doth it looke what thys man or that man bestoweth or asketh what shall I giue or howe much when shall I giue or howe often shall I gyue But by the pitifull viewe of the lamentable distresse of such as are in miserie easilye and readilye findeth aunswere againste all these worldlye motions Cornelius gaue muche almes to all the people Wée that are farre beyonde him in wealth and substaunce thynke wée haue done very well and ynoughe if we haue giuen a little vnto a fewe Cornelius gaue plentifullye whilest hée was aliue and we giue sparingly for feare we shall lacke ere we dye And thys is a greate faulte amongest the wealthie of this worlde that they defer their almes and other good déedes of charitie till after they be deade omitting the present oportunitie to doe good the whiche GOD hath not onely commended but commaunded and not onelye regardeth but also in mercie richly rewardeth What fondnesse is there in those that would be counted wise to imagine that theyr executours after they be dead will be more faythfull in disposing their liberalitie than they themselues woulde bée beyng aliue What excuse soeuer we pretende for this deferring to do good it springeth onelie of distruste in Gods prouidence the Lorde roote it oute of vs for in some it worketh moste horrible and wicked effectes insomuch that they do not only not giue largely after the example of this oure Cornelius but bestowe nothing at all nay that whiche is worse Couetousnesse the roote of al euil springing of thys distruste in Gods fatherly prouision for them hath brâ—d in them suche a burning desire of hauing still more that like vnto the dropsie man the more he drinketh the more he thirsteth the more they haue the more they desire and therfore leaste they shoulde lacke they do not onely not relieue their poore brethren but also take from them suche liuing as for their reliefe hath by others bin giuen vnto theÌ„ cruelly and barbarously deuouring the goodes of the poore and eating vppe as it were their owne fleshe The Lorde be merciful vnto vs This only to end this point I am to say if Cornelius hauing but a sparkle of faith but a little knowledge in the Christian religion amongst so many stumbling blockes lettes and daungers haue set vp vnto vs so cleare and bright a glasse of godlye almes and Christian charitie truely we that reioyce so much of our knowlege in Christ and perswade our selues of a maruellous light of fayth ought worthyly to blushe and be ashamed to come so farre behinde him in brotherly pittying louinglye reléeuing the poore estate of our owne néedie members and to be so soone colde in the exercise of charitye The Lorde worke in vs bowels of compassion that wyth Cornelius euery one according to the portioÌ„ that God hath bestowed vpon vs maye indéede féele and be touched inwardlye wyth the miseries of the néedie and in consideration of the same gyue muche almes to all the people for there wyll a day come when it shall be sayde vnto vs Giue accountes of thy Stewardship for thou shalte bee no longer Stewarde Now followeth Cornelius his dayly and often praying vnto God. For it is here sayd that he prayed God coÌ„tinually As before where the holy Ghost speaketh of Cornelius his almes he figuratiuely vseth that worde being but one part for all the kindes of charitie so here he setteth down his dayly vse of praying for the whole worship of God as a certain and vndisceauable note of his vnfeined godlynesse For where there is the true feare of God whych hath bene alredy shewed to haue remayned in Cornelius there must needs be also a feruent desire by earnest prayer to humble our selues before the maiestie of God to bée by his holy spirit directed in the true knowledge of him his Christ that thereby wée may be taught to walke in such ways as are acceptable before him This desire may appeare to haue bene in Cornelius by the wordes whiche hereafter the Angell vseth vnto hym where hée willeth him to sende for Peter who shoulde teach him what he shoulde do For being in the number of those whyche hadde receyued the true knowledge of GOD he prayeth that he maye be admitted vnto a further and a more clearer lighte of vnderstanding concerning his hope of saluation in the redéemer Christ Iesus yet not fully reueled vnto him His prayer being reported not to be of course or of custome or seldome but dayly and often is a signe vnto vs that his religion was not builded vpon feyned and couÌ„terfaite trifles or consisted in outward rites and ceremonies but that as god is a spirite as Iohn witnesseth so Cornelius lyke a true worshipper did pray vnto him and worship him in spirite and truth and did not sleyghtly after the manner of the coÌ„mon sort vse coldly and faintely this exercise of praying in number measure but was earnestly and eueÌ„ froÌ„ the hart bent often to call vppon God like as hys manifolde benefites and vnspeakable mercies daylye towardes him did continuallye prouoke and call him therevnto Thys example of Cornelius hys dayly praying vnto God commendeth vnto vs the continual often vse of prayer in whiche he was not so diligente and feruente as we for the moste parte are colde negligente too too slacke slothful whereas we haue to moue vs therevnto both the example of our Lord and Sauiour Iesus Christ who not only himselfe