station delight to gad abroad and to entrude into other mens Cures without a iust and orderly calling Chrysostome iustly accuseth Epiphanius Bishop of Cyprus to haue done contrary to the Canons in making ministers in his Diocesse Socra Schol. l. c. 11.13 and administring the Communion without his licence The Elders of Ephesus must feed not the Corinthians but the flocke committed to them Act. 20.28 ouer which God had made them ouerseers which was the Church at Ephesus Paul would not build on another mans foundation Vse 2 but as a wise master-builder layes the foundation 1 Cor. 3.10 and we build thereupon It is our happinesse that wee haue a foundation already layd for it requires more skill to lay the foundation of a Church then any Minister in Christendome in their ordinary calling may challenge to themselues The Apostles and apostolicall men planted and we must water some such founded this Church of England it is our part not to suffer the Churches we haue receiued to bee dilapidated and fall to decay neither is this without glory For non minor est virtus quam quaerere parta tueri As it is a vertue to get so to keepe that which is gotten Though we conuert not men from Gentilisme to Christianity yet we conuert men from sinne to righteousnesse without which none can be saued Idle and ignauous Ministers are to be reproued Vse 3 Paul laboureth and our blessed Sauiour himselfe euen toyleth in preaching and shall we be negligent and slothfull One of the greatest commendations of a good Minister is to be painfull and therefore Paul when he would commend himselfe speakes of his labours 1 Cor. 15.10 2 Cor. 11.23 I haue laboured more abundantly then they all and in labours more abundant The Husbandman cannot plow his ground and get in his haruest without much sweat nor a Carpenter hew his timber and frame and raise his house without sore labour now Ministers are Gods Husbandmen and Christs builders and therefore they must labour in studying in preaching c. that Christ may be glorified and their people saued A sore trauaile is appointed for vs but it is in the power of our people much to ease vs though not by discharging vs from labouring yet by making our labour pleasant and delightfull to vs namely when they receiue the word with meeknesse being tractable and becomming obedient thereto A rich and plentifull crop makes the Husbandman to rise earely in haruest time not as to labour but as to play and pastime If our people be stubborne and froward it takes away our heart and courage but if wee may see good fruit of our labours it reioyceth vs it encourageth vs yea our healths our liues are not deare vnto vs but we cheere fully sacrifice them to Christ and his Church The top of euery mans ambition Vse 4 must bee to honour Christ and to promote the Gospell that they which see not nor vnderstand may sauingly acknowledge the Lord Iesus The Magistrate must the Minister must yea euery priuate man must be carefull hereof which is when we liue so as that by our godly conuersation others are won to the loue of Christ and the Gospel If thou beest a profane and wicked liuer thou hindrest the inlarging of Christs kingdome not only in thy selfe but in others also who are scandalized and speake euill of the way of godlinesse through thy naughtinesse It is fearefull to heare how the hearing of the word and the study of godlinesse is blasphemed by the niggardise dissembling and falshood of such who would seeme the forwardest in professing the Gospell Let vs all pray and endeuour 2 Thes 3.1 that the word of the Lord may haue free course and be glorified which shall be not when wee onely speake but when we liue like Christians professing the Gospell of our Lord Iesus To whom he was not spoken they shall see Vse 5 and they that haue not heard shall vnderstand Here we may note the state of an vnregenerate man he sees not nor vnderstands and the meanes to come out of that estate to be the hearing of the word preached It is miserable to be depriued of our bodily eyes but to be without the eye of the soule which is the vnderstanding of Christ exceeds in misery and in this case is euery one vnconuerted though he haue neuer so politicke a pate and great Acumen Not to see and vnderstand that is to be a blind beast For vnderstanding and reason is the specificall difference betweene a man and a beast and the Psalmist saith Psal 49. vlt. that man in honour if he vnderstand not is like the beasts So is Nabuchadnezzar said to be turned into a beast when his vnderstanding was taken from him Diogenes his seeking for men in the populous city of Athens may bee hither applied for indeed though many in shape resemble reasonable men yet in their liues are vnreasonable beasts So are wicked men called Lyons Foxes Dogs Swme c. in the Scriptures because either they know not and so speake euill or what they know naturally in those things they corrupt themselues as bruit beasts as S. Iude speaketh Iude 10. Ierem. 10.14 Euery man is a beast by his owne knowledge or bruitish in his knowledge Psal 73.22 and Dauid for vttering some erroneous speeches in a tentation saith that he was foolish and ignorant a very beast before God If Dauid for that bee a beast much more are our drunkards and other lewd liuers beasts And that they are so may be shewed thus A beast liues onely by sense so are the liues of lewd people meerely sensuall Again a beast foresees not future things As a horse that hath good pasture to day thinkes not of any pasture for to morrow for he hath no reason so a carnall man dotes vpon the things of this present life forethinks not nor foreprouides of the life which is to come Farther speake to a beast it vnderstands not it is not won by entreatâ—es nor terrified by threatnings nor perswaded by arguments So when we preach the promises or the threatnings and vse all arguments to perswade blasphemers drunkards c. yet they reforme not their conuersation what are they then other then very bruit beasts would not a bruit beast profit as much as some doe Ah it were well for them in regard of themselues that they were dogs or toads and not men and women that they might not bee sensible of euerlasting burnings If God by his word hath giuen thee an vnderstanding and obedient heart praise him and glorifie him in thy life VERSE 22. For which cause also I haue beene much hindred from comming to you 23. But now hauing no more place in these parts hauing a great desire these many yeares to come vnto you 24. Whensoeuer I take my iourney into Spaine I will come vnto you For I trust to see you in my iourney and to be brought on my way
