of it, we may truly conclude, that the course thereof cannot be hindered.

* 1.11 The Vses of this point are many, which I purpose breefely to point out, that we may proceede. First, waigh with mee from hence the excellency of the word of God. Who is ignorant what opposition hath been and is made against it? What resisting and contradiction? Yet it keepes on his course, and hath his passage in the world, and runneth through the whole Earth. The Apostle de∣clareth, That the thinges which came vnto him, turned rather to the furthering, then to the hindring of the Gospell, h 1.12 so that his bands in Christ were famous through∣out all the Iudgement Hall, and in all other places. So he saith afterward in this Epi∣stle which we haue in hand; I beseech thee for my Sonne Onesimus, whom I haue be∣gotten in my bondes. Was it not enough for the Apostle to labour when he was free, and his Feete at liberty, but hee must also spread the Net to catch men in Prison? The light of Gods truth can neuer be put out, the heat of it cannot bee smothered, the power of it cannot bee broken. Though the Teachers and Preachers of the word, may bee stocked and stoned, hewen asunder, burned with the Fire, slaine with the Sword, clapt vp in Prison, and fettered in chaines; yet the word it selfe i 1.13 is liuelie and mighty in operation, it entreth deepely, it discerneth sharpely, the thoughts and intentes of the heart. True it is there∣fore, the Ministers of the Gospell may be bound, but the Gospell it selfe cannot be bound. Their hands are bound, and their feete are chained, when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell. Nothing can binde the tongue, but feare and infidelity. If a man binde an Husband∣man, he hinders his sowing, for he soweth with his handes: but the teachers be∣ing bound, the word is not bound, for they sow with the tongue. Let vt there∣fore acknowledge, that the preaching of the Gospell hath in it a Diuine power, nothing can be matched with it, nothing can be compared vnto it. The De∣uill is called in the Scriptures by sundry Names, to declare his power: the God of the World, the Prince of the Ayre, the strong man that ruleth the House: and he cannot be displaced and dispossessed but by a stronger. But the Gos∣pell is stronger then all the power of Sathan, and is able to throw him out, for it gathereth a Church where he hath his Throne, and ruleth in the hearts of the Children of disobedience; it deliuereth men from the power of the Deuill, and bringeth them into the glorious liberty of the Sonnes of God. If a man were in the shaddow of death, and had one foote in Hell, the word of God is able to bring him backe againe, This is it which our Sauiour said to the seauentie

Disciples when they returned from preaching the Gospell, and confirming it by Miracles that followed it; i 1.14 I saw Sathan like Lightning fall downe from Heauen. Where he teacheth, that albeit Sathan be strong, yet the Gospell is stronger, so that he cannot stand before it. He hath his ouerthrow by it, and falleth downe before it, as Dagon did before the Arke. So the Apostle sheweth, k 1.15 that he was called and sent to Open the eyes of the blind, that they might be turned from dark∣nesse to light, and from the power of Sathan vnto God. We see it also in the exam∣ple of Christ himselfe vpon the Crosse, who conuerted the Theefe, gaue him faith and repentance, and assured him of eternall blessednesse in the heauens. The Apostles were forbidden to preach the Gospell: through the mallice and madnesse of the High-priestes, they were apprehended and imprisoned, they were scourged and euilly intreated, yet they regarded not the wordes, they despised the threatnings of all their enemies, and continued to sound out the Gospell in all places. Paul and Silas praied and sung Psalmes vnto God in pri∣son, and I gained the Iayler to the Faith, l 1.16 verifying that which the Apostle speaks in another place; m 1.17 I suffer trouble as an euill doer, euen vnto bondes, but the word of God is not bound. Indeede sometimes it falleth out, that the holy Seruants of God haue their hands tyed, their feet fettered, their bodies imprisoned, & their tongues cut out that they cannot speake to the people; but euen then the word is not bound, for then their constant suffering and patient bearing of the crosse, doth as by a liuely voyce, publish and proclaime the truth of the Gospell for which they suffer, and serueth to win many to the Faith of Christ, So then, the patient suffering of the faithfull (though they speake not with their tongues) is as a solemne preaching, and hath the nature of an effectuall Sermon, to gaine many to the Faith.

