A ROMAN CENTURION BECOMING A GOOD Soldier of jesus Christ.  
IN FOUR SERMONS, Preached in the Cathedral Church, and in Saint Thomas Church at Sarum.  
By BARTHOLOMEW PARSONS, B.D. and Rector of Ludgershall, in the County of Wiltes.  EPH. 6. VERSE 
13. Take unto you the whole armour of God, etc.  
14. Stand therefore having your Loins girt about with truth, and having on the breastplate of righteousness etc.  
LONDON. Printed by M. D. and are to be sosd by Henry Hammond, Bookseller in Salisbury, 1635.   

TO THE MOST HONOURED, Generous, and Religious, Mr JOHN POPHAM Esquire, a true servant to God, his King and his COUNTRY.  
NOBLE SIR,  
Virtue which was to others an Autumn, late ripe fruit, budded to the Caesars in their spring time, Caesaribus virtus contigit ●me diem, saith Ovid.  
Dame virtue did their portion frankly pay  
unto the Caesar's, long before their day.  
And Honour the shadow following this great body of virtue, which to most is a winter-f●u●t scarce over ripening, is to you a Primrose, springing up in the Prime of the days, Gloria Pophamo contigit ante diem.  
Honour which towards others keeps such state  
On Popham early did begin to wait.  
You are as honourable in the hearts, affections and tongues of all that know you in these parts, as if all the titles and compliments of Honour which in a state are conferred upon eminent Persons, had been already heaped upon you. And although (as the Prince of Philosophers long since pronounced) honourest in honorante magis quàm in honorato, honour be rather in him that honoureth then in him that is honoured, yet this Honour in you will be as indelible a Character, as that which accrueth by blood, is accounted by the Men of Law. For as amongst the old Romans there was no way to the Temple of Honour but through the Temple of Virtue, so you have gone the high way to this Honour, by those virtues that are of a Magnetical virtue to draw to them the hearts and respects of men; 
Si vis benè audire, discito benè loqui, & cum benè loqui didiceris, rectè etiam facere conator, Hoc enim modo bonam famam acquires. Epict●tus.  your Humanity, Humility, and Hospitality If thou wilt have a good name, learn to speak fairly and when thou hast learned that, endeavour to do well also; For by this means thou shalt get a good report, said Epictetus, or as Plutarch in his Apothegms expresseth it more roundly, the way to a good fame is, Si dices optima, facies pulcherrima, by sweet language and fair deeds. Your Humanity is such, that even for that you are as Titus the Roman Emperor was called in his time deliciae humani generis, the darling of mankind, and that which Plutarch said of Alcibiades, 
Plut. in Alcibiade  is appliable to you, he was so sweet and pleasant in his daily conversing that even to them which did either fear c●renvy him, 
Si quis cogitat constituere magnam fabricam celsitudinis, is prins de fundamento humilitatis cogitet.  his presence and aspect was pleasant & joyful And for Humility, you have ever been so lowly in your own eyes, that for it you have been highly honoured in the eyes of other men. For, if any man think to erect the great fabric of dignity, let him first think upon the foundation of humility. Dignity delighteth all men but humility is the step to it. 
Omnes delectat celsitudo, sed humilitas gra-dus est. Quid tendis ordem ultra te? Cadere vis non ascendere A gradu incipe & ascendisti: Aug. de verb. Dom.  Why dost thou lift thy foot beyond thyself? that's the way to fall down, not to climb up, begin at the step, and thou hast already climbed up. And for Hospitality you have ever been so mind full to  neighbours and strangers, that few great Houses in our parts can contend or compare for free, frequent and magnificent entertainment with your Litle-coate 
(b) The name of his Mansion house.  that though you have not had the happiness with Abraham and Lot to entertain Angels in the shape of men, 
(c) Heb. 13.2.  yet it hath been your happiness and goodness too, frequently to entertain the men that are the Angels of the Churches, and of late our reverend Diocesan, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the principal Angel of the Churches within his Diocese. And your Hospitality hath been so seasoned with Affability, that as bis dat, qui citò dat, he giveth doubly that giveth speedily, so bis dat, qui tam alacriter dat, he entertaineth doubly, that entertaineth so cheerfully, it is the highest commendation of entertainment in the Poet, that super omnia vultus accessere boni, above all there were added kind countenances, and the counsel of the wise man, In all thy gifts show a cheerful countenance, 
(a) Ecclus. 35 9   
Howbeit it is not the Contemplation of these fair graces in you (quid enim sunt bona nostra, nisi dona dei? what are our good deeds, but God's good graces in us?) that only animateth me to present and Dedicate this piece of my labours to you. (For as Varus said to Augustus Caesar, Quiapud te non audent dicere, ignorant humanitatem tuam, they that dare not speak in thy presence, are ignorant of thine humanity) nor yet the relation of that long acquaintance that I have had with yourself and your best friends, but also and much more the just conformity and correspondence of the Person entreated of in these Sermons with yourself and your family, that so I may say with the Kingly Preacher, there is no new thing done under the Sun 
(b) Eccl. 1.9.  and that which hath been is now 
(a) Eccl. 3.15  and again that with the men of Berea, you are every way as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as noble in receiving God's word with all diligence of mind and searching the Scriptures 
(b) Act. 17.11.  and other Heroical and Christian virtues as even Cornelius was. For, He for his civil state, was a Centurion or Captain of an hundred at Caesarea, fare out of his own Country of Italy, you have the honour in your own Country to be more than a Centurion a Deputy Lieutenant in this Country for Military Discipline and a Colonel of divers bands. He was a servant to the Roman Cesar Tiberius (who by j●st computation than reigned, a wise and politic Prince, but withal crafty, cruel, perfidious, & Lascivious, you are Domestical servant to our Sovereign, who is alterius orhis Caesar, the Cesar of this other Britain world (as Pope V●ban called Anselme our Archbishop alterius or bis Papam) and who equalleth the best that were of that rank, or his political and moral virtues of wisdom temperance fortitude, clemency and moderate government, but fare exceedeth them in Religion Piety knowledge and service of the true God, and assured hope of a Crown that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(a) 1 Pet. 1.4.  undefiled, like the stone Amiantus and unfading like the flower Amarantus Again for Religion, He was a devout man, and one that feared God, you are therein a true Israelite without guile, a constant Professor of the Orthodox faith and Religion professed in this Church, because it is in your conscience God's truth, and the right way of serving him, and not for any temporizing respects of swimming with the stream, nor for any fear or favour of men. He feared God with all his family, It hath ever been your Fathers and your own resolution and course with that brave leader of Israel joshua to serve God with your whole household 
(b) Ios. 24.15.  as thinking with the Emperor Constantius of his servants, that they could not keep their faith inviolate towards him, that were perfidious to Almighty God 
(c) Euseb de vita Constan. li. 1. ca 11.  and to see that they be present at the set times of prayer, yea to compel them to come on the solemn days and times into God's house that it may be full; He, if he had any wife in that household to oversee their ways, could not be happier in her, than you are in your loving and religious Consort, who so sympathizeth with you, that whither you go, she will go, where you lodge she will lodge, your people are her people, and (which is best of all) your God is her God, and that nothing but death can part you & her, as Ruth saith to Naomi 
(a) Ruth 1.16 . He gave much alms to the people round about him, you not only like Abraham and Lot entertain yea invite and entreat into your house your neighbours, friends and strangers, but also daily at your gates break your bread, and open your alms basket to the poor of the Parishes round adjoining, and refresh their hungry bowels. The Lord grant unto you that you may find mercy of the Lord in that day. He with his pity and charity towards men joined piety towards God praying to God continually, and you do not only serve God in righteousness and mercifulness towards men, but also in holiness towards him & invocation of his name, you have a Church in your house, and an Oratory to serve God in, and you have your stata tempòra set times, which upon none occasion you omit or intermit. And I have this confidence in you, that you have also your secret times of entering into your Closet, and praying to your Father in secret 
(a) Mat. 6.  of communing with your own heart upon your bed and in private retiredness. 
(b) Psal. 4.  Now then macte virtute good luck have thou with thine honour, ride on still like a good plant in the house of the Lord, flourish still in the Courts of our God, bring forth still these fruits (amongst your other fruits of Christianity, both in your mature and old age 
(d) Psal. 92.14  be steadfast & unmooveable always abounding in these works of the Lord, 
(e) 1 Cor. 15.  as you believe against all the enemies of grace, that the seed of grace sown in the good ground bringeth forth fruit with patience and perseverance, 
(f) Luk. 8.15.  (the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth both) and that the Lord who is faithful, will establish his children in every good word and work 
(g) 2 Thes. 3.3. and 2 17.  and confirm them unto the end 
(h) 1 Cor. 1.8   
And that God who hath begun his good work in you, will finish it until the day of Christ, & as he doth make you perfect, establish, strengthen and settle you in every good work, so your reward shall be great in Heaven with him, he will abundantly recompense his own gifts and good works in you, and crown them with that crown of righteousness, which is laid up for all them that love the appearing of jesus Christ, in which blessed company that you may ever be found shall be the servant prayers of  
Your devoted Servant in Christ jesuse BARTHOL. PARSONS. From my Rectory at Ludgershall in the County of Wilts the 30. March 1634.   

A Roman Centurion becoming a good Soldier of JESUS CHRIST.  

SECTION. I.  Acts cap. 10. vers. 1, 2. 
1 There was a certain man in Cesares, called Cornelius, a Centurion of the Band, called the Italian Band;  
2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.  
IN the eight Chapter of this Book, there appears unto us certain glimmering sparkles or flashes as it were of God's purpose to call the Gentiles out of darkness to his marvellous light; both in the turning of the Samaritans, (with whom before this time the jews might not meddle: for they had no dealings with the Samaritans, john 4.9. and into whose ways the Apostles at their first sending out might not go, into any City of the Samaritans enter ye not, Math. 10.5.) from the power of Satan to God, and also in giving the light of the knowledge of the glory of God, in the face of jesus Christ unto the Eunuch, that came to jerusalem to worship. But in this the resplendent beams of Gods good pleasure in giving unto the Gentiles repentance unto life, shine clearly unto us in an heavenly vision both instructing and authorising Peter, that he being a jew, might enter in to Cornelius and the other Gentiles with him, and preach Christ jesus unto them. This whole Chapter then containing a narration of the full illuminating of Cornelius with the knowledge of the Messiah already come. In these two verses proposed is premised a description of the person of Cornelius, either in his civil state, Vers. 1. There was a certain man in Caesarea called Cornelius, a Centurion of the Band called the Italian Band; or his religious both affections and actions, Vers. 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. In the former he is set out 1. By the place of his dwelling at Caesarea. 2. By his profession and calling, He was a Centurion of a Band, which Band is also particularly described, by the Country whence it came the Italian Band. In the latter his religious both affections and actions are declared generally or particularly: generally, He was a devout man, which is also amplified by an equivalent phrase for fuller expression, and one that feared God: and also secondly by an adjoined association, with all his household. Particularly, by the fruits of his Religion; either in his charity towards his brethren, or his piety towards God: his charity in giving alms, amplified 1. by the measure, much alms; 2. by the persons, to the people. His piety towards God in his prayers and supplications, He prayed; which are also set out by the circumstance of the person to whom, He prayed to God. 2. of the time, He did it always.  
To prosecute these particulars in their order, I begin first with the first circumstance of his civil state, whereby he is set out unto us, the place of his dwelling at Caesarea.  
There were two famous Cities of this name amongst the jews: one the elder which was called Turris Stratonis, but being amplified by Herod the Great, and adorned with many works worthy the sight, was called by him Caesarea to win the favour of Augustus Caesar, as reporteth josephus lib. 1. de bello Iud: cap. 16 and lib. 15. Antiq. cap. 13. As also from the Emperor's daughter julia, this Herod built julias', on the farther side of jordan, Hiero. in Matth. 16. And it was situate on the coast of the Mediterranean Sea, between Dora and joppa, The other being later, was situate in Iturea in Trachonitis, a Country of Galilee or Phoenicia, at that part of Mount Libanus where the two Rivers jor and Dan meet together and make the River jordan, Hier. ubi suprà. It was anciently called Paneas, of a River of that name which ran by it, and reckoned in the number of the famous Cities of Decapolis; but being afterward increased and beautified by Philip son of Herod the Great, and Tetrarch of Galilee Luke 3. it was called by him Caesarea in honour of Tiberius Caesar, and for distinction sake Caesarea Philippi. Afterwards Agrippa to flatter Nero called it Neronias: joseph lib. 20. antiq. cap. 8. Of these the former is here meant.  
Now this rock is not so stony but if we strike it the waters will gush out, from the verbal denomination of this place we may have a real observation, to note the vain pride, and proud vanity of the sons of men, the Princes of this world and their followers and flatterers, in calling houses and Cities after their own names. And I speak not this according to man, 
In terminis terminan tibus.  it is the Holy Ghosts censure of them in express terms, They call their lands after their own names, Psal. 40.11. And this pride is none of the new upstart fashions of yesterday, it is as old as the ancientest City that was built: Cain the first builder of a City (for Seth and Enoch built none, but lived in Tents, to show that they had none abiding City here) called the name of it after the name of his son Enoch, Gen. 4.17. That one City Constantinople, sometimes Heathen, afterward Christian, now Turkish, hath changed its names as often as Laban did jacobs' wages, to flatter the great ones of the earth; at first it was called Lygo, than Byzantium, Plin. lib. 4. cap. 11. afterwards, new Rome: In the time of Severus the Emperor and his son Antonius, Antonia; afterwards of Constantine the Great, Constantinopolis, till it came to the Turks possession, who took it Ann. Dom. 1453. Philip of Macedon as Diodorus Siculus relateth of him, increasing the City Crenidae with store of Inhabitants, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  changed the name of it into Philippi, so calling it of himself. And Alexander the Great his son in diverse places where he obtained victories, erected Cities calling them by his name Alexandria or Alexandropolis, the famousest of all which was Alexandria in Egypt. But I cannot waste time in running into particular instances in this kind, and they would make me keep silence for better matter.  
If any one ask, to what end? The Holy Ghost that censures their fact, 
Cui bono?  showeth their end in it. It was that they might be as an Absoloms pillar to keep their names in remembrance, 2 Sam. 18.18. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, they call their lands after their own names Psal. 49.11. And as the Holy Ghosts imputation layeth this upon them, so their own profession expresseth such an intention, Let us (say the first builders of the town of Babel) build us a City and a Tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth, Gen. 11.4. And such a spirit will be found in Nabuchadnezzar a successor of theirs in Bab●l, one that had made it great; Is not this great Babylon, that I have built for the house of the Kingdom, by the might of my power, & for the honour of my majesty? Dan. 4.30. Howbeit this their way is but their folly Psal. 49 13. In vain do they labour to eternize their names in this world which passeth away & the figure thereof 1 Cor. 7.31. that which now is, in the days to come, shallbe forgotten Eccl. 2.16. they must departed in darkness and their names be covered with darkness Eccl. 6.4. The builders of Babel are confounded in language and scattered upon the whole earth before their tower could be erected Gen. 11. and Babylon itself growing afterwards to be the glory of kingdoms and the beauty of the Chaldees excellency, must be overhrowne as when God overthrew Sodom and Gomorrah, it shall never be inhabited, neither shall it be dwelled in from generation to generation Isaiah 13.19.20. Nabuchadnezzar for his pride must be put from his Kingdom and made know that the Lord is able to abase them that walk in pride Dan. 4.28.37. And those great houses that are built that men may dwell alone in the earth, have either this curse upon them that they shall be desolate and without inhabitant Isa. 5.8.9. or else to be smitten till they be consumed, I will smite the winter house with the summer house: and houses of ivory shall perish: and of the great houses there shall be an end, saith the Lord, Amos 3.15.  
But on the otherside the generation of God's children even in these denominations of places, have not sought their own glory but Gods: they whether they eat or drink or whatsoever they do, do all to the glory of God, 1 Cor. 10.31. have rather desired to build to his name, then to get themselves a name: When God looked upon Abraham and provided him a Ram, to Sacrifice in stead of his son, he called the name of that place jehova yreh, the Lord will see or provide, Gen. 22.14. jacob called the place where the Lord appeared unto him in a dream at his going into Padan-Aram Bethel, the house of God Gen. 28.19. and where he wrestled with him at his coming back from thence Penuel, the face of God, Gen. 22.30. And David the first thing that he thought upon after God had given him rest from his enemies round about, was to build an house to God's name 2 Sam. 7. insomuch that he voweth that he would not come into the tabernacle of his house, nor go up into his bed, that he would not give sleep to his eyes: or slumber to his eyelids, until he had found out a place for the Lord: an habitation for the mighty God of jacob. Psal. 1.32.2.3.4.5. Oh how fare have oursacrilegious times degenerated from the ancient and primitive zeal of those worthies! For now we are so fare from erecting consecrating and conferring any thing to God's name and worship, that we can dwell in Seiled houses and let God's house lie waste Hag. 4. yea siele our houses with the waste of God's house, with Tobiah, chamber ourselves in the courts of the house of God, Nehem. 13.7. with Belshazzar feast and riot with the spoils of the Lords temple Dan. 5.3. and not only with Ananias and Sapphira pull back that which we or our ancestors have consecrated to God Act. 5. but also devour that which we never dedicated, reap that away from God's Gospel, that we never sowed to God's glory. The time and the tune is changed and it is not now, Let us give houses to God to possess, but under the profession of the Gospel, we speak the language of Paganism. Let us take to ourselves the houses of God in possession. Psal. 83.12. But lament this we may, amend it we cannot, only this we are sure of, that whosoever these devourers are, they shall bear their iniquity.  