The people were commanded from God by Moses to offer the first fruits of their corne c. to God and this was a pledge of the blessing of God vpon the rest As God accepted of the first fruits and such are most acceptable as the first Cherries c. so was Epenetus before God and men And as the first fruits drew after them the rest of the crop so was Epenetus Chrys in loc Porta introitus aliorum a meanes to draw others vnto Christ Paul speaketh of none of these Obser 1 but with some addition of praise so ought wee when we haue occasion to mention their names who giue good testimony of a godly life to speake to their praise both that vertue may haue the due honour and that wee may manifest our selues to be admirers and louers of vertue and godlinesse He that would be commended it is euery mans desire Obser 2 must liue commendably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this see my Exposition vpon Rom. 12.10 vpon these words In honour preferring one anther Vse 3. It is a great praise to be the first in good things Obser 3 It is to the perpetuall commendation of the Church of Antioch that their forwardnesse was such that the Disciples were there first called Christians He that first inuented the profitable Science of Printing shall be famous to the worlds end To be the first Professor in a towne is a great credit or the first that stepped forth to reforme disorders To beleeue at any time is our happinesse but to bee the first in towne or Citie deserues praise As hee that is first knighted hath precedence before those which are knighted after him so seniority in profession is not without some glory which is part of the commendation of Andronicus and Iunia verse 7. But to be the first drunkard in a towne or the first inuenter of a new disguised fashion or of any euill or the first bringer vp of any wicked custome or order deserues to be branded with perpetuall infamy and reproach Let vs striue to be formost in that which is good but let vs perseuere in goodnesse for as it profited not Iudas to be one of the first no more will it profit vs if we after fall away To haue our latter end worse then our beginning is a foule disgrace VERSE 6. Greet Mary who bestowed much labour on vs. MARY here saluted is described two wayes first by her name Mary secondly by her loue to the Preachers of the Gospell she bestowed much labour on them Labour in entertainment maintenance c. On vs Not it may be yet on Paul himselfe but them who preached the Gospell as Paul did There was one Mary whom Ignatius highly commended calling her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is skilfull in all things pertaining to true wisedome and full of all good learning but whether this was shee or no there is no certainty From hence it were friuolous to collect that we ought to salute the Virgin Mary with the Angels salutation Obser because Mary whom Paul saluted was then liuing and Paul had meanes to send to her But the Virgin Mary is departed in the Lord neither can wee send to the dead to salute them and to pray to the Virgin Mary for helpe is farre from the manner of Pauls saluting this woman VERSE 7. Salute Andronicus and Iunia my kinsmen and my fellow prisoners who are of note among the Apostles who also were in Christ before me HEre are two saluted who are described First by their names Andronicus Iunia whether Iunia be the name of a man or woman is to me vncertaine Secondly by their kindred they were a kin to Paul Thirdly by their concaptiuity with Paul his fellow prisoners Where I find not whether at Philippi or in some other place for Paul was frequent in prison 2 Cor. 11.23 the cause doubtlesse for the Gospell Fourthly by their fame they were of note and speciall marke not onely with but among the Apostles not that they were of the twelue but in a large sense as the terme Apostle may be giuen to any preacher Fifthly by their seniority or priority in the faith they were in Christ before Paul A part of the commendation of these two Obser is that they were Pauls kinsmen so of Herodian verse 11. A good man is an honour and credit to all his blood as a wicked man is a shame and discredit Let vs credit the houses we come off But let no man thinke it shall auaile him to haue a godly man though Paul nay though Christ himselfe of his kinne if he beleeue not If thou hast a godly man of thy kindred imitate him in godlinesse and then thou shalt partake with him in honour and estimation They were Pauls fellow prisoners Obser Though a prison bee a place of shame and disgrace yet to be imprisoned with Paul and for Pauls cause is a great glory To be a fellow prisoner with murderers theeues drunkards c. of this we haue iust cause to be ashamed Let none of you suffer 3 Pet. 4.15 16. as a murderer or as a theife or as an euill doer c. Yet if any suffer as a Christian let him not bee ashamed but let him glorifie God on this behalfe The Saints before vs haue suffred imprisonment Vse death it selfe Let vs prepare for such things whatsoeuer hath besallen them may also befall vs. Examine thy selfe what courage thou hast and resolution if such things should come to passe These were of note among the Apostles Obser To bee of note for vertue or goodnesse is commendable beware thou beest not marked for lewdnesse or villany Abraham was famous for faith Iob for patience Andronicus and Iunia for preaching and furthering the Gospell But Iudas was infamous and branded for a Traitor and Barrabas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notorious prisoner so some are marked Mat. 27.16 and branded drunkards harlots c. better for a man to liue in perpetuall obscurity and darknesse then to be so noted VERSE 8. Greet Amplias my beloued in the Lord. AMplias his commendation is that hee is beloued of Paul for his grace and holy profession so is Stachys verse 9. so Persis verse 12. Chrys in loc It is more to be beloued of Paul then of a King Obser for Pauls loue presupposeth vertue and desert but hee is ready to anathematize such as are wicked and vngodly Wilt thou loue them that hate the Lord 2 Chron. 19.2 Psal 16.3 so was Iehoshaphat reproued Let all thy delight be in the Saints and in the excellent with Dauid VERSE 9. Salute Vrban our helper in Christ and Stachys my beloued OVr helper in Christ that is in preaching the Gospell Pauls modesty and humility may be here noted Obser who superexcelling in gifts yet acknowledgeth Vrban a meane preacher in comparison to be his fellow helper Also Vrbans zeale to help in enlarging the bonds
and naked Some are clad halfe way as the messengers of Dauid to Hanun in some things they are carefull but in other they take liberty But we must be cloathed with Christ from top to toe that no part of our owne filthy ragges may be seene nor our nakednesse but that whatsoeuer is heard or seene in vs may be of Christ As a man is contained in his garments Aquinas in loc and seene in their colour so in him who imitates Christ must nothing be seene but the workes of Christ Christ is a neat hansome straite garment it is not easie to put him on He that hath a bunch of pride drunkennesse can neuer get him ouer all such things must be pared off before it will fit vs. In other garments if they be too short or too strait they may be pieced or eeked out or if too wide or long they may be cut lesse or shorter till they be fit to our bodies but our Garment we speake of may not be patcht nor curtailed nor fitted to vs but we must be fitted to that The Taylor fits our garments to our bodies but we must be fitted to this garment Christs will may not submit to ours but ours to Christ Labour to put on Christ Vse 3 It is horrible to see what monstrous attires for fashion and vnreasonable for charge men and women daily inuent and weare beyond their abilitie and rancke and contrary to their sexe but the best and seemliest garment which is Christ is not regarded or put on Men and women seeke for rich cloathing for their body but esteeme not the nakednesse of their soules The reason of this strange negligence is this Euery one would be esteemed and taken forth they cannot for their vertue and honesty