* 1.18 Secondly, wee see it is in vaine to set our selues against the Gospell of Christ, and the Ministers of God that bring it vnto vs. True it is, the World endeuo∣reth nothing more then to hinder the truth, and to drowne all memory of the glad tidings of saluation; but all their labour is lost, and all their purposes shal be frustrate. The Tyrants of the Earth may bind the professors of the Gospell, but the Gospell it selfe they cannot binde, and the course of it they cannot with∣stand, Paul was cast into prison, yet he freely preached the Gospell of the King∣dome to all that came vnto him. Let all those that say it is in vaine to serue God and to pray vnto him, know for a surety, that it is in vaine for them to re∣sist God, and the power of his might. Let them refraine from iniuring his Ser∣uants, and from going about to stop their mouthes: let them remember what Gamaliell said; n 1.19 Now I say vnto you, refraine your selues from these Men, and let them alone, for if this counsell, or this worke, be of men, it will come to naught. A no∣table lesson to bee learned of all malicious men, and bloudy persecuters of the Gospell, that would if it lay in them, bury all remembrance of Christ and his Gospell, they shall finde and feele the strength of him against whom they wra∣stle, they shall see the folly of their owne waies, and the madnesse of their owne workes, and they shall in the end, perceiue it to be as vnpossible, and themselues as vnable to hinder the free passage of the Gospell, as to bind the wind in their Fistes, or to stop the Raine of Heauen from watering the earth. Hence it is, that the Prophet speaketh to like purpose to the Enemies of the Church; o 1.20 Gather together on heapes ô ye people, and ye shall be broken in peeces, and hearken all yee of farre Countries, gird your selues, and ye shall be broken in peeces: gird your selues and ye shall shall bee broken in peeces: Take counsell together, yet it shall be brought to naught, pronounce a decree, yet it shall not stand, for God is with vs.

* 1.21 Thirdly, seeing the Gospell cannot be stopped, it it is the dutie of all of vs, to pray for the free passage of it. We haue a promise, that God will spread abroade his sauing health, and magnifie his great Name ouer all the Earth; now it belongeth as a speciall duty to vs, to pray vnto him, to glorifie him∣selfe, and to make his Name knowne among the Sonnes of Men. This charge doth the Apostle giue vnto the Thessalonians; p 1.22 Furthermore Bretheren, pray for

vs, that the word of the Lord may haue free passage and bee glorified, euen as it is with you, and that we may be deliuered from vnreasonable and euill Men, for all men haue not Faith. It is the duty of all the godly, to pray for the enlarging of the Gospell, whereby the Kingdome of God is also enlarged. Let vs be mindfull daily of this duty, desiring of the Lord this grace, that the Gospell may be freely preached, and cheerfully receiued, q 1.23 that he would send forth labourers into his Vineyard, and maintaine them against rauening Wolues that seeke to deuour them, that he would blesse their labours, and remoue all stumbling blockes out of their way, that hee would giue them courage and constancy in discharging their duty, & vtterly remoue al hirelings and false teachers out of his Vineyard. It is God that must thrust forth Labourers into his Haruest. It is he that fitteth them to the worke: It is he that blesseth them in the worke. Let vs not there∣fore be wanting to our selues, but pray to the Lord of the Haruest to send out a∣ble worke-men to gather the Corne into his Garner. The cause why we are not furnished with such Teachers, and if we bee furnished, yet the worke doth not prosper vnder their hands, is, because we doe not aske for a blessing from God, from whom euery good guift proceedeth.