prayed often but also commaunded vs to pray ofteÌ„ and hath appointed vs a forme of prayer which we commonlye call the Lordes prayer and hath besides promised to heare our prayer made in fayth we haue not I say only his example but the example of all his Apostles wyth diuerse others the godlye Patriarches fathers and Prophets of the olde testameÌ„t There be also causes both in respecte of our selues and also of our brethren that oughte worthily to moue vs to cal vpon God for his assistaunce against our many enimies as the Diuell the worlde and the corrupt lustes and wicked affections of our owne fleshe this being one of the principall weapons of that spirituall armoure whiche Paul teacheth a christian souldiour to be furnished withal agaynst the greate and strong assaultes of those mightie enimies For besides the girdle of veritie the breaste-plate of righteousnesse the shoes of the preparation of the Gospell of peace the shielde of fayth the helmet of saluation and the sworde of the spirite he addeth And pray alwayes with all manner prayer and supplication in the spirit Againe if we woulde consider what Abraham what Isaac what Iacob what Aaron Moses Iosua Dauid Salomon Iosias Ezechias Elias Daniel the Publicane the théefe on the crosse the Apostles the Churche praying for Peter in prisoÌ„ with innumerable others haue obtayned at the handes of GOD by prayer the mighty and wonderfull effectes that haue followed of theyr prayer must néedes prouoke and stirre vs vp to the often and
vnfeyned exercise of this moste Godly duetie and cause vs wyth Cornelius dayly to pray vnto god But we al these notwithstanding either pray neuer or else very seldome and euen then for the most parte of custome thinke the reading and mumbling vp other godlye mens prayers howe farre soeuer our heartes be from that which we speake to be a good prayer before God and that for thys duetie perfourmed thus of fashion rather than of hartie and earnest zeale we haue God euen bounde vnto vs so that all the daye after we are dispenced withall to doe what we liste muche like vnto the Papistes who if they haue once hearde Masse they haue euen for the worke done as they terme it deserued frée remission for all those offences which all the daye after they shoulde committe Wel all that I can saye in this greate slackenesse and disorder in prayer is to wishe you all humblye to praye vnto GOD to roote out of vs thys great negligence and to graunte vs with Cornelius continuallye and dayly not with the lippes but with the hearte earnestlye to call vpon him which if we truelye loue him we will assuredlye doe and by no meanes be letted therefrom For as he that truely loueth delighteth in nothing more than in the often talking and conference with him whoÌ„ he loueth euen so where there is true and vnfeyned loue vnto God there is a burning desire by often prayer to talke wyth GOD so as no perill nor daunger no not of â—osse of life can staye or hinder it as may â—ppeare by Daniel whome the feare of the â—ions denne coulde not at the commanâ—emente of the King Darius kéepe from â—raying vnto his GOD but the space â—f thirtye dayes whiche vnto suche as â—aue to GOD but a little loue wyll â—éeme but a little thing But true loue â—yll rather aduenture anye perill than â—or to be but for a verye shorte tyme â—ebarred from this libertie Yea and as â—he more woodde is layde on the fire the greater is the flame so is likewise thys continuall talkyng wyth GOD by â—rayer a greate increasyng of our loue â—owardes hym as on the contrarye â—he seldomer we commune wyth hym by â—rayer the more doeth our loue toward â—im from time to time abate and slake â—ntill in the ende it be cleane quenched Let vs therefore good brethren often repayre vnto the Lorde by daylye and vnâ—ained calling vppon his name by whiche our loue maye more and more â—ncrease towardes hym and wée â—lso haue good and perfecte experience howe riche the Lorde is as Paule speaketh to all those that in fayth truely call vppon him whereof we can neuer haue better trial thaÌ„ when by ofteÌ„ praying vnto him according as the necessities either of our selues or others doe require we finde by hys liberall graunting our manifolde requestes that hée is in déede riche in mercye that hathe in stoare to suffise all creatures of the whole worlde that doe praye in faythe without wauering as Iames teacheth vs to do The seconde note that I drawe out of the praying of Cornelius is to whom when we pray we oughte to make oure prayer For hauing here a large scope very plentifull matter if I woulde enter into this comon place of prayer into the whiche my text violently séemeth as it were to drawe me wherein I mighte to your profit handle what causes ought to moue vs to pray what prayer is to whom we oughte to make our prayer when we ought to praye where we ought to praye howe he oughte to be affected disposed that must pray of what force the prayer of a godly man is with God how many sortes of prayers there are and after what manner we oughte to praye with suche like letting passe the rest as being at the full handled in the common places of learned and godly men I will only deale in this matter of prayer wyth suche circumstaunces as my texte shall plainely leade me vnto of the whiche hauing taught before