SECTION. I.

IN the eight Chapter of this Booke, there appeares unto us certaine glim­mering sparkles or flashes as it were of Gods purpose to call the Gentiles out of darkenesse to his marveilous light; both in the turning of the Sa­maritanes, (with whom before this time the Iewes might not meddle: for they had no dealings with the Samaritanes, Iohn 4.9. and into whose wayes the A­postles at their first sending out might not goe, into a­ny City of the Samaritanes enter yee 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 Iesus Christ unto the Eunuch, that came to Ie­rusalem [Page 2]to worshippe. But in this the resplendent beames of Gods good pleasure in giving unto the Gentiles repentance unto life, shine cleerely unto us in an heavenly vision both instructing and authorising Peter, that he being a Iew, might enter in to Corneli­us and the other Gentiles with him, and preach Christ Iesus unto them. This whole Chapter then containing a narration of the full illuminating of Cornelius with the knowledge of the Messias alreadie come. In these two verses proposed is premised a description of the person of Cornelius, either in his civill state, Ʋers. 1. There was a certaine man in Cesarea 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 almes to the people, and prayed to God alway. In the former he is set out 1. By the place of his dwelling at Cesarea. 2. By his profession and calling, Hee was a Centurion of a Band, which Band is also particularly described, by the Countrey 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 adjoyned association, with all his house-hold. Particularly, by the fruits of his Religion; either in his charitie towards his brethren, or his pietie towards God: his charitie in giving almes, amplified 1. by the measure, much almes; 2. by the persons, to the people. His pietie towards God in his prayers and supplicati­ons, Hee 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 alway.

To prosecute these particulars in their order, I be­gin first with the first circumstance of his civill state, whereby he is set out unto us, the place of his dwel­ling at Cesarea.

[Page 3] There were two famous Cities of this name amongst the Iewes: one the elder which was called Turris Stra­tonis, but being amplified by Herod the Great, and adorned with many workes worthy the sight, was cal­led by him Cesarea to winne the favour of Augustus Caesar, as reporteth Iosephus lib. 1. de bello Iud: cap. 16 and lib. 15. Antiq. cap. 13. As also from the Empe­rours daughter Iulia, this Herod built Iulias, on the farther side of Iordan, Hiero. in Matth. 16. And it was scituate on the coast of the Mediterranean Sea, be­tweene Dora and Ioppa, The other being later, was scituate in Iturea in Trachonitis, a Countrey of Galile or Phoenicia, at that part of Mount Libanus where the two Rivers Ior and Dan meete together and make the River Iordan, Hier. vbi suprà. It was anciently called Paneas, of a River of that name which ranne by it, and reckoned in the number of the famous Cities of Decapolis; but being afterward increased and beauti­fied by Philip sonne of Herod the Great, and Tetrarch of Galilee Luke 3. it was called by him Cesarea in ho­nour of Tiberius Caesar, and for distinction sake Cesa­rea Philippi. Afterwards Agrippa to flatter Nero called it Neronias: Ioseph lib. 20. antiq. cap. 8. Of these the former is here meant.

Now this rocke is not so stonie but if we strike it the waters will gush out, from the verball denomination of this place we may haue a reall observation, to note the vaine pride, and proud vanitie of the sonnes of men, the Princes of this world and their followers and flat­terers, in calling houses and Cities after their owne names. And I speake not this according to man, In terminis terminan tibus. it is the Holy Ghosts censure of them in expresse termes, They call their lands after their owne names, Psal. 40.11. And this pride is none of the new upstart fashions of yesterday, it is as old as the ancientest Citie that was built: Cain the first builder of a Citie (for Seth and Enoch built none, but lived in Tents, to shew that [Page 4]they had none abiding City here) called the name of it after the name of his sonne Enoch, Gen. 4.17. That one Citie Constantinople, sometimes Heathen, after­ward Christian, now Turkish, hath changed its names as often as Laban did Iacobs wages, to flatter the great ones of the earth; at first it was called Lygo, then By­zantium, Plin. lib. 4. cap. 11. afterwards, new Rome: In the time of Severus the Emperour and his sonne Antonius, Antonia; afterwards of Constantine the Great, Constantinopolis, till it came to the Turkes pos­session, who tooke it Ann. Dom. 1453. Philip of Ma­cedone 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 himselfe. And Alexander the Great his sonne in divers 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 kinde, and they would make me keepe silence for bet­ter matter.

If any one aske, to what end? The Holy Ghost that censures their fact, Cui bono? sheweth their end in it. It was that they might be as an Absoloms piller to keepe 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 owne names Psal. 49.11. And as the Holy Ghosts imputation layeth this upon them, so their owne profession expresseth such an intention, Let us (say the first builders of the towne of Babel) build us a Citie and a Towre, whose top may reach unto heaven, and let us make us a name, least we be scattered abroad upon the face of the whole earth, Gen. 11.4. And such a spirit will be found in Nebuchadnezzar a successor of theirs in Bab [...]l, one that had made it great; Is not this great Babylon, that I haue built for the house [Page 5]of the Kingdome, by the might of my power, & for the ho­nor of my majestie? Dan. 4.30. Howbeit this their way is but their folly Psal. 49 13. In vaine doe they labour to eternize their names in this world which passeth away & the figure therof 1 Cor. 7.31. that which now is, in the dayes to come, shalbe forgotten Eccl. 2.16. they must depart in darkenesse and their names be covered with darkenesse 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 it selfe growing afterwards to be the glory of kingdomes and the beauty of the Chaldees excellency, must be ouerhrowne as when God ouerthrew Sodom and Gomorrah, it shall neuer be inhabited, neither shall it be dwelt in from generation to generation Isaiah 13.19.20. Nebuchadnezzar for his pride must be put from his Kingdome and made know that the Lord is able to abase them that walke in pride Dan. 4.28.37. And those great houses that are built that men may dwel alone in the earth, haue 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 Iuory 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 Gods chil­dren even in these denominations of places, haue not sought their owne glory but Gods: they whether they eate or drinke or whatsoever they doe, doe 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 prouided him a Ramme, to Sacrifice in stead of his sonne, he called the name of that place Iehova yreh, the Lord will see or provide, Gen. 22.14. Iacob called the place where the Lord ap­peared unto him in a dreame at his going into Pa­dan-Aram [Page 6]Bethel, the house of God Gen. 28.19. and where he wrestled with him at his comming backe 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 Gods name 2 Sam. 7. inso­much that he voweth that he would not come into the tabernacle of his house, nor goe up into his bed, that he would not give sleepe to his eyes: or slumber to his eye-lids, untill he had found out a place for the Lord: an habitation for the mighty God of Iacob. Psal. 1.32.2.3.4.5. Oh how farre have oursacrilegious times degenerated from the ancient and primitiue zeale of those worthies! For now we are so farre from erecting consecrating and conferring any thing to Gods name and worship, that we can dwell in Seiled houses and let Gods house lie waste Hag. 4. yea siele our houses with the waste of Gods house, with Tobiah, chamber our selues in the courts of the house of God, Nehem. 13.7. with Belshaz­zar feast and ryot with the spoyles of the Lords temple Dan. 5.3. and not onely with Ananias and Sapphira pull backe that which we or our ancestors have con­secrated to God Act. 5. but also devoure that which we never dedicated, reape that away from Gods Gospell, that we never sowed to Gods glory. The time and the tune is changed and it is not now, Let us give houses to God to possesse, but under the profession of the Gospell, we speake the language of Paganisme. Let us take to our selues 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 beare their iniquity.

So I passe from the place of his dwelling to the second circumstance in his civill state, his profession & calling which is a Centurion of a band. The Roman legion con­sisting of 6100. footemen, of 730. horse-men was divi­ded [Page 7]into 10. severall cohortes or troupes, Era [...] Centuriones qui singulas centurius cure­bant, qui n [...]c centenarij appel [...]a [...]ter vegetius lib. 2 c. 8. and those of an unequall number as we may see in Vegetius lib. 2. cap. 6. &c. 8. The cohortes againe were subdivided into Centuries, handreds over which Captaines were set called Centurions, they were Centurions who had the charge of euery band of an hundred, who are now [...]alled Centenaries.

Now for his office and profession, some arts and professions are vnlawfull in their very constitution and cannot stand with the profession of godlinesse; such were those curious arts of Magicke and sorcery used by many at Ephesus, who when they were brought to the faith, brought their bookes and burned them in detestation of their arts Act. 19.18.19; such was that craft of Demetrius and the other Smithes that gate their living by making siluer [...] for Diana, shrines or coynes whereon the Temple and Image of Diana was stamped Act. 19. ver. 24. And such are too many vocations in ours and every Common-wealth, being avocations from all piety and goodnesse, pro­vocations to and somentations of all impiety, riot and prophanenesse. Others againe have a lawfull and necessary use, but are for the most part abused by the corruption, of those that exercise them. Such was the office of the Publicanes, who being Farmours of the Roman Tributes exacted more then 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 Iohn Baptists limitation given them when they came to the Baptisme, take no more then that which is appointed you Luk. 3. Such was the calling of souldiers lawfull in it selfe, but seldome lawfully used: For if it were not lawfull, 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, Ioshua David and the rest have under­taken it, nor Iohn Baptist have prescribed rules to the [Page 8]convert souldiers how to behave themselves in their office saying unto them doe violence to no man, neither accuse any falsely, and be content with your wages, Luke 3.14. but vtterly 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 pietas (que) viris qui castra sequun­tur Luc. lib. 10. the calling to warre is no fault, but to warre for the prey, is a fault.

But if we looke to the lawfull using of it, like that definition of humidum, they are hardly conteined in their owne bounds, but easily in anothers 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 Martiall men, saith the Poet. The corruption then of his office lay like a Lyon in the way to keepe him from Christ. And besides natures backwardnes naturall to all the sonnes of Adam, he had the earthly Mammon a Remora to hinder him from serving his heavenly Master, and the vaine idoles of the Romanes (for his name Cornelius argueth him to be a Roman, and S. Augustine and S. Chrysostome in Matth. 8. well obserue that no Cen­turions were made of the Iewish people) to turne him away from the living God.

But (which is our instruction in this particular) the winde of Gods grace bloweth where it lusteth and none can let it, and the net of his Gospell catcheth fishes of all sorts, He bringeth into his sheepefold Cornelius, and the men of warre that came to Iohn the Baptist out of souldiers 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 Mathew out of Pub­licanes: a Zacheus out of oppressours: the Prodigall sonne 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 Iewes and Priests out of the crucifiers of Christ Act. 2.37. & 6.7. the good theefe on the Crosse [Page 9]out of robbers: Goaler out of unmercifull persons, Act. 16. Saints at Corinth, out of fornicators, idolaters, adulterers, effeminate, abusers of themselues with man­kind, theeues, covetous, drunkards, revilers, extoritio­ners, 1 Cor. 6.9.10. and in a word, out of stones (men as destitute of spirituall life, as the stones are of natu­rall) hee can raise up children to Abraham, Math. 3.9. to walke in the steppes of the faith of Abraham. Rom. 4.12.

Here then is spirituall wisedome both for our con­solation and instruction: Consolation, if the number of our sinnes terrifie us, being more in number then the haires of our head; if the greatnesse of them daunt us, being as bigge as the mightie mountaines, and a burthen to heavie for us to beare; if an accusing con­science would be readie to cry out with Cain, mine ini­quitie is greater then that it may bee forgiven, Gen. 4.13. If Satan the accuser of our brethren would set upon us to accuse us, let us comfort our selues in our God that saveth sinners of all sorts, let us flie unto him from whence commeth our salvation, and our faces shall not be ashamed: Omninò propter man­suetudinom quae est in te domime Iesu, curri­mus post te &c. Bern. Serm. 22 in Ca [...]. let us repent and bee converted and all our iniquities shall be blotted out, Altogether for the weekenesse that is in thee O Lord Iesu (saith Bernard) wee runne after thee, hearing that thou despisedst not the poore sinner, abhorredst not the confessing theefe, nor the mourning sinfull woman, nor the woman of Canaan when shee requested thee, nor the woman ta­ken in adulterie, nor the Publican praying unto thee, nor the Disciple that denyed thee, nor yet him that persecuted thy Disciples, in the odor of these we runne after thee.

Now the instruction is both generall and particular: Generall, to all of us that wee despaire of no man, though he seeme to us to be never so deepe in the snare of Satan, much lesse censure him to bee a reprobate and cast out of the sight of God, though in our see­ming [Page 10]he be in the gall of bitternesse and bond of ini­quitie, yea a tree without fruit, twice dead and pluc­ked up by the rootes: for as the Apostle said of the naturall branches broken off, that God was able to graffe them in againe, Rom. 11.23. so he is able to seeke and saue that which was lost, to make the savagest wolfe dwell with the lambe, yea to turne him into a lambe; and to bring into his familie the prodigallest child that is gone farthest from home. Vpon this ground the Apostle would haue us that are of the hous­hold of faith to shew meekenesse to all men, because we our selues sometimes before wee tasted of grace, were foolish, disebedient, deceived, serving divers lusts and pleasures, living in malice and envie, hatefull, and hating others, Tit. 3.2.3. Even Iudas himselfe was more the childe of hell by despairing of the mercy of God, then by delivering the sonne of God into the hands of sinfull men, by his impenitencie, then by his trecherie; by refusing the grace of Christ, then by be­traying the person of Christ. The Apostles indeede 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 Devill, as Paul did Eli­mas, Act. 13.10. but for our part, howsoever we may judge the wayes and actions of wicked men to bee sin­full and damnable, yet wee may not pronounce sen­tence of their persons that they are reprobates, Who art thou that judgest another mans servant? to his Master be standeth or falleth, Rom. 14.4.