* 1.24 Lastly, this serueth as a great comfort, both to the Pastors and people. For seeing the Gospell shall haue his course, let the Ministers boldly go forward in the discharge of their dutie, and teach the people committed to their charge. Let vs not feare the faces of Men. The word which we preach, is the word of God, who is able to maintaine it, and make it mighty in our mouthes, to cast downe hils and holds that lift vp themselues against it. He is able to danut and dash in peeces all those that set themselues against it. The worke is the Lords, the Worke-men are the Lordes, the blessing and successe is the Lords, and they that striue against it, fight against the Lorde. Let vs comfort our selues in these thinges against all the disgraces and reproaches of the World. And concerning the Professors of this Gospell, let this Minister comfort also vnto them, that they builde not vpon the Sand, or vppon a weake Foundation, but their building standeth vpon a Rocke which shall neuer be remooued. The Apostles comfort themselues, and encourage one another r 1.25 in the worke of the Ministery, because they were assured that the word which they deliuered, was no vaine word, nor deceiueable Fable, but the Gospell of Christ who chose them to the calling, and sent them to the worke, and strengthned them to stand, and gaue them wisedome to conuince and confound all their Aduersaries. Likewise Paule teacheth; s 1.26 That many of the Brethren in the Lord were boldned through his bands, to confesse and professe the truth of God. We cannot fall except the word fall with vs; nay, except God fall with vs, so long as wee stand fast in the Faith. Wherefore howsoeuer others shrinke backe, and make ship-wracke of a good conscience, let vs hold out vnto the end, and then wee shall be sure of eternall happinesse in the Heauens.

* 1.27 Hitherto we haue handled the time when this Epistle was written, and the place from whence it was written; to wit, when hee was in prison. Now let vs consider the Argument thereof, and the occasion whereof it was written. The occasion of penning and writing this Epistle was double: First, generall for the instruction and direction of the whole Church in some necessary points of faith and obedience, intreating most waightily and wisely of Iustice, mercy, mild∣nes, meeknes, moderation, reconciliation, & Christian equity, u 1.28 insomuch that he seems rather to respect the edification of the whole Church, then to haue in hand the businesse of one poore and priuate man. The speciall occasion was to intreat at Philemons hands, to pardon his seruant that had offended him, and to accept his subiection and submission vnto him. This Phile. (as it seemeth) was a cittizen of Colosse, x 1.29 a citty scituate in Phrygia, not far frō Laodicea, whose seruant Onesi∣mus committing either Theft in purloyning away his Maisters goods, or some other great and grieuous crime (as the manner of leud and euill Seruants is) ran away from his M. as far as Rome, being many hundred miles distant from Colosse,

where he supposed he should heare no more of him; or if he did, would not fol∣low and pursue after him so far. This Fugitiue and Runnagate Seruant, false fin∣gered, and false hearted, comming to Rome, y 1.30 was by the gratious prouidence of God, brought where Paul the Apostle lay bound in prison, and hearing him (a∣mong others) preaching the Gospel of Christ to Remission of sins, to all that re∣pent, had his hart opened, and was by Gods blessing conuerted to the Faith, be∣came a sound and sincere Christian, and performed sundry duties of loue to Paul, ministring continually vnto him in the time of his Captiuity, as a dutifull Sonne to his spirituall Father. But after the Apostle vnderstood that hee was another Mans Seruaunt, and belonged vnto him, as it were a part of his possession, though he found him in his distressed and afflicted estate, very profitable, com∣fortable, and necessary vnto him, yet he would not detaine him from his May∣ster, to whom, by the Word of God, by the light of Nature, and by the Law of all Nations he appertained. Hence it is, that hee sent him backe againe to his Maister, with this Epistle; in which the Apostle dooth by force of reasons and vehemency of words, vrge Philemon to entertaine, and retaine with him his fugitiue and offensiue Seruant, but now greatly altered, and throughly changed by the power of Gods word: z 1.31 Which conuerteth the Soule, and giueth wisedome vnto the simple: as the Prophet teacheth vs.

* 1.32 Thus we see how Paule intreateth and obtaineth pardon for Onesimus, a Ser∣uant, that was conuerted by the preaching of the Apostle: which offereth vnto vs diuers good and profitable vses.