that concerning time to pray we must with Cornelius praye continually not that we should do no maner of thing else but pray as the Heretiques being of holding this opinion called Enchites or Prayars do falsely teach but so often as our necessities calling vs there vnto conueniently we maye I will now briefly shewe to whom we ought to pray bycause it is here sayde that Cornelius prayed God continually If therefore in a worde you wyll knowe who he is to whome wee shoulde praye it is god And saying God I shutte out al others both men and Angels and also women from this high honour whiche beyng the greatest that we can giue vnto God hée will imparte with no other according as it is written Thou shalt worshippe the Lord thy God and him only shalt thou serue Wherfore calling vpon the name of the lord being one of his chiefest seruices it belongeth vnto him alone cannot without horrible robbery be giueÌ„ to ani other And good reason it is that he only should be prayed vnto for helpe saluation who alone is able to help who alone knoweth how to help who alone is willing to help vnto whoÌ„ alone vnto no other our prayers can be made that they may be heard who alone can not only by our suite conceyue our grief â–ª but also according to his infinite wisedome and vnsearchable vnderstaÌ„ding knoweth a great deale better what we lack than we for our ignorance are able to expresse According herevnto speaketh the Lord by his Prophete I eueÌ„ I am the Lorde and beside me there is no sauiour And againe I sayde not in vaine vnto the seede of Iacob Seeke you mee I the Lorde doe speake righteousnesse declare righteous things They haue no knowlege that set vp the wood of their Idol pray vnto a god that can not saue theÌ„ There is no other God beside me a iust God a sauiour there is none beside me WhervpoÌ„ he inferreth Loke vnto me and ye shall be saued all the ends of the earth shall be saued for I am God and there is no other What caÌ„ be sayd either more plainly to withdraw vs froÌ„ praying vnto any other sith god witnesseth that no other can help or more comfortably to allure vs to cal only vpon the Lord for as much as himself hath promised that séeking to him we shal be saued If this promise can not serue we haue also coÌ„mandements as in the Psal. Cal vpoÌ„ me in the day of trouble so wil I deliuer thee thou shalt glorify me And come vnto me saith Christ our sauiour all ye that are wearie laden I wil ease you CoÌ„cerning Saints Angels we read that wheÌ„ this our Cornelius fel down before Peter gaue him but only outward reuerence Peter would none of it but bad him staÌ„d vp saying for euen I my selfe am a man. And Paul Barnabas refuse to be sacrificed vnto at Lystra willing
the people only to worship god The Angel also in the reuelation when Iohn fel at his féete to worship him sayth See thou do it not I am thy felowe seruaunt and one of thy brethrē which haue the testimonie of Iesus Worship God. And the Angel in the booke of Iudges sayeth vnto Manoah the father of Sampson Though thou make me abide I will not eate of thy breade and if thou wilt make a burnte offering offer it vnto the Lorde In the historie of the Euangelistes you shal finde that Christe moste readilye and louynglye graunted the requestes of all those which humblye in faythe soughte vnto hym whereas to hys mother requesting hym at the mariage to helpe them when their wine fayled he answereth woman what haue I to do with thee mine houre is not yet come And to his Apostles saying of the woman of Canaan Lord dispatche hir for she crieth after vs he saith he was not sente but to the loste sheepe of the house of Israel And this no doubt to embolden and encourage vs to make oure prayers vnto God by Christe and not by saints yea the scripture plainly teacheth that the dead Saincts haue no knowlege of vs For it is written in Isaiah Doubtlesse thou art our father though Abrahā be ignoraunt of vs and Israel knowe vs not yet thou oh Lorde arte oure father our redeemer thy name is for euer If then amongst wise men it be counted folly to pray vnto one that is absent whiche can not heare our prayer nay if it be Idolatrie to suppose that the soules of dead men eyther are in all places at once or beyng but in one place are able to vnderstande the mindes of al men in all places for it is the peculiar propertie of God to knowe the heartes and therfore are they Idolaters that giue this to anye other if it be a greate and notorious iniurie vnto Christ to think any Saint or Angel to be in power or loue equal vnto him much more superiour if god only as it hath bin by the scripture plainely proued be able wylling knowing how to helpe hearyng our prayers in faith made for helpe and better vnderstanding how to helpe than we are able to expresse if he haue promised to help if he haue commaunded to sue vnto hym for helpe finally if the Saints and Angels haue refused outward worshippe and therefore woulde much more refuse inuocation being a high seruice of God and carrying also with it a parte of beliefe for howe shall they call on him on whom they haue not beleeued if the dead Sainctes are ignoraunce of vs and knowe vs not let vs then beloued wyth Cornelius pray continually only vnto God the knoweth vs who is not ignorant of vs he no doubt for hys Christs sake