The particular instruction is to Martiall men, to learne to joyne pietie to their profession, the using of the sword of the Spirit with the materiall sword, to be­come good Souldiers of Iesus Christ, aswell as of their earthly Masters: and to fight his battels, aswell as their earthly Masters quarrels. Wee see here that a Mar­tiall profession and a godly disposition may meete to­gether, as Hieroms said of Cornelius, His Souldiers coat [Page 11]and belt, and company of attendants hurt not this Soul­dier, 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 hee was a Souldier to another. The military men of our age are glad to heare their calling justified by Cornelius his office, but care not to have their lives reformed after his ex­ample, wee may see and rejoyce that a Roman Souldi­er here was so religious, but wee may see and sorrow that our Christian Souldiers every where are so vici­ous. Hee was devout and feared God, with all his fami­ly; they thinke pietie no part of their profession, yea, that is is want of spirit and courage in them not to bee at defiance with God and all godlinesse, and not onely with Esau to haue their hands against all men, but e­ven with Rabshekah to fight against God and to raile upon him, [...] 2 King. 18. and to thunder out their oathes and execrable blasphemies. He opened his hands in the workes of mercie to the needie with him, their feete are as swift to shedde bloud as ever Herods Soul­diers, who killed the infants of Bethlehem at his sen­ding Math. 2. He relieved the poore with his plen­tifull almes, they pill them with their rapines, and nei­ther abstaine from things hallowed nor prophane: He was diligent and daily prayer; their mouthes are full of cursing and bitternesse, Christ is not in their hearts nor mouthes but to sweare by his crosse, passi­on, heart, bloud, wounds, and what not? Hee fell downe at Peters feete to giue him honour; their ir­reverent profanenesse is such, that they are as readie to offer as great indignitie to Christs Ministers and Messengers as Herod and his men of warre, as Pontius Pilate and his Souldiers did to Christ in his person, Math. 27.27, 28, 29, 30, 31. In a word, he dedica­ted himselfe to the workes of charitie and pietie; they like the Souldiers of the Amalekites giue themselues 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 childe of [Page 12]light, shall one day rise in judgemen: against them of his profession that having so great light shining to them, doe so wickedly as children of darkenesse.

Now this band over which he was set, is particular­ly described by the countrey whence it came, the name which it bare, the Italian band. For the Romanes sometimes mustered Souldiers out of the Provinces subject unto them, sometimes out of Italie it selfe and the territories thereof. But what maketh the Italian hand at Cesarea here? what doe the Heathen amongst Gods Inheritance? the Italian troupe amongst the Iewish people? Assuredly Beloved, the people of the Iewes were a precious people unto God aboue 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 doe wrong, but reproved even Kings for their sakes: saying, touch not mine annointed, and doe my Prophets no harme, Psal. 105.14.15. Yea the Lord hath chosen Sion 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 shewed his word unto Ia­cob, 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 Iudah is God knowne, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place in Sion, Psal. 76.1.2. But when this faithfull City became an har­lot, when her silver was turned into drosse. Esa. 1.21 22. when they did evill in the sight of the Lord, for­sooke 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 spoyled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies, Iudg. 2.12, [Page 13]13, 14. when they were disobedient and rebelled a­gainst him, and cast his Law behinde their backes, and slew his Prophets which testified against them to turne 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 spoyled them, some­times hee brought upon them a Nation from farre whose language they did not know, nor understand what they said, Ier. 5.15. As now at this time Shiloh being come, the Scepter was departed from Iudah, Gen. 47.10. and they served the Romanes, Rerum domini: who at this time were as the Poet speaketh Maisters 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 troups in these parts, partly to keepe under the Iewish nation apt to rebellion and to shake off the yoake (for they much scorned subjection Ioh. 8.33.) partly to with-stand the hostility of the Parthians, who were deadly enemies to them, made outroades into their Empire, and were famous for the killing of Crassus, slaughtering of the Roman legions and taking of their Eagles the ensignes of the Empire.

Now Beloved, to come home with this to our selves, hath God done this in the greene tree what shall be done in the drie? Luk. 23.31. hath he not spared the naturall branches that sinned? let us that are but the wild olive tree grafted in amongst them and with them, partakers of the roote and fatnesse of the olive-tree, take heed least 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 [Page 14]must be our instructions. For are not wee as Isay calleth them a sinfull nation, a people laden with iniquity, a seed of evill doers, children that are corrupters: that have forsaken the Lord, that have provoked the holy one of Israel to anger and gene away backeward: our whole head is sicke and our whole heart faint: from the sole of the feet, even unto the head there is no soundnesse: 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 then a recke and refused to turne unto God? Ier. 5.3. may not the Lord send an inquisi­tion into our streets and not finde a righteous man, neither amongst poore nor great? Ier. 5. may not the Lord have a controversie 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 adulterie, we breake out and bloud toucheth bloud. Hos. 4.1.2. Are not the sinnes of Sodome pride, fulnes of bread, abundance of idlenes, haughtinesse, and abomination before God, Ezek. 16.49. in such excesse amongst us, as they were amongst them? that we are more corrupt in our wayes so that Sodome if it now stood might be justifyed 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 licentiousnes and dissolutenes of all orders and degrees, ouergrowne with pride, ouer­flown with surfetting and drunkennesse, sometimes the shame of beggers, now the glory of Gallans? How many blazing starres of pride may we meete in every place? How many sonnes and daughters of our Sion dressed up in the toyes and tyres that Isay complaineth of Isay 3. in the strange apparell to which Zephany threateneth a punishment Zeph. 1.8.

What a generation is there risen up in our dayes [Page 15]more then ever in the daies of our forefathers, of them that are mighty to drinke wine, and men of strength to mingle strong drinke. Isa 5.22. that cannot be con­tent to fill themselves with wine and strong drinke, but must needes draw others to hell with them, give them drinke to make them drunken also Hab. 2.15. of whom we may much better reason, see we not how much they drinke and devoure daily? are they not like the Angell of the bottomlesse 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 inordinatly and idlely doe men amongst us walke from the highest to the lowest, from the Clergy to the Laity, not doing the workes 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 slightnesse in making of ware? what slights of false protestations, false oathes, 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 generall pro­phanenesse is there in mens hearts, tongues, actions, meetings, feastings without feare, who have (as Isay saith) the Harpe and the Ʋiole, the Tabret and pipe, and wine in their feasts: but they regard not the worke of the Lord, neither consider the operation of his hands, Isa. 5.12. nay make a scorne of his workes, words, mes­sengers and all; and solace themselves with scurrilous songs, not onely against the prince and state, but even against Gods religion, and them that bring it, and them that beleeve it, no order is spared, the iust up­right [Page 16]man is laughed to scorne Iob 12.4. Cum privilegio quod libet, licet. Is not fornica­tion and uncleanesse which should not be named a­mongst Christians practised by many as it were with a priviledge, who in this point thinke that which liketh them is Lawfull, & deceive themselves with vain words as though no wrath should come upon them for this? What a custome of that sinne of swearing (that hath neither pleasure nor profit in it the usuall loadstones of sinne) hath that unruly member of most mens tongues gotten, so that all sense of sinning is taken a­way from us heerein? And how doth that intoxicating weed which God (who maketh every thing to good ends) made no doubt for some use and purpose, groane under the burthen of vanity, being made the incentive of drunkenesse, the tye of good fellowship, the common courtesie of the kingdome? I should even loose my selfe, if I should particularly goe about to number up our numberlesse iniquities. How then should not God visit us, and be avenged on such a nation as wee are Ier. 5.29? this rod hath a long time beene shaken against us in sundry places, yet all but gentle corrections, of parching heate, pinching cold, extreame drouth, excessive raine, 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 cruell, whose little finger would be heavier then Gods loynes 1 King. 12.10.

But if we still walke contrary to God, what can we looke for, but that after all other his arrowes of judg­ment drawne 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 downe to the ground Obad. 3. Though we thinke with Tyrus that wee are [Page 17]strong in the sea, that we sit as God in the midst of the sea, yet the Lord can make us desolat [...] as the Cities that are not inhabited Ezek. 26.19. As God said to old Israell doing all abominations, goe ye now int [...] my place which was in Shiloh; where I set my name at first, and see what I did to it, for the wickednesse of my people Israel Ier. 7.12. So may I to those who walke fully in their wayes, goe ye to the primitive flourishing Churches of the East, see what God hath done to them for the wickednesse of the people, how there Mahomet hath set his foote where Christ onc [...] had his throne; nay we may come neerer 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 workes, for loving the works of darkenes and drunkennesse (the weede that most had over-runne their field) in such a cleare light of the Gospell, Tune tua res agiter paries cum proximus ardet. when our neighbours house is on fire our owne is in danger. Feare and jelously is on every side Simeon and Levies policies and practises that may catch us in a sn [...]re under colour of friend shippe are not unknowne When we looke up to God and his Gospell professed amongst us, there is hope that hee will give glory, not unto us, not unto us, but unto his name, least the heathen say where is now their God, Psal. 115.1.2. Least 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 professe the Gospell and glory to be called Christians, who are yet become abominable and reprobate unto every good worke; What can we thinke but that it is just with God to bring a strong nation upon us, not onely to take way our place and nation, but also our Gospell and candle­sticke; [Page 18]that hee may give his Gospell to a people that will bring forth better fruit?

Let us then (as Zephany counselleth the Iewes) gather our selves together by true repentance, re­collect and reunite our thoughts and wits formerly dispersed, that we may consider of our wayes before the decree come forth, before the day passe as the chaffe, before the fierce anger of the Lord come upon us, before the day of the Lords anger come upon us: let us seeke the Lord, which hath wrought his judge­ments, let us seeke righteousnesse and meekenesse: it may be we shall be hid in the day of the Lords anger Zeph. 2.1.2.3 and as Daniel said to Nebu­chadnezzar, let this be acceptable counsell to us, to breake off our sinnes by righteousnesse, and our ini­quities by shewing mercie to the poore, Dan. 4.27. that so the Lord may not onely let us dwell in our good land, and sit every man in peace under his owne vine and fig-tree, eating the labours of his hand, but also enioy still the abundance of the blessing of the Gospell of Christ: What though the major part of men amongst us lie in wickednesse? yet let us that now stand before the Lord this day resolue with Ioshua that wee and our household will serve the Lord, Ioshua 24.15. and depart from iniquity, which every one that calleth upon him must doe. We know that many times the righteous deliver the land accor­ding to that of Philo Iudaeus, the wise man is the fooles redemption. Sapiens est flulti redemtio. God would not have destroyed Sodome if ten righteous men had beene in it, Gen. 18. hee could doe nothing against it till Lot was gone out of it, Gen. 19. he promised to pardon Ierusalem if there could be found but one man that executed judgement & sought the truth Ier. 5.1. and he gave S. Paul the lives of all them that sailed with him in the shippe in his dangerous voiage Act. 27. Scornefull men (saith Solomon) bring a citie into asuare, but [Page 19] wise men turne away wrath. Pro. 29.8. Howbeit if Gods anger were so kindled against this land and people, that he should bid his servants as hee bad Ieremy, pray not for this people, neither lift up [...] nor prayer for them, neither make intercession to me, for I will not heare you, mine anger and my fury shall be powred out upon man and upon beast, and upon the trees of the field, and upon the fruite of the gro [...]nd, and it shall burne and shall not be quenched, Ier. 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 Ier. 15.1. yet in such a time and case, Noah Daniel, and Iob, every righteous man amongst us, should deliuer his owne soule by his righteous­nesse Ezek. 14.14. God will spare them that feare him as a man spareth his owne sonne that serveth him when the day commeth that shall burne as an [...]ven, and all the proud, yea and all that doe [...]i [...]loodly shall be stubble, and the day that shall burne them up, that it shall leave them neither roote nor branch, M [...]l. 4▪ 1, to those that feare the Lord we will hearken, and a booke of remembrance shall be written before him, for them that feare him and thinks upon his name, and they shall be mine saith the Lord, in that day when I make up my Iewells, and I will spare them as a man spareth his ow [...]e sonne that serveth him, Mal. 3.16. If he would deliver them in sixe troubles, yea in seven there should no evill, touch them: in [...] he would redeeme them from death: and at w [...]re from the power of the sword: they should bee 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 bee, afraid of the beasts of the [Page 20]earth: for they should bee 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 bee in peace, and they visit their Tabernacle and should not sinne. They should know that their seede should be great and their off-spring as the grasse of the earth. They should come to their graves in a full age, like as a shocke of corne commeth in, in his season Iob 5.19.20.21.22.23.24.25.26. Or else if hee should suffer his owne servants to be inwrapped in the common calamities that hee bringeth upon a sinfull nation and to drinke of the same Cup in outward shew with them, yet hee doth but therby 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 worke together for their good, that they shall not separate them from the love of him, but that in all those things they shall bee more then conquerours through him that hath loved them. Rom. 8. The same outward kinde of death it selfe with sinfull men in a common scourge (as no doubt many of the 70000. that died in the plague for Davids numbring the people were the deare children of God) cannot separate them that love God, from the love of God which is in Christ Iesus; but is so sanctified to them in Christs death upon the Crosse, that it puts an end to their miseries he [...]re, and a beginning to their happinesse that never shall have end, that it maketh them rest from their la­bours, and is a passage and portall into Gods eter­nall rest.