and therefore they thinke to carry it away with their sine cloathes these are they which lay their whole substance on their backes these are they which bestow so much time in trimming and trussing and cutting and poudering c. that betweene the combe and the glasse as they say they can neuer finde leasure to serue God These are they who had rather the Common-wealth should bee out of order then their perriwigs and disordered apparell Apelles his prentice not doing his part in the face of Helen whom hee was to draw all to be dawbed her apparell with gold and garish colours Notat Clemens Alex. 3. paeda ca. 10. to whom Apelles O adolescens cum non posses pingere pulchram pinxisti diuitem O young man seeing thou couldst not paint her beautifull thou hast painted her rich So many their liues be not faire therefore their clothes are rich It is our folly to esteem of men more for a gold ring Iames 2.2 as Saint Iames speaketh then for vertue which hath caused this madnesse in many more to seeke gay and costly garments then to put on Christ Mat. 6.25 Our Sauiour sayd that the body is more then the rayment but I verely thinke that there are some so besotted who if a rich suit of apparell and vertue nay Christ himselfe were set to sale would rather giue a hundred pounds for the gay cloathes then a hundred pence for Christ Let vs not esteeme of men but for their vertues and let vs seeke to put on Christ rather then outward apparell In the morning when thou dressest thy selfe examine whether thou haue put on Christ Thou art ashamed of a foule garment and art thou not ashamed of drunkennes whoredome c. If thy garments need mending doth not thy life much more Thou art ashamed of the nakednesse of thy body and therefore thou puttest on apparell Oh consider if the vildenesse of thy heart and thy wicked thoughts and desires were known or it may bee if that which thou didst this last night were knowne what great cause shouldst thou haue to bee ashamed God knowes it put on therefore the Lord Iesus Christ by faith and repentance that thy spirituall nakednes may be couered from the sight of God and men Hast thou put on Christ weare him honestly and carefully Vse 4 if thou puttest on thy bodie a new garment thou keepest it from the dust and spots so hauing put on Christ in thy baptisme suffer not that white garment to be spotted otherwise how wilt thou be able to bring it forth at the last day Muritta a Deacon baptized one Elpidophorus who afterward persecuted Muritta and others but the Deacon brought out his white garment and held it vp and shooke it against him saying These linnen garments Elpidophorus shal accuse thee at the comming of the Iudge of all which I haue kept by me as a witnesse of thy Apostasie c. Haue a care then that thou staine not thy profession and dishonour his name after which thou art called If thou hast put on Christ wallow not with that pretious garment in the mire of thy former sinnes VERSE 14. And make not prouision for the flesh to fulfill the lusts thereof THe exhortation to put on Christ in the former part of the verse is here amplified from the Effect of such putting on which is that we doate not on the things of this life and that our care for worldly things abates He that putteth on Christ is rid of a great deale of care and thought for the flesh This Effect is brought in by an Occupation of which after the exposition of the words These words containe two parts a Prohibition Make not prouision for the flesh and a Limitation to fulfill the lusts thereof which limitation is added because that which is forbidden is not simply euill Flesh This word is of diuers significations here it either signifies our corrupt nature or the body If you take it for nature corrupt then the second part is an exposition of the first But it is best to take it for the body as the very words must needs import Make not prouision that is with care as it was sormerly translated which must also be here vnderstood according to that of our Sauiour Mat. 6.25 Take no thought for your life what you shall eate c. To fulfill the lusts To fulfill is added to fill the sense Lusts Lust or concupiscence is a naturall faculty of the soule desiring obiects conuenient to nature and abhorring the contrary That which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in insensible things in sensible and reasonable creatures is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This concupiscence or lust in entire and pure nature was euery way ordinate In corrupt nature the faculty it selfe as it is naturall is to be reckoned among naturall good things put into vs by God and the motions of it vnto things naturall as desiring of meat drink sleepe apparell c. are indifferent but by prauity adherent they are euill three waies 1 In regard of the obiect when that is desired and coueted which is forbidden as in the tenth commandement that which is our neighbours 2 In regard of the measure as when
The first is vsed as an Introduction to vsher in the second And it hath two parts First The Prohibition not to iudge one another By Iudging he meaneth censuring condemning not all Iudging forbidden not publike by the Magistrate but priuate and rash such principally which hath with a diuersitie of opinion an alienation of affections as hath beene shewed before There are foure things we may not iudge 1 Secret things Deut. 29.29 of God so saith Moses The secret things belong to the Lord our God but things reuealed to vs c. If thou seest a wicked man say not a reprobate for the decree of God is secret and he which hath shewed mercy to thee may shew mercy to thy neighbour also Of Man as the heart for no man knoweth his neighbours heart 1. Cor. 2.11 When thou seest a man in prayer lift vp his eyes take heed of rash iudgement to say an Hypocrite for thou knowest not his heart Duo sunt in quibus temerarium iudicium cauere debemus Aug. ser 202. de Tempore cum incertum est quo animo quicquam factum fit vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet There are two things saith Anselme here out of Saint Augustine in which we must beware of rash iudgement when it is vncertaine with what minde a thing is done and when it is vncertaine what he may be who now appeareth to bee good or bad 2 Things doubtfull when things may haue a double interpretation take the fairest this is charitie 3 Things to come Prou. 27.1 Thou knowest not what a day may bring forth 4 Things indifferent of the which Saint Paul intreateth in this Chapter Things openly and certainly euill we may and must iudge and it were to bee wished that Drunkards vncleane persons c. were more censured Aug. loco supra citato but yet with Saint Augustines prouiso that we hate and detest non hominem sed peccatum non vitiosum sed vitium morbum potius quam aegrotum not the man but his fault the disease rather then the patient The Amplification is three-fold 1 From the Illation Therefore In as much as our brother standeth or falleth to his owne Master and whether he liue or die is the Lords and that wee must all stand before the Iudgement-seat of Christ to giue an account for himselfe let vs chamber our tongues and not iudge and censure one another 2 From the persons who may not iudge implied in the verbe and expressed in the English Vs Let vs not hee annumbreth himselfe eyther because hee is a fellow-member with them of the same body and so in some sort it pertaineth to him as one who is sensible of his brothers failings Musculus or vt hoc tolerabilior sit admonitio quo minus habet pudoris that the Admonition might bee the more tolerable the lesse it shameth them or from the remembrance of his owne pronenesse and forwardnesse to rash censuring in former times for he was a Pharisie whose sect was intemperately censorious In many things we sinne all James 3.1 Optimus ille est qui minimis vrgetur Happie is he that hath least and fewest faults 3 From the consideration of something spoken or done before in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more wherein there is a secret accusation of some thing past and a warning of something to come as if hee should say Indeed it hath beene your fault heretofore to be too busy and forward in censuring your brethren but now being admonished and taught the contrary you ought to leaue such rash iudging From this part of the Amplification wee haue this Doctrine After admonition and instruction Doctr. wee must bee carefull to amend our wayes Matth. 