in al things wil heare vs that we shall aske in his name so far as they make for the furtherance of his glorie benefit of vs the aske for them at his handes For if when through sin wickednesse transgression we were enimies vnto God strangers frō righteousnesse which is by Christ it pleased God in great mercie to sende his son to worke the attonement betwéen hym vs being now by Christ made friendes with God it can not be chosen but that he wil graūt vs whatsoeuer we shal aske in hys name according to his word Thus haue you séene in Cornelius a godly Gentile a religious souldiour a deuoute gouernor a Christian captain one that none of the engines trappes of Satā could so entangle bewrap that they coulde staye or withhold him from the exercises of godlynesse albeit they were to catche withal baited on the one side with the vain pleasures delites of this world wyth promotiō with honor with loue fauour liking on the other side with persecutiō with mockes scornes of the wicked with hatred disdain enuie displeasure of other superiours the Emperor as depēding theron with feare of losse of office life liuing with which notwithstanding he is not moued but goeth on boldely in the course of Christian religion in which hée had begun Such a one in respect of godlinesse religion the fear of the Lord ought euery one of vs of what degrée or calling soeuer for to be But alas dere brethrē whiche waye might a man take to go to finde the house of Cornelius wherein not only the master of the house with his wife is godlye but hath by his Christian trauaile and paintaking in instructing but of the worde all his householde fearing god I beséeche you take a little paines wyth me to search amongst al sortes and kindes of men for Cornelius and then will it easily appeare how rare a thing it is to finde him And firste in the waye of good spéede let vs beginne wyth men of his own profession and of the same trade of life with him I meane Captaines and let vs by conference of their manners qualities with his make a triall howe neare of kinne the Captaines of our time are with Cornelius the Captaine of that time Captaine Cornelius his first commendation is for his godlynesse religion and feare of God our Captaines thynke these things to be nothing pertayning vnto them but post them ouer to the ministers pastoures and preachers Captaine Cornelius feared God withall hys householde our Captaines themselues theyr souldiours make chiefest accountes of suche as setting aside all feare of God and man haue desperate minds to aduenture any hazarde and suche forsooth haue a Capitaines hearte and the courage of a souldior Capitaine Cornelius gaue muche almes to all the néedie of the people our Capitaines liue by the spoile and robberie of others chieflie if they once get to sea There God séeth them not all is fish that commeth to nette and that shippe whiche they finde loden with richest bootie and most pretious marchandize is alwaies the ship of oure enimie and therefore we muste néedes haue the spoile of him albeit he be neuer so godly and many tymes our owne Countryman Captaine Cornelius was daily and continuallye occupied in prayer vnto God our Captaines like the parishe the worse the Churche standeth in Captaine Cornelius vsed weapon at the commandemēt and in the obedience of hys lawfull Magistrate for to withstande the inuasion of enimies to kéepe vnder as well the Iewes as others that were likelie to rebel to maintaine the publike peace oure Captaines run from place to place and from realme to realme hyred for mony not caring to intermeddle themselues in warres nothing appertaining vnto them and there will they serue where they may haue moste wages bée it vnder the banner ensigne or standard of the Pope the Turke or the Diuell to if he were vpon earth to entertaine souldiors And so odious vnto thē is the name of Peace that they in manner abhorre curse it wishing and praying for war war that with the bloude and spoile of others
swallowed vp of feare and horror but that we shold with all méekenesse lowlynesse humility and reuerence cast our selues downe before his maiestie being with al submission readye to do that which he shal thinke beste to enioyne vs For the Lord loketh that those to whom he openeth and sheweth himselfe by his worde shoulde be moued with a reuerent feare at the hearing of the same according as he witnesseth by hys Prophete Isaias Heare the word of the Lord all ye that tremble at his word And againe To him will I loke euen to him that is pore and of a contrite spirite and trembleth at my words But what is the cause beloued that at this day the word of the Lord worketh not in vs this effect of reuerence trembling and feare forsooth bicause we fasten our eyes vpon the person that speaketh with the basenesse of whome we are nothyng moued wheras if we would as indeede we ought consider that it is GOD whiche speaketh vnto vs in the person of man then would be driuen into this sluggishe nature of ours suche a feare and reuerence of the word of God as ought to be in vs which I pray God graunt vnto vs. Thirdly I cannot let passe the answere that Cornelius maketh to the Angel calling him wher he saith what is the Lord Wheras the drossie translation whiche goeth vnder the name of Ierom the cōmon translation is the