I doe but yet haerere in cortic [...] I am but in the rind of this text Cornelius civill state, and with Abraham sit in the doore of this tent: but I see I should [Page 21]trespasse against the time and your patience, to enter farther into it to make provision for you. I con­clude therefore with prayer.

THE SECOND SECTION

The Cathedrall Church in Sarum. S. Thomas Church there. THough the place where I first tooke 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 entred upon the first verse heere, 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 weake a meanes) healed both the deadly taste of the waters and barrennesse of the ground, verses 21.22. So by the salt of Gods working (that his power might be perfected in his servants infirmitie 2 Cor. 12.) it was so seasoned and sanctified to you that it yeelded both [Page 23]the bread that perisheth not, and wholesome and heavenly waters of life for the satisfying of them that hungred and thirsted after righteousnesse. I made a generall division of the text into his civill 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 glasse be worth so much, how much is pearle worth: If the particulars of his civill state by comparing spirituall things with spirituall, did so plentifully af­ford us spirituall instructions: much more will the particulars of his religious both affections and con­versations by opening and interpreting of them be profitable for doctrine, for reproofe, for correction, for instruction in righteousnesse 2 Tim. 3.16. And although it were profitable for you that I should speake of the same thing in a summary repetition of that which I then delivered, yet hoping that at that time you not onely heard it, but also hid it within your hearts, I will passe and proceed to his religious affections and actions vers. 2.

I begin with the first ingenerall, 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 Iesus 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 Proselites 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. Hee is here commended then for that affection and vertue which is called [...], [...] reli­gion or worship of God, Iam. 1.27. [...], Godli­nesse 1 Tim. 4.7.8. and Iohn 5. and most properly and fully, [...]. Aug. Epist. 29. [...], and is defined to be a vertue infused [Page 24]into our soules from God by his spirit whereby being made religious and godly wee both acknowledge and worship God aright, Pietas propriè del cultus intelligi solet quam Graeci [...] Vocant. Aug. de civit. 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 ceremoniam (que) 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 vna, 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 Sonne, and the Holy Ghost, that due worship and honour which hee prescribeth and requireth in his owne sacred Oracles. Godlinesse (saith Austin) is properly understood to be the ser­vice of God which they call [...], and againe Godlinesse is the true service of God, not of so many false Gods as Devills.

And in his booke of 83. questions, Chapter 31. Re­ligion is that which bringeth service and ceremony to an higher nature, which wee call divine. Which hee seemeth to borrow of Tully, lib. 2. de invent.

And Bernard his Scholler and a sweete singer of Israell singeth the same tune, What is Godlinesse 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 Maisters so the eyes of his heart are upon the Lord his God.

And Aquinas the Schooleman being like that Scribe in the Gospell, not farre from the Kingdome of God defineth religion to be one vertue, a speciall one, the noblest of all morall vertues, which according to i [...]s pro­per acts onely respecteth God, although according to the acts of other vertues commanded by it, it also compre­hendeth our neighbour. And devotion to be, a prompt and ready will to execute those things that belong to Gods service, much better then Cardinall Bellarmine, who would faine appropriate the name and nature to the orders of their speciall religions, Religion (saith he) is a state of men that aime at Christian perfection by the vowes of poverty, continency, and obedience as though there were none religious but their Regulars, whose religion is in vaine and who worship God in vaine, teaching for doctrines the commandements of men. [Page 33]Matth. 15.9. Now this name religious, Religit nos religio vni 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; vnde & religio dicta prohibetur ad cum di­lectione tendimus, ut perveniendo quiescamus they deduce and draw either a religando from binding, as Augustin saith, Let Religion binde us to Almighty God onely, and Hierom in Am. 9. saith, Religion hath taken its name from binding and tying into a bundell, or else a relegendo, because a religious man handleth and recounteth those things which belong to Gods worship. Or else as Augu­stine. Lib. 10. de civit. Dei cap. 4. a relegendo. Choosing God, or rather choosing him anew, for wee had lost him negligently, therefore choosing him anew from whence religion is said to be derived, wee goe 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 speake it againe in other termes, 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 sinne is covered, Psal. 32.1 so here Cornelius is not onely 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 Ionas saith of himselfe to the mariners, I feare the Lord God of heaven, Ionah 1.9. that is, [...]. I worship and serue 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 feare may be understood for service.

So that which God saith, thou shalt feare 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 onely shalt thou serve, Matth. 4.10. As also alleaging that of Isaiah 29.13. their feare towards me is taught by the precepts of men, hee saith, in vaine doe they worship me, teaching for doctrines the Commandements of men, Matth. 15.9. putting feare and worship for all one; in which [Page 26]sense the Psalmist speaketh Come yee children hearken to mee I will teach you the feare of the Lord, Psal. 34.11. that is, the worshippe and service of the Lord. Connexa sunt timor at (que) religio, nec mane­re potest alterum ab (que) al [...]ero. Beru. serm. de donis sp. s. cap. 4. Timordomini est prima gratiarum, & re­ligionis exord [...]m. Feare and religion are knitte together neither can the one remaine without the other, and the feare 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 cleare the doubts that heere are raised. First how Cornelius is heere commended for his feare, since else-where feare is condemned pro­ceeding from the spirit of bondage, and not stan­ding with that perfect love which is in the Sonnes of God towards him? Rom. 8.15. Ye have not recei­ved the spirit of bondage againe to feare, but yee have received the spirit of adoption, whereby wee cry, Abba, father: and againe 1 Ioh. 4.18. there is no feare in love, but perfect love casteth out feare, because feare hath torment: hee that feareth is not made perfect in love. The Master of the sentences Distinct. 34. lib. 3. & the Schoolemen his Disciples make, some of them 4. some of them 5 sorts of feares a naturall, an humane, a servile, a filiall, and an initiall feare: I feare to loose time in following of them, and will content my selfe to goe the beaten way of that distinction of feare, into a servile and a sonne-like. The servile feareth Gods punishments, the sonne-like his anger and displeasure, that, because it hath sinned against him and deserved the whippe, this, that it may not sinne against him and loose his love; that dreadeth his tribunall 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 feare because thou hast sinned, another thing to feare that thou maist not sinne.

The servile as it is in the reprobates and Divells 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 [Page 27]worketh to their salvation by being an externall meanes of their repentance, Vide Magistrum senten­tiarumlib. 3. Distinct 34. f. & Beru. serm. 4. de mode benè viuendj. 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 quis (que) 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 cam de­serat etiamsi nullis do­lorum cruciatibus puni­at. Hic timor castus est, non eum ch [...]ri [...]as ecijit sed ascis [...]it, de illo quo (que) 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 feare proceeding from the spirit of bon­dage cannot take possession in that soule that hath re­ceived the spirit of adoption, perfect love casteth it out, as the thread entring driveth out the bristle that lead it, the other the son [...]ke feare agreeth with the spirit of adoption, and they dwell together like bre­thren in one as Anselms, said of old Simeon Luke 2. Hee both feared with love, and loved with feare; and as Cassian in Psal. 32. He that feareth God well, loveth him also, hee that loveth him feareth him also, those things are joyned together in the heavenly devotion: Thus the Fathers distinguish, and reconcile these doubts. A man feareth with a servile feare, least he [...] should be judged to the torments of punishment, with the other, least the grace of Gods benefits should be lost, feare is not in charity, because perfect charity casteth out feare, but that servile is when a man abstaineth himselfe from an evill worke, hee is terrified with punishment, not delighted with righteousnesse. This charity casteth forth, which delighteth in none iniqui­tie, although an impunity were set before it. Not that whereby the soule feareth, least it should loose 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 chast feare, charity casteth not this out, but joyneth it to it selfe, of it also is it written, the feare of the Lord is chast, and remaineth for ever and ever saith Austin; And hee illustrateth it by this comparison there, an adulterous and chast wife, both feare their husbands but with this difference. Shee fea­reth least her husband should returne angry, the other least hee should depart away displeased; she will say, [Page 36]I feare mine husband least hee should condemne 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: Ioh. tract. & in Evang. Ioh 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 feare mine husband least he should forsake me. Consider these things in thy minde, and thou shalt finde a feare which charity casteth out and another chast feare abiding for ever and ever. And in his 43. tract, upon Iohn, There is a servile feare, and a chast feare, there is a feare least thou shouldest suffer punishment, and another feare least thou shouldest loose righteousnesse. That feare least thou shouldest suffer punishment is servile; And what great matter is it to feare punishment? This doth the lewdest ser­vant and the cruellest thiefe. It is no great thing to feare punishment, but it is a great thing to love righ­teousnesse. Hee therefore that loveth righteousnesse, feareth nothing. Hee feareth plainely, not least hee should fall into punishment, but least hee should loose righteousnesse. It is the chast feare of the Lord, it remaineth for ever and ever, charity taketh not away, nor casteth it out, but rather imbraceth it, and keepeth for a companion, and possesseth it together.

And Bernard saith, that the chast holy feare which feareth not God for the paines or torments of hell, but with reverence and love abideth for ever; but that which feareth him for the paines 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 workes of Correlius are here well reported of before Christ Iesus was preached unto him, the Rhemists would hence collect, that men knowing God the Creator, and not beleeving in Christ, may, before justification and faith, doe workes pleasing to God, and acceptable prepara­tives to the grace of justification, and which com­ming of Gods grace deserve of Gods hands congru­ity towards justification, Rhemists on the place: but they gather that which the holy Ghost never scatte­red heere. For Cornelius was not without faith, other­wise [Page 37]how could hee please God whom without faith it is impossible to please Heb. 11.6. Hee knew not that the Messias was already come and had fulfilled all things that were written of him; but hee belee­ved as a true Proselite in the Messias to come, and like old Simeen, he waited for the consolation of Israel Luk. 2. That hee was of the Iewish 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 almes (saith Gregory) before his baptisme are commended by the testimonie of the Angell, came not by his workes unto faith, but by faith came to works; For if before his baptisme hee did not beleeve in God, how did hee pray, or how did God heare him, by faith then hee came to workes, but by workes hee was established in the faith. And Austin saith, that be did not give almes and pray without some faith. For how did he call upon him, in whom hee had not believed.

Wee see heere 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, wee must learne hence to bee followers of Cornelius, and walke as we have him for an ensample, what wee heare and see in him wee must doe, be religious and devout worshippers of God, serving him in feare Psal. 2. Sanctifying the Lord of hostes, and making him our dread and feare, Isa. 8.13. For what else doth the Lord require of all his Israell but to feare the Lord his God to walke in all his wayes, and to love him and serve him with all his heart and with all his soule, and cleave to him? Deut. 10.12.20. and cap. 6.13. to feare and serve him in sincerity and truth Ios. [...]4.14. And being the Lord yea the Lord of Lords, of necessitie feare is due to him, as hee reasoneth himselfe, a sonne 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 feare? Mal. 1.6. Feare the Lord all yee his [Page 30]Saints, Psal. 34.9. And this is not an old Comman­dement belonging onely to them that were under the old Covenant, but renewed also to us that are under the Covenant of grace, passe the time of your Sojourning here in feare 1 Pet. 1.17. Nay it is not onely the voyce of God by his Apostle but by an Angell speaking with a lowd voyce feare God and give glory to him, and worship him that made heaven and earth, and the sea, and the fountaines of waters, Rev. 14.7. Yea by many Angels, who will not feare thee O Lord and glorifie thy name? for thou onely art holy: for all nations shall come and worship before thee, for thy judgments are made manifest Rev. 15.4. Religion and the feare of God hath ever bin the fairest flowre in the Garland of all the worthies in Scripture, that have gone before us, and remembred either before or without all their worldly riches, honours triumphes and trophies.

When God had tryed Abraham the father of the faithfull to the uttermost and would give him the highest commendation, it is in these termes, I know that thou fearest mee Gen. 22.12. Ioseph would make himselfe knowne to his brethren for one that feared God, Gen. 42.18. and so was of their spirituall kindred, before he revealed himselfe 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 Iob, that he was a perfect and vp­right man, and one that feared God Iob. 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 feare, God is not content to prescribe by precept, propose by patterne, but he doth also presse it to us by the profit of it, by the [Page 31]blessings earthly and heavenly, spirituall and tem­porall, of this life and the life to come that shall be heaped on them that feare him, walke in his Com­mandements and leade a godly life: I need not ga­ther them, as they are scattered vp and downe in Scripture the Apostle hath conjoyned and compre­hended them together, 1 Tim. 4.8. having bid Timo­thy exercise himselfe to Godlinesse & 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 feare God and walke in his wayes, Psal. 1.28.1.2.