3.10 Now is the â—xe layd to the roote of the trees c. Now though heretofore you haue beene fruitlesse yet now seeing I haue admonished you and God hath sent his owne Sonne to teach you see you bring forth good fruit and repent So Iohn 5.14 Act. 17.30.31 1. Pet. 4 1 2 3. When a Minister hath instructed and admonished his people Vse 1 hee may looke that they should leaue their sinnes and be conformable to good orders The Husbandman reioyceth in his good croppe and the Physitian in the health of his patient to whom hee hath administred So wee reioyce if our admonitions preuaile and haue good successe to your amendment if otherwise it is a great griefe to vs and not profitable to you Admonition is necessary Vse 2 as may appeare by this Admonition repeated This necessitie appeareth 1 Because wee are hardly drawne from our errours conceited opinions and sinnes therefore our Sauiour requireth three Admonitions Matth. 18. and an Hereticke to be twice admonished before auoided 2 Because when we are recouered by Admonition into the right way we easily steppe aside as waxe melteth with the heate and loseth the former impression He is miserable which wanteth a faithfull Admonitour but he is more who hauing one will not heare him and bee reformed The Vse of all Admonition is that we should cease to doe euill Vse 3 and beginne to doe well that we may be perfect in the way of righteousnesse 2. Tim. 3.16.17 Here are to bee reproued such who will not obey Admonition but notwithstanding still continue the same which is to make voyd the end why God hath commanded Admonition and to wrappe our selues in grieuous guiltinesse for an euill man not admonished shall bee damned much more admonished if hee amend not Iohn 15.22 Not to be bettered by Admonitions Deut. 21.20 is a signe of a very wretch as in the vncorrigible sonne and in the sonnes of Ely may appeare 1. Sam. 2.25 Ecclesiastas 4.13 and Salomon saith Better is a poore and wise childe then an old and a foolish King that will no more be admonished It is the way by the iust iudgement of God to runne into farther and more dangerous errours and sinnes It is a rule Minus peccatum cum arguitur Remigius citatus à Chemnitio Har. c. 31. non corrigitur causa fit maioris peccati A lesse sinne reprooued and not amended is made the cause of a greater sinne as Herod not reforming his incest vpon admonition fell into the sinne of murder cutting off the head of Iohn Baptist. So the Brownists wee see by experience haue by the iudgement of God runne farther and farther into absurd errours as many also among vs finding fault with the gouernment of the Church and not being reclaymed by admonition haue turned Brownists Let euery man therefore looke to it how he behaue himselfe after admonition This shall one day torment thee thou drunkard because thou hast beene often admonished and repentest not To bee bettered by admonition is the token of a wise man but to harden the necke Pro. 9.9 and 17.10 Pro. 29.1 is the fore-runner of destruction I am blacke but
if thy brother be grieued with thy meate now walkest thou not charitably In this part of the verse by it selfe considered wee haue two parts a Supposition and an Accusation The Supposition If thy brother be grieued with thy meate The Accusation Now walkest thou not charitably Grant the Supposition and the Accusation holdeth take away the Supposition and the Accusation is of no force To vse indifferent things as meat apparell c. is lawfull if charity put not in a barre wee must set more by our brothers grieued conscience then by the vse of our libertie in such things We may at no hand forgoe our libertie in such things for it is a part of the purchase by the blood of Christ but the vse of it In the Supposition we haue the thing supposed Griefe and the Amplification from the subiect grieued thy brother and from the obiect with thy meate Griefe is a passion whereby the appetite doth abhorre with perturbation euill present whether so indeed or in apprehension This affection is naturall and good if it be directed vpon the right obiect which is sinne with the appurtenances and that it be in due measure and to the right end The subiect thy brother whether strong or weake for it is against charitie either to grieue other but here the brother grieued is the weake one who three wayes lyeth open to griefe by the liberty vsed by the strong 1 By the sinne of the strong as the weake supposeth for this he is grieued thinking that thereby God is offended and the soule of his brother in danger 2 By reprehension taking indignation to be reproued by the strong for the retaining of differences of meates dayes 3 By being drawne by the example of the strong to doe against his conscience which breedeth griefe post factum after the deed done With thy meate that is thy libertie in eating meats supposed by the weake to be vnlawfull Now walkest thou not charitably Though in other things yet now thou walkest not charitably in this particular He condemneth not the strong as to be without charitie altogether but to step awry herein The Imputation is great because charity is the Rule of our life To vse things indifferent to the griefe of our Brother Doctr. is against charity Or To giue scandall is against charity because thereby my brother is grieued 1. Corinth 8.12 To sinne so against the brethren is to wound their weake conscience May I in nothing grieue my brother Quest Yes in somethings I may Answ as by seuere reprouing him for sinne that he may be brought to godly sorrow vnto repentance Thus did S. Peter pricke the hearts of the Iewes Acts 2.37 So Paul tels the Corinthians that though hee made them sory by a Letter he did not repent though he did repent Looke how the affection of a father is in the correcting of his child he is grieued to beat him and yet hee is glad if it doe him good so was Paul toward the Corinthians it neuer repented him that he had made them to grieue in asmuch as it profited them to repentance and saluation It is not against charity for Ministers to reproue sharply and for Magistrates seuerely to punish notorious offenders nay it is true charity to correct them vnto their amendment and to neglect this is want of charity let disordered persons be grieued let drunkards and such like