Pope his owne dearling hath who is it Lord Like as in the first of Samuel and third chapter it hath very falsely rediculously that Heli hys eyes were dimme and coulde not sée the candle of the Lord vntil it was put out And in the .15 of the first to the Corinthes clean contrarie vnto the truth of the Gréek text which sayth we shal not all die but we shall all be changed it sayeth we shal all dye but shall not al be chaunged besides a greate many moe filthy corruptions whyche haue often out of this place bene shewed to be in it that you mighte learne to forsake and leaue it Al whiche errours moste of them shewed them by vs and some of them tolde them by theyr owne men I doe the lesse maruell that they stil retain for as muche as of grosse wilful ignorance in their Latyn portuses in stead of Glorie be to the father and to the sonne and to the holy ghost they sing daylye Glorie be to the father and to the sonne and to the Diuell Spiritui paradyto the wicked and infamous spirite in steade of spiritui paraclêto the spirite which is the comforter For the that there is so much differēce betwéen the two words euery boy of the grammer schole can tel And I woulde fayne learne of some Papist that holdeth that the church of Rome can not erre whether this were an error or no in steade of the holy Ghost to pray to the Diuell And bycause I were loth to sustaine their ill will for reporting this truth of them let it for me rest vpon the backe of him where I haue it whych is Polidor Vergil a man of their own who in hys fifth booke and thirtéenth Chapter of the finders out of things too too pitiously poore soule lamenteth complayneth of their waywardnesse that being tolde of so horrible a faulte will not leaue nor amende it Wherefore leauing hym in his sorrowe and his Popishe Priestes in their frowarde errour I returne to my purpose and note vnto you that al the copies so manye as I euer haue séene or hearde of haue thys reading What is it Lord so that the other Who is it Lorde being such as any that in the Gréeke tongue can set the Nominatiue case and the verbe togither might easily auoyde procéedeth of wilfull ignonoraunce and carelesse negligence and darkeneth also the meaning of the place for whyche cause onely I note it Wheras this reading What is it Lord argueth that Cornelius his minde was touched with a feare as knowing that albeit it were onelye the Angell that spake vnto him yet he had indéede to do with God whose onelye messenger the Angel was Therefore thus saying he sheweth forth a readie and willing minde euen before he knoweth to doe whatsoeuer the Lorde shoulde commaunde hym whereas we after that the Lorde hath commaunded and commaunded againe straine courtesie and take leysure to performe his wil communing with fleshe and bloude whether it be good pollicie or no to doe as the Lord biddeth whether it maye not procure vs peril and trouble But all you that feare the Lord saye with Cornelius What is it Lorde and by thy mercifull assistaunce wée wil performe and doe it There followeth the thirde braunche of this second generall namely the Angells speache vnto Cornelius saying Thy prayers and thine almes are come vp into remembrance before god Now therefore send men to Ioppa and call for Simon whose surname is Peter He lodgeth with one Simon a Tanner whose house is by the Sea side he shal tell thee what thou oughtest to doe These wordes as in the beginning I declared containe both a comforte and a commandement vnto Cornelius which both with their doctrines shal be handled in order firste the comforte bycause it is firste mentioned after this maner Thy prayers and almes are come vp into remembraunce before God. Of these wordes we maye not gather that GOD who séeth all thinges and before whose eies are manifeste those thinges whiche are done in greatest secret doth at any time forget the doings of men but the holye Ghost in this place as in manye other speaketh of God as of a manne for our better vnderstanding And for bicause if God deferre at the firste to graunt our requestes our dul nature conceiueth no better of him thā of a man that is deafe therefore that Cornelius might knowe that his praiers were hearde and hys almes déedes accepted the Angell assureth him that GOD hathe in remembraunce both the one and the other that is that God will reward them with the full lighte and knowledge of his Gospel And so in manye other places doth the worde Remember béeyng spoken of the dealing of God towardes man carrie with it a signification of rewarde So God remembred Noah and the floude ceased he remembred Abraham and deliuered his kinsman Lot out of Sodom he remēbred Rachell and gaue hir children he remembred his promisse and deliuered the children of Israell oute of Egipte So we reade that the thiefe on the Crosse saide vnto Christe Lorde remember me when thou commeste into thy Kingdome and he aunswereth this day shalte thou be with me in Paradise And in the Psalme it is saide He remēbred vs in oure humilitie and then followeth he redeemed vs. And therfore you shall finde that Dauid often prayeth to the LORDE to remember hym In thys place therefore Gods remembraunce of the prayers and almes déeds of Cornelius teacheth him that he will reward them not for their worthinesse but of his mercie