So I pass from the place of his dwelling to the second circumstance in his civil state, his profession & calling which is a Centurion of a band. The Roman legion consisting of 6100. footmen, of 730. horsemen was divided into 10. several cohortes or troops, 
Era●● Centuriones qui singulas centurius curebant, qui n●●c centenarij appel●a●ter vegetius lib. 2 c. 8.  and those of an unequal number as we may see in Vegetius lib. 2. cap. 6. etc. 8. The cohortes again were subdivided into Centuries, handreds over which Captains were set called Centurions, they were Centurions who had the charge of every band of an hundred, who are now ●alled Centenaries.  
Now for his office and profession, some arts and professions are unlawful in their very constitution and cannot stand with the profession of godliness; such were those curious arts of Magic and sorcery used by many at Ephesus, who when they were brought to the faith, brought their books and burned them in detestation of their arts Act. 19.18.19; such was that craft of Demetrius and the other Smiths that gate their living by making silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Diana, shrines or coins whereon the Temple and Image of Diana was stamped Act. 19 ver. 24. And such are too many vocations in ours and every Commonwealth, being avocations from all piety and goodness, provocations to and somentations of all impiety, riot and profaneness. Others again have a lawful and necessary use, but are for the most part abused by the corruption, of those that exercise them. Such was the office of the Publicans, who being Farmours of the Roman Tributes exacted more than their due, as we may see both by Zacheus confession▪ If I have taken any thing from any man by false accusations Luke. 19.8. and by john Baptists limitation given them when they came to the Baptism, take no more than that which is appointed you Luk. 3. Such was the calling of soldiers lawful in itself, but seldom lawfully used: For if it were not lawful, God would neither have commanded it so oft in Scripture, Exod. 17.14. Ios. 1.14. & 6.3. & 8.1. Sam. 23.4. & 2 Sam. 5.19. Nor the men of God Moses, joshua David and the rest have undertaken it, nor john Baptist have prescribed rules to the convert soldiers how to behave themselves in their office saying unto them do violence to no man, neither accuse any falsely, and be content with your wages, Luke 3.14. but utterly have forbidden: 
Militare nonest delictum, sed propter pradam militare peccatum est Aug. de verbo Dom: difficulter continentur suo termino, facilè autemalieno. Arist. lib. 2 de art text. 9 Nulla fides pietasque viris qui castra sequuntur Luc. lib. 10.  the calling to war is no fault, but to war for the prey, is a fault.  
But if we look to the lawful using of it, like that definition of humidum, they are hardly contained in their own bounds, but easily in another's bounds. They fight not for the right but to get the booty, and under colour of warring, they make a trade of robbing There is no faith, or piety to be found in Martial men, saith the Poet. The corruption then of his office lay like a Lion in the way to keep him from Christ. And besides nature's backwardness natural to all the sons of Adam, he had the earthly Mammon a Remora to hinder him from serving his heavenly Master, and the vain idols of the Romans (for his name Cornelius argueth him to be a Roman, and S. Augustine and S. chrysostom in Matth. 8. well observe that no Centurions were made of the jewish people) to turn him away from the living God.  
But (which is our instruction in this particular) the wind of God's grace bloweth where it lusteth and none can let it, and the net of his Gospel catcheth fishes of all sorts, He bringeth into his sheepfold Cornelius, and the men of war that came to john the Baptist out of soldiers and swaggerers: a Manasses out of Idolaters, a Rahab, a Mary Magdalen out of harlots; the wisemen that came to Christ Mat. 2. and those that used curious arts at Ephesus Act. 19.19. out of Conjurers and Sorcerers: a Matthew out of Publicans: a Zacheus out of oppressors: the Prodigal son out of riotours: Scribes and Pharisees out of the generation of vipers, Matth. 3. a Paul out of persecutors: a Peter out of renegates and forswearers: many of the jews and Priests out of the crucifiers of Christ Act. 2.37. & 6.7. the good thief on the Cross out of robbers: Goaler out of unmerciful persons, Act. 16. Saints at Corinth, out of fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thiefs, covetous, drunkards, revilers, extoritioners, 1 Cor. 6.9.10. and in a word, out of stones (men as destitute of spiritual life, as the stones are of natural) he can raise up children to Abraham, Math. 3.9. to walk in the steps of the faith of Abraham. Rom. 4.12.  
Here then is spiritual wisdom both for our consolation and instruction: Consolation, if the number of our sins terrify us, being more in number then the hairs of our head; if the greatness of them daunt us, being as big as the mighty mountains, and a burden to heavy for us to bear; if an accusing conscience would be ready to cry out with Cain, mine iniquity is greater than that it may be forgiven, Gen. 4.13. If Satan the accuser of our brethren would set upon us to accuse us, let us comfort ourselves in our God that saveth sinners of all sorts, let us fly unto him from whence cometh our salvation, and our faces shall not be ashamed: 
Omninò propter mansuetudinom quae est in te domime jesus, currimus post te etc. Bern. Serm. 22 in Ca●●.  let us repent and be converted and all our iniquities shall be blotted out, Altogether for the weekenesse that is in thee O Lord jesus (saith Bernard) we run after thee, hearing that thou despisedst not the poor sinner, abhorredst not the confessing thief, nor the mourning sinful woman, nor the woman of Canaan when she requested thee, nor the woman taken in adultery, nor the Publican praying unto thee, nor the Disciple that denied thee, nor yet him that persecuted thy Disciples, in the odor of these we run after thee.  
Now the instruction is both general and particular: General, to all of us that we despair of no man, though he seem to us to be never so deep in the snare of Satan, much less censure him to be a reprobate and cast out of the sight of God, though in our seeming he be in the gall of bitterness and bond of iniquity, yea a tree without fruit, twice dead and plucked up by the roots: for as the Apostle said of the natural branches broken off, that God was able to graft them in again, Rom. 11.23. so he is able to seek and save that which was lost, to make the savagest wolf dwell with the lamb, yea to turn him into a lamb; and to bring into his family the prodigallest child that is gone farthest from home. Upon this ground the Apostle would have us that are of the household of faith to show meekness to all men, because we ourselves sometimes before we tasted of grace, were foolish, disebedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating others, Tit. 3.2.3. Even judas himself was more the child of hell by despairing of the mercy of God, then by delivering the son of God into the hands of sinful men, by his impenitency, then by his treachery; by refusing the grace of Christ, then by betraying the person of Christ. The Apostles indeed had in greater measure the gift of discerning of spirits, 1 Cor. 12.10. then now men have, and could censure men to be the children of the Devil, as Paul did Elimas', Act. 13.10. but for our part, howsoever we may judge the ways and actions of wicked men to be sinful and damnable, yet we may not pronounce sentence of their persons that they are reprobates, Who art thou that judgest another man's servant? to his Master be standeth or falleth, Rom. 14.4.  
The particular instruction is to Martial men, to learn to join piety to their profession, the using of the sword of the Spirit with the material sword, to become good Soldiers of jesus Christ, aswell as of their earthly Masters: and to fight his battles, aswell as their earthly Master's quarrels. We see here that a Martial profession and a godly disposition may meet together, as Hieroms said of Cornelius, His Soldier's coat and belt, and company of attendants hurt not this Soldier, 
Nil nocuit militanti paludamentum & balteus & apparitorum cetervae, quia sub habi●● alterius alteri militabas Epist. ad Salvinam de viduitate servanda.  because under the habit of one he was a Soldier to another. The military men of our age are glad to hear their calling justified by Cornelius his office, but care not to have their lives reform after his example, we may see and rejoice that a Roman Soldier here was so religious, but we may see and sorrow that our Christian Soldiers every where are so vicious. He was devout and feared God, with all his family; they think piety no part of their profession, yea, that is is want of spirit and courage in them not to be at defiance with God and all godliness, and not only with Esau to have their hands against all men, but even with Rabshekah to fight against God and to rail upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 King. 18. and to thunder out their oaths and execrable blasphemies. He opened his hands in the works of mercy to the needy with him, their feet are as swift to shed blood as ever Herod's Soldiers, who killed the infants of Bethlehem at his sending Math. 2. He relieved the poor with his plentiful alms, they pill them with their rapines, and neither abstain from things hallowed nor profane: He was diligent and daily prayer; their mouths are full of cursing and bitterness, Christ is not in their hearts nor mouths but to swear by his cross, passion, heart, blood, wounds, and what not? He fell down at Peter's feet to give him honour; their irreverent profaneness is such, that they are as ready to offer as great indignity to Christ's Ministers and Messengers as Herod and his men of war, as Pontius Pilate and his Soldiers did to Christ in his person, Math. 27.27, 28, 29, 30, 31. In a word, he dedicated himself to the works of charity and piety; they like the Soldiers of the Amalekites give themselves to nothing but to eating, drinking, dancing, and revelling, 2 Sam. 30.16. He then of this calling, that having so little light walked so worthily as a child of light, shall one day rise in judgemen: against them of his profession that having so great light shining to them, do so wickedly as children of darkness.  
Now this band over which he was set, is particularly described by the country whence it came, the name which it bore, the Italian band. For the Romans sometimes mustered Soldiers out of the Provinces subject unto them, sometimes out of Italy itself and the territories thereof. But what maketh the Italian hand at Caesarea here? what do the Heathen amongst God's Inheritance? the Italian troop amongst the jewish people? Assuredly Beloved, the people of the jews were a precious people unto God above all the people of the earth, Deut. 7.6. his chosen portion and his peculiar treasure, Psal. 135.4. unto whom he would suffer none to do wrong, but reproved even Kings for their sakes: saying, touch not mine anointed, and do my Prophets no harm, Psal. 105.14.15. Yea the Lord hath chosen Zion and loved to dwell in it saying, This is my rest for ever, here will I dwell for I have desired it, Psal. 132.13.14. He shown his word unto jacob, his statutes and his judgements unto Israel, he hath not dealt so with any Nation, Psal. 147.19.20. To them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, Rom. 9.4. In judah is God known, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place in Zion, Psal. 76.1.2. But when this faithful City became an harlot, when her silver was turned into dross. Esa. 1.21 22. when they did evil in the sight of the Lord, forsook the Covenant of the Lord their God, and followed after strange Gods and served them, his anger was hot against them, and he delivered them into the hands of spoylere that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies, judg. 2.12, 13, 14. when they were disobedient and rebelled against him, and cast his Law behind their backs, and slew his Prophets which testified against them to turn them to him, and wrought great provocations, he delivered them into the hands of their enemies who vexed them in the time of their trouble; Nehem. 9.26, 27. So that, they that hated them were Lords over them, Psal. 106.41. And sometimes he sold them into the hands of their enemies that were round about them, who vexed them and spoilt them, sometimes he brought upon them a Nation from fare whose language they did not know, nor understand what they said, jer. 5.15. As now at this time Shiloh being come, the Sceptre was departed from judah, Gen. 47.10. and they served the Romans, 
Rerum domini:  who at this time were as the Poet speaketh Masters of the world, and had by Pompey the Great overcome Syria and India, and made them subject to their Empire. And the Romans placed their troops in these parts, partly to keep under the jewish nation apt to rebellion and to shake off the yoke (for they much scorned subjection joh. 8.33.) partly to withstand the hostility of the Parthians, who were deadly enemies to them, made outroades into their Empire, and were famous for the kill of Crassus, slaughtering of the Roman legions and taking of their Eagles the ensigns of the Empire.  
Now Beloved, to come home with this to ourselves, hath God done this in the green tree what shall be done in the dry? Luk. 23.31. hath he not spared the natural branches that sinned? let us that are but the wild olive tree grafted in amongst them and with them, partakers of the root and fatness of the olive-tree, take heed lest he spare not us for our rebellions, Rom. 11.21. Assuredly the Apostle giveth us a rule that must hold in all the judgements that befell them, these things happened to them for ensamples, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and they are written for our admonition 1 Cor. 10.11. Their corrections then must be our instructions. For are not we as Isay calleth them a sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters: that have forsaken the Lord, that have provoked the holy one of Israel to anger and gene away backward: our whole head is sick and our whole heart faint: from the sole of the feet, even unto the head there is no soundness: but wounds and bruises and putrifying sores Isay 1.4.5.6. are not we a nation not worthy to be beloved, as Zephaniah calleth them, a nation not desired Zeph. 2.1. have not we made our faces harder than a reck and refused to turn unto God? jer. 5.3. may not the Lord send an inquisition into our streets and not find a righteous man, neither amongst poor nor great? jer. 5. may not the Lord have a controversy against the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land: by swearing and lying, and killing, and stealing, and committing adultery, we break out and blood toucheth blood. Hos. 4.1.2. Are not the sins of Sodom pride, fullness of bread, abundance of idleness, haughtiness, and abomination before God, Ezek. 16.49. in such excess amongst us, as they were amongst them? that we are more corrupt in our ways so that Sodom if it now stood might be justified in comparison of us Ezek. 16. See we not the falling away of many of our people to Popery? the luke-warmner and neutrality of others, as tempering themselves to every time? the licentiousness and dissoluteness of all orders and degrees, overgrown with pride, overflown with surfeiting and drunkenness, sometimes the shame of beggars, now the glory of Gallant? How many blazing stars of pride may we meet in every place? How many sons and daughters of our Zion dressed up in the toys and tires that Isay complaineth of Isay 3. in the strange apparel to which Zephany threateneth a punishment Zeph. 1.8.  
What a generation is there risen up in our days more than ever in the days of our forefathers, of them that are mighty to drink wine, and men of strength to mingle strong drink. Isa 5.22. that cannot be content to fill themselves with wine and strong drink, but must needs draw others to hell with them, give them drink to make them drunken also Hab. 2.15. of whom we may much better reason, see we not how much they drink and devour daily? are they not like the Angel of the bottomless pit Apollions, destroyers Rev. 9.11. then Cyrus' King of Persia did concerning the idol Bel unto Daniel, thinkest thou not that Bel is a living God? seest thou not how much he eateth and drinketh every day? History of Bel verse 6. How inordinately and idly do men amongst us walk from the highest to the lowest, from the Clergy to the Laity, not doing the works of that calling wherein God hath set them, but either doing that which belongeth not to them or doing naughtily, or nothing? How justly might it be said to us which Pharaoh unjustly to the Israclites, ye are idle? 
Aliud agentes, aut male agentes, aut nihil agentes.  What defrauding and oppressing is there of one another in bargaining, in buying and selling? what slightness in making of ware? what slights of false protestations, false oaths, false every thing in putting them off? men thinking that every thing which may be carried without danger of the Law, may be carried and done without danger of conscience? What general profaneness is there in men's hearts, tongues, actions, meetings, feastings without fear, who have (as Isay saith) the Harp and the Viol, the Tabret and pipe, and wine in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands, Isa. 5.12. nay make a scorn of his works, words, messengers and all; and solace themselves with scurrilous songs, not only against the prince and state, but even against God's religion, and them that bring it, and them that believe it, no order is spared, the just upright man is laughed to scorn job 12.4. 
Cum privilegio quod libet, licet.  Is not fornication and uncleanness which should not be named amongst Christians practised by many as it were with a privilege, who in this point think that which liketh them is Lawful, & deceive themselves with vain words as though no wrath should come upon them for this? What a custom of that sin of swearing (that hath neither pleasure nor profit in it the usual loadstones of sin) hath that unruly member of most men's tongues gotten, so that all sense of sinning is taken away from us herein? And how doth that intoxicating weed which God (who maketh every thing to good ends) made no doubt for some use and purpose, groan under the burden of vanity, being made the incentive of drunkenness, the tie of good fellowship, the common courtesy of the kingdom? I should even lose myself, if I should particularly go about to number up our numberless iniquities. How then should not God visit us, and be avenged on such a nation as we are jer. 5.29? this rod hath a long time been shaken against us in sundry places, yet all but gentle corrections, of parching heat, pinching cold, extreme drought, excessive rain, dearth, famine, pestilence, decay of the state of the whole land; yet in all these we are fallen into his hands whose mercies are great, 2 Sam. 24.14. and not into the hands of open enemies or false friends whose mercies would be cruel, whose little finger would be heavier than God's loins 1 King. 12.10.  
But if we still walk contrary to God, what can we look for, but that after all other his arrows of judgement drawn out of his quiver, he should pull out this also, to call for a sword upon us, make us fly before our enemies, nay to make them Lords over us? Though we ●hinke with Eaom● that we are high and secure, yet the Lord can pull us down to the ground Obad. 3. Though we think with Tyrus that we are strong in the sea, that we sit as God in the midst of the sea, yet the Lord can make us desolate as the Cities that are not inhabited Ezek. 26.19. As God said to old Israel doing all abominations, go ye now into my place which was in Shiloh; where I set my name at first, and see what I did to it, for the wickedness of my people Israel jer. 7.12. So may I to those who walk fully in their ways, go ye to the primitive flourishing Churches of the East, see what God hath done to them for the wickedness of the people, how there Mahomet hath set his foot where Christ once had his throne; nay we may come nearer home, and see with our eyes and lament in our hearts and voices that which God hath done to some of neighbour Churches in Germany; who held fast his name, and did not deny his faith, no doubt amongst other ends that he had to visit them for denying him in their works, for loving the works of darkness and drunkenness (the weed that most had overrun their field) in such a clear light of the Gospel, 
Tune tua res agiter paries cum proximus ardet.  when our neighbour's house is on fire our own is in danger. Fear and jelously is on every side Simeon and Levies policies and practices that may catch us in a sn●re under colour of friend ship are not unknown When we look up to God and his Gospel professed amongst us, there is hope that he will give glory, not unto us, not unto us, but unto his name, lest the heathen say where is now their God, Psal. 115.1.2. Lest his great name should be blasphemed amongst the adversaries of his truth. But when we cast our eyes upon the lives of most of us that profess the Gospel and glory to be called Christians, who are yet become abominable and reprobate unto every good work; What can we think but that it is just with God to bring a strong nation upon us, not only to take way our place and nation, but also our Gospel and candlestick; that he may give his Gospel to a people that will bring forth better fruit?  