smart for it that if it be possible they may be thereby brought to repentance and so be saued But to vse our liberty in indifferent things to the griefe of our brother and so to stand vpon it as not to omit the vse of it for our weake brothers sake is vnlawfull and against charity Yet here are two cautions to be remembred Note 1 It must be in such indifferent things the vse whereof is not determined by the authority of the Magistrate as in it selfe it is indifferent to sit or kneele at the Communion but if the Magistrate determine the gesture by his authority then though our brother bee grieued we are to vse that gesture For not to obey the Magistrate in a lawfull command is a sinne The vse of our liberty is not in our power 2 The brethren grieued must be weake ones Sarcerius in locum If they bee stiffe and obstinate in their opinion we are not bound but may nay sometimes we ought to vse our liberty before them as we shall note afterwards The phrase is to be obserued If thy brother be grieued Obs 1 he saith not thou grieuest thy brother to note that the fault is rather in the patient then in the agent And therefore weak ones are to know that it is no vertue in them to bee scrupulous in euery thing and to be grieued at their brothers lawfull liberty but a sinne which is to be amended by knowledge and charity Faith giues liberty Obser 2 but charity is a binder Omnia libera per fidem serua per charitatem I may doe all things by faith I may eate of any meats or abstaine I may weare any colours in my apparell c. But by charitie I must doe or not doe that which most makes for the peace of the Church and the good of my brethren Paul by faith may circumcise Timothy by charity he will not circumcise Titus We must haue great care of the weake Vse 1 A mother loues all her children but shee is most tender ouer them that are sicke A man most fauours that part of his body that is hurt or weake Euen nature much more grace teacheth not to hurt but to loue our brethren Weake brethren are not to be contemned but to be tolerated if so be they grow not peruerse and obstinate We ought not to strike the strong but to fall vpon him that is sicke and weake is no credit To grieue a weake brother is to wound him What more inhumane thing then to wound a brother Especially being sicke and weake yea and to wound not his head or face but his very conscience the weakest part in him and the pretioussest whose hurt cannot be without great danger Off with that hayre away with that apparell those colours c. which wound thy weake brothers soule We must haue care of all Vse 2 not to grieue any Griefe is a sicknesse a consumption of the soule hee that giueth iust cause of griefe is accessory after a sort to his brothers death Hee that careth not how he grieues the godly by his cariage is no true Christian for without loue wee are no Christians How many are they which by their beastly liuing make the hearts of good Christians sad Who that hath but a mite of pietie can abstaine from griefe to heare the blasphemies to see the drunkennesse and wretched behauiour of wicked men If thou walkest in these sinnes know that thou offendest God and grieuest good men and then is the Diuell pleased and his angels Luke 15.7 euen as the good Angels reioyce at the
of losing the same Meat and all indifferent things if they be considered in themselues haue a free vse and may and sometimes ought to be omitted for our brothers sake which is otherwise in those things which of themselues doe belong to a blessed life Acceptable to God as he is our Father now reconciled by the merits of Iesus Christ so God is said to be well pleased with our deuotion Heb. 13.16 But if we consider God as a Iudge then all our seruice is too deficient to procure acceptation and we and our sacrifices are acceptable onely by Iesus Christ as S. Peter speaketh 1 Pet. 2.5 Approued of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken from the allowance of Coyne as if he should haue said that he which serueth Christ in these things is a Currant Professor Of men that haue a sincere iudgement Caluinus for wicked men reuile and disgrace such and yet outward righteousnesse and peace haue praise among such for vniust dealing and contention are things odious to all The iust and peaceable are acceptable to God Doctr. and approued of men as the true seruants of Christ Pro. 3.1.2.3.4 My sonne forget not my law c let not mercy and truth forsake thee c. So shalt thou find fauour and good vnderstanding in the sight of God and man So for the acceptation of God Acts 10.35 and the approbation of man 1 Pet. 3.13 and of these was Christ a singular example who encreasing in wisedome and stature was in fauour with God and man Luke 2.52 Whether thou vsest indifferent things or vsest them not Vse 1 whether thy garments be white or blacke whether thou sittest or kneelest doe righteousnesse abstaine from sinne obey the Magistrate and liue peaceably in the Church for in these things thou seruest Christ not in the other Acceptable to God and approued of men Vse 2 Here note the order and the coniunction of these first acceptable to God before approued of men and these are so knit together that whosoeuer is or is not acceptable to God ought or ought not to be approued of men but it doth not hold backward that they which are approued of men ought to be or are acceptable to God Hence we haue three things 1 A direction wouldest thou be acceptable to God be righteous and peaceable wouldst thou be approued of men labour to be acceptable of God The way to credit and glory euen in this life is to glorifie God 1 Sam. 2.30 Ioh. 12.43 Them that honour me I will honour saith the Lord. And because the Pharisees loue the praise of men more then the praise of God therefore are they contemptible euen before men Hence it comes to passe that many Noble and rich men are despised notwithstanding because though they desire to be honored yet they begin not at God 2 An admonition that we should approue of them which are acceptable to God and improue them which are not The iust and peaceable are accepted of God approue thou of them How canst thou iustifie to approue of drunkards common swearers and to contemne such who conscionably serue God How canst thou iustifie to neglect the iust and peaceable and to esteeme of the vniust and contentious and yet we haue some who wil vilifie them which keep peace and good order and highly esteeme onely of those who breake the same It is wonderfull that to obey Magistrates and to liue peaceably should be accounted a fault and to resist Magistrates and be contentious a vertue What is it to call good euill and euill good if this be not 3 Consolation If men doe not approue thee yet if God accept of thee it is enough thou hast great cause to be of good cheere The safest way is to please God howsoeuer men thinke of vs. I would bee approued of men and please them if they will be pleased with doing good but if they will not bee pleased vnlesse I bee vniust and vnpeaceable I dare not buy at so deare a rate the approbation of any mortall creature The Kingdome of God is not in words but in power Vse 3 If thou hast a forme of godlinesse shew the power of it in thy life If thou professest that thou knowest God deny him not in thy workes This the blemish of religion that to twenty good words we haue not one good worke But