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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72993	A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1635 (1635)	STC 19350.5; ESTC S124821	64,942	95

1 Pet. 1.4 undefiled like the stone Amiantus and unfading like the flower Amarantus Againe for Religion He was a devout man and one that feared God you are therein a true Israelite without guile a constant Professour of the Orthodoxe faith and Religion professed in this Church because it is in your conscience Gods truth and the right way of serving him and not for any temporising respects of swimming with the streame nor for any feare or favour of men He feared God with all his family It hath ever bin your Fathers and your own resolution and course with that brave leader of Israel Ioshua to serve God with your whole houshould (b) Ios 24.15 as thinking with the Emperour Constantius of his servants that they could not keepe their faith inviolate towards him that were perfidious to Almighty God (c) Euseb de vita Constan li. 1. ca. 11. and to see that they be present at the set times of prayer yea to compell them to come on the solemne dayes and times into Gods house that it may be full He if he had any wife in that houshold to oversee their wayes could not be happier in her then you are in your loving and religious Consort who so sympathizeth with you that whither you goe she will go where you lodge she will lodge your people are her people and which is best of all your God is her God and that nothing but death can part you her as Ruth saith to Naomi (a) Ruth 1.16 He gave much almes to the people round about him you not only like Abraham and Lot entertaine yea invite and entreat into your house your neighbours friends and strangers but also daily at your gates breake your bread and open your almes basket to the poore of the Parishes round adjoyning and refresh their hungry bowelles The Lord grant unto you that you may finde mercy of the Lord in that day He with his pitty and charity towards men joyned piety towards God praying to God continually and you do not onely serve God in righteousnesse and mercifulnesse towards men but also in holinesse towards him invocation of his name you have a Church in your house and an Oratory to serve God in and you have your stata tempòra set times which upon none occasion you omitte or intermitte And I have this confidence in you that you have also your secret times of entring into your Closet and praying to your Father in secret (a) Mat. 6. of communing with your owne heart upon your bedde and in private retirednesse (b) Psal 4. Now then macte virtute good lucke have thou with thine honour ride on still like a good plant in the house of the Lord flourish still in the Courts of our God bring forth still these fruits amongst your other fruits of Christianity both in your mature and old age (d) Psal 92.14 be stedfast unmooveable alwayes abounding in these workes of the Lord (e) 1 Cor. 15. as you beleeve against all the enemies of grace that the seed of grace sowne in the good ground bringeth forth fruit with patience and perseverance (f) Luk. 8.15 the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth both and that the Lord who is faithfull will stablish his children in every good word and worke (g) 2 Thes 3.3 and 2 17. and confirme them unto the end (h) 1 Cor. 1.8 And that God who hath begun his good worke in you wil finish it until the day of Christ as he doth make you perfect stablish strengthen and settle you in every good worke so your reward shall be great in Heaven with him he will abundantly recompence his owne gifts and good works in you and crowne them with that crowne of righteousnesse which is laid up for all them that love the appearing of Iesus Christ in which blessed company that you may ever be found shall be the servent prayers of Your devoted Servant in Christ Iesuse BARTHOL PARSONS From my Rectory at Ludgershall in the County of Wilts the 30. March 1634. A Romane Centurion becomming a good Souldier of IESVS CHRIST SECTION I. Acts cap. 10. vers 1 2. 1 There was a certaine man in Cesares called Cornelius a Centurion of the Band called the Italian Band 2 A devout man and one that feared God with all his house which gaue much almes to the people and prayed to God alway 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 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 Vers 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

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 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 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

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 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 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 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