Let us then (as Zephany counselleth the jews) gather ourselves together by true repentance, recollect and reunite our thoughts and wits formerly dispersed, that we may consider of our ways before the decree come forth, before the day pass as the chaff, before the fierce anger of the Lord come upon us, before the day of the Lords anger come upon us: let us seek the Lord, which hath wrought his judgements, let us seek righteousness and meekness: it may be we shall be hid in the day of the Lords anger Zeph. 2.1.2.3 and as Daniel said to Nabuchadnezzar, let this be acceptable counsel to us, to break off our sins by righteousness, and our iniquities by showing mercy to the poor, Dan. 4.27. that so the Lord may not only let us dwell in our good land, and sit every man in peace under his own vine and figtree, eating the labours of his hand, but also enjoy still the abundance of the blessing of the Gospel of Christ: What though the major part of men amongst us lie in wickedness? yet let us that now stand before the Lord this day resolve with joshua that we and our household will serve the Lord, joshua 24.15. and depart from iniquity, which every one that calleth upon him must do. We know that many times the righteous deliver the land according to that of Philo judaeus, the wise man is the fool's redemption. 
Sapiens est flulti redemtio.  God would not have destroyed Sodom if ten righteous men had been in it, Gen. 18. he could do nothing against it till Lot was gone out of it, Gen. 19 he promised to pardon jerusalem if there could be found but one man that executed judgement & sought the truth jer. 5.1. and he gave S. Paul the lives of all them that sailed with him in the ship in his dangerous voyage Act. 27. Scornful men (saith Solomon) bring a city into asuare, but wise men turn away wrath. Pro. 29.8. Howbeit if God's anger were so kindled against this land and people, that he should bid his servants as he bade jeremy, pray not for this people, neither lift up 〈◊〉 nor prayer for them, neither make intercession to me, for I will not hear you, mine anger and my fury shall be poured out upon man and upon beast, and upon the trees of the field, and upon the fruit of the gro●nd, and it shall burn and shall not be quenched, jer. 7.6. & 20. that he should protest as he doth to him, that, though Moses and Samuel stood before him, yet his mind could not be toward the people jer. 15.1. yet in such a time and case, Noah Daniel, and job, every righteous man amongst us, should deliver his own soul by his righteousness Ezek. 14.14. God will spare them that fear him as a man spareth his own son that serveth him when the day cometh that shall burn as an ●ven, and all the proud, yea and all that do ●●i●loodly shall be stubble, and the day that shall burn them up, that it shall leave them neither root nor branch, M●l. 4▪ 1, to those that fear the Lord we will hearken, and a book of remembrance shall be written before him, for them that fear him and thinks upon his name, and they shall be mine saith the Lord, in that day when I make up my jewels, and I will spare them as a man spareth his ow●e son that serveth him, Mal. 3.16. If he would deliver them in six troubles, yea in seven there should no evil, touch them: in 〈◊〉 he would redeem them from death: and at w●●re from the power of the sword: they should be hid from the scourge of the tongue: neither ●●●●ld they be afraid of destruction when it cometh. 〈◊〉 destruction and famine they should laugh: neither should they be, afraid of the beasts of the earth: for they should be in league with the stones of the field: and the beasts of the field should be at peace with them. And they should know that their Tabernacle shall be in peace, and they visit their Tabernacle and should not sinne. They should know that their seed should be great and their offspring as the grass of the earth. They should come to their graves in a full age, like as a shock of corn cometh in, in his season job 5.19.20.21.22.23.24.25.26. Or else if he should suffer his own servants to be enwrapped in the common calamities that he bringeth upon a sinful nation and to drink of the same Cup in outward show with them, yet he doth but thereby chasten them in this world, that they may not be condemned in the world to come, and he knoweth how to sweeten all these corrections so to them, that they shall work together for their good, that they shall not separate them from the love of him, but that in all those things they shall be more than conquerors through him that hath loved them. Rom. 8. The same outward kind of death itself with sinful men in a common scourge (as no doubt many of the 70000. that died in the plague for David's numbering the people were the dear children of God) cannot separate them that love God, from the love of God which is in Christ jesus; but is so sanctified to them in Christ's death upon the Cross, that it puts an end to their miseries he●re, and a beginning to their happiness that never shall have end, that it maketh them rest from their labours, and is a passage and portal into God's eternal rest.  
I do but yet haerere in cortic● I am but in the rind of this text Cornelius civil state, and with Abraham sit in the door of this tent: but I see I should trespass against the time and your patience, to enter farther into it to make provision for you. I conclude therefore with prayer.   

THE SECOND SECTION  Acts 10. vers. 2. 
A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.  

The Cathedral Church in Sarum. S. Thomas Church there.  THough the place where I first took in hand this text be changed, yet the Auditory being not changed, I will proceed in the handling of it according to the measure of the grace given unto me. When I first entered upon the first verse here, it seemed unto me like that place whereof the Children of the Prophets complained to Elisha, that, the water was nought and the ground barren, 2 King. 2.19. But as the Prophet by casting salt in the waters there (the Lord working mightily by so weak a means) healed both the deadly taste of the waters and barrenness of the ground, verses 21.22. So by the salt of Gods working (that his power might be perfected in his servants infirmity 2 Cor. 12.) it was so seasoned and sanctified to you that it yielded both the bread that perisheth not, and wholesome and heavenly waters of life for the satisfying of them that hungered and thirsted after righteousness. I made a general division of the text into his civil state, vers. 1. and his religious both affections and actions, vers. 2. of the former I have spoken formerly and largely; 
Si tantivittum, quanti margarit●m. Tertull.  and if glass be worth so much, how much is pearl worth: If the particulars of his civil state by comparing spiritual things with spiritual, did so plentifully afford us spiritual instructions: much more will the particulars of his religious both affections and conversations by opening and interpreting of them be profitable for doctrine, for reproof, for correction, for instruction in righteousness 2 Tim. 3.16. And although it were profitable for you that I should speak of the same thing in a summary repetition of that which I then delivered, yet hoping that at that time you not only heard it, but also hid it within your hearts, I will pass and proceed to his religious affections and actions vers. 2.  
I begin with the first in general, A devout man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In our common manner of speaking devotion is oft restrained to the act and exercise of prayer, but here it must not be so limited. As a man that is religious, that doth live godly in Christ jesus 2 Tim. 3.12. Soberly and Righteously in this present world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit, 2.12. Such an one as old Simeon, whom the Holy Ghost calleth just and devout Luke 2.25. and such as the Proselytes that followed Paul and Barnabas were, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who are called religious Act 13.43. as on the contrary is ungodly irreligious man, an ungodly and prophaneman, 1 Tim. 1.9. ungodly and sinner, 1 Pet. 4.18. He is here commended then for that affection and virtue which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  religion or worship of God, jam. 1.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godliness 1 Tim. 4.7.8. and john 5. and most properly and fully, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. Epist. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is defined to be a virtue infused into our souls from God by his spirit whereby being made religious and godly we both acknowledge and worship God aright, 
Pietas propriè del cultus intelligi solet quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocant. Aug. de civet. lib. 10. c. 1. Est verax dei cultus non falsorum to● deorum, quot daemoniorum lib. 4. cap. 23. ibidem. Religio est quae superioris cujusdam naturae, quam divinam vocant, curam ceremoniamque affert. Quae est pietas nisi cultus dei? quis verò Deum colit, nisi qui ej voluntariè subjectus est, & sicut oculi Servorum in manibus dominorum suorum, sic oculi cord●●e●us ad dominum Deum suum? Bern. in Natal. Dom Serm 4. Virtus una, specialis, moralium virtutum nobilissima, quae secundùm proprios actus deum tantummodò respicit, licè● secundùm actus aliarum virtutum ab ipsa imperato ●etiam proximum complectitur. 22. qu. 81. Prompta & parata voluntas exequendiea quae ad divinum pertihent cultum. ibidem qu. 82. Religioest status hominum ad perfectionem Christianam per paupertatis, continentiae & obedientiae vota tendentium. controv: G●●. 5. lib. 2. cap. 2.  according to his will revealed in his word. For that is true religion which giveth to God the Father, the Son, and the Holy Ghost, that due worship and honour which he prescribeth and requireth in his own sacred Oracles. Godliness (saith Austin) is properly understood to be the service of God which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again Godliness is the true service of God, not of so many false Gods as Devils.  
And in his book of 83. questions, Chapter 31. Religion is that which bringeth service and ceremony to an higher nature, which we call divine. Which he seemeth to borrow of Tully, lib. 2. the invent.  
And Bernard his Scholar and a sweet singer of Israel singeth the same tune, What is Godliness but the service of God? Now who serveth God, but he that is voluntarily subject unto him, and as the eyes of servants are upon the hands of their Masters so the eyes of his heart are upon the Lord his God.  
And Aquinas the Schooleman being like that Scribe in the Gospel, not fare from the Kingdom of God defineth religion to be one virtue, a special one, the noblest of all moral virtues, which according to i●s proper acts only respecteth God, although according to the acts of other virtues commanded by it, it also comprehendeth our neighbour. And devotion to be, a prompt and ready will to execute those things that belong to God's service, much better than Cardinal Bellarmine, who would fain appropriate the name and nature to the orders of their special religions, Religion (saith he) is a state of men that aim at Christian perfection by the vows of poverty, continency, and obedience as though there were none religious but their Regulars, whose religion is in vain and who worship God in vain, teaching for doctrines the commandments of men. Matth. 15.9. Now this name religious, 
Religit nos religio uni omnipotenti deo; de vera relig. cap. 55. Ipsa religio areligando & in fascem vinciendo nomen accepit. Quia religiosus retractat & tanquam relegitea quae ad divinum cultum pertinent. a religendo. Deum eligentes vel potius religentes, amise●●mus enim negligentes, hu●c ergo religentes; unde & religio dicta prohibetur ad cum dilectione tendimus, ut perveniendo quiescamus  they deduce and draw either a religando from binding, as Augustin saith, Let Religion bind us to Almighty God only, and Hierom in Am. 9 saith, Religion hath taken its name from binding and tying into a bundle, or else a relegendo, because a religious man handleth and recounteth those things which belong to God's worship. Or else as Augustine. Lib. 10. the civet. Dei cap. 4. a relegendo. Choosing God, or rather choosing him anew, for we had lost him negligently, therefore choosing him anew from whence religion is said to be derived, we go to him by love, that when we come to him we may rest.  
Now it is the manner of the Holy Ghost to insist upon the same thing, to speak it again in other terms, no doubt both for the farther expression of it to us, and also impression of it in us, as; Blessed is the man whose transgression is forgiven and whose sin is covered, Psal. 32.1 so here Cornelius is not only called a devout or religious man, but the same thing is amplified and uttered in other words importing the same sense, and one that feared God: For by a fearer of God, the part being figuratively put for the whole we must understand a religious worshipper of God, as jonas saith of himself to the mariners, I fear the Lord God of heaven, jonah 1.9. that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I worship and serve him as Lydia is called a woman which worshipped God, Act. 16.14. so Hierom expoundeth it, 
In hoc locotimor pro cultu potest intelligi. i● 1. Io●.  In this place fear may be understood for service.  
So that which God saith, thou shalt fear the Lord thy God and serve him, Deut. 6.13. Our Saviour citing it interpreteth it to be worship, thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4.10. As also alleging that of Isaiah 29.13. their fear towards me is taught by the precepts of men, he saith, in vain do they worship me, teaching for doctrines the Commandments of men, Matth. 15.9. putting fear and worship for all one; in which sense the Psalmist speaketh Come ye children hearken to me I will teach you the fear of the Lord, Psal. 34.11. that is, the worship and service of the lord 
Connexa sunt timor atque religio, nec manner potest alterum abque al●ero. Beru. serm. de donis sp. s. cap. 4. Timordomini est prima gratiarum, & religionis exordium.  Fear and religion are knit together neither can the one remain without the other, and the fear of the Lord is the first of all graces, and the beginning of Religion.  
Now before I come to the instructions hence to be learned, I must clear the doubts that here are raised. First how Cornelius is here commended for his fear, since elsewhere fear is condemned proceeding from the spirit of bondage, and not standing with that perfect love which is in the Sons of God towards him? Rom. 8.15. Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, father: and again 1 joh. 4.18. there is no fear in love, but perfect love casteth out fear, because fear hath torment: he that feareth is not made perfect in love. The Master of the sentences Distinct. 34. lib. 3. & the Schoolmen his Disciples make, some of them 4. some of them 5 sorts of fears a natural, an humane, a servile, a filial, and an initial fear: I fear to lose time in following of them, and will content myself to go the beaten way of that distinction of fear, into a servile and a son-like. The servile feareth God's punishments, the son-like his anger and displeasure, that, because it hath sinned against him and deserved the whip, this, that it may not sin against him and lose his love; that dreadeth his tribunal as an angry judge, 
Alind est timere quia peccaveris, aliud nè pecces Ambr. lib. 10. epist. 48.  this reverenceth him as a loving father. It is one thing to fear because thou hast sinned, another thing to fear that thou mayst not sinne.  
The servile as it is in the reprobates and Devils breedeth and begetteth in them desperation of Grace and mercy, expectation of hell and torture: but as it may be in those that are ordained to salvation, it worketh to their salvation by being an external means of their repentance, 
Vide Magistrum sententiarumlib. 3. Distinct 34. f. & Beru. serm. 4. the mode benè vivendj. Et timebat. cum dilectione, & diligebat cum timore. Qui Deum benè timet & amat, qui amat & timer, res illae funt in caelel●i devotione sociatae. Servilitimore timetur ne judicetur in tormentum supplicii, altero ne amittatur gratia beneficii. Timor non est in charitate quia perfecta charitas foris mittit timorem, sed illum servilem, quo cum se quisque ab opere malo abstinet, poenâ terretut, non iustitiâ delectatur; hunc charitas foris mittit, quam non delectat iniquitas, etiamsi proponatur impunitas. Non illum quo timet anima ne amitta● ipsam gratiam quâ in illâ factum est, ut eam non peccare delectet, quo timet ne deus came deserat etiamsi nullis dolorum cruciatibus puniat. Hic timor castus est, non eum ch●ri●as ecijit sed ascis●it, de illo quoque scriptum est, timor domini castus est, permanens in seculam seculi. Aug. epist 20. Timet illa ne vir infestus adveniat, ista ne oftensus absced at, ibidem.  faith and charity as the bristle leadeth the thread into that which is sowed, it is the comparison of Augustine, and Bernard. And this servile fear proceeding from the spirit of bondage cannot take possession in that soul that hath received the spirit of adoption, perfect love casteth it out, as the thread entering driveth out the bristle that lead it, the other the sunk fear agreeth with the spirit of adoption, and they dwell together like brethren in one as Anselms, said of old Simeon Luke 2. He both feared with love, and loved with fear; and as Cassian in Psal. 32. He that feareth God well, loveth him also, he that loveth him feareth him also, those things are joined together in the heavenly devotion: Thus the Fathers distinguish, and reconcile these doubts. A man feareth with a servile fear, lest he● should be judged to the torments of punishment, with the other, lest the grace of God's benefits should be lost, fear is not in charity, because perfect charity casteth out fear, but that servile is when a man abstaineth himself from an evil work, he is terrified with punishment, not delighted with righteousness. This charity casteth forth, which delighteth in none iniquity, although an impunity were set before it. Not that whereby the soul feareth, lest it should lose that grace which hath wrought in it, that it should not delight in sinning, whereby it feareth least God should forsake it, although he should punish it with no tormenting sorrow. This is a chaste fear, charity casteth not this out, but joineth it to itself, of it also is it written, the fear of the Lord is chaste, and remaineth for ever and ever saith Austin; And he illustrateth it by this comparison there, an adulterous and chaste wife, both fear their husbands but with this difference. She feareth lest her husband should return angry, the other lest he should departed away displeased; she will say, I fear mine husband lest he should condemn me●, 
Illa dicer, timeovirum. ne damnet, ista dicet, timeo virum ne deserat; pone haec in animo, & invenies timorem quem foris mittit charitas, & alium castum timorem permanen●em in seculum seculi. Aug. in Epist: joh. tract. & in Evang. joh tract. 43. Est timor servilis & est timor castus, est timor ne patiaris poenam, & alius timor ne amittas justitiam. Timor ille nepatiaris paenam servilis est. Quid magnum est timerepaenam? Hoc & nequissimus servus hoc & crudelissimuslatro. Non est magnum timere paenam sed magnum est amare justitiam; qui ergo amat justitiam nihil times. Timet planè non ne incidat in paenam sed ne amitta● justitiam. Ipse est timor domini castus, ipse permanet in seculum seculi non ●um tollit charitas, nec foris mittit, sed magis complectitur, & comitem tenet, simul & possidet.  the other will say, I fear mine husband lest he should forsake me. Consider these things in thy mind, and thou shalt find a fear which charity casteth out and another chaste fear abiding for ever and ever. And in his 43. tract, upon john, There is a servile fear, and a chaste fear, there is a fear lest thou shouldest suffer punishment, and another fear lest thou shouldest lose righteousness. That fear lest thou shouldest suffer punishment is servile; And what great matter is it to fear punishment? This doth the lewdest servant and the cruelest thief. It is no great thing to fear punishment, but it is a great thing to love righteousness. He therefore that loveth righteousness, feareth nothing. He feareth plainly, not lest he should fall into punishment, but lest he should lose righteousness. It is the chaste fear of the Lord, it remaineth for ever and ever, charity taketh not away, nor casteth it out, but rather embraceth it, and keepeth for a companion, and possesseth it together.  