* 1.33 First, we see that Christ Iesus reiecteth none that come vnto him, how base and simple soeuer they be. All such as repent and beleeue the Gospell, whe∣ther Maisters, or Seruants, high or low, rich or poore, are accepted of him who is Lord of all, and with whom is no respect of persons. A notable comfort to all of low place and meane condition, to consider with themselues, that howsoeuer the men of this World haue many times no respect vnto them, yet they are deare to God, and regarded of him, who openeth to them the doore of saluation, and reserueth for them a Crowne of righteousnesse. He appoin∣teth his Word and Sacraments for them, as well as for others, and hence it is, that for the most part the poore receiue the Gospell. a 1.34 There is neither Iew nor Graecian: there is neither bond nor free: there is neither Male nor Female, for ye are all one in Christ Iesus.

* 1.35 Secondly, this instructeth vs, not to contemne or despise any, how vile soeuer they may seeme in our eyes, but to be carefull for their good, and to fur∣ther their conuersion, b 1.36 according to the counsell of Christ our Sauiour. Math. 18. See that ye despise not one of these little ones; for I say vnto you, that in Heauen their Angels alwaies behold the Face of my Father which is in Heauen: For the Sonne of Man is come to saue that which was lost. Many are basely and badly thought off in this World, who are in great price and estimation with GOD. Many are wronged and oppressed of Men, of whom the high God of Heauen taketh care and charge. We are ready to respect the outward face and person of Men, but he regardeth the heart. God the Father loueth them, woe therefore to them that hate them. Christ Iesus came to saue and redeeme them; woe therefore to all them that seeke to hurt and destroy them. It pleaseth God oftentimes to call the Seruant, and to let the Maister alone, suffering him to perrish in his sinnes. This is the cause that the blessed Virgine magnifieth the Lord, and that her Spirit reioyceth in God her Sauiour, c 1.37 Because he loo∣ked on the poore degree of his Seruaunt, and had doone great thinges for her: Hee pulleth downe the mightie from their Seates, and exalteth them of low degree; He filleth the hungry with good things, and sendeth away the Rich empty.

* 1.38 Thirdly, we learne, that no man ought vnder any colour of Religion and pretence of godlinesse, to keepe away other mens Seruants from their owne Maisters. Paule found the Seruant of Onesimus faithfull to helpe him, and for∣ward to Minister vnto him; yea, he might be bold with Philemon his Mayster;

yet he would not detaine him with him, without his allowance and approbati∣on. The Gospell then doth not destroy and disanull the diuers degrees and or∣ders established in the World, but rather confirmeth and strengthneth them. It alloweth not the Seruant to resist and rise vp against the Maister, although hee should be a beleeuer, and his Maister an vnbeleeuer; or he be a beleeuer as well as his Maister, and in knowledge of godlinesse be equall vnto him: but teacheth him to obey for conscience sake, d 1.39 and to Count his Maister worthy of all ho∣nour, that the Name of God and his Doctrine be not euill spoken of: And they which haue beleeuing Maisters, let them not despise them, because they are Brethren, but rather do seruice, because they are faithfull, and beloued, and partakers of the bene∣fit. These things teach and exhort.