But because wee are so forward to flatter, nay to deceive our selves with shewes of piety, when we de­ny the power thereof, with false imaginations of the feare of God, when wee doe not make him our dread and our terrour; I will give you some of the principall markes of true piety and the feare of God, wherby we may learne whether we doe but lispe out the Sibboleth of Godlinesse from the lips and mouth, or else doe indeed sound out the true Shibboleth of piety, fearing and serving of God from the heart and inward affections, Iud. 12.6. I will I say give you some principall markes, for it is long if not impossible to describe and discerne all, as it would be in directing a travailer to acquaint him with every petty marke in his way, and not to be content with relating the most eminent to him: Now the markes for discerning true piety and the feare of God in us, are either general or special. There is a total or general shunning the wayes of wickednesse, and running the wayes of Gods Commandements. The wise man exhorting to feare God, doth present­ly adde as a meanes or marke thereof, and depart from evill, Prov. 3.7. yea hee saith more plainely, that the feare of God is to hate evill, Pro. 8.13. And when Iob is commended for the feare of God, this is presently [Page 40]added as a true signe thereof that he eschwed evill, Iob 1.1. when the Preacher would tell us what is the conclusion of the whole matter, and the whole duty of man, hee saith, it is to feare God and keepe his Commandements, Eccl. 12.13. making that an undoubted evidence of Gods feare, as God him­selfe wishing, there were an heart in the Israelites alwayes to feare him, expresseth what it is to feare him in the words following, and keepe his Com­mandements, Deut. 2.29. Hee 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 Ioh. Bapt. to feare God is to omitte no good things that are to be done, saith Gregory. And Chryso­stome againe. It is onely the feare of God that correcteth mens mindes, chaseth away crimes preserveth innocency and giveth an ability to doe all good.

On the contrary when wee will wallow in wicked­nesse, drinke up iniquity like water, lye in sinne and love it, love it and leave it not, when they consent unto the theeues, and are partakers with the adulterers when they give their mouthes to evill and frame deceit with their tongue, when they speake against their brother, and slander their owne mothers sonne, Psal. 50.20. Nay when they set their tongues at li­bertie to blaspheme Gods great and fearefull name, when they suffer their hearts to be overcome with surfeting and drunkennesse, when their hands are full of iniquity, and their feete swift to shed bloud, when they can defraud and oppresse 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 goe to a thorough reformation of themselves, but flatter and favour themselves in some darling sinne like Naaman that would serve God and yet be borne withall in going to the Idols temple, and bowing there to please his earthly master, & like Herod who would heare Iohn Baptist willingly, [Page 33]doe many things readily and yet keepe his Minions too, Marke 6. there is no sound seruice or sincere feare of God in them, though they make a shew of Godlinesse in standing before God in his house, ei­ther taking his word in their mouthes and preach­ing his statutes, or hearing his word and will, and shewing much love with their mouthes, making many prayers unto him, partaking of his spirituall meate and spirituall drinke, and performing all out­ward obsequies and services unto him; his Saints that truely feare him, doe sincerely hate all false wayes, Psal. 119. And as Abraham reasoned of the men of Gerar the feare of God is not in this place therefore they will slay me for my wives sake, Gen. 20.11. So on the other side wee may reason againe, è Conversō. men professing to know and worship God, give themselves the raines of libertie to take their plea­sures, runne into all excesse of ryot, and rush into sinne like the bard horse into the battell, some in one kinde, some in another, therefore the feare of God is not truly in their hearts.

But I come to the speciall markes of piety and the feare of God, they lye either in duties immedi­ately respecting God, or men in God. The duties which immediately respect God as markes and to­kens of piety and feare of him, are either a belee­ving of God and his word, or a renouncing of our selves in the things of this life for Gods sake, and cause upon the sight of that great worke which God did upon the Egyptians in the red Sea, Moses saith, the people feared God, and beleeved the Lord & his servant Moses, Exod. 14.31. conjoyning these together and making their beleeving of God an undoubted signe 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 hee, his Prophets shall become winde, his word is not in them, Ier. 5.12.15. and that the Lord hath not sent [Page 34]them but they speake of their owne hearts, there is no feare of God afore their eies, they are as the Psalmist calleth old Israel a stubborne and rebellious generation, a generation that set not their heart aright; and whose spirit was not stedfast with God, Psal. 78.8. for not beleeving in God amongst other their sinnes vers. 22.

Againe the renouncing of our selves (whereby we must manifest our piety and feare of God) lieth either in the forgoing of that which is most deare unto us in the pleasures and profits of this life, or the undergoing of that which is most grieuous unto flesh and bloud for his names sake. Abrahams not withholding his sonne, his onely sonne from God, is a sure signe of his fearing of God, Gen. 22.12. The Disciples sent out by our Saviour to preach must againe shew that they feare God, by their wil­ling suffering whatsoever shall bee inflicted upon them, for the working of his worke, by their not fearing of them that can kill the body, Matth. 10.28. such an heroicall spirit was in Paul, Act. 20.24. I passe not for all, and in Chrysostome against all the threatnings of the Empresse Eudoxia, [...] If the Empresse will banish me, let her banish mee, the earth is the Lords and the fulnesse thereof; If shee will saw mee a sunder, let her, I have Esay for an example, If she will throw me into the sea, I remember Ionas; If shee will cast mee into the fornace, I have the three Children that suffered this: If shee witl cast mee into wilde beasts, I remember Daniel cast into the Lyons denne: If shee will stone mee, let her stone mee, I haue Steven the protomartyr: If shee will take my head, let her take it, I have Iohn the Baptist: If shee 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 mothers wombe and naked shall I returne, Epist [...]ad Cyriacum Ep. Feare God who is above men (saith Austin) and thou shalt not feare men.

[Page 35] The duties respecting men in God, whereby our feare of God must be discovered and descried are in putting on the bowells of mercies and kindnes to­ward them, in distributing to their necessities. Though Ioseph at first shewed a sterne countenance to his brethren, spake roughly unto them and put them in ward, yet in the end, the feare of God even constrained him to deale favourably with them, and to let them have foode for the famine of their houses, Gen. 42.8. Obadiahs provision for the Pro­phets of the Lord, in the dayes of persecuting Iesabel is a proofe of his fearing the Lord greatly, 1 King. 18.3. Thus have I out of a multitude of the markes of piety and the feare of God, selected for you some of the choisest, as speciall flowers out of a Garden of all sorts.

I have shewed you the duty here, that we should all take Cornelius for an example of piety and the feare of God, but if mine eies were a fountaine of teares I cannot sufficiently lament our defect in this kinde. In our evill dayes whereinto wee are fal­len there is more then just cause of renewing that old complaint of David, helpe Lord, for the Godly man ceaseth, for the faithfull faile 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 feare of God before mens eyes, Rom. 3. Iobs com­plaint of his friends is too true of our times, men forsake the feare of the Almightie, Iob 6.14. As Eliah a worshipper of God complained that hee was left alone 1 King. 19. the multitude was gone after Baal; so may those that worship God in spirit and truth and feare him in their hearts complaine, that they are but as the shaking of an Olive-tree, two or three berries in the top of the uppermost bough; foure or five in the outmost fruitfull branches thereof [Page 36] Isay 17.6. in respect of the multitude that wor­ship and serue 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. Wee so scrue our earthly Mammon that wee cannot serue our heavenly Ma­ster, wee so obey the flesh to fulfill the lusts thereof, that we cannot doe the will of our Father, we are so ruled by the Prince of the aire, the spirit that now worketh in the children of disobedience, Eph. 2, 2. that Christ cannot rule over us. Wee are so a fraid of men, who shall die, and the sonnes of men, who shall be made as grasse, wee so feare con­tinually every day, because of the fury of the oppres­sour, as if he were readie to destroy, Is. 51, 12, 13. we so feare their feare and are afraid, that we doe not sanctifie the Lord of hoasts himselfe and make him our feare and our dread, Isa. 8.12.13. as Tertullian complained of heathen Rome. Majore formidine & calliditate Caesarem obseruatis, quam ipsum de Olympo Iov em adeò in isto irrelizion erga deos vestros deprehen­dimini, quum plus ti­moris humano domino dicatis citiùs deni (que) apud vos peromnesdeos quàm per vnum genium Caesaris pejeratur. Apo­loget. cap. 27. With greater feare and cunning ye obserue Caesar, then Iupiter himselfe out of heaven-even in this ye are found irreligious to­wards your Gods; when you give more feare to an earthly Lord, and lastly with you they will sooner for­sweare by all the gods then by Caesars Angellonely.

If the greater number amongst us depart from evill, doe any good, Gods feare is not the motive, the feare of men, shame of the world, danger of lawes, popular applause and vaine glory worke upon them; but let them be free from these, and they will not feare God, as Dalilah said to Samp­son how canst thou say, I love thee, when thine heart is not with me? Iud. 16.15. So may God to us, how can we say we are religious worshippers of him, serue him with feare and reverence, when we are slow of heart to beleeve either his promises or threatnings, when we say that he will doe neither good nor evill, when we will not forsake our least pleasure or profit [Page 37]for his sake, undertake the least persecution a litle evill-speaking against us for his cause, when we are ready to take our brethren by the throate for the least farthing, and cannot be content to part with a cup of cold water, the least kindnes that is, to a Prophet in the name of a Prophet? Nay wee are so farre from the nature of being religious, devout men, such as feare God, that the very name is flouted at, abhorred amongst us. Mis-creants are ready to reproach those that feare and serue God with those names that should be a crowne of rejoy­cing. Those are (say they in disgrace of them that seeke to serue God) holy brethren, zealous fol­lowers, men of the spirit, devout Disciples and pro­fessours forsooth. But as Iob said, if mine adversary would write a booke, I would take it upon may shoulder and binde it as a crowne to me, Iob 31.35.36. So wee say, if Godlesse men would load us with names of this nature we would weare them as ornaments, not beare them as crosses. I speake not this to patronize any that serue not God in the peace of his Church, I am knowne well enough to be no follower of their follies, but I complaine of the litle religion, and feare 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 glorie.

But I passe to the next amplification by the adjoy­ned association, he feared God with all his family. His religion was not a candle put under a bushell but on a candlesticke, that it might give light to all that were in his house, Tanquam sol radiis suis illustrans minora­fidera he was as the Sunne inlightening with his beames the lesser Starres. Hic quotquot fa­milias negligimus, saith Chrysostome. Let us heere beed all of us that neglect our families. Hee would not have his family like a motley cloath or a medley [Page 38]colour, some of one die, some of another, some re­ligious others prophane or idolatrous, some honest and sober, others swaggerers, and unthrifts, some civill & peaceable, others cut-throates and rak-hels, but he would have them all in one livery, uniforme and sutable, not like the image that Nebuchadnezar saw, whose head was of fine gold, his breast and his armes of silver, his belly and his thighes of brasse [...] his legs of iron; his feete 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 houshold, whether children or servants, he must be that in the body politicke of his own house, which the heart is in the naturall body of man; as it com­municateth life and vitall spirits to the rest of the mem­bers, so must the Master of the houshold impart the spirituall life of grace to all that are members of his body politicke, and his house in the exercises of re­ligion and practise of piety must be a Church as Philemons 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 dōmibus vestris agere, ut bonam ratio­nem redda [...]s de his qui vobis sunt subditi. 2. Governe your houses, governe your sonnes, governe your families: As it be­longeth to us to speake 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 prayse of men but the prayse of God himselfe concerning Abraham, I know that he will command his children and houshold after him to doe justice and judgement, Gen. 18.19. And Iacob his grand-childe walking in the steps of the faith of his father Abraham is not content (at his going up to Bethel at the Lords Commandement to build an altar there) to worship God sincerely himselfe, and suffer the dregs of idolatry to sticke upon his family; but hee speaketh to them to put away the strange gods [Page 39]that are among you and be cleane and change your garments. Gen. 35.2. Ioshua being doubtfull what the body of the people Israel would doe maketh a re­solute profession not onely for himselfe but also for his house, that they would serue the Lord, Iosh. 24. 15. Bathsheba was neither priviledged by her sexe, being a woman, nor by her dignitie being a Queene from teaching her sonne, but wee finde a prophecy of king Lemuel which his mother taught him, Pro. 31.1. Lois the grand-mother, and Eunice the mo­ther having the faith dwelling in them teach Timothy the holy Scriptures from a childe, [...] 2 Tim. 3.15. The father amongst the Israelites, must shew his sonne why he keepeth the seruice 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 Gods law to his children, Deut. 6.7. as the Psalmist saith, he established a testimony in Iaacob, and appointed a Law in Israell which he commanded our fathers that they should make them knowne to their children, Psal. 78.5. And that wee may not thinke this a legall precept abolished in the time of grace, the Apostle giveth a generall 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, Nee ideò laudanda es quia filios hobes, sed quia piè nutrire at (que) educare studes cap. 14. Non est paxuiapud deum meriti benè si [...]ios educare, Hiero. ad Salvinam de vidu. Servandâ. 2 Epist. Ioh. 4. That same booke de bono viduitati, whether Austine. or any others, saith the widowe to whom it was writ­ten, thou art not therefore to be praysed 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 vp thy children well.