And Bernard saith, that the chaste holy fear which feareth not God for the pains or torments of hell, but with reverence and love abideth for ever; but that which feareth him for the pains of hell is servile, and perfect charity casteth out it. Sens. de mode benè vivendj serm. 4 & serm. 19 Gilleberti super Cant. Secondly, in that the religion and works of Correlius are here well reported of before Christ jesus was preached unto him, the Rhemists would hence collect, that men knowing God the Creator, and not believing in Christ, may, before justification and faith, do works pleasing to God, and acceptable preparatives to the grace of justification, and which coming of God's grace deserve of God's hands congruity towards justification, Rhemists on the place: but they gather that which the holy Ghost never scattered here. For Cornelius was not without faith, otherwise how could he please God whom without faith it is impossible to please Heb. 11.6. He knew not that the Messiah was already come and had fulfilled all things that were written of him; but he believed as a true Proselyte in the Messiah to come, and like old Simeen, he waited for the consolation of Israel Luk. 2. That he was of the jewish religion both his conformity with them in prayers verse 30. and their good opinion of him verse 22. demonstrateth. 
Cornelius cuius el●●mosynae ante baptismum Angelo testante laudantur, non operibus ad fidem sed fide venit adopera; Si enim ante baptismum deo non credebat, quomodò oraret aut quomodò hunc deus exaudiret? Greg Per●idem venit ad opera in fideverò solidatur peropera. Nec tamen sine aliqua fide donabat & orabat. Nam quomodò inv●cabat in quem non crediderat? Aug. de praedest, sanct. cap. 7.  Cornelius whose alms (saith Gregory) before his baptism are commended by the testimony of the Angel, came not by his works unto faith, but by faith came to works; For if before his baptism he did not believe in God, how did he pray, or how did God hear him, by faith then he came to works, but by works he was established in the faith. And Austin saith, that be did not give alms and pray without some faith. For how did he call upon him, in whom he had not believed.  
We see here then in what sense and sort Cornelius is a devout man, and a fearer of God. Now our learning lying in all that is written, we must learn hence to be followers of Cornelius, and walk as we have him for an ensample, what we hear and see in him we must do, be religious and devout worshippers of God, serving him in fear Psal. 2. Sanctifying the Lord of hosts, and making him our dread and fear, Isa. 8.13. For what else doth the Lord require of all his Israel but to fear the Lord his God to walk in all his ways, and to love him and serve him with all his heart and with all his soul, and cleave to him? Deut. 10.12.20. and cap. 6.13. to fear and serve him in sincerity and truth Ios. ●4. 14. And being the Lord yea the Lord of Lords, of necessity fear is due to him, as he reasoneth himself, a son honoureth his Father and a servant his Master: if then I be a father where is mine honour? if I be a Master where is my fear? Mal. 1.6. Fear the Lord all ye his Saints, Psal. 34.9. And this is not an old Commandment belonging only to them that were under the old Covenant, but renewed also to us that are under the Covenant of grace, pass the time of your Sojourning here in fear 1 Pet. 1.17. Nay it is not only the voice of God by his Apostle but by an Angel speaking with a loud voice fear God and give glory to him, and worship him that made heaven and earth, and the sea, and the fountains of waters, Rev. 14.7. Yea by many Angels, who will not fear thee O Lord and glorify thy name? for thou only art holy: for all nations shall come and worship before thee, for thy judgements are made manifest Rev. 15.4. Religion and the fear of God hath ever been the fairest flower in the Garland of all the worthies in Scripture, that have gone before us, and remembered either before or without all their worldly riches, honours triumphs and trophies.  
When God had tried Abraham the father of the faithful to the uttermost and would give him the highest commendation, it is in these terms, I know that thou fearest me Gen. 22.12. joseph would make himself known to his brethren for one that feared God, Gen. 42.18. and so was of their spiritual kindred, before he revealed himself to be their brother after the flesh. And the greatest title that God giveth to Moses after all the great things he had done by him is this, Moses my servant, Ios. 1.2. It is the first thing in description and commendation of job, that he was a perfect and upright man, and one that feared God job. 1.1. and of old Simeon, who had the honour to see Christ both carnally and spiritually, that he was a just and devout man, Luk. 2.25. And this duty of religion piety, his service, worship and fear, God is not content to prescribe by precept, propose by pattern, but he doth also press it to us by the profit of it, by the blessings earthly and heavenly, spiritual and temporal, of this life and the life to come that shall be heaped on them that fear him, walk in his Commandments and lead a godly life: I need not gather them, as they are scattered up and down in Scripture the Apostle hath conjoined and comprehended them together, 1 Tim. 4.8. having bid Timothy exercise himself to Godliness & piety he addeth that it is profitable to all things, having promise of the life that now is, and of that which is to come: so happy shall they be so well shall it be with them that fear God and walk in his ways, Psal. 1.28.1.2.  
But because we are so forward to flatter, nay to deceive ourselves with shows of piety, when we deny the power thereof, with false imaginations of the fear of God, when we do not make him our dread and our terror; I will give you some of the principal marks of true piety and the fear of God, whereby we may learn whether we do but lisp out the Sibboleth of Godliness from the lips and mouth, or else do indeed sound out the true Shibboleth of piety, fearing and serving of God from the heart and inward affections, jud. 12.6. I will I say give you some principal marks, for it is long if not impossible to describe and discern all, as it would be in directing a traveller to acquaint him with every petty mark in his way, and not to be content with relating the most eminent to him: Now the marks for discerning true piety and the fear of God in us, are either general or special. There is a total or general shunning the ways of wickedness, and running the ways of God's Commandments. The wise man exhorting to fear God, doth presently add as a means or mark thereof, and departed from evil, Prov. 3.7. yea he saith more plainly, that the fear of God is to hate evil, Pro. 8.13. And when job is commended for the fear of God, this is presently added as a true sign thereof that he eschwed evil, job 1.1. when the Preacher would tell us what is the conclusion of the whole matter, and the whole duty of man, he saith, it is to fear God and keep his Commandments, Eccl. 12.13. making that an undoubted evidence of God's fear, as God himself wishing, there were an heart in the Israelites always to fear him, expresseth what it is to fear him in the words following, and keep his Commandments, Deut. 2.29. He that feareth God neglecteth nothing, 
Qui timet Deum nil negligit, timere deum est nulla quae facienda sunt bona praeterire. Greg. in Mor. Solus est Dei timor qui mentes corrigit, fugat crimina, innocentiam servat & omnis boni tribuit facultatem. Chrys. in homil. de joh. Bapt.  to fear God is to omit no good things that are to be done, saith Gregory. And chrysostom again. It is only the fear of God that correcteth men's minds, chaseth away crimes preserveth innocency and giveth an ability to do all good.  
On the contrary when we will wallow in wickedness, drink up iniquity like water, lie in sin and love it, love it and leave it not, when they consent unto the thiefs, and are partakers with the adulterers when they give their mouths to evil and frame deceit with their tongue, when they speak against their brother, and slander their own mother's son, Psal. 50.20. Nay when they set their tongues at liberty to blaspheme Gods great and fearful name, when they suffer their hearts to be overcome with surfeiting and drunkenness, when their hands are full of iniquity, and their feet swift to shed blood, when they can defraud and oppress one another in bargaining, selling, and buying, when nothing standeth in their way that maketh for their pleasure, profit, advancement, revenge or the like, or yet when they will not go to a thorough reformation of themselves, but flatter and favour themselves in some darling sin like Naaman that would serve God and yet be borne withal in going to the Idols temple, and bowing there to please his earthly master, & like Herod who would hear john Baptist willingly, do many things readily and yet keep his Minions too, Mark 6. there is no sound service or sincere fear of God in them, though they make a show of Godliness in standing before God in his house, either taking his word in their mouths and preaching his statutes, or hearing his word and will, and showing much love with their mouths, making many prayers unto him, partaking of his spiritual meat and spiritual drink, and performing all outward obsequies and services unto him; his Saints that truly fear him, do sincerely hate all false ways, Psal. 119. And as Abraham reasoned of the men of Gerar the fear of God is not in this place therefore they will slay me for my wife's sake, Gen. 20.11. So on the other side we may reason again, 
è Converson.  men professing to know and worship God, give themselves the raines of liberty to take their pleasures, run into all excess of riot, and rush into sin like the bard horse into the battle, some in one kind, some in another, therefore the fear of God is not truly in their hearts.  
But I come to the special marks of piety and the fear of God, they lie either in duties immediately respecting God, or men in God. The duties which immediately respect God as marks and tokens of piety and fear of him, are either a believing of God and his word, or a renouncing of ourselves in the things of this life for God's sake, and cause upon the sight of that great work which God did upon the Egyptians in the red Sea, Moses saith, the people feared God, and believed the Lord & his servant Moses, Exod. 14.31. conjoining these together and making their believing of God an undoubted sign of their fearing of God; as on the contrary, when men deny the words of the Lord, give no credence unto them, say it is not he, his Prophets shall become wind, his word is not in them, jer. 5.12.15. and that the Lord hath not sent them but they speak of their own hearts, there is no fear of God afore their eyes, they are as the Psalmist calleth old Israel a stubborn and rebellious generation, a generation that set not their heart aright; and whose spirit was not steadfast with God, Psal. 78.8. for not believing in God amongst other their sins vers. 22.  
Again the renouncing of ourselves (whereby we must manifest our piety and fear of God) lieth either in the foregoing of that which is most dear unto us in the pleasures and profits of this life, or the undergoing of that which is most grievous unto flesh and blood for his name's sake. abraham's not withholding his son, his only son from God, is a sure sign of his fearing of God, Gen. 22.12. The Disciples sent out by our Saviour to preach must again show that they fear God, by their willing suffering whatsoever shall be inflicted upon them, for the working of his work, by their not fearing of them that can kill the body, Matth. 10.28. such an heroical spirit was in Paul, Act. 20.24. I pass not for all, and in chrysostom against all the threatenings of the Empress Eudoxia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If the Empress will banish me, let her banish me, the earth is the Lords and the fullness thereof; If she will saw me a sunder, let her, I have Esay for an example, If she will throw me into the sea, I remember jonas; If she will cast me into the furnace, I have the three Children that suffered this: If she witl cast me into wild beasts, I remember Daniel cast into the Lion's den: If she will stone me, let her stone me, I have Steven the protomartyr: If she will take my head, let her take it, I have john the Baptist: If she will take my goods, let her take them, 
Time Deum qui super homines est, & homines non formidabis, Aug in Ps.  Naked came I out of my mother's womb and naked shall I return, Epist●ad Cyriacum Ep. Fear God who is above men (saith Austin) and thou shalt not fear men.  
The duties respecting men in God, whereby our fear of God must be discovered and descried are in putting on the bowels of mercies and kindness toward them, in distributing to their necessities. Though joseph at first shown a stern countenance to his brethren, spoke roughly unto them and put them in ward, yet in the end, the fear of God even constrained him to deal favourably with them, and to let them have food for the famine of their houses, Gen. 42.8. Obadiahs' provision for the Prophets of the Lord, in the days of persecuting jesabel is a proof of his fearing the Lord greatly, 1 King. 18.3. Thus have I out of a multitude of the marks of piety and the fear of God, selected for you some of the choicest, as special flowers out of a Garden of all sorts.  
I have showed you the duty here, that we should all take Cornelius for an example of piety and the fear of God, but if mine eyes were a fountain of tears I cannot sufficiently lament our defect in this kind. In our evil days whereinto we are fallen there is more than just cause of renewing that old complaint of David, help Lord, for the Godly man ceaseth, for the faithful fail from among the children of men Psal. 12.1. and of Micah Chap. 7. ver. 2. the good man is perished out of the earth, and there is none upright amongst men, as then, so now there is no fear of God before men's eyes, Rom. 3. jobs complaint of his friends is too true of our times, men forsake the fear of the Almighty, job 6.14. As Eliah a worshipper of God complained that he was left alone 1 King. 19 the multitude was gone after Baal; so may those that worship God in spirit and truth and fear him in their hearts complain, that they are but as the shaking of an Olive-tree, two or three berries in the top of the uppermost bough; four or five in the outmost fruitful branches thereof Isay 17.6. in respect of the multitude that worship and serve they know not what, that wonder after and worship the beast, Rev. 13. or else that are without God in the world receiving and reverencing no God, Psal. 14.1. We so screw our earthly Mammon that we cannot serve our heavenly Master, we so obey the flesh to fulfil the lusts thereof, that we cannot do the will of our Father, we are so ruled by the Prince of the air, the spirit that now worketh in the children of disobedience, Eph. 2, 2. that Christ cannot rule over us. We are so a afraid of men, who shall die, and the sons of men, who shall be made as grass, we so fear continually every day, because of the fury of the oppressor, as if he were ready to destroy, Is. 51, 12, 13. we so fear their fear and are afraid, that we do not sanctify the Lord of hosts himself and make him our fear and our dread, Isa. 8.12.13. as Tertullian complained of heathen Rome. 
Majore formidine & calliditate Caesarem obseruatis, quam ipsum de Olympo jov 'em adeò in isto irrelizion erga deos vestros deprehendimini, quum plus timoris humano domino dicatis citiùs denique apud vos peromnesdeos quàm per unum genium Caesaris pejeratur. Apologet. cap. 27.  With greater fear and cunning ye observe Caesar, than jupiter himself out of heaven-even in this ye are found irreligious towards your Gods; when you give more fear to an earthly Lord, and lastly with you they will sooner forswear by all the gods then by Caesar's Angellonely.  
If the greater number amongst us departed from evil, do any good, God's fear is not the motive, the fear of men, shame of the world, danger of laws, popular applause and vain glory work upon them; but let them be free from these, and they will not fear God, as Dalilah said to Samson how canst thou say, I love thee, when thine heart is not with me? jud. 16.15. So may God to us, how can we say we are religious worshippers of him, serve him with fear and reverence, when we are slow of heart to believe either his promises or threatenings, when we say that he will do neither good nor evil, when we will not forsake our least pleasure or profit for his sake, undertake the least persecution a little evil-speaking against us for his cause, when we are ready to take our brethren by the throat for the least farthing, and cannot be content to part with a cup of cold water, the least kindness that is, to a Prophet in the name of a Prophet? Nay we are so fare from the nature of being religious, devout men, such as fear God, that the very name is flouted at, abhorred amongst us. Mis-creants are ready to reproach those that fear and serve God with those names that should be a crown of rejoicing. Those are (say they in disgrace of them that seek to serve God) holy brethren, zealous followers, men of the spirit, devout Disciples and professors forsooth. But as job said, if mine adversary would write a book, I would take it upon may shoulder and bind it as a crown to me, job 31.35.36. So we say, if Godless men would load us with names of this nature we would wear them as ornaments, not bear them as crosses. I speak not this to patronise any that serve not God in the peace of his Church, I am known well enough to be no follower of their follies, but I complain of the little religion, and fear of God that is in them that would upbraid either the true or seeming worshippers of God, with the names of their holy profession, as though they would make that their shame which is or should be their glory.  
But I pass to the next amplification by the adjoined association, he feared God with all his family. His religion was not a candle put under a bushel but on a candlestick, that it might give light to all that were in his house, 
Tanquam sol radiis suis illustrans minorafidera  he was as the Sun enlightening with his beams the lesser Stars. Hic quotquot familias negligimus, saith chrysostom. Let us here heed all of us that neglect our families. He would not have his family like a motley cloth or a medley colour, some of one die, some of another, some religious others profane or idolatrous, some honest and sober, others swaggerers, and unthrifts, some civil & peaceable, others cutthroats and rak-hels', but he would have them all in one livery, uniform and suitable, not like the image that Nebuchadnezar saw, whose head was of fine gold, his breast and his arms of silver, his belly and his thighs of brasse● his legs of iron; his feet part of iron and part of clay, Dan. 2.32.33. He giveth us an example then of that duty which the Master of the family oweth to his household, whether children or servants, he must be that in the body politic of his own house, which the heart is in the natural body of man; as it communicateth life and vital spirits to the rest of the members, so must the Master of the household impart the spiritual life of grace to all that are members of his body politic, and his house in the exercises of religion and practice of piety must be a Church as philemon's was, for so S. Paul speaketh to him, the Church that is in thy house verse. 2. Augustine in Psal. 50. speaketh to his auditory, 
Regite domos vestras regite filios vestros, regite familias vestras. Quomodò ad nos pertinet in Ecclesia loqui vobis, sic ad vos pertinet in dommibus vestris agere, ut bonam rationem redda●s de his qui vobis sunt subditi.  2. Govern your houses, govern your sons, govern your families: As it belongeth to us to speak to you in the Church: so it belongeth to you to handle the matter so in your houses, that you may give a good account of those that are under you.  