Christ will not bee serued with words but really in the workes of righteousnes and with a peaceable conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Nazianzen Nazian in Tetrast A speechlesse worke is better then a deedlesse word VERSE 19. Let vs therefore follow after the things which make for peace and things wherewith one may edifie another THis verse is the application of the 17. and 18. verses In the which is an exhortation to peace and mutuall edification In this exhortation are the Duty and the Amplification Of the Duty there are two branches 1. Peace 2. Edification Outward peace is here vnderstood which is either generall and may be called Ciuill which is to be with all men of which we haue written Rom. 12.18 or more particular which is Ecclesiasticall with the Brethren and may be described to be a mutuall concord and consent of Christians in opinion affection words and behauiour in their whole life A pretious Iewell To edifie is a Latine word and signifies to build a house chiefely a Temple And here translated to signifie the promoting of our brethren in faith and grace that they may bee made better and more and more grow vp in Christ As builders of a house do mutually helpe one another till they haue finished so euery one is to be ready to doe seruice to his brother till he obtaine the glory The faithfull by an elegant Metaphor are called the temple and house of God in which he dwelleth by his spirit and the whole company of the elect are compared to a great City 1 Cor. 3.16 6.19 2 Cor. 6.16 the new Ierusalem built vp of the beleeuers as of liuing stones as diuinely the Prophet Esay declareth Esay 54.11 12. and S. Iohn Reuel 21.10 seq The Amplification is threefold 1 From the Illatiue therefore In as much as the Kingdome of God is peace and so Christ is serued therefore let vs put away strife and imbrace peace 2 From the persons let vs implying the strong and weak also wee must all liue peaceably one with another and edifie one another I am bouâ—â— to thee and thou art bound to mee in these things 3 From the manner these must be done wisely let vs indeuour vnto things which make for peace c. by auoyding those things which may hinder and by doing such things which may further the same There is wisedome required to discerne what makes for peace and what for contention Also we must earnestly follow such things as the word signifies many wish for peace and say would God wee were at peace and God send peace but they
3.17.20 1. Thess 2.1 c. 2. Tim. 3.10 and Saint Paul often maketh mention of it in his Epistles His Miracles Through mightie signes and wonders Signes not Sacraments though they be visible signes of inuisible grace Aquin. in loc but lesser miracles as Thomas which are things which might in time haue beene done by naturall meanes as healing of some diseases Wonders Greater Miracles which altogether exceed the power of Nature as to conuert the substances of things to raise the dead c. Or Signes and Wonders that is Miracles called Signes for their vse Wonders for their forme Miracles are True or False True Miracles are things done by the power of God beyond the course and strength of Nature to manifest the omnipotencie of God and to confirme the truth of the doctrine reuealed in the Word Such were the wonders wrought by our Sauiour and by his Apostles and by Apostolicall men for the first three hundred yeares of the Church of the New Testament which about that time ceased and they were eyther in the things themselues or in the manner of them as in putting life into a dead carkasse or in healing a disease otherwise curable by naturall meanes by a word and in an instant False miracles are wrought by the power of Satan for the confirmation of lies and to deceiue being eyther truly beyond the strength of nature or onely in shew as delusions of sense or which haue hidden causes in nature Mighty signes and wonders or through the might of signes c. Being meant eyther of Pauls might to worke them or of their might in the hearts of such as saw them By the power of the Spirit of God Which blessed the words deeds miracles of the Apostles and effectually wrought by them in the people Christ furnished his Apostles with the gifts of vtterance Doctr. holy life and miracles to make the world obedient to the Gospell Mar. 16.20 And they preached euery where the Lord working with them and confirming the word with signes following Amen 2 Cor 12.12 The signes of an Apostle were wrought among you in all patience with signes and wonders and mighty deedes Heb. 2.4 The preaching of the word is the power of God to saluation to all that beleeue Vse 1 Rom. 1.16 By this Word Paul conuerted the Gentiles and this word we haue Let vs be thankfull and suffer the power of it to conuert vs. This is the Word which was confirmed with mighty signes and wonders if thou beleeuest it not thou shalt be damned The word and life of Preachers must edifie Vse 2 They must haue a trumpet at their mouth and a light in their hand Iudg. 7.20 Math. 23.4 as Gidâ—ons souldiers The Scribes and Pharisies are taxed because they lay heauy burdens vpon other mens shoulders but themselues would not moue them with one of their singers Alexander would bragge that he was a good Leader and a stout Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers must not only require of others but doe themselues Miracles were a time in vse Vse 3 to perswade men of the truth of the Gospell as Nichodemus argued that Christ was a teacher sent from God because of his miracles Iohn 3 2. Aposteliâ—miraculorum sagena homines expiscantes Damasc orth fid l. 1. c. 3. paulo post initium ex ignorantiae profundo respirare fecerunt The Apostles fishing with the net of miracles drew men out of the bottome of the Sea of ignorance that they might breathe in the comfortable ayre of the Gospell saith Damascen Such miracles were eyther to prepare the mindes of men to receiue the truth or to confirme it being receiued So before the Sermon in the Mount Luke 6.17.18.19.20 seq Leo Mag. serm in fest om Sanct. our Sauiour did many miracles Vt cuius potentiam experiebantur tam benignam non ambigerent salutarem esse doctrinam That hauing experience of the goodnesse of his doings they need not doubt of the soundnesse of his doctrine saith Leo. Also Signes fellowed the preaching of the word Marke 16.20 Bellarmine endeuoureth to shew the Church of Rome to bee the true Church Bellarm. tom 2. lib. 4. de eccl c. 14 because of the power it alwayes had and hath saith hee to worke miracles and for want of this power vpbraydeth the Protestants among fifteene notes of the church making the glory of miracles to be the eleuenth But many * Canus loc l. 11. c. 6. Caiet opusc tom 2. tract 1. c. 5. Eling loc com l. 4. c. 42. Espen in 2 Tim. 4. Digr 21. and those not the meanest of his side disclaim their Legends and are ashamed of their miracle-workers affirming that there is no stable more full of dung then such stories are of lies There is now no necessity of miracles so affirmeth S. Chrysostome a Chrys hom 19. oper impers And Saint Augustine saith that hee which now requireth a miracle to beleeue makes himselfe prodigious b Aug. de C. Dei l. 22. c. 8. Signes are for vnbeleeuers 1 Cor. 14.22 What glory Bellarmine getteth to his Church by miracles may be discerned by these Scriptures Mat. 7.22 and 24.24 2 Thes 2.9 