priuate Popishe teachers to be sought after and sifted as wel to staye the present mischiefe as also to méete with before hande the hurte that may by suffering them grow hereafter And to ende this matter in whiche albeit I haue in long I hope the necessitie and profite of it shall easily with the godlye procure my pardon I likewise hartily desire all teachers of youth not to suffer themselues to be founde lesse diligent in a good cause than the Papistes in a badde not to be lesse carefull to instructe their children in the feare of the Lorde than the Papistes are to traine vp theirs in Poperie not to be lesse mindeful to teache their schollers the true religion than the Papistes to learne theirs the false As for the rest of you beloued that are here present if any of you with CorneÌ„lius haue laboured all his familie to feare the Lorde you haue like obedient children béene carefull to performe that duetie whiche GOD hathe layde vppon you and so in the Lordes name I exhorte you to go forwarde and those of you that hitherto for want of knowledge haue omitted this duetie of instructing your families with Cornelius in the feare of the Lord nowe that it hathe béene euidentlye proued vnto you to be youre charge no person of what calling soeuer to be excepted adde not I beséeche you to youre knowledge contempte but diligent and spéedie practise and putting it in vre For it is a fearefull thing to fall into the handes of the Lorde Take encouragement by the example of Cornelius goe aboute it in the feare of GOD and earnest calling on his name so shall you haue to youre greate reioycing euerye man in his owne house a godlye Churche and with lesse disquieting of your selues with chiding and fighting you shall haue those vnder youre seuerall chardges in singlenesse of conscience to performe suche dueties towards you as in the feare of God to you they doe owe the which for his sonnes sake I beséeche him to graunte In the fifth braunche of this firste generall containing a descriptioÌ„ of Cornelius and his qualities I haue to speak of his Almes déedes and Prayer and fyrste of his Almes bicause that is first mentioned in my Texte As before wée haue séene by Cornelius religiousnesse feare of God and vertuous instructing his familie his faith towards God so nowe by hys almes appeareth that he bare a godlye and pittifull affection towardes men in relieuing euerye manne as his necessitie séemed moste to require For where it is saide that he gaue to all the people this All is to be restrained to all the poore among the people for it hadde béene no almes to haue giuen to the riche who had ynough alreadie Iohn the Baptiste taughte the souldioures that asked of him their duetie Thâ—t they shoulde strike nor accuse no man wrongfully but be contente wyth their owne wages Cornelius hath plaied the good scholler he hath not only perfectly learned that lesson but hath also taken forth an other learning besids being coÌ„tented with his owne stipend out of the same in loue and of a felowe féeling of the miseries of his poore brethren to contribute vnto their necessities for it cannot be chosen but in whome soeuer there is true Religion and the feare of God in the same also there muste néedes be loue a brotherly compassioÌ„ not only to pitie but also to helpe the wants of those that stande in néede so farre forth as by the portion of good the whiche the Lorde hathe blessed vs withall he hath enabled vs And that out of this loue this â—elow féeling this compassion this pitie did issue in Cornelius his charitable relieuing of the poore the very word it selfe whyche Luke doeth here vse for almes doth planely shewe For it properly signifieth Mercie whiche is an inwarde affection and touching of the hearte rising of the viewe of an other mans miserie and is here put figuratiuely for all outwarde dueties of Charitie whereby we doe good vnto suche as are in pouertie necessitie Wherefore in as muche as Cornelius is here said to haue bestowed much almes amongst all the people it is euident that there was in him a righte Christian hearte and bowels of mercie whiche didde yerne and as it were melt at the calamities of his brethren which did consider the band of vnitie which ought to be betwéene members of all one heade Christ Iesus who in this respect did féede foster and cherishe prouide and care for them as béeing of his own flesh and had regarde to helpe them as the very members of his owne body There is therefore no question but that Cornelius liberalitie and bounteousnesse springing oute of this fountaine of brotherly compassion was no fained counterfaite nor forged but true right and perfecte beneficence almes and liberalitie Wée learne firste out of this great almes of Cornelius that it is not sufficient to haue the name of Faith to be religious to feare God vnlesse also thys faith doe fructifie and bring forth good fruites according to that whyche Iames writeth What auaileth it my brethren thoughe a man saith he hath faith when he hath no workes can the faith saue him And againe But wilte thou vnderstande O thou vaine man that the faith which is without workes is deade And marke withall I beséeche you the manner of his speache for it maketh being rightly vnderstoode verye muche againste the Popishe Iusticiaries of oure time whiche teache oute of hym that manne is iustified by his workes whiche wordes in déede he vseth he