It was not the praise of men but the praise of God himself concerning Abraham, I know that he will command his children and household after him to do justice and judgement, Gen. 18.19. And jacob his grandchild walking in the steps of the faith of his father Abraham is not content (at his going up to Bethel at the Lords Commandment to build an altar there) to worship God sincerely himself, and suffer the dregs of idolatry to stick upon his family; but he speaketh to them to put away the strange gods that are among you and be clean and change your garments. Gen. 35.2. joshua being doubtful what the body of the people Israel would do maketh a resolute profession not only for himself but also for his house, that they would serve the Lord, Iosh. 24. 15. Bathsheba was neither privileged by her sex, being a woman, nor by her dignity being a Queen from teaching her son, but we find a prophecy of king Lemuel which his mother taught him, Pro. 31.1. Lois the grandmother, and Eunice the mother having the faith dwelling in them teach Timothy the holy Scriptures from a child, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Tim. 3.15. The father amongst the Israelites, must show his son why he keepeth the service of the Passeover, Exod. 12.28. Why the feast of unleavened bread, Exod. 13.8. Why he consecrateth the first borne unto the Lord, vers. 13 and generally he must rehearse all the words of God's law to his children, Deut. 6.7. as the Psalmist saith, he established a testimony in jaacob, and appointed a Law in Israel which he commanded our fathers that they should make them known to their children, Psal. 78.5. And that we may not think this a legal precept abolished in the time of grace, the Apostle giveth a general charge to all Christian parents to bring up their children in the nurture and admonition of the Lord, Eph. 6.4. as no doubt but that those children of the elect Lady walking in the truth were seasoned by her with saving knowledge, 
Ne ideò laudanda es quia filios hobes, sed quia piè nutrire atque educare studes cap. 14. Non est paxuiapud deum meriti benè si●ios educare, Hiero. ad Salvinam de vidu. Servandâ.  2 Epist. joh. 4. That same book de bono viduitati, whether Austin. or any others, saith the widow to whom it was written, thou art not therefore to be praised because thou hast children, but because thou indevourest to nurture and▪ to bring them up godly, and S. Hierome, it is no small good deed in the presence of God to bring up thy children well.  
But to come home, unto ourselves, Beloved, we cannot in most places be praised for seasoning and sanctifying our families with the knowledge of God's ways, and obedience to his will. The old people of the jews were so admirably diligent in teaching their children the Scriptures that josephus lib. 2. contra Appionem saith, 
Nostrorum quilibet de legibus interrogatus faciliùs quàm nomen suum recitat universas; quipe mox a primo ●ensu discentes in animo velut insculptas habemus.  Every one of our people being asked concerning the Laws, rehearseth them more easily than his own name, for having learned them as soon as we come to understanding, we have them as it were engraven in our mind: but amongst us it is herd to find a child or a servant in a family that hath learned any pattern of words, in faith and love which are in Christ jesus, 2 Tim. 1.13. or laid any foundation of the doctrine of the beginning of Christ, Heb. 6.1. as the Apostle speaketh concerning catechisme-learning. job was no doubt as careful to sanctify his children aforehand, that they might not sinne as after their feasting, lest they had sinned, job 1.6. But it never troubleth many amongst us to have sons and servants like to Elies' children wicked men such as know not the Lord. Nay may not the Lord send his messengers to us as he sent the man of God to Elie to expostulate with him, for honouring his children before God? 1 Sam. 2.27.29. may not the Lord threaten us, as he did him, to judge our iniquities, because we suffer our children to run into slander and stay them not? 1 Sam. 3.13. may not old Elie be justified in comparison of us, for when he heard evil of his sons he gave them a cold admonition, do no more so my sons, for it is no good report I hear of you, 1 Sam. 2.24. But having both the power of a Father and he a judge proceeded not to correction, whereas we are so indulgent, so cockering, that we will not displease our children at any time, in saying, why have you done so? 1 King. 1 6. that though our children be like to Abselom, murderers, whoremasters, rebels, yet they must be entreated gently, 2 Sam. 18.4. Constantius the Emperor father of Constantine the great having made trial of his servants which would sacrifice to Idols which would not, but be constant to the Christian faith, banished all the turn coats out of his Court with this Apophthegm. How will they keep their faith inviolate toward the Emperor, who are perfidious to God: 
Quomodò fidem Imperatori praestabunt qui deo sunt perfidi? Euseb.  But in our entertainning or re●ayning of servants we respect in them pe●sonablenes, serviceablenes, and such formality, of their religion is the least and last care, and we bear with them well enough though they be swaggerers, swearers, drunkards, cursed speakers at defiance with God and all Godliness, Men are cumbered about the many things of this world to provide them for their families and children, they rise up early, lie down late and give themselves no rest to scrape together abundance of worldly pelf for them whether by right or wrong, of which Saint Austin saith well, 
Quam curam geris filiorum ut cos obruaslachry mis miserorum? non est hoc filios amare sed potius necare Nolo tetalem patrem sentiant filij tui, nolo sic provideas, ut magis in. videas homil. 45. Vnum necessarium. Parents qui filiis ditandis omnem curam impendunt, corum autem mores negligunt (quantò magis salutem dico ego) similes suntiis qui magnam calceorum curam habent, & interim pedem ipsum parui pendunt.  What care takest thou of thy children that thou mayst overwhelm them with the tears of the oppressed. I would not have thy children find thee such a father. I would not thou shouldst so provide that thou shouldest hurt them.  
But with Martha they neglect that one necessary thing, that one pearl of the kingdom of heaven for the buying of which they should sell all the riches. Plutarch said excellently; Parents that bestow all their care upon enriching their children, and neglect their education (how much more their salvation say I) are like unto those that have great care of the shoes, and in the mean while little regard the foot.  
I conclude all with aword of exhortation, let us then with David walk with an upright even foot in the midst of our houses, harbouring the good there in, banishing the evil there from, Psal. 101. Let us not entertain any to serve us that will not serve God with us, Let us labour so to sanctify our sons and daughters that they may be the sons and daughters of the Lord Almighty, and that we may rejoice to see them walking in the truth; let us teach them the Scriptures, and the form of wholesome doctrine; I mean their Catechism, that they may be wise unto salvation and let our houses be as Churches and assemblies of Saints wherein the word of God may dwell plenteously, prayers may be poured out daily, and holy hymns sung to the great and glorious name of the Father, the Son, and the holy Ghost, etc.   

THE THIRD SECTION  Acts 10. vers. 2. 
A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.  
THe tree (saith our Saviour Math. 12.33.) is known by his fruit, either to be a good tree by the good fruit growing thereon, or an evil tree by the ill fruit it beareth, and he addeth there verse 35. by way of declaration as it were, that a good man out of the good treasure of his heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bringeth forth good things: and an evil man out of the evil treasure, bringeth forth evil things. Those good trees than that are planted in the house of the Lord, by the rivers of the waters of his sanctuary, flourish in his Courts, and being forth fruit in due season, and with perseverance unto old age, Psal. 92.13. & 1.3. Such a good tree was Cornelius, showing himself so here in the fruits of his religion, both in pity towards his brethren, he gave much alms to the people; and in piety towards God, he prayed God continually. And as God will have mercy and not sacrifice Hos. 6.6. preferreth a duty of charity towards our brethren commanded in the second table, before a duty of outward service towards himself commanded in the first table, when the case so standeth that one of them must be omitted for observing the other: so here in ranking and ordering of those duties, he giveth the priority of place and time to his works of mercy, although his works of piety towards God must have the priority of nature and dignity acconding to that method of prudence prescribed by Logicianes, 
Methodus prudentiae.  when they handle things the later in nature in the former place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the former in nature in the later place. Without any repetition then or prosecution of my former division of the several parts of this text, in two Sermons upon it already I follow the Method and footsteps of the Holy Ghost in manifesting and proving Cornelius' religion by the fruits thereof, either in his charity or in his piety: For these two clauses do both amplify and prove, 
Amplificare & probare  both express and press unto us the former commendation, that he was a religious man and a fearer of God, 
Conjunctim.  and will handle them both jointly together as they serve to enlarge and enforce the commendation given, 
Divisim.  or distinctly apart as they lie in themselves without such reference.  
Who gave much alms to the people and prayed to God continually. It was no small thing but enough and enough that the Holy Ghost had already commended him for a religious man and a worshipper of God. For what the Poet said of justice, justice containeth all virtues in itself, 
justitia in sese virtutes continet omnes. Religio in sese virtutes continet omnes.  I may much more say of religion, that it containeth all virtues in itself. But least any should say with Zachary, Luk. 1.18. whereby shall I know this? the holy Ghost doth show this by the fruits of his religion and first by his charity and compassion. Now to make this profitable for our instruction in righteousness, I say with the wise man, the thing that hath been is that which shall be, and that which is done, is that which shall be done, and there is no new thing under the sun, Eccl. 1.9.  
As Cornelius then so we now, we (that must be followers of them who through faith and patience inherit the promises, Heb. 6.12) must show our religion by our deeds of compassion, our faith in God by our charity towards men: for as Saint james saith, who is a wiseman among you? let him show out of good conversation his works with meekness, jam. 3.15. So I, who is a religious man amongst us? Let him show out of a good conversation his works in distributing to the necessity of the poor. For as if any man seems religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain, jam. 1.26. So much more if any man seems religious and openeth not his hand to the poor and needy with him, his religion and profession is in vain. Religion lieth in and is showed by the works of mercy as he addeth there, verse 27. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction. The Psalmist in the 112. Psalm having commended the man that feareth God, the upright and godly man (for so many terms and titles he giveth him) by his prerogatives, he describeth him also by his properties whereof this is the principal, a good man is gracious and full of compassion, verse 4. his ingemination of his words showeth the estimation of this note, for both verse the fift he saith, a good man showeth favour and dareth, and also again according to that of the Poet (I will foretell this one thing to thee, and repeating it again and again I will admonish thee) verse 9 he hath dispersed and given to the poor. 
Vnum illud tibi nate deâ, praeque omnibus unum praedicam, & repetens iterúmque iterúmque moncho.  It is a question put by God's people that would fain seem religious, wherewith shall I come before the Lord, and bow myself before the most high God? shall I come before him with  offerings, with Calves of a year old? will the Lord be pleased with thousand of Rams, or with ten thousand of rivers of Oil? shall I give my first borne for my transgression, the fruit of my body for the sin of my soul? Micah. 6.6.7; by what acts & exercises shall I show myself religious? will plenty of outward services and sacrifices serve the turn herein? but it is resolved by the Prophet, ver. 8. that all this will not do it with ut doing of moral duties, amongst which to love mercy is a main one, he hath shewed thee O man, what is g●od, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? 
More vulgihoc nomen pietatis etiam in operibus misericor diae, frequentatur quod ideò arbitror evenisse quia hoc fieri praecipuè deus mandat, eaque sibi vel pro sacrificiis, vel prae sacrificiis placere testatur Aug. lib. 10, De civet. deicap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the vulgar fashion this name of Piety is frequently used in the works of mercy which I think therefore cometh to pass, because God especially commandeth these to be done, and witnesseth that they please him either in stead of sacrifices, or before all sacrifices, Every child of God is truly religious, and every truly religious man is the child of God, these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow one out of the other, now that we are the one, the children of God and therefore the other (religious and holy before God) is seen and showed by putting on the bowels of compassion, Col. 3.12. The Apostle seeketh out no farther, no better evidence of the Hebrews religion and love to God's name then this, that they had ministered to the Saints and still continued therein, Heb. 6.10. How shall it be known that Tabytha is a Disciple, 
Termini convertibiles.  a Christian (for these are convertible terms, the Disciples were called Christians, Act. 11.26.) but by her fullness of good works? and how that she is full of them, but by alms deeds the best of works? Act. 9.36. there was at joppa a certain Disciple named Tabytha, this woman was full of good works, and alms deeds which she did. 
Nullâ reperinde ac misericordiâ colitur, (Nazianz. orat. de cura pauperum) quoniam nihil aliud tam peculiare est deo quàm illa; utpotè ante quem misericordia & veritas gradiuntur. Beneficentia deo similes facit (Chrys. in 3 Tit) haec est charitatis matter, proprium Christianae virtutis insigne, per quam discipuli Christi noscuntur. Nihil adeò divinum habet homo, quàm benefacere Nazi. orat. de cura pauperum. Vbi deus curam misericordiae invenit, ibi imaginem suae pietatis agno scit. Leo ser. 10. de Quadragesima.  God is worshipped by nothing so much as by alms, (saith Nazianzen oratione de cura pauperum) because nothing is so peculiar to God as it is, to wit, before whom mercy and truth do go. And chrysostom saith, Bountifulness maketh men like to God, this is the Mother of Charity, the proper badge of Christian virtue, by which Christ's Disciples are known. And Nazianzen, (ubi supra) Man hath nothing so divine and excellent as to do deeds of charity. And Leo likewise, where God findeth a care of mercy, there he acknowledgeth an image of his own goodness.  
And so I pass from these words as they both declare and demonstrate Cornelius' religion and service of God, to the handling of them as they lie in themselves; wherein we may consider first the person Cornelius, secondly the act, he gave, thirdly the matter giving alms, fourthly the measure, much alms, fifthly the persons receiving, to the people, here a little and there a little of every one of these will take up my whole time now, and put off the last clause to a fuller handling at another turn.  
The fy point is of the person giving the alms Cornelius. Cornelius was rich in revenues, high in rank, being both a Commander of a company & a Master of a family, and is here a pattern and precedent to every rich man in this world, great man in place, and goodman of an house, to go and do likewise, as our Saviour said to the Lawyer about a work of mercy, Luk. 10.37. Timothy hath a special charge laid upon him to charge the rich men in this world to do good, to be rich in good works, ready to distribute, willing to communicate 1 Tim. 6.18. They that have this world's good must not shut up their bowels of compassion to their needy brethren, but do good unto them, 1 joh. 3.17. Our Saviour's, I say unto you make you friends of the Mammon of unrighteousness, Luk. 16.9. is especially spoken unto rich men: And they especially at Corinth that had abundance, must out of their abundance supply the want of the Saints that were in poverty 2 Cor. 8.14. And that work of mercy to bring the poor that are cast out to our house Isay 58.7. properly belongeth to him that is Master and owner of the house, Abraham and Lot being blessed of God exceedingly, and become great in substance, do so abound in the work of Hospitality (a branch of this tree of alms doing) that they tarry not till strangers come to them for entertainment (which yet now adays is held an high point of Hospitality to lie open to all comers) but they seek occasions to exercise it, run to passengers, bow to them, entreat them to be entertained, profess that they do them a favour in it, and even press upon them till they obtain, Gen. 18.2.3. & 19.2.3. job the greatest and richest of all the men of the East, maketh the fatherless eat of his morsels, and as a father bringeth them up with him from his youth, guideth the widow from his mother's womb, covereth the poor with a garment, so that his loins bless him for being warmed with the fleece of his sheep, and suffereth not the stranger to lodge in the street, but openeth his door to the traveller, job 31. So rich was this rich man in every good work of mercy! Rich men than must out of their abundance cast much into the poor man's treasury, for as Saint Austin saith, 
Superflua divitum necessaria sunt pauperum, res alienae possidentur, cumsuperflua possidentur Aug. in Ps. 147.  the superfluities of rich men are the necessaries of poor men. Men possess other men's goods when they possess superfluous things.  
But as Peter said unto our Saviour, Lord speakest thou this parable unto us or unto all? Luk. 12.51. So it may be said unto me; doth alms giving belong unto rich men or unto all men? I say then, this burden lieth upon them principally, but not only, they must come with their great gifts, but even the poorer sort must not be wanting in their mites, they must as it were bear the heat of the day, but every one in his order must bear his part, give alms of such things as you are able, Luk. 11.41. as our new translation of that text hath it, of such things as you have. He that hath two coats let him impart to him that hath none, and he that hath meat let him do likewise, Luk 3.11. He that laboureth with his hands for his living must out of that give to him that needeth, yea he must labour to that end, Eph. 4.28. Our blessed Saviour though he lived (not of begging as the Papists say, 
Dicit aliquis, pauper sum ideò eleemosynam dare non possum, ut nullus se pauper excusare poster, dominus noster procalice frigidae aquae mercedem seredditurum promisit. Aug. Ser. 137. detemp. Impar facultas, sed nonimpar charitas, Idem in Psal. 121. Si potes dare, da, finoni p●ter af●a b●lemte fac: Coronat deus intusbonitatem, ubinon invenit facultatem, Nemo dicat, non habeo charitas delacculo non erogatur. Nulli parvus est census, cui magnus est animus, Nec de rei familiar●s mensura pendet modus pietatis; Majora quidem sunt impend●a divitum, & minoramediocrium, ed nec d screpat fructus operum ubi non d●est affectus operantum Leo sern deapparit. domin●. n decretis distinct. 86.  but) of the voluntary contribution of certain devout women which ministered unto him, Luk. 8.3. yet he gave alms out of his bag to the poor, joh. 13, 29. if thou have but a little, be not afraid to give according to that little, saith Tobit to his son chapter 4.8. Some man (saith Austin) will say, I am poor therefore I cannot give alms; That no poor man should excuse himself, our Lord hath promised that he will render are ward for a cup of cold water. And again, men's ability may be unlike, and yet their charity not unlike; and upon the 103 Psalm, If thou canst give, give, if thou canst not, show thyself affable and courteous, God crowneth the good mind within, where he findeth not ability without. Let no man say, I have not, Charity cometh not out of a bag. And so Leo the great. No man's revenue is little whose mind is great, neither doth the measure of a man's charity depend upon the measure of his estate. Indeed the expenses of rich men are greater, and of mean men lesser: But there is no difference between the fruit of the works, where there is no defect in the affection of the workers. I end this point with Saint Ambrose, that the Commandment of mercy is common to all offices and ages, neither is the Publican or Soldier, the husbandman or citizen, the rich, or poor excepted, but all are to be admonished that they be ready to give to him that needeth.  