describing the qualities of souldiers wyl haue them not only to be frée froÌ„ al wickednesse but also from al manner of outward pollutions And therfore I do many times maruel how the practise of our times in seÌ„ding forth into the wars théeues and murtherers can be warranted by the word For sure I am that the Israelites could not prosper at the siege of Ai vntill Achan the théefe was found out executed And the lord in Numbers saith that no recompence is to be taken for the life of the murtherer nay that the land can not be clensed of bloud but with the bloude of him that shed it Let murtherers therfore if they be proper haÌ„dsome felows be properly and handsomely hanged and honest meÌ„ be sent to war in their steads And al you that be noble men and gentlemeÌ„ for Gods sake I pray you learn this one point of Cornelius let not any waite nor attende vpon you but suche as feare the Lord and then shal you not néed in the countrey such a train to followe you with long poles in their neckes nor in the Citie to wait vpoÌ„ you with loÌ„g blades by their sides with flashing and cutting ruffiaÌ„ly quarelling for neuer so little a worde speaking imitating the spéeche of the Diuell vnto our sauiour Christ If thou be a maÌ„ of thy haÌ„ds come mete me in Smithfield Here I brokenly make an end without any repetition hauing as I coulde not as I would run ouer euery part of thys text vsing only for proues the warrant of the Scripture bycause the testimonie of maÌ„ may be refused but it neuer goeth forth but vnto saluation or condemnatioÌ„ If I haue bin somewhat long I pray forgiue me this faulte and pardon me this iniurie I haue done it onely for your further edifying and for my farewell doe in Christ Iesus huÌ„bly pray you al thorowly to consider of that whiche I haue spoken being all togither within the compasse of the world that you put it in spéedy practise and execution especially the diligent trauayle to instruct your children families in the word of the lord For the Diuell that now will goe about in withholding you from this duetie to tell you that it is not yours but the ministers office wil at your liues end to condemne you for forslewing your duetie lay vnto your charge that God hath coÌ„maunded you to teach diligently his word to your children families The Diuel that now to excuse you wil alleage that it wil hynder your seruants worke wil at your dying day to accuse you plead that Martha in being busye aboute the affaires of the house was not so wel occupyed as Marie in hearing of Christ The diuel that now sayeth vnto you that for thus doing you shall be mocked and scorned will at your last breath and gaspes for not doing it rehearse vnto you it is better to please God than men and they that please meÌ„ are not the seruantes of God. Wherefore my brethren concerning this that either I or anye other of Gods ministers shal in his word speake vnto you out of this place let not the saying of the lord by the prophet Ezechiel be verified in you wher he writeth thus Also thou sonne of maÌ„ the children of thy people that talke of thee by the walles and in the dores of houses and speake one to another euery one to his brother saying come I praye you and heare what is the worde that commeth from the lord For they come vnto thee as the people vseth to come and my people sit before thee and heare thy wordes but they will not doe them For with their mouthes they make iests and their heart goeth after their couetousnesse And lo thou art vnto them as a iesting song of one that hath a pleasant voyce and can sing well For they heare thy wordes but do them not And when this coÌ„meth to passe for lo it will come then shal they know that a prophet hath bene among them The Lorde therefore make vs to be wise harted that wyth Cornelius we may be readie with all diligence to doe what soeuer the Lorde out of his holye worde shall commaunde vs for Christe his sake to whiche Chryste with the father and the holy Ghost be all prayse honour glorie and Dominion both nowe and for euer Amen 1. Cor. 4.3 â—e shall speake â—rdes whereby â—ou shalt be saâ—d and al thine â—iâ—e Cornelius The callyng of the Gentiles Zach. 9.10 Mich. 1.2.3.4.5 Psal. 72.11.17 Psal. 2.8 Esal 19.18 Esai 42.11.12 The callyng of the Gentiles signifyed by diuers examples in the scripture Naaman Ionas Iob. Christe Thamar Ruth The wise meÌ„ The seruant of the CeÌ„turioÌ„ The sonne of the Courtier The womaâ— of Canaan The womaâ— of Samariâ—â— The calling of the Chamberlayne anâ— of Corneliuâ— Of the casting off of the I â—â— 49.6 Rom. 10.29.20.21 â—zech â—4 6.7.9 Ierem. 9.25 Deut. 7.6 Isaias 25.1 Ierem. 