But to come home, unto our selves, Beloved, we cannot in most places be praised for seasoning and [Page 40]sanctifying our families with the knowledge of Gods wayes, and obedience to his will. The old people of the Iewes were so admirably diligent in teaching their children the Scriptures that Iosephus lib. 2. contra Appionem saith, Nostrorum quilibet de legibus interrogatus faciliùs quàm nomen suum recitat vniversas; quipe mox a primo [...]ensu discentes in animo velut insculptas habemus. Every one of our people being asked concerning the Lawes, rehearseth them more easily then his own name, for having learned them assoone as we come to understanding, we have them as it were ingrauen in our minde: but amongst us it is herd to finde a child or a servant in a family that hath learned any patterne of words, in faith and love which are in Christ Iesus, 2 Tim. 1.13. or layd any foundation of the doctrine of the beginning of Christ, Heb. 6.1. as the Apostle speaketh concerning catechisme-learning. Iob was no doubt as carefull to sanctifie his children aforehand, that they might not sinne as after their feasting, least they had sinned, Iob 1.6. But it never troubleth many amongst us to have sonnes 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 hee 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 wee suffer our children to runne into slander and stay them not? 1 Sam. 3.13. may not old Elie be justi­fied in comparison of us, for when hee heard evill of his sonnes hee gave them a cold admonition, doe no more so my sonnes, for it is no good report I heare of you, 1 Sam. 2.24. But having both the power of a Father and he a Iudge procceded not to correction, whereas we are so indulgent, so cockring, 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, murtherers, whore-masters, rebels, yet they must be intreated gently, 2 Sam. 18.4. Constantius the Emperour father [Page 41]of Constantine the great having made tryall of his servants which would sacrifice to Idols which would not, but be constant to the Christian faith, banished all the turne coates out of his Court with this Apophthe­gme. How will they keepe their faith inviolate toward the Emperour, 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 wee beare with them well enough though they be swag­gerers, swearers, drunkards, cursed speakers at defi­ance with God and all Godlinesse, Men are combred about the many things of this world to provide them for their families and children, they rise up early, lye downe late and give themselves no rest to scrape together abundance of worldly pelfe 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. Parentes 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 maist overwhelme them with the teares of the oppressed. I would not have thy children finde thee such a father. I would not thou should'st so provide that thou shouldest hurt them.

But with Martha they neglect that one necessary thing, that one pearle of the kingdome of heaven for the buying of which they should sell all the riches. Plutarch said excellently; Parents that bestow all their care upon inriching their children, and neglect their education ( how much more their salvation say I) are like unto those that have great care of the shooes, and in the meane while little regard the foote.

I conclude all with aword of exhortation, let us then with David walke with an upright even foote in the midst of our houses, harbouring the good there in, banishing the evill there from, Psal. 101. Let us not entertaine any to serue us that will not serue God with us, Let us labour so to sanctifie our sonnes and daughters that they may be the sonnes and daughters [Page 42]of the Lord Almightie, and that we may rejoyce to see them walking in the truth; let us teach them the Scrip­tures, and the forme of wholesome doctrine; I meane their Catechisme, 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 powred out dayly, and holy hymnes sung to the great and glorious name of the Father, the Sonne, and the holy Ghost, &c.

THE THIRD SECTION

THe tree (saith our Saviour Math. 12.33.) is knowne by his fruite, either to be a good tree by the good fruite growing thereon, or an evill 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 evill man out of the evill treasure, bringeth forth evill things. Those good trees then 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, shewing himselfe so heere in the fruits of his religion, both in pity towards his brethren, he gave much almes to the people; and in piety towards God, hee prayed God continually. And as God will have mercie and [Page 44]not sacrifice Hos. 6.6. preferreth a duty of charity to­wards our brethren commanded in the second table, before a duty of outward seruice towards himselfe 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 workes of mercie, although his workes of piety to­wards God must have the priority of nature and dig­nity acconding to that methode 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 se­verall parts of this text, in two Sermons upon it already I follow the Method and foote-steps 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 doe both amplifie and prove, Amplificare & probare both expresse and presse unto us the former commendation, that he was a religious man and a fearer of God, Conjunctim. and will handle them both joyntly to­gether as they serue to enlarge and enforce the com­mendation given, Divisim. or distinctly a-part as they ly in them­selves without such reference.

Who gave much almes 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 Iustice, Iustice con­teineth all vertues in it selfe, Iustitia in sese virtutes continet omnes. Religio in sese virtutes continet omnes. I may much more say of religion, that it conteineth all vertues in it selfe. But least any should say with Zachary, Luk. 1.18. whereby shall I know this? the holy Ghost doth shew this by the fruits of his religion and first by his charity and compassion. Now to make this profi­table for our instruction in righteousnesse, I say with [Page 45]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 sunne, Eccl. 1.9.

As Cornelius then so we now, wee (that must be followers of them who through faith and patience in­herite the promises, Heb. 6.12) must shew our religi­on by our deedes of compassion, our faith in God by our charity towards men: for as Saint Iames saith, who is a wiseman among you? let him shew out of good conversation his workes with meekenes, Iam. 3.15. So I, who is a religious man amongst us? Let him shew out of a good conversation his workes in distributing to the necessity of the poore. For as if any man seemes religious, and refraineth not his tongue, but deceiveth his owne heart, this mans religion is vaine, Iam. 1.26. So much more if any man seemes religious and openeth not his hand to the poore and needy with him, his religion and pro­fession is in vaine. Religion lyeth in and is shewed by the workes of mercie as hee addeth there, verse 27. Pure religion and undefiled before God and the Father is this, to visit the fatherlesse and widowes in their affliction. The Psalmist in the 112. Psalme having commended the man that feareth God, the upright and godly man (for so many termes and titles hee giveth him) by his prerogatives, he des­cribeth him also by his properties whereof this is the principall, a good man is gracious and full of compassion, verse 4. his ingemination of his words sheweth the estimation of this note, for both verse the fift he saith, a good man sheweth favour and lendeth, and also againe according to that of the Poet (I will foretell this one thing to thee, and repeating it againe and againe I will admonish thee) verse 9. hee hath dispersed and given to the poore. Vnum illud tibi nate deâ, prae (que) omnibus vnum praedicam, & re­petens iterúm (que) ite­rúm (que) moncho. It is a que­stion put by Gods people that would faine seeme [Page 46]religious, wherewith shall I come before the Lord, and bow my selfe before the most high God? shall I come before him with burnt offerings, with Calues of a yeare old? will the Lord be pleased with thousand of Rams, or with ten thousand of rivers of Oyle? shall I give my first borne for my transgression, the fruite of my body for the sinne of my soule? Micah. 6.6.7; by what acts & excercises shall I shew my selfe religi [...]us? will plenty of outward services and sacrifices serue the turne heerein? but it is resolved by the Prophet, ver. 8. that all this wil not do it with ut doing of moral duties, amongst which to love mercie is a maine one, he hath shew [...]d thee O man, what is g [...]od, and what doth the Lord require of thee, but to doe justly, and to love mercie, and to walke humbly with thy God? More vulgihoc nomen pietatis etiam in operi­bus misericor diae, fre­quentatur quod ideò arbitror evenisse quia hoc fieri praecipuè deus mandat, ea (que) sibi vel pro sacrificiis, vel prae sacrificiis placere testa­tur Aug. lib. 10, De civit. deicap. 1. [...]. after the vulgar fashion this name of Piety is frequently used in the workes of mercy which I thinke therefore commeth to passe, 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 seene and shewed by putting on the bowels of compassion, Col. 3.12. The Apostle seeketh out no farther, no better evidence of the Hebrewes religi­on and love to Gods name then this, that they had ministred to the Saints and still continued therein, Heb. 6.10. How shall it be knowne that Tabitha is a Disciple, Termini convertibiles. a Christian (for these are convertible termes, the Disciples were called Christians, Act. 11.26.) but by her fulnesse of good workes? and how that she is full of them, but by almes deedes the best of workes? Act. 9.36. there was at Ioppa a certain Disciple named Tabitha, this woman was full of [Page 47]good workes, and almes deedes 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 mater, 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 almes, (saith Nazianzen oratione de cura pauperum) because no­thing is so peculiar to God as it is, to witte, before whom mercy and truth doe goe. And Chrysostome saith, Bountifulnesse maketh men like to God, this is the Mother of Charity, the proper badge of Christian vertue, by which Christes Disciples are knowne. And Nazianzen, (ubi supra) Man hath nothing so divine and excellent as to doe deedes of charity. And Leo likewise, where God findeth a care of mercy, there he acknowledgeth an image of his own goodnesse.

And so I passe from these words as they both de­clare and demonstrate Cornelius religion and service of God, to the handling of them as they lye in them­selves; wherein wee may consider first the person Cornelius, secondly the act, he gave, thirdly the mat­ter giving almes, fourthly the measure, much almes, fifthly the persons receiving, to the people, heere 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 turne.

The fiest point is of the person giving the almes Cornelius. Cornelius was rich in revenewes, high in ranke, being both a Commander of a companie & a Master of a family, and is heere a patterne and president to every rich man in this world, great man in place, and goodman of an house, to goe and doe likewise, as our Saviour said to the Lawyer about a worke of mercie, Luk. 10.37. Timothy hath a spe­ciall charge layd upon him to charge the rich men in this world to doe good, to be rich in good works, ready to distribute, willing to communicate 1 Tim. 6.18. They that have this worlds good must not shut up their bowels of compassion to their needy bre­thren, but do good unto them, 1 Ioh. 3.17. Our Savi­ours, I say unto you make you friends of the Mammon [Page 48]of unrighteousnesse, 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 worke of mercie to bring the poore 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, doe so abound in the worke of Hospitality (a branch of this tree of almes doing) that they tarry not till strangers come to them for intertainement (which yet now adayes is held an high point of Hospitality to lye open to all commers) but they seeke occasions to exercise it, runne to passengers, bow to them, in­treate them to be intertained, professe that they do them a favour in it, and even presse upon them till they obtaine, Gen. 18.2.3. & 19.2.3. Iob the greatest and richest of all the men of the East, maketh the fatherlesse eate of his morsels, and as a father brin­geth them up with him from his youth, guideth the widow from his mothers wombe, covereth the poore with a garment, so that his loynes blesse him for being warmed with the fleece of his sheepe, and suffereth not the stranger to lodge in the streete, but openeth his doore to the travailer, Iob 31. So rich was this rich man in every good worke of mercy! Rich men then must out of their abundance cast much into the poore mans treasurie, 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 poore men. Men possesse other mens goods when they possesse 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 almes giving belong unto rich men or unto all men? I say then, this burthen lyeth upon them principally, but not onely, they [Page 49]must come with their great gifts, but even the poorer sort must not be wanting in their mites, they must as it were beare the heate of the day, but every one in his order must beare his part, give almes 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 coates let him impart to him that hath none, and hee that hath meat let him doe likewise, Luk 3.11. Hee 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 voluntarie contribution of certaine devout women which mi­nistred unto him, Luk. 8.3. yet he gave almes out of his bagge to the poore, Ioh. 13, 29. if thou have but a litle, be not afraid to give according to that litle, saith Tobit to his sonne chapter 4.8. Some man (saith Austine) will say, I am poore therefore I cannot give almes; That no poore man should excuse him­selfe, our Lord hath promised that hee will render are ward for a cup of cold water. And againe, Mens ability may be unlike, and yet their charity not unlike; and upon the 103 Psalme, If thou canst give, give, if thou canst not, shew thy selfe affable and courteous, God crowneth the good minde within, where hee findeth not ability without. Let no man say, I have not, Charity commeth not out af a bagge. And so Leo the great. No mans revenue is litle whose minde is great, neither doth the measure of a mans charity depend upon the measure of his estate. Indeed the expences of rich men are greater, and of meane men lesser: But there is no difference betweene the fruite of the works, where there is no defect in the affection of the workers. I end this point with Saint Ambrose, that the Commandement of mercie is common to all offices and ages, neither is the [Page 50]Publican or Souldier, the husbandman or citizen, the rich, or poore excepted, but all are to be admo­nished that they be readie 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 almes? Thomas Aquinas (22. qu. 67.) answereth, that if they have any proper goods of them but not of their owne either by gift or getting, they may give almes of their fathers, Masters or husbands goods without their con­sent save in case of extreame necessity, wherin a man may take another mans goods to give almes with, but otherwise Augustine saith, if thou hast, give of thine owne, if thou hast not, it is better to give to none, then to spoile another. Sihabes da de mo, 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 againe hee saith, What doth the almes availe thee, Which is given out of another mans goods? We must not feare that God hath not inough to relieve his poore, unlesse thousnatch away another mans 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 marrie, Matth. 19. and that she were in worse condition then servants, who may give of their own, whereas shee hath nothing that is properly by law her owne. And did not Abigal bring a large almes of her husbands goods to David? 1 Sam. 25. which if we will say, she did not so much freely, as in case of necessity for feare did not Ioanne the wife of Chusa, Herods steward, and many other women voluntarily minister of their substance to our Saviour? Luk. 8.3. doth not the wise man commend the vertuous woman for stretching out her hands to the poore and reaching out her hands to the needy? Pro. 31.20. And doth not the Apostle command women to adorne them­selves with good workes, 1 Tim. 2.10. of which [Page 51]almes are a great part. She then by the marriage band hath such a right of use in her husbands goods, though the property be in him, Magna pars. that shee may give almes, doing it with discretion, and mo­deration, so that she doe him good and not evill, Prov. 31.12. and without any pride or arrogancy, as though she would usurpe authority over him, 1 Tim. 2, 10. And now ye rich men of the world, I speake unto you, and not I but the very time also, open your hands to the poore and needy that is with you, and out of your abundance supply their wants; as God now tryeth their faith and patience by this scarsity: so hee tryeth your charity; Cur tu divitiis circum­fluis ille eget? Basil. orat. 14 de divit. & paup. why dost thou abound with riches, and hee want? (saith S. Basill) Surely that thou mightest receive the reward of thy faithfull dispensation, and hee also after many con­flicts and victories, might have the Crowne of his patience. Let not the paining of your backs with costly apparell, the pampering of your bellies in gluttony, and drunkennesse, the satisfying of your pleasures in chambering and wantonnesse, Hunting Hawking, Dicing, Smoaking and the like, the re­venging of your offences in contentions and endlesse Law-suites, the buildings of your Babels to keepe your names alive upon earth, the insatiable cove­tousnesse to fill your coffers and loade your selves with thicke clay, devoure the poores portion, and make you either unwilling or vnable to doe good and distribute. Remember, that being Gods stewards and not Lords in fee-simple of these earthly things, your account of your stewardship will be fearefull, In pios usus. In proptios a [...]t mal [...]. when so litle to pious uses, so much to the owne or ill uses shall be brought in. Then, you that in stead of making you friends of the earths Mammon, have made you enemies thereof, shall in stead of being received into the everlasting habitations, be shut out in outward darknes, thou hast not bin merci­full [Page 52]and thou shalt not finde mercie, thou hast not opened thy gates to the poore, 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 unthankefull, injurious to the memories of those that have done worthily in this kinde, if wee should not acknowledge to the glory of Gods Gospell and the stopping of the mouthes of Papists exclaiming against our religion for barrennesse in this worke, that the publike worke of charity in building of Temples, Colledges, Hospitalls, Schooles, Almes­houses, in giving of Lands and stocks for the maintainance of religion and preaching, for the good of Cities and corporations, and for all other pious uses, have beene found more (upon an exact survey printed and published) since the day-spring of the Gospell in this last Century hath visited us, then can be produced for many hundreds of yeares in Popery, when merit-monging was at the highest and that we have both better lawes for the provisi­on for the poore, and better execution of them then former times had. And it must even with an holy boasting (as Paul doth about the Corinthians ministring to the Saints 2 Cor. 9.2.) be acknowledged that amongst us, there are many Philemons that re­fresh the bowels of Gods Saints, many Onesiphorusses that minister unto his servants, many Iohaunes Elee­mosynaris who with Titus thinke that day lost wherein they give not an almes, (as Leontius re­porteth in his life,) many Dorcasses that are full of almes-deedes, give coates to poore widowes 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, lye in the wickednesse of unmerciful­nesse, have their hearts hardened, their bowels shut [Page 53]up that they cannot compassionate the poore, their eyes evill, their tongues full of bitternesse, their hands withered like his in the Gospell, that they cannot reach them out to the poore. Every where wee may finde Caines, that thinke themselves no keepers of their brethren, churlish Nabals that roare 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 poore lye and dye at their Gates, Iudasses that care not for the poore, no not so much as for a shew of caring for the poore which was in him. I say to them with Saint Basill the fruite which thou shalt reape, shall be like the seede which thou hast sowne, thou hast sowne bitternesse and thou shalt reape bitternesse. Thou hast sowne cruelty, and thou shalt reape cruelty, Thou hast shunned mercie, and mercie shall shunne thee; Thou hast hated the poore, and he in like manner, who be­ing rich was content for our sakes to becomes poore, shall hate thee, Basil vbi supra. I have bin somewhat long in the person giving, I will be shorter in the act heere who gave.