But here may grow a question whether children and servants that are under the power of their parents and Masters, whether wives that are in subjection to their husbands, may give alms? Thomas Aquinas (22. qu. 67.) answereth, that if they have any proper goods of them but not of their own either by gift or getting, they may give alms of their fathers, Masters or husband's goods without their consent save in case of extreme necessity, wherein a man may take another man's goods to give alms with, but otherwise Augustine saith, if thou hast, give of thine own, if thou hast not, it is better to give to none, then to spoil another. 
Sihabes da de more, si non habes, melius nulli dabis quàm altero spoliabis serm. 19 de verb. Apo. Quid confert tibi eleemosyna, quae de substantia praestatur alterius? timendum non est, quòd deus non habeat unde pauperes suos pascat, insi tu alien diripias. idem de vitâ Christiana cap. 12.  And again he saith, What doth the alms avail thee, Which is given out of another man's goods? We must not fear that God hath not enough to relieve his poor, unless thousnatch away another man's goods.  
But concerning the wife, I say with our Saviour in another case, that if it were so with her altogether, it were not good to marry, Matth. 19 and that she were in worse condition than servants, who may give of their own, whereas she hath nothing that is properly by law her own. And did not Abigal bring a large alms of her husband's goods to David? 1 Sam. 25. which if we will say, she did not so much freely, as in case of necessity for fear did not joanne the wife of Chusa, Herod's steward, and many other women voluntarily minister of their substance to our Saviour? Luk. 8.3. doth not the wise man commend the virtuous woman for stretching out her hands to the poor and reaching out her hands to the needy? Pro. 31.20. And doth not the Apostle command women to adorn themselves with good works, 1 Tim. 2.10. of which alms are a great part. She then by the marriage band hath such a right of use in her husband's goods, though the property be in him, 
Magna pars.  that she may give alms, doing it with discretion, and moderation, so that she do him good and not evil, Prov. 31.12. and without any pride or arrogancy, as though she would usurp authority over him, 1 Tim. 2, 10. And now ye rich men of the world, I speak unto you, and not I but the very time also, open your hands to the poor and needy that is with you, and out of your abundance supply their wants; as God now tryeth their faith and patience by this scarcity: so he tryeth your charity; 
Cur tu divitiis circumfluis ille eget? Basil. orat. 14 de divit. & paup.  why dost thou abound with riches, and he want? (saith S. Basill) Surely that thou mightest receive the reward of thy faithful dispensation, and he also after many conflicts and victories, might have the Crown of his patience. Let not the paining of your backs with costly apparel, the pampering of your bellies in gluttony, and drunkenness, the satisfying of your pleasures in chambering and wantonness, Hunting Hawking, Dicing, Smoking and the like, the revenging of your offences in contentions and endless Law-suites, the buildings of your Babel's to keep your names alive upon earth, the insatiable covetousness to fill your coffers and load yourselves with thick clay, devour the poors portion, and make you either unwilling or unable to do good and distribute. Remember, that being God's stewards and not Lords in fee-simple of these earthly things, your account of your stewardship will be fearful, 
In pios usus. In proptios a●t mal●●.  when so little to pious uses, so much to the own or ill uses shall be brought in. Then, you that in stead of making you friends of the earth's Mammon, have made you enemies thereof, shall in stead of being received into the everlasting habitations, be shut out in outward darkness, thou hast not been merciful and thou shalt not find mercy, thou hast not opened thy gates to the poor, and thou shalt be shut out of the gates of heaven, thou hast not given thy bread, and thou shalt not receive the bread, of life, saith Basill orat. divit. Beloved we should be unthankful, injurious to the memories of those that have done worthily in this kind, if we should not acknowledge to the glory of God's Gospel and the stopping of the mouths of Papists exclaiming against our religion for barrenness in this work, that the public work of charity in building of Temples, Colleges, Hospitals, Schools, Almshouses, in giving of Lands and stocks for the maintenance of religion and preaching, for the good of Cities and corporations, and for all other pious uses, have been found more (upon an exact survey printed and published) since the dayspring of the Gospel in this last Century hath visited us, then can be produced for many hundreds of years in Popery, when merit-monging was at the highest and that we have both better laws for the provision for the poor, and better execution of them then former times had. And it must even with an holy boasting (as Paul doth about the Corinthians ministering to the Saints 2 Cor. 9.2.) be acknowledged that amongst us, there are many philemon's that refresh the bowels of God's Saints, many Onesiphorusses that minister unto his servants, many johaunes Eleemosynaris who with Titus think that day lost wherein they give not an alms, (as Leontius reporteth in his life,) many Dorcasses that are full of almsdeeds, give coats to poor widows and others, in a word a good number reserved by God that open their hands and their hearts to their needy brother. But yet the greater part of great ones amongst us, lie in the wickedness of unmercifulness, have their hearts hardened, their bowels shut up that they cannot compassionate the poor, their eyes evil, their tongues full of bitterness, their hands withered like his in the Gospel, that they cannot reach them out to the poor. Every where we may find Caines, that think themselves no keepers of their brethren, churlish Nabals that roar out with him, shall I take my flesh whom I have killed for my shearers and give it unto men, whom I know not whence they be? 1 Sam. 25.11. rich gluttons that can let the poor lie and dye at their Gates, judasses' that care not for the poor, no not so much as for a show of caring for the poor which was in him. I say to them with Saint Basill the fruit which thou shalt reap, shall be like the seed which thou hast sown, thou hast sown bitterness and thou shalt reap bitterness. Thou hast sown cruelty, and thou shalt reap cruelty, Thou hast shunned mercy, and mercy shall shun thee; Thou hast hated the poor, and he in like manner, who being rich was content for our sakes to becomes poor, shall hate thee, Basil ubi supra. I have been somewhat long in the person giving, I will be shorter in the act here who gave.  
The original is a doer of much alms, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he was not a patiented but an agent in this business, his alms were not extorted by force of man's law, but came voluntarily from him in obedience to God's Law: were not imposed upon him by a rate, or taxation, but proceeded from the voluntary determination, of his heart, and it not●th unto us the willing cheerfulness, the ready speediness that must be in our alms doing, willing cheerfulness, for thou shalt surely give, and thine heart shall not be grieved when thou givest, Deut. 15.10. Every man according as he purposeth in his heart, so let him give, not grudgingly or of necessity, for God loveth a cheerful giver, 2 Cor. 9.7. This is it that maketh our alms accepted, if there be a willing mind, it is accepted according to that a man hath, and not according to that a man hath not, 2 Cor. 8.12. chrysostom tom. 4. if we give cheerfully it will be a double alms, 
In dictum oportet haereses esse, si alacriter demus, duplexerit eleemosyna, etc. Petentem viduam expectare noluit, ut non solùm ex munere, sed ex celeritate muneris bonorum operum meritum augeret, Greg. Mor. li. 21. cap. 11.  both because we give, also because we give cheerfully. Upon jobs word that he made not the the widow's eyes to wait Gregory saith, He would not have the ask widow to wait, that not only by the gift itself but also by the quickness of the gift be might increase the worth of his good works.  
And this cheerfulness discovereth itself both in countenance, according to that Eccl. 35.9. In all thy gifts show a cheerful countenance, Pro, 22.9. he that hath a bountiful eye, shall be blessed: for he giveth of his bread to the poor, and also in words, according to the wise man's counsel, let it not grieve thee to bow down thine ear to the poor, and give him a friendly answer with meekness Eccle. 4.8. and 18.15. blemish not thy good deeds, neither use uncomfortable words when thou givest any thing: again, the ready speediness, for we again must not say to our neighbour, go & come & to morrow I will give, when we have it by us, Pro. 3.28. The Greek proverb saith, speedy favours are sweeter, and Seneca, It is the property of the willing doer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprium est libenter facienti cito facere.  Nay we must be so fare from putting off in these works of mercy, that we must not still carry till we are sued to, but must prevent our suitors, like our heavenly father who preventeth the King with blessings of goodness Psal. 21.3. This is perfect mercy, that we prevent the suits of the needy, 
Haecest perfecta misericordia, Aug. homil. 39 rom. 10. Ingratum est beneficium quod diu inter manus dantis haefit Seneca de benef.  and relieve the hungry before they ask, and that mercy is imperfect, and needeth mercy which is extorted by importunate prayers; saith S. Austin. That is an unwelcome benefit (saith Senca) that stuck long in the hands of the giver.  

Bis dat qui citò dat.  Away then with this grudging giving which God loveth not, this browe-beating by sour looks, this chiding by Nabals' language, this turning away our countenances, this upbraiding churlishly which maketh an alms a fool's gift, Eccl. 18.18. which maketh rather a satisfaction for our injury, than a work of mercy as chrysostom saith, hom. 36. in Mat. 10. with this delaying which maketh us near to denying as Seneca, he that delayeth is next to him that denyeth he that doth do alms, 
qui moratur neganti proximus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must do none of these.  
But I am brief as I promised and come in the third place to the matter given, alms; it signifieth properly mercies or compassions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the cause from whence they must proceed being put for the effect, mercy for alms, and they are not only so called but by a general name both Heb. 13.16. well doing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doing of good, the denomination being made from the more excellent part, and also righteousness, Psal. 112. because they are a fruit of righteousness 2 Cor. 9.10. a stream of that fountain, 
A praestantiori parts  a special of that general, a sign of righteousness according to that of Prov. 12.10. a righteous man regardeth the life of his beast, etc. and an outward act of relieving those whom we inwardly commiserate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitiam.  Hence it is that not only the vulgar Bible translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitiam righteousness, Mat. 6.1. take heed that you do not your righteousness before men; but also the Seventy Interpreters in the old Testament where it is Hidanhah righteousness, in the Hebrew turn it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deliver the poor his pledge and it shall be righteousness to thee before the Lord, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Deut. 24.13. And there are called mercies or compassion, as also in the Hebrew Chased, pity, compassion, to show and signify that in alms giving we must not only open our hands but our hearts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the outward action must flow from out inward affection, our contribution from our compassion, 
misericordia est animi condolenti affectus cum additamento beneficti.  for Mercy is an affection of a pitiful heart, with an addition of some benefit, hence are those manner of speakings in scripture, he that hath mercy to the poor is happy, Prov. 14.21. he that hath pity on the poor dareth unto the Lord, Prov. 19.17. to love mercy, Mic. 6.7. He that showeth mercy Rom. 12.8. If thou draw out thy soul to the hungry, Isa. 58.10. and 1 john 3.17. Who so hath this world's good, and seethe his brother hath need, & shutteth up his bowels of compassion from him, bowels of mercies, Col. 3.12. Thus as job was grieved in his soul for the poor, job. 30.25. So the Apostle requireth that we should be kindly affectioned one towards another with brotherly love, Rom. 12.8. and weep with them that weep verse, 15. He giveth perfectly, 
Ille perfectè tribule, qui cume● quod afflicto porrigit, afflicts quoque animunin se sumit, ut prius in se dolentis passionem transferat, & tune contra dolerem illius per ministerium concurrat plus cumpati quàm dare. Praebere quod est extra seipsum. Aliquid de semetipso dare. Affectus nomen imponit operi quum misericordiae causâ largiaris.  who with that which he reacheth out to the afflicted, taketh also upon himself the mind and affection of the afflicted, so that first he translateth upon himself the passion of him that is grieved, and then by his ministering to him, giveth supply against his grief, Greg. moral. and he saith that it is more to have compassion then to give an alms, because he that is compassionate, giveth somewhat from within himself but the alms doer giveth from without himself. And Saint Ambrose in office. saith, that the name of the affection is put upon the work when thou givest for mercy sake. That our alms then may be the alms that God hath required, let our inward affection go with the outward action, let our grieving for our brother's misery, work in us a relieving of his necessity, as our Saviour having compassion on the people, fed the hungry, gave sight to the blind, and healed the sick: for want of this, either we distribute not at all, or not well, cheerfully in heart, countenance, and tongue, and readily in the work done  
Now to stir us up to this work of works, this action both of mercy and righteousness too: in searching the Scriptures, I find a cloud of motives, but because the time straiteneth me, I will only insist, on these three, the estimation of our works of mercy now, the commemoration of them hereafter, and the remuneration of them forever. For the estimation of them it is such, that what we do unto our brethren therein, is accounted done unto Christ, what we deny unto them, is reckoned to be deneyed unto him, Matth. 25.40.45. As when the lowest and least member of the mystical body of the Church is touched, Christ the head thereof is grieved, Act. 9.4.5. So when the least work of mercy, a Cup of cold water is given to a Disciple in the name of a Disciple, Christ the master is relieved, he that hath pity on the poor dareth unto the Lord, Prov. 19.17.  

Manus pauperis est gazophylacium Christi. & quicquid pauper accipit, Christus acceptat.  The poor man's hand is Christ's treasury, and what the poor receiveth, Christ himself accepteth, saith Peter Chrysologus. For the commemoration hereafter, they shall be had in remembrance at the last day, either before or without any mention of our other works; Come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world, for I was an hungered and ye gave me meat. I was thirsty and ye gave me drink, I was a stranger, and ye took me in: naked and ye clothed me: I was sick and ye visited me: I was in prison and ye come unto me, Matth. 25.34.35.36. Our praying, preaching, participating of the Sacraments, Chastity, temperance, honouring of Parents, loving of truth, yea Martyrdom itself, shall seem to be omitted and our good deeds in communicating to the necessities of God's Saints, principally to be remembered, God concealeth all the other good deeds of righteous men, 
Tacet Donlinus omnia caetera rectè facta justorum & solas eleemosynas commemorare dignatus est, tacuit omnia male facta iniquorum, & solam steriitatem eleemosynae increpandam esse judicat, Aug. tom. 10 homil 28. In regno caeli coram omnibus Angelis, in conventu resurgentium quòd Abel pass●s sit, quòd mundum conseruavit No, quòd Abraham fidem servavit, quòd Moyses legem tulit quòd Petrus crucem jesu resupinus ascendit, deus tacet, & clamat folùm, quòd pauper comedit, dicens esurivi. Si vis esle mercator optimus, fae●crator egregius, da quod non pote● ret●nere, ut recipias quod non potes amittere, da modicum ut recipias centuplum da temporalem possessionem, ut consequaris haereditatem aeternam, Aug in Ep. Mercatura tua negotiatióque caelum est, da panem & accipe Paradisum, parva da & magna suscipe, da mortalia & recipe immortalia Chry. hom. 9 de panit Non tam propter pauperes, quàm propter impendentes eleemolynas d●us instituit, Chrys hom. 37. adpopulum Antiochenum.  and vouchsafeth to reckon up our alms only; he concealeth again all the evil deeds of wicked men, and judgeth that only barrenness in doing almsdeeds is to be rebuked, saith Austin, and Chrysologus again, In the Kingdom of heaven before all the Angels, in the assembly of them that rise again, God concealeth that Abel suffered, that Noah preserved the world, that Abraham kept the faith, that Moses gave the Law, that Peter went up to the cross of Christ with his feet upward, and he only speaketh of that which the poor eateth, saying I was hungry and ye fed me, etc.  
Now for the remuneration of them hereafter, although we give nothing but what we have received, though we be not owners, but Stewards of these earthly goods, yet Christ will reward (not in merit but in mercy) our alms in earth with treasure in heaven, the bestowing of our earthly Mammon, with a receiving of us into the heavenly habitation, Luk. 16.9. We shall be recompensed at the resurrection of the just, Luk. 14.14. If thou wilt be an excellent Merchant, a notable Usurer, give that which thou canst not hold, that thou mayst receive that which thou canst not lose, give a little that thou mayst receive an hundred-fold, give thy temporal possession that thou mayst obtain an everlasting inheritance, saith Austin, and chrysostom likewise, thy Merchandise and traffic is heaven, give bread and receive paradise, give little things and receive great things, give mortal things and receive immortal things. In doing then some good unto the poor, we do more unto ourselves; For (as chrysostom saith) God hath ordained alms not so much for the poor, as for the bestowers sakes, as Lucullus that magnificent Roman answered some Grecians marveling why he entertained them so bountifully, somewhat, O Guests, for your sake, but the greatest part is for Lucullus own sake.  

Nonnihil, oho spites vestrâ causâ, sed maxima pars Luculli gratiâ Plut. in Rom. Apop.  Saint Austin saith, the poor may say unto thee that I in receiving alms give no less unto thee, than thou in bestowing them givest unto me. For if there were not some to receive thine alms, thou couldst not give earth and receive heaven. Let us then so esteem this estimation, so remember this commemoration, so have an eye to this recompense of reward, that we may never be weary of this welldoing.  