* 1.40 Fourthly, we are to marke, that the Lord requireth of vs, to bee ready to forgiue and forget the wronges and iniuries that are done vnto vs. Let vs put from vs all rancor and mallice, and not suffer the Sunne to goe downe vpon our wrath. O how e 1.41 great is the mercy of God toward vs? How great is our debt toward him? Let vs put on the bowels of pitty and compassion, for∣bearing one another, and forgiuing one another; f 1.42 If any Man haue a quarrell vnto another, euen as Christ forgaue, euen so doe ye. If we come to any of the ex∣ercises of our Religion; to heare the Word, to receiue the Sacraments, or to call vpon the Name of God, if the Leauen of maliciousnesse haue infected our heartes, the word of life, is made the sauour of death; the Sacraments, are made Instruments of Wrath; and our Prayers are turned into Sinne. We are taught in our Prayers, to aske g 1.43 forgiuenesse at the hands of God, as we our selues per∣forme this duty toward our Brethren. The promise of forgiuenesse, is made to them that doe forgiue, h 1.44 When ye shall stand and pray, forgiue, if ye haue any thing against any man, that your Father also which is in Heauen, may forgiue you your trespasses: For if ye will not forgiue, your Father which is in Heauen will not par∣don you your trespasses. This accordeth with the precept of Christ. Math. 5. If thou bring thy guift to the Altar, and there remembrest that thy Brother hath ought against thee, i 1.45 Leaue there thine offering before the Altar and goe thy way, first be re∣conciled to thy Brother, and then come and offer thy guift. If we desire As new borne Babes the sincere Milke of the word, that we may grow thereby; k 1.46 We must lay a∣side all maliciousnesse, and all guile, and dissimulation, and enuy, and all euill speaking. If we would be doers of the word, and not hearers onely, deceiuing our owne soules, we must l 1.47 Lay apart all filthinesse, and superfluity of maliciousnesse, and re∣ceiue with meekenesse the word that is grafted in vs, which is able to saue our Soules. Now we haue in this Epistle, m 1.48 a most worthy example of receiuing them that are fallen, of forgiuing the penitent, of the pardoning of iniuries, of ioy for the conuersion of a Sinner. Yea, we learne not onely to be louers of peace, but to be makers of peace; as Paul doth betweene the Maister and the Seruant. Our Sauiour pronounceth them blessed n 1.49 That are Peace-makers, for they shall be cal∣led the Children of God. We are charged, not onely to seeke peace our selues, but to make peace with others, whereby we beare the liuely Image of God, who is called the God of peace: we are made like vnto Christ, who is our peace, and hath reconciled vs vnto his Father.

* 1.50 Fiftly, we are taught to take heede we doe not rashly sit in iudgement vpon any. This euill Seruant had picked and purloyned from his Maister, and when he had done ranne his waies, yet GOD found him out and gaue him repen∣tance, when he sought not after God. It is a common Prouerb; He runneth farre that neuer returneth. Christ Iesus calleth some at the leaueth houre, as hee did the Theefe that hung with him vpon the Crosse. The Apostle chargeth, that o 1.51 We iudge nothing before the time vntill the Lord come, who will lighten things that are hidden in darknesse, and make the counsels of the heart manifest, and then shall euery man haue praise of God. And in another place, p 1.52 Who art thou that condem∣nest another mans seruant? He standeth or falleth to his owne Maister. All men are in the hand of God, and all times and seasons are disposed by him. The Hus∣bandman

Tilleth the ground, and soweth his Corne, but it doth not by and by gtow vp. The Disciples of Christ heard many things of his mouth, which see∣med buried and forgotten, but the precious fruit thereof, appeared plentifullie afterward. Let vs not limit vnto God his times and seasons, nor goe about to teach him knowledge. Paul was a Persecuter of the truth, a Blasphemer of God, an oppressor of the Church, yet in the end he was called by the voyce of Christ. Let vs therefore condemne no man, nor iudge any rashly, least we be iudged.