The originall is a doer of much almes, [...] he was not a patient but an agent in this businesse, his almes were not extorted by force of mans law, but came voluntarily from him in obedience to Gods 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 cheerefulnesse, the ready speedinesse that must be in our almes doing, willing cheerefulnesse, for thou shalt surely give, and thine heart shall not be grieved when thou givest, Deut. 15.10. Every man according as hee purposeth in his heart, so let him give, not grudgingly or of necessity, for God loveth a cheerefull giver, 2 Cor. 9.7. This is it that maketh [Page 54]our almes accepted, if there be a willing minde, it is accepted according to that a man hath, and not ac­cording to that a man hath not, 2 Cor. 8.12. Chryso­stome tom. 4. if we give cheerefully it will be a double almes, In dictum oportet haereses esse, si alacriter demus, duplexerit ele­emosyna, &c. 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 wee give, also because wee give cheerefully. Vpon Iobs word that hee made not the the widowes eyes to waite Gregory sayth, Hee would not have the asking widow to waite, that not onely by the gift it selfe but also by the quicknesse of the gift be might increase the worth of his good workes.

And this cheerefulnesse discovereth it selfe both in countenance, according to that Eccl. 35.9. In all thy gifts shew a cheerefull countenance, Pro, 22.9. hee that hath a bountifull eye, shall be blessed: for hee giveth of his bread to the poore, and also in words, according to the wise mans counsell, let it not grieve thee to bow downe thine eare to the poore, and giue him a frindly answere with meeke­nesse Eccle. 4.8. and 18.15. blemish not thy good deedes, neither use uncomfortable words when thou givest any thing: againe, the readie speedinesse, for we againe must not say to our neighbour, go & come & to morrow I will give, when we have it by us, Pro. 3.28. The Greeke proverb saith, speedy favours are sweeter, and Seneca, It is the property of the wil­ling doer, [...] Proprium est libenter facienti cito facere. Nay wee must be so farre from putting off in these workes of mercy, that wee must not still carry till wee are sued to, but must prevent our suitours, like our heavenly father who preventeth the King with blessings of goodnesse Psal. 21.3. This is perfect mercy, that we prevent the suites of the needy, Haecest perfecta miseri­cordia, Aug. homil. 39. rom. 10. Ingratum est benefici­um quod diu inter manus dantis haefit Seneca de benef. and releeve the hungry before they aske, and that mercie 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.

[Page 55] Bis dat qui citò dat.Away then with this grudging giving which God loveth not, this browe-beating by sowre lookes, this chiding by Nabals language, this turning away our countenances, this upbraiding churlishly which maketh an almes a fooles gift, Eccl. 18.18. which maketh rather a satisfaction for our injury, then a worke of mercy as Chrysostome saith, hom. 36. in Mat. 10. with this delaying which maketh us neere to denying as Seneca, hee that delayeth is next to him that denyeth he that doth doe almes, qui moratur neganti proximus. [...] must doe none of these.

But I am briefe as I promised and come in the third place to the matter given, almes; it signifieth properly mercies or compassions, [...] the cause from whence they must proceed being put for the effect, mercy for almes, and they are not onely so called but by a generall name both Heb. 13.16. well do­ing, [...] dooing of good, the denomination being made from the more excellent part, and also righteous­nesse, Psal. 112. because they are a fruite of righ­teousnesse 2 Cor. 9.10. a streame of that fountaine, A praestantiori parts a speciall of that generall, a signe of righteousnesse according to that of Prov. 12.10. a righteous man re­gardeth the life of his beast, &c. and an outward act of releeving those whom wee inwardly commise­rate. [...] Iustitiam. Hence it is that not onely the vulgar Bible translateth [...] Iustitiam righteousnesse, Mat. 6.1. take heede that you do not your righteousnesse before men; but also the Seventy Interpreters in the old Testament where it is Hidāhah righteous­nesse, in the Hebrew turne it, [...] deliver the poore his pledge and it shall be righteousnesse to thee before the Lord, & [...], as Deut. 24.13. And there are called mercies or compassion, as also in the Hebrew Chased, pitty, compassion, to shew and signifie that in almes giving wee must not onely open our hands but our hearts, [...] that the outward action must flow [Page 56]from out inward affection, our contribution from our compassion, misericordia est animi condolenti affectus cum additamento beneficti. for Mercy is an affection of a pitti­full heart, with an addition of some benefit, hence are those manner of speakings in scripture, hee that hath mercy to the poore is happy, Prov. 14.21. hee that hath pity on the poore lendeth unto the Lord, Prov. 19.17. to love mercie, Mic. 6.7. Hee that sheweth mercy Rom. 12.8. If thou draw out thy soule to the hungry, Isa. 58.10. and 1 Iohn 3.17. Who so hath this worlds good, and seeth his brother hath need, & shutteth up his bowels of cōpassion from him, bowels of mercies, Col. 3.12. Thus as Iob was grei­ved in his soule for the poore, Iob. 30.25. So the Apostle requireth that wee should be kindly affectioned one towards another with brotherly love, Rom. 12.8. and weepe with them that weepe verse, 15. Hee giveth perfectly, Ille perfectè tribule, qui cume [...] quod afflicto porrigit, afflict [...] quo (que) animunin se sumit, ut prius in se dolentis pas­sionem trāsferat, & 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 hee reacheth out to the afflicted, taketh also upon himselfe the mind and affection of the afflicted, so that first hee transla­teth upon himselfe the passion of him that is grieved, and then by his ministring to him, giveth supply against his griefe, Greg. moral. and hee saith that it is more to have compassion then to give an almes, because he that is compassionate, giveth somewhat from within himselfe but the almes doer giveth from without him­selfe. And Saint Ambrose in offic. saith, that the name of the affection is put upon the worke when thou givest for mercy sake. That our almes then may bee the almes that God hath required, let our inward af­fection goe with the outward action, let our grei­ving for our brothers miserie, worke in us a relee­ving of his necessity, as our Saviour having com­passion on the people, fed the hungry, gave sight to the blind, and healed the sicke: for want of this, ei­ther wee distribute not at all, or not well, cheerfully in heart, countenance, and tongue, and readily in the worke done

[Page 57] Now to stirre us up to this work of works, this action both of mercie and righteousnesse too: in searching the Scriptures, I finde a cloud of motives, but be­cause the time straiteneth me, I will onely insist, on these three, the estimation of our workes of mercie now, the commemoration of them hereafter, and the remuneration of them forever. For the estimation of them it is such, that what wee doe unto our brethren therein, is accounted done unto Christ, what wee deny unto them, is reckoned to be de­neyed unto him, Matth. 25.40.45. As when the lowest and least member of the mysticall body of the Church is touched, Christ the head thereof is grieved, Act. 9.4.5. So when the least worke of mercy, a Cup of cold water is given to a Disciple in the name of a Disciple, Christ the master is re­lieved, hee that hath pitty on the poore lendeth unto the Lord, Prov. 19.17.

Manus pauperis est gazophylacium Christi. & quicquid pauper ac­cipit, Christus acceptat. The poore mans hand is Christs treasury, and what the poore receiveth, Christ himselfe 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 workes; Come ye blessed of my father inherit the kingdome prepared for you from the foundation of the world, for I was an hungred and ye gave me meate. I was thirstie and ye gave me drinke, I was a stranger, and yee tooke me in: naked and yee cloathed me: I was sicke and yee visited me: I was in prison and ye come unto mee, Matth. 25.34.35.36. Our praying, preaching, participating of the Sacraments, Chastity, temperance, honouring of Parents, loving of truth, yea Martyrdome it selfe, shall seeme to be omitted and our good deedes in communicating to the necessi­ties of Gods Saints, principally to be remembred, God concealeth all the other good deedes of righteous [Page 58]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 Noe, quòd Abra­ham fidem servavit, quòd Moyses legem tulit quòd Petrus crucem Iesu 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 modicū ut recipias centuplum da tempo­ralem possessionem, ut consequaris haeredita­tem aeternam, Aug in Ep. Mercatura tua negotia­tió (que) 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 almes onely; hee concealeth againe all the evill deedes of wicked men, and judgeth that onely barrennesse in doing almes­deedes is to be rebuked, saith Austin, and Chrysologus againe, In the Kingdome of heaven before all the Angels, in the assembly of them that rise againe, 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 crosse of Christ with his feete upward, and hee onely speaketh of that which the poore eateth, saying I was hungry and yee fed me, &c.

Now for the remuneration of them hereafter, al­though wee give nothing but what wee have recei­ved, though wee be not owners, but Stewards of these earthly goods, yet Christ will reward (not in merit but in mercie) our almes 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 Ʋsurer, give that which thou canst not hold, that thou maist receive that which thou canst not loose, give a little that thou maist receive an hundred-fold, give thy temporall possession that thou maist obtaine an everlasting inheritance, saith Austin, and Chrysostome likewise, thy Merchan­dise and trafficke is heaven, give bread and receive paradise, give litle things and receive great things, give mortall things and receive immortall things. In doing then some good unto the poore, wee doe more unto our selves; For (as Chrysostome saith) God hath ordeined almes not so much for the poore, as for the bestowers sakes, as Lucullus that magnificent Romane answered some Grecians marvelling why hee inter­tained them so bountifully, somewhat, O Guests, for your [Page 59]sake, but the greatest part is for Lucullus owne sake.

Nonnihil, oho spites vestrâ causâ, sed maxi­ma pars Luculli gratiâ Plut. in Rom. Apop.Saint Austin saith, the poore may say unto thee that I in receiving almes give no lesse unto thee, then thou in bestowing them givest unto me. For if there were not some to receive thine almes, thou couldst not give earth and receive heaven. Let us then so esteeme this estimation, so remember this commemoration, so have an eye to this recompence of reward, that wee may never be wearie of this wel-doing.