Reuel 13.13.14 Where miracles in these dayes are the note of wicked men false prophets and of Antichrist especially if they be to admiration onely and not to profit as to flye in the ayre to make images walke speake c Chrys loc sup citat c. such as are the miracles of the Romanists for the most part It is necessary that a new doctrine be confirmed with miracles saith Bellarmine but the doctrine wee teach is as old as the Bible and therefore wee willingly leaue to them the glory of their monkish wonders And yet we are not without miracles We cannot cast out Diuels by exorcismes as their Fryers doe till they make themselues ridiculous to all the world but wee through preaching the Gospell cast out sinne Wee cannot raise the bodily dead as euery petty Saint in the Church of Rome but wee through the blessing of God raise them which are spiritually dead in trespasses and sinnes I desire no other miracle to proue the truth of the Religion I professe but the worke of Faith and Repentance in my heart manifested in my life By the power of the Spirit of God Vse 4 Miracles preuaile not to perswade without the Spirit of God So Moses tels the Israelites Yee haue seene the great tentations the signes Deut. 29.2.3.4 and those great miracles which God did to Pharaoh and vnto all his seruants and vnto all his Land But the Lord hath not giuen you an heart to perceiue eyes to see and eares to heare vnto this day Neyther doth the word nor the iudgements and exemplary punishments which God inflicteth in our eyes vpon lewd persons as drunkards c. auaile to bring vs to repentance without the effectuall operation of the holy Ghost O the vnutterable
resolution wee know not what hangs ouer our heads We haue cause to feare the worst for our barren and fruitlesse profession and Iam proxim us ardet Vcalegon our neighbours and brethren in Germany and France are vnder the fiery tryall Prepare thy selfe Happy are they which endure See that there remaine no sinne vnrepented of for if any thing this will make vs cowards and shame vs. The prayers of the Church are most excellent and necessary Obser 3 or else Paul would not in such termes haue begged them Thinke thou reuerently of them as of meanes which God hath appointed and blessed for the great good of such as are in distresse The Prayer of one righteous man auayleth much more of a whole Congregation Tertull. Apolog. City Kingdome If many quasi manu facta Deum ambiunt orantes as Tertullian speaketh Act. 12.5 et seq banding themselues together sue vnto God praying for things agreeable to his will they must needs obtaine When the Church prayes for Peter hee is miraculously deliuered When a legion of Christian souldiers vpon their bare knees make supplication to God when the Army of Aurelius the Emperour was ready to ioyne battell with the Germanes and Sarmatians Euseb Eccl. Hist lib. 5. ca. 5. These their enemies were discomfited by thundring and lightning and the whole army ready to perish for thirst is refreshed with water In the time of the Holy Emperour Theodosius the Younger Socra Scholast Eccl. hist l. 7. c. 22. at the prayers of the whole City being come together vpon another occasion a grieuous tempest was sodainly turned into calmnesse and the former dearth and scarsity into abundance and plenty of all things Absent not thy selfe from the Common prayers of the Church in the times appointed Beware thou disparage them not nor thinke basely of them in comparison of preaching or when they are alone wise and conscionable Christians and such as are truly religious will euen for prayer alone resort to the house of prayer and if all would so doe reuerently how might we preuaile with God Vse 1 By Pauls example beginne all thy lawfull affaires with prayer he that doth not begins without Gods good speed But striue in prayer for God delights to haue his blessings and the kingdome of heauen to be wrung out of his hands by the violence of our prayers Cold and drowsie praying getteth nothing at the hands of God thou must wrestle with the Lord as Iacob did Ignauis precibus fortuna repugnat when he obtained to be called Israel He will not let goe his hold till the Lord blesse him though hee receiue a blow which lameth him he will striue for a blessing Gen. 32.24 25 26. though it cost him a limbe Such an Orator was Moses in the behalfe of the Israelites when the Israelites had sinned in the golden Calfe God is ready to destroy them and Moses is ready to pray for them which when the Lord seeth he saith to Moses Let me alone Moses Exod. 32.10 as if Moses prayers so bound his hands that he could not strike O infinite goodnesse of the inuincible God to suffer himselfe to be as conquered by the feruent prayers of his seruants In this manner also prayed the Syrophenissian and obtained to her great commendation Marke 7.25 seq Three things amongst others should mooue vs thus to pray 1 The excellencie of blessings wee stand in need of as Remission of sinnes Faith Repentance c. in which is our happinesse 2 The strength of corrupt nature and of our lusts as Couetousnesse Pride c. which are to be subdued by prâ— 3 The subtiltie malice and vnwearied violence of the Diuell seeking to destroy vs who is not made to flye without faithfull and feruent prayer Paul not only dischargeth his conscience in gathering and bringing the Almes of the Greeke Church Vse 2 but desireth it may be accepted of the Saints So Ministers and others must endeuour so to performe their duties that their seruice may not onely bee done quali quali modo but acceptably to the Church To be popular may be a iust imputation neither may wee seeke to please and satisfie curious humours or wicked men and yet we must not be carelesse how our labours are accepted but account it a blessing if sober and wise Christians esteeme of our paines The God of peace be with you Vse 3 Paul requesteth the prayers of the Romanes for him and hee will not be in their debt but thus he prayeth for them It is a comely thing when Ministers and people mutually pray one for another Art thou a Minister Say with Samuel that it should be thy sinne 1. Sam. 12.23 to cease to pray for thy people Art thou a Hearer Leo Mag. ser 2. de Pass Dom. in initio pray for thy Teacher and great reason Ad commune lucrum pertinet saith one quia vestrae impenditur aedificationi quicquid nostrae tribuitur facultati It is the common gaine for if by thy prayers thy Teacher be the more endued with deuotion gifts of vtterance and holy life he is the better able to edifie thee thereby If thou wilt say Endue O Lord our Minister with righteousnesse Thy Minister will say And make my people ioyfull with thy saluation If thou wilt say Blessed be he that commeth and speaketh to vs in the name of the Lord Wee will say with Paul The God of peace be with you all Amen A PLAINE EXPOSITION VPON THE SIXTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes VERSE 1. I commend vnto you Phoebe our sister which is a seruant of the Church which is at Cenchrea 2. That you receiue her in the Lord as becommeth Saints and that you assist her in whatsoeuer busines shee hath need of you for shee hath been a succourer of many and of my selfe also THe Conclusion of this Epistle began at the fourteenth verse of the fifteenth Chapter and is absolued in this The first part of the Conclusion was an Excuse the rest of the parts follow now to be considered which are in number fiue 1 A commendation of a certaine woman vnto the Romanes 2 Salutations 3 An Admonition interserted but handled after all the Salutations 4 A Comprecation or the Apostolicall Seale or Benediction 5 A Doxologie or acknowledgement of praise and glory to God The first of these parts which is the second of the Conclusion is in these two verses where are two parts 1 A description of the partie commended by three Arguments First By her name Phoebe Secondly by her profession a Christian in this Title Our Sister Thirdly The fruit of her Profession A seruant of the Church which is at Cenchrea 2 The end why she is commended set forth by a Reason The End is double 1. That they should receiue her amplified by the manner expressed in two phrases First In the Lord Secondly As becommeth Saints 2. That they should assist her