doth not saye What if a man haue faith but what if a man say he haue faith by whiche appeareth that he speaketh of hipocrites and vaine boasters of faith For the true and liuely faith can be no more without workes than the fire withoute heate than water without moisture the Sunne without brightnesse the good trée without his good fruite And where hée sayeth that Abraham with Rahab were iustified by their workes he meaneth that their outward workes before men were testimonies of their inwarde faith before God and not that their workes were the causes of their saluation for so shoulde he be against all the Scriptures whiche teache that Faith onely doth iustifie and so likewise we shoulde make the holye Ghoste contrarye to himselfe whiche were verye wicked so muche as to thinke muche more to speake Wée therefore teache out of this example of Cornelius good déedes and suche other lyke vertuous actions of godlye men togyther with the aucthoritie of the holye Scripture that it is the parte of a Christian to doe good workes yea that whosoeuer he be that doeth no good workes he is indéede no more a true Christian than a deade carcasse a liuing man. Wherefore the Papistes doe vs greate iniurie in filling the eares of the simple and ignorant people that our doctrine is a doctrine of libertie that we teache men to liue looselie and lewdely that we are enimies vnto
good works whereas in very déede we doe the flatte contrarie We will menne to beware that they vse not the libertie of the Gospell for a cloake of maliciousnesse wée teache them to serue the Lorde in feare in holinesse and righteousnesse all the dayes of their life We will men to let their light so shine before men that they séeing their good workes maye glorifie oure heauenlye father whiche is in heauen But herein lyeth the difference betwéene them and vs we teache that Works come after Fayth they that they go before Faith wée that they folow him that is alreadye iustified they that they goe before him that is to be iustified wée that they are the fruites of faith they that they be the trée out of whyche Faith buddeth we that faith is the cause of workes they that workes are the cause of Faith. And with as muche truth maye they teache that lighte is cause of the Sunne that heate is the cause of fire that moisture is the cause of water To be shorte we teache that the worde of the Lorde only is the measure by whiche oure workes are to be moten they that the wil of manne and good intent But howsoeuer they teache or whatsoeuer they saye thus sayeth the Scripture and thus teacheth the worde of God without Faith it is impossible to please God. Whereof I conclude that as after the example of Cornelius a Christian muste doe good workes so must he haue Faith before or else howe glorious soeuer they séeme in the sighte of man before the Lorde they stincke and are abhominable And therefore is it also in this place verye well saide of Cornelius firste that he was a religious man and one that feared GOD and secondly that he gaue muche almes to all the people Thus you sée that in hym went firste faith religion and the feare of God and then that these were not ydle his good workes and déedes doe declare And thus lette Papistes saye what they liste wée teache that in Christians it oughte to be and with their owne eies in a greate manye they may sée it for to be and God graunte that in all those that doe professe hys name and religion it maye be I meane that all suche as doe in worde confesse Christe Iesus to be the Lorde maye in déede with Cornelius so godlye walke that by their liuing before the worlde they maye be taken for Christians Secondlye we haue here a rule gyuen vs howe to examine and trie that whiche we giue to the poore whether it he almes or no. For to haue that whiche is giuen so to be doth not consiste in the greatnesse of that whiche is bestowed but in the minde and disposition of the giuer for who commonly are so liberall or rather in very déede prodigall and lauishe as are hipocrites that in giuing gréedily hawk and hunt after the praise commendation of men and therefore as Christe sayeth blow a Trumpet before their almes but they haue their reward neyther shall the greate sums that they distribute and bestowe euer come into this reckning before the Lord that he wil accept and take it for almes that is for such a worke as doth please him bicause it is not done in such sort as he commandeth That therefore whiche we giue shal then goe before the Lord for almes if it be as the holy ghost here speaketh of Cornelius his liberalitie mercie that is to say if it procéede of loue and of a brotherlye pitying the miserie of him which is in néede as reckening him to be one of our own flesh and so in regarde of this neare bande and coniunction which God hath made betwéen vs we do as it wer out of the vowels of mercie and compassion liberallie powre oute vppon hym as one of our own members for the reliefe of his necessitie according to the measure whiche God hathe blessed vs withal For as Paule speaketh Though I feed the poore with all my goods and haue not loue it profiteth mee nothing And the Lord by his Prophet Isay commaundeth vs that we hide not oure face from our owne fleshe So you sée that if our giuing issue out of any other heads than out of loue and a fellowe féeling of the wantes of oure néedie brethren in that they be oure very owne fleshe