* 1.53 Lastly, we see euidently (as in a Glasse) in this Epistle, that all that are elected of God to eternall life, shal in Gods good time be called effectually to the know∣ledge of the truth. God hath made all things in number, waight, and measure. As no more shall be saued then he hath appointed, so not one of them shall bee lost that he hath prepared to be heires of glory. God hath many waies to pull them out of the fire whom he will haue saued. So many as belong to him, he will at one time or other, send them and offer them the meanes of their saluati∣on: yea, when we least of all seeke our owne good, and intend our owne con∣uersion, it pleaseth God to call vs, and to gather vs into the bosome of the Church. The Parable q 1.54 of the Housholder hiring labourers into his Vineyard; tea∣cheth, that he calleth at all times and houres of the day. We see it in the example of Paul, when Christ Iesus called vnto him from the Heauens, he thought no∣thing of his owne conuersion, but of the Churches subuersion. Wee see it in the Penitent Theefe, in Manasseth, in Mary Magdalen, and many others. VVe see it in Onesimus in this place: Who would haue imagined, that this man play∣ing the vile Runna-gate, and the false Theefe, and departing out of the religi∣ous House of godly Philemon, which is honoured with the Name of a Church, would euer haue turned a new leafe, and come to the acknowledgement of the truth? who would haue thought that the prodigal Son, r 1.55 going from his Father, forsaking his Brother, wasting his patrimony, and spending his strength and wealth vpon Harlots, would euer haue seene his owne folly, and that it should be said of him; My Son was dead, and is aliue againe; he was lost, but he is found? This is that which is set downe in the Actes of the Apostles; s 1.56 When the Gentiles heard it they were glad, and glorified the word of the Lord, and as many as were or∣dained to eternall life, beleeued. God is able to make a way for the execution of his purposes, and knoweth how to accomplish his decrees. Thus much of the cir∣cumstances of time and place, as also of the Argument of this Epistle: Now let vs come to the words.

Notes

• * 1.1

  The time whē this Epistle was written.
• a 1.2

  2 Tim. 4.
• b 1.3

  Doct. 1. The course of the Gospell cannot be stopped.
• c 1.4

  Act, 26, 22, 28.
• d 1.5

  Act. 28, 30, 31.
• e 1.6

  Luke 23, 43.
• * 1.7

  Reason 1.
• f 1.8

  Acts 5, 39.
• * 1.9

  Reason 2.
• g 1.10

  Psal 33, 10, 11.
• * 1.11

  Vse 1.
• h 1.12

  Phil. 1, 13.
• i 1.13

  Heb. 4, 12.
• i 1.14

  Luke 10, 18.
• k 1.15

  Act. 26, 18.
• l 1.16

  Acts 16, 30.
• m 1.17

  2 Tim. 2, 9.
• * 1.18

  Ʋse 2.
• n 1.19

  Acts 5, 38.
• o 1.20

  Esay 8, 9.
• * 1.21

  Vse 3.
• p 1.22

  2 Thes. 3, 1, 2
• q 1.23

  Math. 9, 38.
• * 1.24

  Vse 4.
• r 1.25

  Acts 4, 29.
• s 1.26

  Phil. 1, 14.
• * 1.27

  The occasion and argument of this Epistle.
• u 1.28

  Caluin vpon Philemon.
• x 1.29

  Hierom. in prolog. Coloss. Erasmus in hunc locum.
• y 1.30

  Synop. Atha∣na. in hanc. Epist.
• z 1.31

  Psal. 19. 7.
• * 1.32

  The vses of the former Argu∣ment of this Epistle.
• * 1.33

  Vse 1.
• a 1.34

  Gal. 3, 28.
• * 1.35

  Vse 2.
• b 1.36

  Mat 18, 10.
• c 1.37

  Luke. 1. 52, 53.
• * 1.38

  Vse 3.
• d 1.39

  1 Tim. 6, 1, 2.
• * 1.40

  Ʋse 4.
• e 1.41

  Math. 18, 27
• f 1.42

  Col. 3, 13.
• g 1.43

  Chrysost. hom 1. in Philem.
• h 1.44

  Mark 11, 25
• i 1.45

  Math. 5, 24.
• k 1.46

  1 Pet. 2, 1, 2.
• l 1.47

  Iam. 1, 21.
• m 1.48

  Illyr. arg. in hanc Epistol.
• n 1.49

  Math. 5, 9.
• * 1.50

  Vse 5.
• o 1.51

  1 Cor. 4, 5.
• p 1.52

  Rom. 14, 4.
• * 1.53

  Vse 6.
• q 1.54

  Math. 20, 1.
• r 1.55

  Luke 15, 24.
• s 1.56

  Acts 13, 48.