And so I come to the measure, he gave much alms. He was not like the Lion's den in the fable that received all things, but let nothing go but as he had received plentifully of God, so he did minister plentifully to the wants of his poor brethren. The rich men of the world than must do that which they see in him, be rich in distributing according to Paul's precept 1 Tim. 6.17▪ and old Tobias to his son, if thou hast abundance, give alms accordingly, Chap. 4.8. To this purpose is that commendation of the Godly man, that he hath dispersed, sowed his alms liberally, as the husband man doth his seed, and of Dorcas, Act. 9 and the Apostle would have it a matter of bounty not of covetousness, 2 Cor. 9.5. opposing it to covetousness as being contrary to it. And to set an edge to us herein, let us remember that our liberality in this kind is not our loss, but our gain. He that soweth sparingly shall reap sparingly, and he that swoeth bountifully shall reap bountifully 2 Cor. 9.6. according to that of the Wiseman, there is that scatteret hand yet increaseth Prov. 11.24. Upon the multiplying of the loaves wherewith Christ fed the poor, Cyrill saith, lib. 1. in joh, cap. 18. Liberality is commended to us in this Miracle, and it is said as it were with a loud voice, 
Liberalitas nobis hoc miraculo commendatur & quasi magnâ voce dicitur, Quantò plura dabi●liberaliter & misericorditer, tantò tibi, plura largiùs confluent. Eleemosyna non depauperat s●d ditat, promissum enim est, date & dabitur vobis, Chrys.  dives sis, tua largiter da, ut colligas disperge, imitate seminantem seminain benedictionibus ut de benedictionibus metas. Homil. 53. & 68 add popul. Antioch. Exhaurire fontem liberalitatis, Cicero. Ne liberalitas liberalitatepereat. Hierom. ad Paul. Dabo egenti, sed non ut ipse egeam, succurro perituto, sed non ut ipse perea●, Se●eca.  by how much thou shalt give many things liberally & mercifully, by so much many things shall increase more largely to thee. And chrysostom, Alms impoverisheth not but inricheth, for it is promised give, and it shall be given to you, and again that thou mayst be rich, give thine own freely, that thou mayst gather, scatter, imitate the sour; sow plentifully, that thou mayest reap plentifully.  
But yet our liberality must be proportioned according to our ability, unless in case of urgent necessity, wherein we must exceed our ability, 2 Cor. 8.3. according to thy ability stretch out thy hand and give, Eccl. 14.13. Give unto the most high as he hath enriched thee, Eccl. 35.10. and the Apostles rule is, as God hath prospered every man, 1 Cor. 16.1. We must take deed that we do not draw out the fountain of liberality as Tully saith, and that our liberality perish not by liberality, saith Hierom, It is the wise Moralists rule, I will give to the needy, but not that I should need myself, I will help him that is ready to perish, but not that I should perish myself.  
Let the rich churls of our times consider this who like him that having vowed Hecatombs to jupiter for his deliverance, served him at last with Date-shels, so they owing great gifts to God's treasury come in with their mites and moats. Their proportion for their alms is after S. Paul's prescription to Timothy for his diet, use a little wine saith he, give a little alms say they, Clouds they are that can yield but a drop or two, and fly away, not a whole shower; their liberality is limited to a Christmas season, afterwards their Gates are shut like Ierich●es Gates, as though all other times were out of season, but they must know that that rule meeteth them, unto whomsoe●er much is given, of him shall be much required, Luk. 12.48.  
I must entreat your patience for the finishing of the last clause, which is of the persons receiving his alms, the people. It is meant of all sorts amongst the people that needed and asked alms, for we must give to them that need, Eph. 4.28. to every one that asketh, Luke 6.30. but not to him that asketh every thing, 
Omni petenti, sed non omnia petenti, ut August. lib. 1. de serm, domini in mont●.  if we desire to have them distinguished into their kinds, we shall find six sorts named by our Saviour, Matth. 25.35. The hungry, thirsty stranger or harbourless, the naked, sick and prisoner, to these we may add out of Esay. 58.6.7. The oppressed and exiled, especially those which suffer those things for the truth's sake and out of Nehe. 5.11. Luke 14.12. Those that are indebted above their abilities, the Lame, the blind, the maimed, the decrepit, the aged, the poor widows and fatherless: if we desire to know what order we have to keep in doing these works of mercy, to these poor of all sorts, we have a rule of Saint Austin, Seeing thou canst not do good unto all, thou must especially provide for those, 
Cum omnibus prodess● non possis, his potissimùm consulen dum est qui pro locorum et temporum, & quarumlibet rerum opportunitatibus constrictiùs tibi quasi quadam sorte junguntur, in Doct. Christ. l. 1. cap. 28,  who according to the conveniences of places and times, and all kinds of matters and affairs are more narrowly linked unto thee, as it were by a certain Lot; as to open this a little, in doing mercy we must prefer our Wives before all other, our Parents before our Children, our Children and our family before others, our spiritual kindred before our kindred in the flesh, our kindred before common friends and neighbours, these before strangers, strangers before enemies, and so excepting our parents and those under our own charge; we are to prefer those that are linked unto us in many of these bands, before others but singly tied to us, as a Godly kinsman, before one religious but not of our kindred▪ or one of our kindred but religious, a kinsman, neighbour, and friend, before one that is but kinsman, neighbour, or friend, Gregory cometh here this when he saith, 
Inliberalitate modus adhibendus est personarum ut primum justis deinde peccatoribus, quibus tamen prohibemur dare, non quia homines sed quia peccatores in Ep.  that In liberality regard is to be had of the persons, that first we should give to righteous men, then to sinners, to whom yet we are forbidden to give, not because, they are men, but because they are sinners.  
But in cases of extreme necessity, we must break these ranks, and relieve even our enemies ready to perish, before our kindred and friends though in great want, and so those in greater need before those in less, having an especial respect to those whom God in his providence offereth to us, as the wounded man was to the Samaritan, Luke 10.33.  
But what if we be uncertain whether any of these kinds of poor be wicked or no? Nay what if we know them certainly wicked and vicious? I say if it be doubtful, let us not be overcurious in searching, if Abraham had done so, he had miss to entertain Angels saith chrysostom in Rom. 12. be not (saith Nazianzen) overcurious to examine, who is worthy, Seeing it is better to give to the unworthy for love of the worthy, then to hazard it, that the worthy should be defrauded for a suspicion of unworthiness. Our Saviour did without curiosity kiss judas that killed him: if he be certainly wicked, we must be merciful as our heavenly father is merciful, who causeth the Sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust, Matth. 5.45. They are called alms because we give to unworthy and we give not to the manners, but to the men, as Laertius reporteth that Aristotle answered in such a case, 
Non moribus damus sed hommi Chrys. conc. 2. the lar.  Laertias Lib. 5. cap. 1. I gave it not to the man but to humane condition, I pitied not the manners but the man, and Hierom saith well, 
Non homini sed humanae sorti dedi, non more sed hominem commiseratus; Qui indigenti eleemosynam tribuit nec prodelicto spernit, misericord● am verè scivit; natura enim respicienda non person● Hieron. in Eccl. 12. Duo nominasunt, aliud quod homo, aliud quod peccator; Quod homo opusest dei, quodpeccator opus est hominis, da operidei, noli operi hominis.  He that giveth an alms to the needy, and despiseth him not for his default, showeth mercy truly; For the nature is to be respected, not the person. Saint Austin hath a pretty distinction in this kind; There are two names, one that he is a man, another that be is a sinner, that he is a man is the work of God, that he is a sinner is the work of man, give to the work of God, give not to the work of man. And he interpreteth what it is to give to the work of man, to a sinner in regard of his sin, to an Hunter, Stage player or Harlot, in respect of their profession, Aug. in Psal. 102. But as for those sturdy, vagrand and lazy drones who being strong to labour, will eat and not work, who have taken up Satan's trade to compass the earth, who live without God, without Magistrate, without Minister, without calling in the world, we must withdraw ourselves from them, if they will not work they must not eat, 2 Thes. 3.6.10. if their extreme necessity be such that they must have an alms, yet, their impiety deserveth a rod for their backs, and it is the best alms that can be done to them, to execute the laws made against them, both that they may be brought into order, and also that the truly poor may receive that which these drones devour. These are the persons that we must do alms to, and in such rank and order as I have recited. It is no being merciful or doing of alms if we feast our rich friends, or neighbours, if we give great gifts to our betters, or equals, either to curry favour, shun displeasure, or because we have or would receive a like or greater benefit; if we keep an open and dissolute house for drunkards and good fellows, the one may be civil courtesy, the other uncivil prodigality, 
Laudent tejelunantium viscera, non er●ctantium plena convivia, Hieron.  neither Christian charity. Let the bowels of the hungry praise thee, not the full banquets of the Gorbellies saith S. jerom He that considereth the poor and needy is blessed. The Lord give us understanding as in all things, so in this, that showing mercy we may find it with the Lord in that day. Now to God the Father etc.   

THE FOURTH SECTION  Acts 10. vers. 2. 
A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.  
I Come to you now this fourth time with that commendation which the spirit of truth (whose testimony we know to be true) giveth of this religious proselyte Cornelius. Now he was not like the mongrel brood of those jews, who had married wives of Ashdod, that spoke half in the language of the jews, half in the language of Ashdod, Neh. 13.23.24. He was not religious by halves, he served not God in an unrighteous holiness, as many who profess to know God and to be zealous for him, yet will do no good amongst their people, or in an unholy righteousness, as they who are ready to do good, and show great kindness amongst their people with whom they dwell, but care not for the matters of religion, and God's service what it become of them, but with the love of his neighbour whom he had seen he joined the love of God whom he had not seen, with charity towards men, he practised petty towards God and prayed God continually. Wherein all things are 3 things (as 3 things are all) the action he prayed, 
Omnia sunt tria. Tria sunt omnia.  2. the object God, 3. the manner always.  
I begin with the action, the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 properly a supplicating and suing for the averting of evil either come or coming upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for the Apostle in four words seemeth to make four kinds of prayers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 Tim. 2.1. I exhort that supplications, which are deprecations of all evils either imminent or incident; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  petitions for all necessary good things either temporal or spiritual; intercessions for others, that God would free them from evil▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fill them with good; thanksgivings either for benefits conferred upon, or evils removed from us or others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be made for all men, for Kings and all that are in authority. But here the special is put for the general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he supplicated to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for h●e invocated and prayed with all prayer and supplication, as the Apostle speaketh, Eph. 6 18. Whereof if any amongst us be so ignorant (as I fear too many amongst u● are but children in understanding) as to ask me what is this whereof thou speakest: as the Philosophers at Athens did Paul of his doctrine, Act. 17.19. I say it is a religious service, wherein we ask of God only for Christ's sake all Spiritual and Temporal gifts, according to his Commandment and promise, and also give thankes to him for gifts received. Some of the Schoolmen go too fare when they define prayer to be a petition which is directed to God, 
Oratio est petitio, quae ad deum. dirigitur, vel ad personas, vel ad personam propter ipsum.  or to some persons or person for him, Biell de canon Missae 61. That so the Saints may be brought in to have part in our suits, but such honour have none of the Saints; 
Oratio est mentis devetio, id est coversio in deum per pium &, hum●lem affectnum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Saint Augustine speaketh the same language of Canaan, Prayer is a devotion of the mind, that is a turning it to God by a pious and humble affection, and Damascene, Prayer is an ascending up of the mind to God, and an ask of convenient things of him.  
Now do we look on him & do likewise? judg. 7.17. be we followers of him, that good which we see and hear in this good man let us do; as he prayed with all prayer and supplication so let every one of us that will be of God's household pour out our souls in prayers unto him; nay what speak I of following Cornelius only? Let us take for an example of lifting up our hearts and our heads in prayer, all the Elders and worthies of God that now inherit the promises, who in their generations called on the name of the Lord, and sought his face from time to time, according to that Psal. 22.5. they cried unto him, and were delivered, they trusted in him, and were not confounded. Yea the chief shepherd of our souls, who in the days of his flesh offered up prayers and supplications with strong crying and tears, Heb. 5.7. I need not relate particulars, they are so well known, I cannot insist upon them, they are so many in number; Never was any of this family that did not ask good gifts of the father of this household. 
Non viviturexemplis solùm.  But in this point weerely not on examples only, that which we do herein we may do upon warrant sealed unto us. The King of heaven's mandate is gone out to this purpose. Seek ye my face, Psal. 27.8. Call upon me, Psal. 50.15. Seek the Lord while he may be found, call upon him while he is near. Isa. 55.6. Ask, seek, Knock, Matth. 7.7. Come unto me all that travel & are heavy laden, Mat. 11.28. Watch and pray, Mark. 13.33. Pray always, Luk. 21.36. Pray with all prayer and supplication in the spirit, Eph. 6.18. and 1 Tim. 2.1. So writeth, so chargeth Paul almost in every Epistle.  
And to stir up our pure mind hereunto we have a cloud of motives, I will single out some of the principal, and those either in respect of ourselves or in respect of God, in respect of ourselves, our necessity to pray, for stand we not still in want of tempor●all or spiritual blessings? in fear of evil falling upon us, in sorrow through evils already fall'n upon us. What have we before we have received it, all cometh from God's hand. We are that man in the parable, that having a friend come to him hath nothing to set before him, and must fly to our heavenly father and friend for supply of our wants, Luke 11.5. 
Oratio non est nisi indigentium, Aug. in Psa. 36. Prose ora●enecessitas cogit Chrys in Matt.  Who will not supply us without ask, for to that condition he hath tied his grants, Matth. 7.7. Ask and ye shall receive etc. prayer cannot proceed but from men in want saith Austin, and very necessity compelleth every one to pray for himself, saith chrysostom. Thus as David's necessity made him fly to the bosom of his heavenly father, Psal. 18 4.5.6. The sorrows of death compassed me round about, and the floods of ungodly men made me afraid. The sorrows of hell compassed me, the snares of death prevented, me. In my distress I called upon the Lord and cried unto my God: so he pleadeth his misery to move God to mercy, turn thee unto me and have mercy upon me, for I am desolate and afflicted. The trouble, of my heart are enlarged: O bring thou me out of my distresses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 25.16.17. The very heathen Poet could bid us pray, for all men have need of God.  
But if we had nothing but our own need to in courage us, we might have but cold comfort▪ For many with Lazarus make show of need enough to the rich Churls of the world, and cannot speed, many with the diseased man at the pool of Bethesda lie in distress, and none will put them into the curing pool, john 5. Therefore as on our side there is need, so on God's side there is good speed, that we might have strong consolation. It is not with suitors that come to him, as Absolom traduced his father's government, that none was deputed of the King to hear them a Same 16. Nor as it was with Baal's Priests which cried from the morning to the evening and had no answer, nor any to regard them, 1 King. 18 he answereth not as Philip of Macedon with an, I am not at leisure, 
Non vacat.  but when they cry with their voice unto him he heareth out of his holy mount, Psal. 3. His ears are open unto their prayers Psal 34. his proper style is the God that heareth prayer Psal. 65.3. therefore all flesh shall come unto him. Nay he is so forward herein that Isa. 65.24. It shall come to pass, that before they call he will answer and while they are yet spea●ing he will hear, and his hearing and speeding go together, this is the confidence that we have in him, that if we ask any thing according to his will he heareth us; and if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desire of him, 1 joh. 5.13.14. Whatsoever we ask the father in Christ's name he will do it, john. 14 13. The righteous cry and the Lord heareth, and delivereth them out of all their troubles, Psal. 34.17 Look at the generation of old, and see, did ever any trust in the Lord, and was confounded? or did any ab●de in his fear, and was forsaken? or whom d●d he ever despise, that called upon him? Eccles 2.10. How should this kindle a zeal of prayer in us? how should it set an edge upon our devotions that ●ay? upon this that God had forgiven David his sins when he prayed and confessed them, he inferreth for this cause shall every one that is godly prey unto the Lord, in time when he may be found, surely in the floods of great waters, they shall not come nigh unto him, Psal. 32.6. the negligence of the asker is worthily reprehended where there is no doubt of the mercy of the giver saith chrysostom. 
Petentis negligentia reprehenditur ubide dantis misericordia non dubitatur Chrys. Nil potentius homine orante. Oratio justi est quasi clavis coeli etc. Aug. ser. 135 detemp. Quando fidelis & humilis & fervens oratio suerit, sine dubio caelum penetrabit, unde certum est quòd van 2 redire non postir Bern. Orario oranti est subsidium, deo sacrificium daemonibus flagellum, Aug. Oratio est animae sanctae praesidium, Angelo bono solatium, diabolo supplicium, gratum deo obsequium, Aug. Gravis nobis est inimici tentatio, sed longè graviorilli nostra oratio. Bern. serm. de. dedic. Eccl.  As Sampsons' strength lay in his hair, so a Christians in prayer and as chrysostom saith, nothing is more powerful than a man that prayeth. The effectual fervent prayer of the righteous availeth much, jam. 5. And like jacob wrestling in prayer with God (For he wept and made supplication, he had power over the Angel & prevailed, Hos. 12.3.4.) will not suffer him to departed without a blessing, Gen. 32. Prayer so prevailed for Sodom that Abraham ceased praying for it, afore the Lord ceased granting, it both opened and shut the womb, nay it both opened and shut the heaven in Eliahs' time: it removed the Plagues of Egypt, freed the Israelites of the fiery Serpents, healed the Leprosy of Miriam, vanquished the Amalekites, caused the sun to stand a whole day I●s. 10. obtained water for, Sampson in his thirst, strength in his need to be revenged on his enemies, jud. 16. Brought thunder and lightning from heaven in samuel's time, fire in Eliahs' time, healed the sick, cast out the Devils, opened the prisons for God's servants to come forth, raised the dead, obtained remission of sins, jam. 5.14.15 and eternal life, Psal. 21. So true is it that the Prayer of the righteous is as the key of heaven, prayer goeth up, and mercy cometh down, when our prayer shall be faithful and humble and fervent, (saith Bernard) out of doubt it will pierce the heavens from whence it is certain that it cannot return empty. Hence are those Eulogies of the fathers given to prayer, that it is au aid to him that prayeth, a sacrifice to God, a scourge to the devils, and that it is a safeguard to an holy soul, a comfort to the good Angel, a torment to the Devil, an acceptable service to God, and Bernard saith excellently, that the temptation of the adversary is grievous to us, but our prayer is fare more grievous to him.  