it is as nothing before GOD. Whereof I conclude that all the large giuings of the Papists of whiche at this daye many make so greate bragges bycause they be not done in a reuerent regarde of the commaundement of the Lorde in Loue and of an inwarde being touched with the calamities of the néedie but for to be well reported of before men whilest they are aliue and to be praied for after they are dead and by the meanes of thē to be deliuered from the paines of Purgatorie so to win Heauen are indéede no almes but Pharisaicall trūpets to win a brittle blast of glorie at the hāds of men They haue therefore as Christe sayeth their rewarde that is to say the thing they soughte for to wit the praise and commendation of mē as for reward at Gods handes they neither haue nor euer shall haue vnlesse in doing theyr almes they sette before them a reuerent regarde of the Lords commaundement and in loue and mercie frame thēselues to helpe their néedie brother Wherefore deare Christians I directe my speeche vnto you whome GOD in great mercie hathe blessed with plentifull increase of the riches of this worlde whereas hée coulde haue made you inferioure to the meanest Lette Cornelius his example who gaue much almes to al the people moue you to be liberall to help the poore as he by giuing franckly to the people of the Iews being none of his natiō did therby testifie his consēt to their religion so by your giuing vnto the godly brethrē and to poore Schollers that stande in néede giue out testimonie that you all hope for one saluation in Christe for whose sake you shewe this mercie in relieuing his and youre members Giue not as Hipocrites and Papistes for praise or for to merite thereby Heauen But let that whiche you doe be done in loue and in mercie and so will it be a swéete smelling sacrifice in the sighte of the almightie And truly it cannot be chosen but if you putte vppon you loue with the tender bowels of pitie and compassion you will be riche in good workes and plentifull in giuing vnto the poore For where there is no giuing there is no loue and little giuing sheweth little pitie whereas greate loue much mercie in such as GOD hathe enriched with abilitie bringeth forth greate giuing and muche almes Deceiue not therefore youre selues with a vaine perswasion of Loue when ye will departe with nothing For loue alwayes bursteth forth into helying the thing that it loueth insomuche that a man will not suffer hys verye dogge to lacke if he loue hym muche lesse his Christian and godlye brother neither
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
and hathe broken the yoake of their Tyrannie from this and manye other nations his name be praysed for it and in the ende with the breath of his mouth wil vtterly confounde them As you haue séene in these Iewes a fearefull example of God his wonderfull iustice in casting them off for their offences so in receyuing of the Gentiles you haue to consider a notable proofe and experience of hys surpassing loue and vnspeakeable mercie For what was there in the Gentiles ouerwhelmed with errour blynded wyth ignoraunce prone to all kinde of superstition and straunge Idolatries ouertaken with all sortes of filthynesse and moste horrible and outragious wickednesse that mighte procure hym to fauour them or to shewe hymselfe so bountious a father vnto them Of hys loue therefore of his loue and moste frée fauour was it that he vouchsaued to call them out of this greate darkenesse vnto so maruellous light and knowledge of his truth in his sonne Christ Iesus our moste louing God and mercifull Sauiour There is not therefore anye cause of boasting of our selues or of any thing in our selues for that we are nothing else indéede but a huge masse and heauy lumpe of sinne Let vs therefore ascribe all the whole glorie of our callyng vnto God that mercifullye hath called vs from errour vnto trueth from darkenesse to lighte from wickednesse to holynesse from condemnation to saluation froÌ„ death to life yea froÌ„ Hel to Heauen for vnto all these and a greate manye moe enormities are we by nature enthralled Let vs therefore enter the déeper into a true consyderation of our selues and into a thorough examination of our owne soules and consciences and then finding in our selues what indéede wée be of our selues we shall learne to set lesse by our painted sheathes and to make better accoumptes of GOD hys infinite and endlesse mercie who hath thoughte good to place vs in the roome of his owne peculiar and chosen people Agayne we sée in the consideration of the manner of GOD his calling vs of the Gentiles to the knowledge of hys Christ not requiring at our handes that we shoulde be circumcised or otherwise tyed to the obseruation of the ceremonies of Moses lawe but onely that we shoulde repente and beléeue the Gospel we sée I say euidentlye hereby that we are not saued by the Lawe nor yet by the workes of the Lawe but onlye by fayth in Christe accordyng as it is written The iuste manne shall â—iue by fayth And againe By the workes of the law no flesh can be saued or iustified by how muche the more so often as I thinke on it and truely I doe manye times thinke on it I doe greately maruayle what madnesse hath ouertaken our Arch-Papistes to besotte themselues and others with a vaine and wicked perswasion of their owne righteousnesse and an arrogante trusting to scale the highe forte of heauen by