And so I come to the measure, hee gave much almes. Hee was not like the Lyons denne in the fable that received all things, but let nothing goe but as hee had received plentifully of God, so hee did minister plentifully to the wants of his poore brethren. The rich men of the world then must do that which they see in him, be rich in distributing according to Pauls precept 1 Tim. 6.17▪ and old Tobias to his sonne, if thou hast abundance, give almes accordingly, Chap. 4.8. To this purpose is that commendation of the Godly man, that hee hath dispersed, sowed his almes 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 covetousnesse, 2 Cor. 9.5. opposing it to cove­tousnesse as being contrary to it. And to set an edge to us herein, let us remember that our liberality in this kinde is not our losse, but our gaine. Hee that soweth sparingly shall reape sparingly, and hee that swoeth bountifully shall reape bountifully 2 Cor. 9.6. according to that of the Wiseman, there is that scatteret hand yet increaseth Prov. 11.24. Vpon the multiplying of the loaves wherewith Christ fed the poore, Cyrill saith, lib. 1. in Ioh, cap. 18. Libera­lity is commended to us in this Miracle, and it is [Page 60]said as it were with a loude voyce, 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. Vt dives sis, tua largiter da, ut colligas disperge, imitate seminantem seminain benedicti­onibus ut de benedicti­onibus metas. Homil. 53. & 68. ad 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 Chrysostome, Almes impoverisheth not but inricheth, for it is promised give, and it shall be given to you, and againe that thou maist be rich, give thine owne freely, that thou maist gather, scatter, imitate the sower; sowe plentifully, that thou mayest reape plentifully.

But yet our liberality must be proportioned ac­cording to our ability, unlesse in case of urgent ne­cessity, wherein wee must exceede our abilitie, 2 Cor. 8.3. according to thy abilitie stretch out thy hand and give, Eccl. 14.13. Give unto the most high as hee hath enriched thee, Eccl. 35.10. and the Apostles rule is, as God hath prospered every man, 1 Cor. 16.1. We must take deede that we do not drawe out the fountaine 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 neede my selfe, I will helpe him that is ready to perish, but not that I should perish my selfe.

Let the rich churles of our times consider this who like him that having vowed Hecatombes to Iupiter for his deliverance, served him at last with Date-shels, so they owing great gifts to Gods trea­sury come in with their mites and moates. Their proportion for their almes is after S. Pauls prescrip­tion to Timothy for his diet, use a litle wine saith hee, give a little almes say they, Clouds they are that can yeelde 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.

[Page 61] I must intreate your patience for the finishing of the last clause, which is of the persons receiving his almes, the people. It is meant of all sorts amongst the people that needed and asked almes, for wee must give to them that neede, 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 wee desire to have them distinguished into their kindes, wee shall finde sixe sortes named by our Saviour, Matth. 25.35. The hungry, thirsty stranger or harbourlesse, the naked, sicke and priso­ner, to these wee may adde out of Esay. 58.6.7. The oppressed and exiled, especially those which suffer those things for the truthes sake and out of Nehe. 5.11. Luke 14.12. Those that are indebted above their abilities, the Lame, the blinde, the mai­med, the decrepite, the aged, the poore widowes and fatherlesse: if wee desire to know what order wee have to keepe in doing these workes of mercy, to these poore of all sorts, we have a rule of Saint Austin, Seeing thou canst not doe 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 kindes of matters and affaires are more narrow­ly linked unto thee, as it were by a certaine Lot; as to open this a little, in doing mercie wee must preferre our Wives before all other, our Parents before our Children, our Children and our family before others, our spirituall 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 owne charge; wee are to preferre those that are linked unto us in many of these bands, before others but singly tyed to us, as a Godly kinsman, before one religious but not of our kindred▪ or one of our kindred [Page 60] [...] [Page 61] [...] [Page 62]but religious, a kinsman, neighbour, and friend, before one that is but kinsman, neighbour, or friend, Gregorie commeth heere this when hee 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 wee 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 extreame necessity, wee must breake these rankes, and releeve even our enemies ready to perish, before our kindred and friends though in great want, and so those in greater neede before those in lesse, having an especiall 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 wee be uncertaine whether any of these kinds of poore be wicked or no? Nay what if wee know them certainely wicked and vitious? I say if it be doubtfull, let us not be over-curi­ous in searching, if Abraham had done so, he had missed to entertaine Angels saith Chrysostome 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 suspition of unworthinesse. Our Saviour did with­out curiosity kisse Iudas that killed him: if he be certainely wicked, wee must be mercifull as our heavenly father is mercifull, who causeth the Sunne to shine on the evill and on the good, and sendeth raine on the just and on the unjust, Matth. 5.45. They are called almes because wee 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. de lar. Laertias Lib. 5. cap. 1. I gave it not to the man but to humane condition, I pittied not the manners but [Page 63]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. Hee that giveth an almes to the needy, and despiseth him not for his de­fault, sheweth mercy truly; For the nature is to bee re­spected, not the person. Saint Austin hath a pretty distinction in this kinde; There are two names, one that hee is a man, another that bee is a sinner, that hee is a man is the worke of God, that hee is a sinner is the worke of man, give to the worke of God, give not to the worke of man. And he interpreteth what it is to give to the worke of man, to a sinner in regard of his sinne, to an Hunter, Stage player or Harlot, in respect of their profession, Aug. in Psal. 102. But as for those sturdy, vagrand and lazy droanes who being strong to labour, will eate and not worke, who have taken up Satans trade to com­passe the earth, who live without God, with­out Magistrate, without Minister, without cal­ling in the world, wee must withdraw our selves from them, if they will not worke they must not eate, 2 Thes. 3.6.10. if their extreame necessity be such that they must have an almes, yet, their impiety deserveth a rodde for their backes, and it is the best almes that can be done to them, to exe­cute the lawes made against them, both that they may be brought into order, and also that the truly poore may receive that which these drones de­voure. These are the persons that wee must doe almes to, and in such ranke and order as I have recited. It is no being mercifull or doing of almes if wee feast our rich friends, or neighbours, if we give great gifts to our betters, or equals, either to curry favour, shunne displeasure, or because wee have or would recieve a like or greater benefit; if wee keepe an open and dissolute house for drunkards and good fellowes, the one may be civill courtesie, the other uncivill prodigality, Laudent tejelunantium viscera, non er [...]ctantium plena convivia, Hieron. neither Chri­stian charity. Let the bowels of the hungry praise thee, [Page 64]not the full bankets of the Gorbellies saith S. Ierom He that considereth the poore and needy is bles­sed. The Lord give us understanding as in all things, so in this, that shewing mercy wee may finde it with the Lord in that day. Now to God the Father &c.

THE FOVRTH SECTION

I Come to you now this fourth time with that commendation which the spirit of truth (whose testimonie wee know to be true) giveth of this religious proselite Cornelius. Now hee was not like the mongrell brood of those Iewes, who had marryed wives of Ashdod, that spake halfe in the language of the Iewes, halfe in the language of Ashdod, Neh. 13.23.24. Hee was not religious by halfes, hee served not God in an unrighteous holi­nesse, as many who professe to know God and to be zealous for him, yet will do no good amongst their people, or in an unholy righteousnesse, as they who are ready to doe good, and shew great kind­nesse amongst their people with whom they dwell, but care not for the matters of religion, and Gods [Page 66]service what it become of them, but with the love of his neighbour whom hee had seene hee joyned the love of God whom hee had not seene, with charity towards men, hee 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 alwayes.

I begin with the action, the originall is, [...] which [...] properly a supplicating and suing for the averting of evill either come or comming upon him, [...] for the Apostle in foure words seemeth to make foure kindes of prayers, [...] 1 Tim. 2.1. I exhort that supplications, which are deprecations of all evills either imminent or incident; [...] petitions for all necessary good things either temporall or spirituall; intercessions for others, that God would free them from evill▪ [...] fill them with good; thankesgivings either for benefits conferred upon, or evills removed from us or others, [...] be made for all men, for Kings and all that are in authoritie. But heere the speciall is put for the generall, [...] for [...] hee 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 feare too many amongst u [...] are but children in understanding) as to aske mee 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 wee aske of God onely for Christs sake all Spirituall and Tem­porall gifts, according to his Commandement and promise, and also give thankes to him for gifts re­ceived. Some of the Schoolemen goe too farre 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 canone Missae 61. That so the Saints may be brought in to have part in our suites, but such [Page 67]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 minde, that is a turning it to God by a pious and humble affection, and Damascene, Prayer is an ascending up of the minde to God, and an asking of covenient things of him.

Now do we looke on him & do likewise? Iudg. 7.17. be we followers of him, that good which we see and heare 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 Gods houshold powre out our soules in prayers unto him; nay what speake I of following Cornelius onely? 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 inherite 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 cryed unto him, and were delivered, they trusted in him, and were not confounded. Yea the cheife shepheard of our soules, who in the dayes of his flesh offered up prayers and supplications with strong crying and teares, Heb. 5.7. I neede not relate particulars, they are so well knowne, I cannot insist upon them, they are so many in number; Never was any of this fa­mily that did not aske good gifts of the father of this houshold. Non viviturexemplis solùm. But in this point weerely not on exam­ples onely, that which wee doe herein wee may doe upon warrant sealed unto us. The King of heavens mandate is gone out to this purpose. Seeke yee my face, Psal. 27.8. Call upon mee, Psal. 50.15. Seeke the Lord while hee may be found, call upon him while hee is neere. Isa. 55.6. Aske, seeke, Knocke, Matth. 7.7. Come unto me all that travell & are heavie laden, Mat. 11.28. Watch and pray, Mark. 13.33. Pray alwayes, Luk. 21.36. Pray with all prayer and supplication in the spirit, Eph. 6.18. and 1 Tim. 2.1. So writeth, so [Page 68]chargeth Paul almost in every Epistle.

And to stirre up our pure minde heereunto wee have a cloud of motives, I will single out some of the principall, and those either in respect of our selves or in respect of God, in respect of our selves, our ne­cessity to pray, for stand we not still in want of tem­por [...]all or spirituall blessings? in feare of evill falling upon us, in sorrow through evills already falne upon us. What have wee before wee have received it, all commeth from Gods hand. Wee 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 asking, for to that condition hee hath tyed his grants, Matth. 7.7. Aske and yee shall receive &c. prayer cannot pro­ceede but from men in want saith Austin, and very ne­cessity compelleth every one to pray for himselfe, saith Chrysostome. Thus as Davids necessity made him flie to the bosome of his heavenly father, Psal. 18 4.5.6. The sorrowes of death compassed me round about, and the floods of ungodly men made mee afraid. The sorrowes of hell compassed mee, the snares of death prevented, me. In my distresse I called upon the Lord and cryed unto my God: so he pleadeth his misery to move God to mercy, turne thee unto mee and have mercy upon mee, for I am desolate and afflicted. The trouble, of my heart are enlarged: O bring thou mee out of my distresses, [...] Psal. 25.16.17. The very heathen Poet could bid us pray, for all men have neede of God.

But if we had nothing but our owne neede to in courage us, we might have but cold comfort▪ For many with Lazarus make shew of neede enough to the rich Churles of the world, and cannot speede, many with the diseased man at the poole of Bethesda lye in distresse, and none will put them into the curing poole, Iohn 5. Therefore as on our side there is need, so on Gods side there is good speed, that [Page 69]wee might have strong consolation. It is not with suitours that come to him, as Absolom traduced his fathers government, that none was deputed of the King to heare them a Sam 16. Nor as it was with Baals Priests which cryed from the morning to the evening and had no answer, nor any to regard them, 1 King. 18 he answereth not as Philip of Ma­cedone with an, I am not at leasure, Non vacat. but when they cry with their voyce unto him hee heareth out of his holy mount, Psal. 3. His eares are open unto their prayers Psal 34. his proper stile is the God that heareth prayer Psal. 65.3. therefore all flesh shall come unto him. Nay hee is so forward herein that Isa. 65.24. It shall come to passe, that before they call hee will answer and while they are yet spea [...]ing hee will heare, and his hearing and speeding goe together, this is the confidence that wee have in him, that if wee aske any thing according to his will hee heareth us; and if we know that he heares us, whatsoever wee aske, wee know that wee have the petitions that wee de­sire of him, 1 Ioh. 5.13.14. Whatsoever wee aske the father in Christs name hee will doe it, Iohn. 14 13. The righteous cry and the Lord heareth, and delive­reth them out of all their troubles, Psal. 34.17 Looke at the generation of old, and see, did ever any trust in the Lord, and was confounded? or did any ab [...]de in his feare, and was forsaken? or whom d [...]d hee ever despise, that called upon him? Eccles 2.10. How should this kindle a zeale of prayer in us? how should it set an edge upon our devotions that [...]ay? upon this that God had forgiven David his sinnes when hee prayed and confessed them, hee inferreth for this cause shall every one that is godly pray unto the Lord, in time when hee may be found, surely in the flouds 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 [Page 70]of the mercy of the giver saith Chrysostome. Petentis negligentia reprehenditur ubide dantis misericordia non dubitatur Chrys. Nil potentius homine orante. Oratio justi est quasi clavis coeli &c. 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 haire, so a Christians in prayer and as Chrysostome saith, nothing is more powerfull then a man that prayeth. The effectuall fervent prayer of the righteous availeth much, Iam. 5. And like Iacob wrestling in prayer with God (For hee wept and made supplication, hee had power over the Angell & prevailed, Hos. 12.3.4.) will not suffer him to depart without a blessing, Gen. 32. Prayer so prevailed for Sodome that Abraham ceased praying for it, afore the Lord ceased granting, it both opened and shut the wombe, 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 Leprosie of Miriam, vanquished the Amalekites, caused the sunne to stand a whole day I [...]s. 10. obtained water for, Sampson in his thirst, strength in his neede to be re­venged on his enemies, Iud. 16. Brought thunder and lightening from heaven in Samuels time, fire in Eliahs time, healed the sicke, cast out the Divells, opened the prisones for Gods servants to come forth, raised the dead, obtained remission of sinnes, Iam. 5.14.15 and eternall life, Psal. 21. So true is it that the Prayer of the righteous is as the key of heaven, prayer goeth up, and mercy commeth downe, when our prayer shall be faithfull and humble and fervent, (saith Bernard) out of doubt it will pierce the heavens from whence it is certaine that it cannot returne empty. Hence are those Elogies of the fathers given to prayer, that it is au aide to him that prayeth, a sacrifice to God, a scourge to the divells, and that it is a safegard to an holy soule, a comfort to the good Angell, a torment to the Divell, an acceptable service to God, and Bernard saith excel­lently, that the temptation of the adversary is grievous to us, but our prayer is farre more grievous to him.