7.4 â—ct 11.2.3 c. The application of the doctrine of the calling of the GeÌ„tiles and casting off of the Iewes Ingratitudâ— and disobedience to Goâ— and his worâ— God alwaieâ— seuerely pâ—nisheth The synnes of the Ieweâ— Let vs learâ— the punishinâ— of the Ieweâ— to auoyde tâ—â— like sinnes â—t vs learne 〈◊〉 the puâ—â—shment of â—e Iewes 〈◊〉 auoâ—de the â—e sinnes â—he more â—enry we â—ue of God â—s blessings â—e greater â—ll be our â—nishment 〈◊〉 abusing â—em God vsually doth greatliest blesse thâ— greater citiâ— with the Preaching his word aâ— greatiyest plague theâ—â—for the contempt of the same England â—eaty of the word preached More resorte to playes thaÌ„ to Sermons The plague will not be carried out in a Dung-Courte God is tyed to no place nor person In the calling of the Gentiles is a notable token of God his gret loue The manner of God hys calling of the GeÌ„tiles teacheth that we are iustified only by fayth The seconde â—raunche of the fyrst part The practise of the Romanes Cesarea The manner of the Romane souldiers a lesson for Englande Why God muste needes â—unishe Engâ—ande Swearing â—reach of the â—abboth DrunkeÌ„neâ— Whordomâ— â—he third â—nch of the â—t generall â—nte The Lessons of this thirde braunch Exod. 23.2 Machiauell Excetra wâ— a kinde of â—nemous Sâ—â—pent from whom wherone head wâ— cut off three sprang vp in his stead as they do write of him â—erentius a â—bâ—e Capiâ—â—yne The fourth braunch in the fyrst general Lette this whole treatise of childrens education and houshold gouerâ—ment be wel marked Deut. 4.9 Deut. 6.7 Psal. 78.6.7 Ephes 6.4 Deut. 17.19 2. King. 23.2.3 1. king â—â— Gen. 18.19 The neceâ—ty of instructing those vnder ourâ— charge in 〈◊〉 feare of thâ— Lorde Abraham Cornelius â—uid Howe God punisheth thâ— forslewing oâ— this duetie Psal. â—8 â— Al householders ought tâ— be wel seene in the Scriptures Correction to be vsed as wel as instruction God hath layd vpon most men 〈◊〉 persons A request to the L. Mayor and hys brethren That it is the part of al Scholemaisters to teach their schollers out of the word of the Lord. Popish Scholemaisters A request to the high commissioners for the fiftin of Popishe Schoolemasters The fifth braunche of the firste paâ— â—t is not yâ—ogh to haue â—e bare and â—aked name 〈◊〉 Faith but his faith â—uste also be â—uitefull in â—ood works The place oâ— Iames expounded brieflye The Papists to vs wrong 〈◊〉 gyuyng me that wee are enimies vnto good workes The differeÌ„ce betweene the â—aâ—istes and vs in the doctrine of good workes 〈◊〉 rule to â—nowe wheâ—her that whiâ—he we giue â—e almes or â—o 1. Cor. 13.3 â—al 58.7 â—hat the â—â—er giuings the Paâ—stes is no â—â—lmes An exhortation to the ricâ— to be liberal to the poore Againste deferring to dâ— good The continuall exercise of praying in Cornelius The example of Cornelius ought to moue vs to diligence in prayer Where there â—s true loue â—here is often praying To whom we oâ—ght to pray That we ought to pray to none but only vnto God. â—eut 6.13 Esay 43.11 Psalm 50.15 Act. 14.15 â—ca 19.10 The deadâ— Saints 〈◊〉 vs not How far the Captaines of â—ur times for the most part are from the vertues of Cornelius â—arde to find Cornelius aâ—ong the comâ—on people â— notable praâ—tise of the diâ—ell to pull â—rom hearing â—f the worde â—n the Lords â—aye Againste Playes and Enterludes on the Lords dafe P. Sempronius Sophus Ierem 5 4.â— â—ot manye â—eate men Cornelians â—udges and â—awyers Lawiers seruantes Ministers Rom. 15.4 Lessons out of the first braunch of the second generall The godly â—omen The two Disciples The Chamâ—erlayne â—aule â—imeon â—pollos Cornelius Baudie bookes God hath vâ—ed sundry meanes in â—imes past to â—eueale hys will vnto â—en A singular comforte Psalm â—1 11 God many times applyeth hymselfe to the capacities of men The seconde â—raunch of the â—econd geâ—erall Holy men haue always feared at the appearaunce of God his angels Iudg. 6.22 Iudg. 13.22 Dan. 10. Mat. 17.6 Marke 16.8 The coÌ„ming of Christ to iudgemente wil be most terrible to the reprobate We ought tâ— feare at the speaking of the Lord vnto vâ— out of his worde The answere of Cornelius to the Angel. The Papists a long time in steade of the holy Ghost prayed vnto the Diuel The thirde braunche of the seconde generall â—he doâ—â—es â—zech 11.19 â—â— 26 Againste the Papists abusing this place 1. Cor. 2.14 â—harge vnâ— Cornelius â—tructing â—n what to â—e The doctrines Tit. 1.9 A commendation of the fayth of Cornelius What fruite Cornelius reaped by the vertuous bringing vp of his householde Religiousnes in souldiers Deut. 23.9 A good lesson for noble men and gentlemen
they may enrich themselues The qualities whiche were in Cornelius besides his knowledge in feates of warre were godlinesse religion feare of God Christian trayning vppe of his familie almes déeds and prayer and such should likewise be in the Captains of our time in all places But howe are men commonly iudged of in respecte of méetenesse to be Captaines if he can set his countenaunce sternly looke biggly goe proudly walke stately and sweare roundlye nay terribly in such fearefull sorte that hée woulde make the Diuell if hée were incarnate to quake and tremble at the hearing of it suche a one is a valiaunt and a lustie and stoute Capitayne I condemne not in Capitaynes countenaunce personage making manhoode I reuerence them well vsed as the good giftes of God neyther doe I disallowe the callyng of a Capitayne whiche I confesse to bée néedefull and necessarie and wherein a manne may serue GOD as this oure Cornelius I onelye reproue the disorders of badde Captains and wishe and praye that as there bée no doubte some godlye and vertuous Capitaines so that all maye be Cornelians for it shall be no shame at all for them to sette him before them for theyr paterne nay shame and confusion will it be to them all if hauyng with Cornelius the same profession of life they haue not also with hym the like agréemēt