If then we are the Church of God, sanctified in Christ, and called to be Saints let us call on the name of the Lord (for these go together 1 Cor. 1.2) and offer up these Sacrifices of the fruits of the lips prayer and praise unto him, Heb. 13.15. making our requests (Phil. 4.6.) manifest at his mercy seat. They are no sons but bastards that ask not good gifts of their heavenly father. And here I can never sufficiently enough bewail the impiety of a generation of carnal Christians too general amongst us that call not upon God, Psal. 14. that through the pride of their countenance will not seek after God, Psal. 10.3. God is not in their thoughts, nor in their mouths at all to bless his name; but he is too frequently in their mouths to blaspheme his holy and fearful name, most unholily and with ut fear. It is with them as Gentilletus in examine Trid. conc. said of the old Monks, that their fasts were very fat, their prayers very lean. 
Tantum orant, utiis qui hoc de illis audiunt incredibile vicea●ur, ita nimis hoc faciunt ut hinc judicenrur inter haeretico● numer-ndi, Aug. c. 57 de haeres. Maxim si ad praxi● accederet persuasio  The old Heretics the Euchites prayed so much, that they were reckoned heretics for it, they pray so much that it may seem incredible to these which hear this of them, they do it so much, that hereupon they are judged to be reckoned amongst heretics saith Austin.  
But the common sort of our Christians are in the other extreme, they do it so little that they may be accounted heretics, if to their practice their persuasion should be added, if they should both omit it and believe they sinne not in their omission. For entering into their chamber and praying in private either alone or with their family, they are like Festus they cannot get convenient time, like as it was with them in the parable, their buying of Farms, trying of Oxen manying of Wives, matters of profit or pleasure, rioting and drunkenness, chambering and wantonness, hunting and hawking, dicing and carding, and a world of vanities, swallow up all their time, leave them none for prayer. Hours, days, months years ages are consumed either in doing nothing, or in doing nought or that which is to no purpose, 
Nihil agendo, malè agendo, aliud agendo. Domine miserere mei Dominus nobiscum  but minutes serve their turn for this purpose, a Lord have mercy on us, or, the Lord be with us, is enough for a day or a week with them, their short devotion careth for no longer invocation: Nay, with Gallio, they care for none of these spiritual matters at all, as chrysostom said of his Auditory that they thought reading of the Scriptures did belong only to the Clergy & Monks, so these abandon prayer and meditation to Ministers only; let Priests pray, they must play out their time. Forentring into God's house they do it more for fashion then affection, 
Magis pro more quàm amore.  to see, to be seen of men, then to see God in the beauty of holiness. When they go to the Temple to pray, they do nothing less than pray, yielding their bodily presence, but scarce a bodily gesture fit for prayer, and suffering their hearts to run after covetousness, or any other wickedness, Ezek. 33. little considering as chrysostom speaketh, how great felicity is granted them, 
Quanta concessi est fae licitas, quanta collata gloria, fabularicum Deo, cum Christo miscere colloquia, optare quod velis, quod defideras postulare, Chrys.  how great glory is bestowed on them, to have conference with Christ, to wish for what thou willest, to ask for what thou defirest.  
Sometimes teeth are set on edge with the sour Grapes of the old Adamites and Peodicians who as Clemens Alex. stromat. lib. 7. saith) held prayet needless because God knoweth our wants, is of himself a liberal giver, and hath from the beginning determined what he will give; But we pray not to acquaint God with our wants which he knoweth not before, but to obey his Commandment, to give him the honour due to him in acknowledging him the searcher of our hearts, to stir up our faith and to seek the blessing which he hath determined by such means as he hath appointed according to that Phil. 4.6 In every thing by prayer & supplication with thanksgiving, let your requests be made known unto God, and jam. 4.2. Ye have not because ye ask not, Luk. 11.13. Our heavenly father giveth the holy spirit to them of death, and what not? no doubt by it he would make good the entreating of Christ by Thomas Beckets blood Thou by the blood of Thomas shed for thee make us a scend whither he is gone up, in his new learning then though we beg grace and glory, any thing, every thing of the Saints in direct terms, yet we mean only that they should beg it at Christ's and God's hands for us. But what is this to make Christ only a Mediator between God and the Saints, and the Saints Mediators between him and us, whereas 1 Tim. 2. There is but one Mediator between God and man, the man Christ jesus. Augustine notably overthroweth this error, li. 2. c. 8. cont. Epist. Parmeniani making the Bishop a Mediator between God and the people if any man say you have me a mediator with the Father, and I make intercession for your sins, what good and faithful Christian would endure him? who would not look at him as the Disciple of Antichrist? He is the only and true Mediator that maketh intercession for all and none for him; Paul maketh himself no Media: our between God and the people. For if he were a Mediator than should all his fellow Apostles too, and so there would be many mediators, and that point of Paul not stand good, that there is but one Mediator, 1 Tim. 2.5. and Cyrill. tom. in 1 joh. li. 11. saith upon those words ask in my name, joh. 16. He addeth these words to show himself the Mediator, 
Hae everba addit ut se mediator 'em ostendat.  & that none cometh to the Father but by the Son, by whom we have entrance through the pirit, and that therefore he calleth himself the way the truth and the life, 
In quantum filius est un à cum patre nobis largitur bona, i● quantum mediator & Ponrifex et paracletus nostras preces ad patrem adducit.  joh 14. And for as much as he is the Son, together with the Father he giveth us good things and forasmuch as he is our mediator; high Priest, and Comforter, he bringeth our prayers to the Father.  
This was the divinity of antiquity, they thought Christ presented and obtained our suits not the Saints The blessed Saints and holy Angels are not to be invocated in prayers, for they conceive not our inward thoughts, hear not our outward words, understand not our state on earth, are not present to them that call upon them, are not to be believed in, are not Gods, nor Creators, to whom service must be done, Rom. 1. Gal. 4.8 but creatures, but our fellow-servants whom we must not serve 1 Cor. 7.23. Nay who would not have us serve them, 
Agnoscant Arriani sanctos non a creato postulare ut aux iliator sit. Orat. 2. contr. Arrianos Quis oinsanum caput martyres aliquando adoravit? Higher, cont. Vigil An eundum mihi fuerit ad Angelos? quâ prece? quibussacramentis? mediator inter deum & hominem oportebat ut haberet aliquid simile deo, aliquid si mile hominibus, ne in utroque similis hominibus, longè esset a deo, aut in utroque similis deo, longè esset ab hominibus, atque etiam mediator non esset. Aug. conf. li. 10. c. 24.  Reav, 19.22. Athanasius saith against the Arrians let the Arrians acknowledge that the Saints do not beg of a created thing to be their helper, and Hierome, O foolish man who did ever adore the Martyrs. Austin in his confessions saith, what must I go unto the Angels, but with what prayer? with what sacrament? It was meet that a Mediator between God & man, should have something like to God and something like unto men lest being like to men in both, he should be fare from God or like to God, in both he should be far from me, so should not be a Mediator. Olympias wrote to her son A lexander the great, that if he took upon him to be jupiters' son it would make juno angry. I dare say if the Saints could hear such unlawful prayers they would be much displeased, at the giving of God's honour to them, and cry out as the Angel, Rev. 19 See thou do it not, we are thy fellow-servants and thy brethren worship God.  
That same renagate turncoat Spalleto, in his recantation written since his leaving of England saith, that whilst he was Deane of Winasore he did with great joy hear one of his Canons there in a Sermon before his Majesty say, that he saw no cause why every man might not turn him to his Angel-keeper, and say O angel-keeper pray for me. But to omit his lies let it be granted which yet is doubtful, that every man hath at all times a certain Angel to keep him, yet by what commandment, by what example is he to be called up n● may we not here say, who hath required this at your hand: Isa. 1. Is not ous an intruding into those things which a man hath not not seen, a being vainly puffed up by our fleshly mind and understanding, without any teaching of God in his world? Col. 2.18. Would not such an Angel (if he did visibly appear and manifest himself to him that he keepeth) say with the Angel in the Revelation, see you do it not?  
I have been long in this point, I shall male amends for it with brevity in the next, which is the manner always. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collatis testimonis dem●nst●are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We shall the better understand what is meant here if we do as the Apostle did in disputing with the jews Act. 9.22. Show it by comparing of testimonies. Saint Paul expresseth this more plainly, in Ephes' 6.18. when he biddeth the Ephesians to pray always with all prayer and supplication, taking all occasions of prayer watching thereunto with all perseverance and persevering therein without fainting, and Saint Peter, 1 Ep. 4 7. Saying watch unto prayer, and the Apostles practice is as it were a gloss upon this, night and day, praying exceedingly that we might see your face 1 Thessaly▪ 3.10. Without ceasing I have remembrance, 2 Tim. 1.3. According to that of David evening and morning and at noon will I pray and cry aloud, Psal. 55.17. three times a day, Dani. 6.10. and our Saviour's words that we should pray always and not faint, Luke 18.1.  
The Messalian ●●●●etickes grounding upon Luke 18.1. and 1 Thes. 5.17 Gave themselves to nothing but prayer, contemning preaching, reading, participating of the Sacraments neglecting working in their calling and doing good in holy duties. Men not worthy of confutation, that could not distinguish the things that differ, but made Gods commandments contrary which are subordinate one to another. I say in our Saviour's words, these things they ought to have done and not to have left the other undone. Against their error, the precepts of praying night and day, without ceasing without intermission, without fainting must be understood either of the affection or of the action; 
De affectu vel de actu.  for the affection of praying, it must be continual, which if it be, the prayer is continual. 
In ipsa fide, spe etcharitate continuato defidetio semper oramus. Defiderio semper orandum, Aug. 122. ad Probum. Sanistim●egrave; sic accipitur ut, nulio die intermitrantu● c●rta. tempora ocand●, Aug. har. 57  In faith itself (saith Saint Austin) hope & charity, we always pray with a continued desire, we must always pray in heart & desire, for the Action of prayer, it is most sound understood that on no day the certain times of praying be omitted. We must keep our set times both public and private, and besides these we must upon every occasion have certain mental or vocal ejaculations or dartings out of our desires to God according to that of Augustine Ep. 121. c. 10. the brethren in Egypt are said to have frequent prayers but those very short and as it were darted out speedily, lest the fervency lifted up with watchfulness, which is needful for him that prayeth, should be dulled and vanish away with long delay, hereby showing that this fervency as it is not to be dulled if it cannot last, so it is not to be quickly broken off, if it can last. We see then what it is to pray always, to have a continued desire of praying, to omit none of our set times either public or private, to be ready upon every occasion to lift up our mind to God, and dare out our prayers, and not to faint in all this, Luk. 18.1. In a word to pray always is to pray frequently, without intermission and constantly without fainting.  
We have the Saints our patterns and precedents herein, david's & daniel's thrice a day, David's seven times a day, and his midnights praising of God. The Apostles giving themselves to prayer, Act. 6. Paul's praying night and day, his precepts, pray always, Ep. 6 18. Continue in prayer, watch in the same, Col. 4. 2● Pray without ceasing, 1 Thes. 5.17. Continue instant in prayer, Rom. 12.12. Anna's serving the Lord with prayer night and day, Luk. 2. the Apostles widow continuing in prayers and supplications night and day, 1 Tim. 5.5. The parable of the poor widow importuning the unrighteous judge Luk. 18. The woman of Canaan's instance notwithstanding all checks. Matth. 15. Paul's tripling his prayers for his deliverance, 2 Cor. 12 Our Saviour's going a part to pray, spending whole nights in prayer, commanding us to watch and pray, always Luk. 21.36. are well known unto us, 
Quod pernoctaverie dominus in orande & quòd prolixius oraverit quid aliud quam nobis praebebatexemplum? in tempore precator opportunus, ●um patre exauditur aeternus, Aug. ep. 121. Genua in morem cameli sensum contactus an verint, assiduitate orandi. Cum vita defunctam lavarevelient in genibus cubi●sque concrecam callorum duritiem apparvisse.  and should be aswell imitated. That our Lord concluded all night in praying, and that he used prolixity there in what did he else but give an example to us, being in the time (of his flesh) a seasonable prayer to God, but with his father an everlasting hearer and granter of our suits, saith Augustine. Eusebius li. 2. c. 23. reporteth of jacobus justus, the brother of the Lord, that his knees like a Camel, had lost the sense of touching with assiduity of praying etc.  
Gregory in his Dialogues reporteth of Trasilla a Virgin his Aunt, that when they went about to wash her being dead, there appeared a thick hardness in her knees and elbows. Gregory Nazianzen in his Epitaph for his sister Gorgonia saith, that she was so given to prayer th●ther knees seemed to cleave & grow to the ground Hierom in the life of Paul the Eremite, 
Propefinem. Etiam cadaver mortuum officioso gestu precabatur.  near to the end writeth that he was found by S. Anthony dead, kneeling upon his knees, holding up his hands, listing up his eyes, Even the dead carkeise prayed with an officious gesture. Theodesius the Emperor being to fight against the Tyrant Eugenius continued a whole night in prayer, as Theodoret lib 5. ca 24. and Zozomen pag. 421 report and as Saint Augustine saith of him, lib. 5. the civet. c 26. he fought more by praying then by striking. 
Magis orando quam feriendo pugnantes Sicut nullum est momentum quo homo ●on fruatur deipietate aut mis●rico; dia, sic nullum debet ●ste momentum, quo eum praesentem non habeat in memoria Bern. de interiort domo. cap. 48.   
Oh then bel●ved let us taking these whothies for our examples always abound in this work of the Lord praying without ceasing, watching unto prayer being servant therein, and continuing in it without fainting. As there is no moment (saith Bernard) wherein man enjoyeth not the goodness or mercy of God, so there aught to be no moment, wherein he should not have him present in his memory.  
There is not a more certain sign of a faithful servant of the Lord, as the neglect thereof is a plain proof of aprophane chart▪ 
Cum videro quempiam Chryso. li. 2. orand. deum.  When I see a man that careth not for prayer nor fervently & vehemently bend thereunto, it is evident to me that he hath no good disposition in his mind: Again when I see a man that can never be glutted with serving of God, and reckoning it his greatest loss, if he pray not continually; I suppose that he doth surely meditate on all good duties, & is a temple of God. For if man's garment, his gate, his laughter declare what he is, much more is his praying a sign of all righteousness, virtue and piety. There is no better weapon to fight against our spiritual adversaries and our inward lusts, 
Frequens oratio extinguit impugnationem vitiorum Oratio continua superat tela diaboli, Bern ser▪ 67. de modo benè vivendi  frequent prayer (saith Bernard) quencheth the affaults of vices, continual prayer overcommeth the weapons of the Devil.  
And whatsoever we do whether we eat or drink, let us do all in the name of the Lord jesus with prayer and giving of thanks to God and the Father by him, Col. 3.17. Let us prayto the Lord when we lie down, to lighten our eyes that we sleep not in darkness, Psal. 13. When we rise up to send us good speed this day as Abraham's servant did, Gen. 24. When we go out and in to be with us in our journey as jacob did Gen. 28. according to that of Hierome when we go out of our lodging, let prayer arm us, when we return from the street let prayer meet us. 
Egredientes dehospitio armetoratio, regtedientibus de platea occurrat oratio.  When we take in hand any business, to prosper the work of our hands upon us, Psal. 90. when we sit down to eat and drink, to bless these creatures unto us; when we perform any service to him, to accept it at our hands; when we are partakres of his Table let us pray him to make us worthy receivers to our salvation, and give thanks to him for that spiritual meat, that he giveth us there to eat, & that spiritual drink that he giveth thereto drink, for hence was the Lord's supper called the Eucharist, of the giving of thanks used in the celebrating of it, & an oblation or sacrifice because as justin Martyr said 2 Apolog pro Christianius the Minister sendeth up praise & glory to the Father of all. And Gregory saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the Apostles used the Lord's prayer to the consecration, lib. 7. Epist. 63. justin Martyr, that the Eucharist was consecrated by prayer. 
Prece fieri Eucharistiam, Apol 2. Invocatione summi num inis li. 1. epist. 1. Iren. grariarum actione, li. 4. cap. 57  Cyprian, by calling upon the high God, and Iraeneus, by giving of thankes, if we walk according to this rule, peace and mercy shall be upon us from this time forth and for evermore.  
FINIS.