the broken and rotten ladder of man hys merytes and the corrupte workes and inuentions of their owne idle fancies For if Christe and hys Apostles neuer charged anye with the obseruations of the Mosaicall Lawe as a thing necessarye to saluation and that as appeareth in the wrytings of the Apostles it hath alwayes béene accounted an infallible note of false Apostles to pleade workes and that of GOD hys owne Law in the matter of iustification let then this second note drawn from the manner of God hys callyng of the Gentiles without inioyning them the obseruations of hys owne lawe bée sufficient in a worde to touch the shamelesse boldnesse of the Catolikes that dare shuffle in drosse trumperie of their own forging to claime righteousnes withal that I stand no longer to coÌ„uince those as iniurious to the death and bloudsheading of Christe Iesus who teache that they haue workes sufficient not only to purchase Heauen for themselues but also a surplus and ouerflow to help others withall that will pay swéetely for them in as muche as their owne conscience euery nighte when they goe to bed maye teache them if they truely examine it that of themselues they are not able to thinke so much as one good thought and therefore muste néedes ascribe saluation to the only and alone frée mercie of God in Christe laide holde on by the sure and strong hand of a constant faith workes being no maner of cause thereof at all the whiche Fryer Ferus a man of theyr owne writing vpon this tenth Chapiter of the Actes in moste plaine words doth confesse saying For so in that firste and moste great calling of the Gentiles they oughte to haue beene made equall with the Iewes without all manner of helpe of the Lawe that it mighte be now manifestly knowne that righteousnes commeth of the onely grace and election of God and not of workes than the which what can be spoken more truely more agréeable to the truth The Lord if it be his wil open their eies that in this and all other pointes they maye bowe and yéelde vnto the trueth Thus muche of the reiection of the Iewes and calling of the Gentiles by occasion of GOD his calling Cornelius being a Gentile to the knowledge of his trueth In the seconde braunche of this firste general commeth to be considered Cornelius hys profession and trade of life whiche oure present texte sayeth to bée a Capitaine of the Italian bande at Cesarea for it was an vsuall thing among the Romanes to place in the gret towns or Citties that they wonne garrisons of armed men and souldiours as well to defende them agaynste the inuasions of the Parthians whome besides manye other ennimyes they were often and verye daungerouslye encombred wythall as also to wythstande and kéepe vnder rebellion and tumultuous vproares of the Iewes if at anye tyme they shoulde attempte an insurrection and further that if néede shoulde requyre they mighte vppon shorte warning oute of these garrisons placed in euerye Towne and Cittie gather a iuste and ful army being assaulted to defend themselues These bands consisted some of more and some of fewer Souldioures some footemenne and some horsemenne The fyrste or chiefe bande contayned commonlye a thousande footemenne ouer whych was a Generall and euerye Centurye or hundreth hadde besides hys seuerall Capitayne whyche of the number of Souldiours vnder his conducte was commonlye called a Centurion or Capitayne ouer an hundreth menne Such a one was oure Cornelius who in that he is termed to be Ruler of the Italian bande we maye gather that he was bothe an Italian himself and also in good estimation with the Emperoure For as the Romaynes g thered their garrisons out of sundrye Countrie men of the whyche also they had their names like as this consisting of Italians is thereof called the Italian band so likewise did they make greatest accompts reposed most confidence in the garrisons of their own countreymen out of which also for the most part there were chosen Captaines suche as best liked the Emperoure It is I saye therefore verye
1 Many lessons issue oute of this fruitfull place which deserue large discourses but I will runne them ouer in a worde hoping that the straightnesse of time wherewith I am ouertaken shal obtaine pardon for my shortnesse First therfore once againe to stop the mouths of the quarrelling Papists we teache the this place is a mightie encouragement and a sharpe spurre to pricke forwarde this dull nature of ours vnto good workes in which we are so colde and slouthfull for here we plainelye sée that our godlye exercises oure Christian déedes and good workes be not onelye suche as doe please GOD with whiche he is muche delighted and the whiche hée greatly liketh and verye well accepteth but that he doeth also beautifie and garnishe them with thys noble reward that being vsed to his honour and glorie and the benefite of his Churche he doeth moste plenteouslie and liberally encrease them with a large heape of other giftes blessings and graces For vnto him that hath shall be more giuen and the faithfull seruaunte that is trustie in few thinges and putteth oute his maisters talent vnto gaine shall be sette ouer manye thinges and be made Ruler ouer manye Cityes like as in this place Cornelius bicause God hearde his prayers and accepteth of his almes he directeth hym vnto Peter for full instruction of the Gospell and knowledge of Saluation 2 Secondly for asmuche as it is