the principal city do in such cases goes abroad vnto all men He saith not Vse 2 your knowledge but your obedience is come abroad vnto all men A great commendation for the praise of godlinesse is in obedience vnto this Cities townes families priuate persons should aspire so to liue that their obedience may come abroad among all if it be rather iustly said that their disorder drunkennesse riotousnesse prophanenesse is come abroad it is a fearefull hearing Paul is glad of the good report of the Church of Rome for their readinesse to obey Vse 3 so are we to reioyce with the Angels at the conuersion and proceeding in grace of others We must be wise to that which is good Vse 4 as simple to that which is euill for as it is a sinne vnder a shew of zeale to deceiue so is it to be deceiued and mislead The Merchant buyes not all wares but those which are for his turne and commodity The Husbandman buyes not all or any corne to seed his land but that which is cleane and sound so are we to be much carefull and choise what opinions we drinke in with what faire words and vnder what faire shewes souer they be by what persons soeuer tendered vnto vs. Obserue here a direction from Paul Note this Direction In a Church where the Doctrine of Saluation by Christ onely is soundly and truly taught and receiued if any the most sanctified man in shew shall teach any thing which may tend to make a diuision or faction and to disturbe the peace of the Church suspect and be sealous thereof for it is either false or if true yet better to bee buried as low as the Center of the earth then to bee broached to breake the peace and vnity of the Church Here it is that Paul would haue them wise that if any opinion smell neuer so little of Schisme and diuision to damne and renounce it There are two things which are to bee most pretious to vs The truth of Doctrine the Peace of the Church they are as two sisters either of which without the other is vnprofitable and dyes Be wise therefore vnto that which is good as serpents Mat. 10.16 be simple vnto that which is euill as Doues As the Serpent stoppeth her eare and will not hearken to the voice of the charmer charme he neuer so wisely so stop thine eares and refuse to heare the hissing such serpents which shall goe about with their faire tongues and shewes to cause thee to eate of the forbidden fruit to oppose the state and constitutions of a true and famous Church and to disturbe the peace thereof The Lord by his Prophet complaines of the Iewes because they were wise to doe euill but to doe good they had no knowledge Ier. 4.22 1 Cor. 14.20 be thou wise to doe well and simple to doe euill in malice a child in vnderstanding a man VERSE 20. And the God of peace shall bruise Satan vnder your feet shortly The Grace of our Lord Iesus Christ be with you Amen IN this verse are the two other parts of the Amplification The first is a consolation The God of peace shall bruise Satan vnder your feet shortly The second which is a prayer to be referred to the 24. verse The consolation is a promise that howsoeuer God permit Satan to trouble the Church of Rome then by the Authors of diuisions and offences yet shortly he will bruise him vnder their feet They must fight it out but the victory is certaine of which their are foure things here considerable 1 The author of this victory The God of peace so called also in the last verse of the former Chapter because he loues peace and giues peace and surely so he loues it that the peace makers are pronounced blessed by our Sauiour and to bee marked thereby for the children of God Mat. 5.9 The god of the world which is Satan sowes dissension but the God of heauen and earth the God of his Church hee makes peace 2 The party conquered Mat. 13.39 1 Pet. 5.8 Satan that is an enemy our aduersary who stands against vs euen at the barre before God accusing and pleading against vs laying our sins to our charge that we might be damned Euen this Satan the Diuell shall by the power of God be bruised vnder our feet himselfe and his instruments tyrants hereticks schismaticks hypocrites and those things whereby his kingdome is vpholden out of the church idolatry and infidelity in the church dissension and profanenesse 3 The manner of the conquest Shall bruise vnder your feet we shall gloriously conquer and Satan shall be abased vnto the lowest degree of Deiection As Ioshuah caused the princes of Israel to set their feet on the very necks of the fiue kings so will God throwe Satan downe and make vs trample him vnder our feet 4 The Time Shortly though he now rage yet ere long he shall be throwne downe that is at the day of Iudgement Ambrosius say some Which we may expound the day of euery mans particular iudgement which is death or of the Generall Iudgement at the last day Or shortly that is prophecying of the conuersion of the Romane Empire to the faith Toletus which was in the daies of Constantine or of the Iudgements of God vpon the persecuting Emperours or rather comforting them Gualterus that shortly the dissensions caused among them by the subtilty and malice of the Diuell should be quenched and the Authors silenced which I verely thinke came to passe by this letter and by Pauls labours 〈…〉 among them God will make 〈◊〉 Church and children to conquer Satan Gen. Doctr. 3.15 It that 〈…〉 â—eeâ— of the woman shall bruise thy head that is of Saâ—aâ— This is meant of Christ and in as much as that which heâ—â—â— he did for vs who are his members we in him shall doe the same that is conquer him 1 Cor. 15.57 Thanks be to God which giueth vs victory through our Lord Iesus Satan is the author of all dissension and mischiefe wrought in the Church whosoeuer be the instruments of it Vse 1 Reuel 2.10 So the diuel is said to cast some of the Smyrnians into prison meaning the enemies of the Church by the Diuels instigation The Diuel is our deadly enemy of whom Vse 2 in regard of our sinfulnesse wee haue great cause to be afraid for his power is great and his malice not to be expressed and he hath infinite slights and policies do deceiue vs and bring vs to confusion neuer ceasing going about and seeking to deuour vs. He knowes how to fit euery mans humour and to apply a temptation according to his inclination He knowes when open force and when secret fraud will most hurt the Churche of God In Queene Maries daies when the gouernours and rulers were enemies to religion then he set vpon the Church with imprisonments banishments fire and sword Leo Mag. serm 6. de Epi. domini