in maners which God for Christes sake graunte vnto them Nowe if we shall séeke for Cornelius among the cōmon people we shal likewise proue it a hard thing there to finde hym for they are so farre from his vertue religion and godlinesse that they run gréedily euerye man after his owne waies leauing and omitting the wayes of the lord And as for instructing their families after the example of Cornelius to feare God they are so farre from abilitie to performe this duetie that themselues had firste néede to learne for of God his word they know in a manner nothing thinke it to be the only office of the Minister to looke to teaching yea the whiche worse is they seldome reforte to the place of preaching where they might learne their duetie vnlesse it be on the Lords day on which if in the fore-noone they haue heard the word of God in the afternoone they thinke that without all controlment they may runne after all kinds of vanitie Here also on the other side it is wonderful to consider the craft and subtiltie of oure common aduersarie the Diuell who like the cunning Cooke that for his gaine prepareth sundrie swéete and pleasant dishes to procure appetite when as the stomacke as it were gorged alreadie inuenteth many kinde of vaine exercises for that day to pul them from hearing of the word least by it thei might be won from his kingdome to the seruice of the Lord so be brought into a hatred of such kinde of leudenesse And like as heretofore in this lande he vsed persecution to kéepe vs in Idolatrie so nowe when as the Lorde in mercie hath sent vs the Gospell with peace quiet he vseth pleasure prosperitie to draw men vnto vanitie How this way he preuaileth both in Countrie Citie our present times aforde too plentiful examples and the time to come in an other worlde will yéeld vnto the frequenters of such leudnes plentiful punishmēt There be not many places where the word is preached besides the Lords day I woulde to God there were yet euen that day the better parte of it is horriblie prophaned by diuellishe inuentions as with Lords of Misserule Morice dauncers Maygames insomuch that in some places they shame not in the time of diuine seruice to come daunce aboute the Church and without to haue men naked dauncing in nettes whiche is moste filthie for the heathen that neuer hadde further knowledge than the lighte of nature haue counted it shamefull for a Player to come on the stage without a slop and therefore amongest Christians I hope suche beastly brutishnesse shal not be let escape vnpunished for whiche ende I recite it and can tell if I be called where it was committed within these fewe wéekes What should I speake of beastlye Playes againste which out of this place euery man crieth out haue we not houses of purpose built with great charges for the maintaināce of them and that without the liberties as who woulde say there let them saye what they will say we wil play I know not how I might with the godly learned especially more discommende the gorgeous Playing place erected in the fieldes than to terme it as they please to haue it called a Theatre that is euen after the maner of the olde heathnish Theatre at Rome a shew place of al beastly filthie matters to the which it can not be chosē that men should resort without learning thence muche corruption For if hée that behelde but the filthie picture of Iupiter in a shower of golden raine descending vnto Dianae coulde thereby encourage himself vnto filthinesse shall we thinke that flocks of as wyld youths of both sexes resorting to Enterludes where both by liuely gesture and voices there are allurements vnto whordom they can come awaye pure and not inflamed with concupiscence I will not here enter this disputatiō whether it be vtterly vnlawfull to haue anye playes but will onelye ioyne in this issue whether in a Christiā common wealth they be tolerable on the Lords day when the people shold be exercised in hearing of the word whiche thing as it hathe béen oftentimes reproued by learned godly men out of this place so for the discharge of mine own conscience I am to speake some thing whiche in fewe wordes is this If playing in the Theatre or any other place in Londō as there are by sixe that I know to many be any of the Lordes wayes whiche I suppose there is none so voide of knowledge in the world wil graunt then not only it may but ought to be vsed but if it be any of the wayes of man it is no work for the Lords Sabaoth therfore in no respecte tollerable on that daye For thus speaketh the Lorde by his Prophet Isaias If thou tourne awaye thy foote from the Sabaoth from doyng thy will on mine holy day and call the Sabaoth a delighte to cōsecrate it as glorious vnto the Lord and shalte honour him not doing thine owne wayes nor seeking thine own wil nor speaking a vaine worde then shalte thou delight in the Lord and I wil cause thee to mount vppon the high places of the earth and feede thee with the heritage of Iacob thy father For the mouthe of the Lorde hath spoken it As in these wordes is sette downe a blessing to such as leauing their own waies and the doing of their owne willes on the Lordes daye sette their delighte to doe the will of God on his holy day which I thinke is not to goe to a wanton Play and doe consecrate it as glorious vnto the Lord