If then wee are the Church of God, sanctified in Christ, and called to be Saints let us call on the [Page 71]name of the Lord (for these goe together 1 Cor. 1.2) and offer up these Sacrifices of the fruits of the lips prayer and prayse unto him, Heb. 13.15. making our requests ( Phil. 4.6.) manifest at his mercy seate. They are no sons but bastards that aske not good gifts of their heavenly father. And here I can never sufficient­ly enough bewaile the impiety of a generatiō of carnal Christians too generall amongst us that call not upon God, Psal. 14. that through the pride of their coun­tenance will not seeke after God, Psal. 10.3. God is not in their thoughts, nor in their mouthes at all to blesse his name; but he is too frequently in their mouthes to blaspheme his holy and fearefull name, most unholily and with ut feare. It is with them as Gentilletus in examine Trid. conc. said of the old Monkes, that their fasts were very fat, their prayers very leane. 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. Maxime si ad praxi [...] accederet persuasio The old Heretickes the Euchites prayed so much, that they were reckoned heretickes for it, they pray so much that it may seeme incredible to these which heare this of them, they do it so much, that heere­upon they are judged to be reckoned amongst heretickes saith Austin.

But the common sort of our Christians are in the other extreme, they doe it so litle that they may be ac­counted heretickes, if to their practise their perswasion should be added, if they should both omit it and be­leeve they sinne not in their omission. For entring 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 Farmes, trying of Oxen manying of Wives, matters of profit or pleasure, rio­ting and drunkennesse, chambering and wantonnesse, hunting and hawking, dicing and carding, and a world of vanities, swallow up all their time, leave them none for prayer. Houres, daies, moneths yeares ages are consumed either in doing nothing, or in doing [Page 72]nought or that which is to no purpose, Nihil agendo, malè agendo, aliud agendo. Domine miserere mei Dominus nobiscum but minutes serve their turne for this purpose, a Lord have mercy on us, or, the Lord be with us, is enough for a day or a weeke with them, their short devotion careth for no longer invocation: Nay, with Gallio, they care for none of these spirituall matters at all, as Chrysostome said of his Auditorie that they thought reading of the Scriptures did belong only to the Clergie & Monkes, so these abandon prayer and meditation to Ministers onely; let Priests pray, they must play out their time. Forentring into Gods house they doe it more for fashi­on then affection, Magis pro more quàm amore. to see, to be seene of men, then to see God in the beauty of holinesse. When they goe to the Temple to pray, they do nothing lesse then pray, yeelding their bodily presence, but scarce a bodily gesture fit for prayer, and suffering their hearts to runne after covetousnesse, or any other wickednesse, Ezek. 33. little considering as Chrysostome 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 aske for what thou defirest.

Sometimes teeth are set on edge with the sowre Grapes of the old Adamites and Peodicians who as Clemens Alex. stromat. lib. 7. saith) held prayet need­lesse because God knoweth our wants, is of himselfe a liberall giver, and hath from the beginning determi­ned what hee will give; But wee pray not to ac­quaint God with our wants which hee knoweth not before, but to obey his Commandement, to give him the honour due to him in acknowledging him the searcher of our hearts, to stirre up our faith and to seeke 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 knowne unto God, and Iam. 4.2. Yee have not because yee aske not, Luk. 11.13. Our heavenly father giveth the holy spirit to them [Page 81]of death, and what not? no doubt by it hee would make good the intreating of Christ by Thomas Beckets bloud Thou by the bloud of Thomas shed for thee make us a scend whither he is gone up, in his new learning then though we begge grace and glory, any thing, every thing of the Saints in direct termes, yet wee meane onely that they should begge it at Christs and Gods hands for us. But what is this to make Christ onely a Mediator betweene God and the Saints, and the Saints Mediators betweene him and us, whereas 1 Tim. 2. There is but one Mediator betweene God and man, the man Christ Iesus. Augustine notably overthrow­eth this error, li. 2. c. 8. cont. Epist. Parmeniani making the Bishop a Mediator betweene God and the people if any man say you have mee a mediatour with the Father, and I make intercession for your sinnes, what good and faithfull Christian would indure him? who would not looke at him as the Disciple of Antichrist? Hee is the onely and true Mediator that maketh in­tercession for all and none for him; Paul maketh himselfe no Media: our betweene God and the people. For if he were a Mediatour then 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 Mediatour, 1 Tim. 2.5. and Cyrill. tom. in 1 Ioh. li. 11. saith upon those words aske in my name, Ioh. 16. He addeth these words to shew himself the Medi­atour, Hae everba addit ut se mediato [...] em ostendat. & that none commeth to the Father but by the Sonne, by whom we have enterance through the pi­rit, and that therefore he calleth himselfe 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. Ioh 14. And for asmuch as hee is the Sonne, together with the Father he giveth us good things and forasmuch as hee is our mediatour; high Priest, and Comforter, he bringeth our prayers to the Father.

This was the divinity of antiquity, they thought Christ presented and obtained our suites not the Saints The blessed Saints and holy Angels are not to be invo­cated [Page 82]in prayers, for they conceive not our inward thoughts, heare not our outward words, understand not our state on earth, are not present to them that call upon them, are not to be beleeved 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? Hier, 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 utro (que) similis hominibus, longè esset a deo, aut in utro (que) similis deo, longè esset ab hominibus, at (que) 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 doe not begge 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 goe unto the Angels, but with what prayer? with what sacrament? It was meete that a Mediator between God & man, should have somthing like to God and something like unto men least being like to men in both, he should be farre from God or like to God, in both he should be far from me, so should not be a Mediatour. Olympias wrot to her son A lexander the great, that if he tooke upon him to be Iupiters son it would make Iuno angry. I dare say if the Saints could heare such unlawfull prayers they would be much displeased, at the giving of Gods honour to them, and cry out as the Angell, Rev. 19. See thou doe it not, wee are thy fellow-servants and thy brethren worship God.

That same renagate turne-coate Spalato, in his re­cantation written since his leaving of England saith, that whilest he was Deane of Winasore hee did with great joy heare one of his Canons there in a Sermon before his Majestie say, that he saw no cause why every man might not turne him to his Angel-keeper, and say O Angell-keeper pray for me. But to omit his lyes let it be granted which yet is doubtfull, that every man hath at all times a certaine Angell to keepe him, yet by what commandement, 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 [Page 83]things which a man hath not not seene, a being vain­ly puft up by our fleshly minde and understanding, without any teaching of God in his world? Col. 2.18. Would not such an Angell (if he did visibly appeare and manifest himselfe to him that hee keepeth) say with the Angell in the Revelation, see you doe it not?

I have bin long in this point, I shall male amends for it with brevitie in the next, which is the manner al­way. [...] 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 Iewes Act. 9.22. Shew it by comparing of testimonies. Saint Paul expresseth this more plainely, in Ephes 6.18. when he biddeth the Ephesians to pray alwayes 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 practise is as it were a glosse upon this, night and day, praying exceedingly that wee might see your face 1 Thessal▪ 3.10. Without ceasing I have remembrance, 2 Tim. 1.3. According to that of David evening and morning and at noone will I pray and cry aloud, Psal. 55.17. three times a day, Dani. 6.10. and our Saviours words that we should pray alwayes 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 commandements contrary which are subordinate one to another. I say in our Sa­viours 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 [Page 84]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 continuall, which if it be, the prayer is continuall. 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 it selfe ( saith Saint Au­stin) hope & charity, we alwayes pray with a continued de­sire, we must alwayes pray in heart & desire, for the Action of prayer, it is most soundly understood that on no day the certaine times of praying be omitted. We must keepe our set times both publike and private, and besides these we must upon every occasion have certain men­tall or vocall 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 watchfulnesse, which is needfull for him that prayeth, should be dulled and vanish away with long delay, hereby shewing 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 alwayes, to have a continued desire of praying, to omit none of our set times either publicke or private, to be ready upon every occasion to lift up our minde to God, and darre out our prayers, and not to faint in all this, Luk. 18.1. In a word to pray alwayes is to pray frequently, without intermission and con­stantly without fainting.

We have the Saints our patternes and presidents heerein, Davids & Daniels thrice a day, Davids seven times a day, and his midnights praysing of God. The Apostles giving themselves to prayer, Act. 6. Pauls praying night and day, his precepts, pray alwayes, 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. Annas 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 poore widow im [...]ortuning [Page 85]the unrighteous Iudge Luk. 18. The woman of Cana­ans instance notwithstanding all checks. Matth. 15. Pauls tripling his prayers for his deliverance, 2 Cor. 12 Our Saviours going a part to pray, spending whole nights in prayer, commanding us to watch and pray, alwayes Luk. 21.36. are well knowne 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 uerint, assidui­tate orandi. Cum vita defunctam lavarevelient in genibus cubi [...]s (que) 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 suites, saith Au­gustine. Eusebius li. 2. c. 23. reporteth of Iacobus Iustus, the brother of the Lord, that his knees like a Camel, had lost the sense of touching with assiduity of praying &c.

Gregorie in his Dialogues reporteth of Trasilla a Virgin his Aunt, that when they went about to wash her being dead, there appeared a thicke hardnesse in her knees and elbowes. Gregorie Nazianzen in his Epitaph for his sister Gorgonia saith, that she was so given to prayer th [...]ther [...]nees seemed to cleave & grow to the ground Hierom in the life of Paul the Eremite, Propefinem. Etiam cadaver mor­tuum officioso gestu precabatur. neere 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 Emperour 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. de civit. 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 alwayes abound in this worke of the Lord praying without ceasing, watching unto prayer being servent therein, and c [...]ntinuing in it without fainting. As there is no moment (saith Bernard) wherein man injoyeth not the goodnesse or mercy of God, so there ought to be no moment, wherein hee should not have him pre­sent in his memory.

[Page 86] There is not a more certaine signe of a faithfull ser­vant of the Lord, as the neglect thereof is a plaine proofe of aprophane chart▪ Cum videro quempiam Chryso. li. 2. orand. deum. When I see a man that careth not for prayer nor fervently & vehemently bent there­unto, it is evident to me that he hath no good disposi­tion in his minde: Againe when I see a man that can never be glutted with serving of God, and reckoning it his greatest losse, if he pray not continually; I sup­pose that he doth surely meditate on all good duties, & is a temple of God. For if mans garment, his gate, his laughter declare what he is, much more is his praying a signe of all righteousnesse, vertue and pietie. There is no better weapon to fight against our spirituall 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, continuall prayer overcommeth the weapons of the Divell.

And whatsoever we doe whether we eate or drinke, let us doe all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him, Col. 3.17. Let us prayto the Lord when we lye downe, to lighten our eyes that we sleepe not in darkenesse, Psal. 13. When we rise up to send us good speed this day as Abrahams servant did, Gen. 24. When we goe out and in to be with us in our journey as Iacob did Gen. 28. according to that of Hierome when we goe out of our lodging, let prayer arme us, when we returne from the street let prayer meete us. Egredientes dehospitio armetoratio, regtedien­tibus de platea occur­rat oratio. When we take in hand any businesse, to pros­per the worke of our hands upon us, Psal. 90. when wee sit downe to eate and drinke, to blesse these creatures unto us; when we performe 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 spirituall meate, that he giveth us there to eate, & that spirituall drinke that he giveth thereto drinke, for hence was the Lords supper called the Eucharist, of the giving of thanks used in the celebrating of it, & an oblation or sa­crifice [Page 87]because as Iustin Martyr said 2 Apolog pro Chri­stianius the Minister sendeth up prayse & glory to the Fa­ther of all. And Gregorie saith, [...] that the Apostles used the Lords prayer to the consecration, lib. 7. Epist. 63. Iustin 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 walke accor­ding to this rule, peace and mercy shall be upon us from this time forth and for evermore.