here saide that Cornelius his prayers and almes déedes were accepted before God it muste néedes followe that Cornelius had faith For whatsoeuer is not of faith is sinne And without faith it is impossible to please god It were blasphemy to affirme that GOD is delighted with sin but God is delighted with the prayer and almes of Cornelius if therefore they were not sinne then were they done in faith and therefore Cornelius hadde nowe alreadie faith God is saide to bée wel pleased with them it followeth therfore inuincibly that they procéeded of Faith. Cornelius therefore hadde faith yea and also faith in Christe for without Christe if we beholde the bare Maiestie of God we shal be so farre off from receiuing any comforte or féeling anye taste of his goodnesse that we shall haue oure eies dazeled with the brightenesse thereof and oure selues ouer-whelmed with the glorie of the same And I praye you can it be that without Christe Cornelius coulde be enlightned with the spirite of Christe I meane the Spirite of regeneration or newe birth manifeste and euident tokens whereof are his religion and feare of god For God chalengeth in Ezechiel this honoure vnto himselfe to frame the harte to his feare godlinesse to make it new and to driue out the stone hardnesse of it to cause it to walke in his statuts and to do his iudgements and kéepe them The fame therefore of the Messias being then so rife amongest all the Iewes yea and among other nations also farre off it cannot be but that Cornelius his faith hadde some grounde on him albeit not in suche fulnesse as it pleased God afterwarde to reueale vnto him Wherefore lette the Papists lay their hand vpō their mouth whiche abuse this place shamefully twoo wayes the one to proue that before Faith a manne maye doe good works whyche maye serue as preparatiues vnto Faith and secondlye that oure workes doe deserue at the handes of GOD encrease of hys good giftes and graces in vs according vnto the seuerall merites of euerye one of vs For the fleshlye manne is so farre off from preparing himselfe of hys owne power to winne the grace of GOD that hée doeth not perceiue the thyngs of GOD neither can doe And as for deseruing the Scripture playnelye teacheth that Faith it selfe from whence all other good workes do spring is the onely gifte of GOD and therefore muste Workes the fruites of the same be so likewise Wherefore if we haue nothing but that we haue receiued Why doe we boaste as if it were oure owne and not receiued Yet when they haue prated for their merits vntill their tongues ake and cried out for their deseruings till their throates be hoarse againe they bring nothing that maye stir vp a man to doe well but leaue vs alwayes in doubte whether oure workes please God or no nay they flatly affirme that it is highe arrogancie and greate presumption for a man to assure himself of saluation whereas we denying that oure workes can deserue any thing and yet teaching that there is a rewarde laide vp for them of mercie which faith taketh hold on in Christ do by this meanes stirre vppe and pricke forwarde the godly to good works whē as they knowe they shall not lose their laboure the recompence whereof albeit it please the Lorde in many places of the Scripture to terme by the name of a Rewarde yet hereof cannot be concluded deserte but it is rather a speciall token of Gods greate fatherlye loue that thus crowneth in vs his owne good giftes who otherwise dooing oure vttermoste are nothing else in deede and in oure owne selues and nature but vnprofitable seruauntes 3 Thirdly wée maye gather of the nature of contraries that as God rewardeth the religion feare of God godlye bringing vppe of his houshold prayer and almes déedes of Cornelius with more plentifull abundaunce of spirituall giftes and knowledge of his Gospell as he vseth in his children daily by a newe and verye sensible increase to multiplye his graces as it were by degrées vntill he bring them to perfection so the little store of heauenly vertues that this day is to be founde amongest vs oure slownesse in prayer oure slackenesse in the déedes of Charitie oure vnwillingnesse to laboure for the edifying one of an other our wearinesse in hearing the word of God and our lesse profiting after the preaching of the Gospell are manifest tokens of Gods iuste reuenge of oure greate vnthankefulnesse so that if wée shall still goe on in hiding in the ground oure Maisters talent it shall in the end be taken from vs and giuen vnto those that haue vsed their talentes to gaine and we for oure deseruings be caste out into vtter darkenesse In the seconde parte of this speache of the Angell vnto Cornelius is sette downe a charge and commaundement for hys instruction what hée oughte to doe in whiche hée is tolde the place whither to send Ioppa to whom there to sende vnto one Simon a Tanner for whome to sende for one Simon surnamed Peter to what ende hée should send for hym namely that he mighte teach hym what to do or as it is in some readings speake wordes vnto hym whereby hée shoulde bée saued and his whole house Wherein appeareth the greate goodnesse of GOD towardes Cornelius in easing hym of all the burthen and trouble of the iourney and laying it vppon Peter whome he hadde appoynted for hys teacher And whereas reason and duetie woulde that the Scholler shoulde goe vnto the maister yet héere suche is the gentlenesse of GOD that