Sermon 24 August 1578, Part 2
¶The ſecond parte.
NOwe I am to handle the ſpeciall parts of my ſecond general, containing the Embaſſage of ye Angel to Cornelius, which with ye reſt that is behind of the thirde pointe, I wil knitte vp in as much ſhortneſſe as may be, for yt I hauehave ſtoode verye long vppon the doctrines and application of the members of the firſte parte. You hauehave therefore in this ſeconde pointe fyrſte, to conſider Gods calling of Cornelius by the appearaunce of an Angell vntounto hym in a viſion at the ninth houre of the daye, whyche was aboute thrée of the clocke in the after noone, accordyng vntounto the reckening of the Iewes, who accompt their houres from Sunne to Sunne.
Thys circumſtaunce of tyme, by whiche it appeareth, that the commyng of the Angell vntounto Cornelius, was not in a dreame, or by darke in the nighte, (albeit in ſuche caſes the LORDE alſo imprinted in the hearts and mindes of them, to whome, by ſuche meanes hée ſhewed himſelfe, alwayes ſome one certaine note and token, or other, by the whyche they mighte manifeſtly knowe, that it was hys dooyng) but in the fayre and broade daye lighte, is ſette downe to declare, that the Lorde dyd neither mocke Cornelius, nor blinde his eies by caſting a miſt before thē as Iugglers and other falſe merchauntes to deceiue withall vſe to doe, but euidently & plainly dealte with him, in ſuche ſorte, that he might eaſilye perceyue that hys callyng was not from earth, but from heauen, not from man, but from God, whereby alſo to his great comforte, he might ſée howe mercifully God rewards his own giftes in him, that for his further inſtruction he vſed towardes him the information of an Angel.
We learne out of this point many leſſons.Leſſons out of the firſt braunch of ye ſecond generall. Firſt that God neuer leaueth thē deſtitute of a teacher, whych earneſtlye, and in a reuerent feare of his name, and a dutifull eſtimation of his maieſtie, cal vponupon, him being exerciſed in the diligent reading, hearing and conferring of hys worde, and heartilye deſiring dayly to profit and go forewarde in the vnderſtā ding of the ſame, and to grow from time to time, vntounto a further knowledge in the waye and doctrine of ſaluation, ſo that ſometimes by Angels, ſometimes by men, ſometymes by his own ſonne, he extraordinarily hath taught thoſe that hauehave longed to learne, rather than they ſhould want teachers.The godly …omen. Thus by Angels he further inſtructed the godly womē in the reſurrection of his ſonne Chriſt: by Chriſt himſelfe he fully taught in the ſame matter the two Diſciples going vntounto Emaus, The two Diſciples.and talking togither of the thynges whyche were done concerning Ieſus. To the Chamberlaine vntounto the Quéene of the Ethiopians reading the ſcriptures as he roade in his waggon,The Cham…erlayne. he ſent Philip, to teache him the knowledge of Chriſte.…aule. Paule he directeth to Ananias, for inſtruction, concerning that Chriſte, whome before in his members he ſo egrely perſecuted.…imeon. Simeon that good and godlye olde father, longing or he dyed to ſée Chriſt, he moueth by hys ſpirite at that inſtant to come into the temple, whē he there founde Chriſte his deſired, and with ioye embracing hym, cryeth out, Lorde nowe let thy ſeruaunt departe in peace, …pollos.for mine eyes hauehave ſeene thy ſaluation. He cauſeth Apollos a religious and a learned, and eloquent Iew, knowing no more but the Baptiſme of Iohn, to méete with Aquila and Priſcilla, who expounded vntounto him the waye of the Lorde perfectly. This our Cornelius a deuout mā,Cornelius. & one that feareth god, hath firſt direction by an Angell, and after the holy Apoſtle Peter, to teache hym what to doe. Let vsus therfore, good Chriſtians, be like godlye minded & vertuouſly occupied with theſe godly mē, & the Lord, though not miraculouſly as he did vntounto them, wil neuer forſake vsus, but appoint vsus one godly meane or other, by which we ſhal grow to knowledge and vnderſtanding in his heauenly truth: wheras, if we ſhal be rather delighted in reding of filthie books,Baudie bookes. as ye Baudies de Gall, the Amaudis, I trow it be, the great Pallace and the little Pallace of pleaſure, with a number moe of ſuche filthy bookes, wherwyth this Churchyard ſwarmeth in this cleare light of the Goſpell: if we ſhall be occupyed in vayne, wicked, and vngodly talke, ſo far off ſhal we be wyth Cornelius from hauing the Angell or Peter to directe vsus, that the Deuil of hell wil aſſociate himſelfe vntounto vsus, & créepe at the length ſo farre into our hearts, that he wyl roote out of vsus al care of vertue and godlineſſe, and make vsus reioyce in our owne ſhame, that we may be the more fit veſſels of wrath & dānation.
God hath v…ed ſundry meanes in …imes paſt to …eueale hys will vntounto …en.2 Secondly we ſée that God from tyme to time in the ages paſt hath vſed ſundrye and diuerſe wayes to ſpeake vntounto our forefathers, as ſometimes by Angels appearing in the viſible ſhapes of men, as, vntounto Abraham, Lot, Gedeon, Manoah, Zachari, Marie, to this our Cornelius and others. Sometimes by Angels in other likeneſſe, ſometimes by dreames, ſometimes by the Prieſtes Ephod, ſometimes by viſions: all whiche meanes as they were extraordinary, ſo are they alſo now ceaſed, and the glorie of our tymes greater, in whiche he hath vouchſafed to ſpeake vntounto vsus by his owne ſonne, as the writer of the Epiſtle to the Hebrewes doth teſtifye, who being long ſince aſcended into heauen, he hath thought good to hauehave vsus hys people to be inſtructed by the voyce of men, to whiche purpoſe hée hath appointed vntounto vsus for teachers, paſtours, & Doctours, wherwith we muſte content our ſelues, not looking for the miniſterie of Angels, or reuelatiōs frō heauen, wherof I ſhal hauehave occaſiō to ſpeake more hereafter. Much myght here be ſaid of Angels & viſions, but I louelove not: willingly to run into common places. This therfore may ſuffiſe, briefly to note, yt as they are both extraordinary ways, wherby it pleaſed God in times paſt to reueale himſelf vntounto men, ſo herein hath appeared god his maruellous and wonderful louelove towards vsus, that when as he might hauehave déemed vsus vnméete and vnworthy of the ſeruice of the vileſt, the meaneſt, and the verye baſeſt creatures in all the worlde, yet not contented to hauehave ordeyned all other things for the vſe and benefite of man, he hath alſo appointed hys Angels, ſometimes to be inſtrumentes, by which he would declare his will vntounto men, but alwayes to watche ouer them, for their defence and ſafegarde What a comforte therfore (beloued) is it vntounto vsus to knowe that the Lorde hathe appointed his Angels for our ſeruice,A ſingular comforte. according as it is written in the firſte Chapiter of the Hebrewes: Hee maketh the ſpirites his meſſengers, and a flaming fire his miniſters. Nay how greatly are we bounde to prayſe our God, before whom we are in ſo high account, and ouer whome he is ſo careful and tender, that he hath not appointed for eueryevery one his ſeuerall Angell (whiche ſome hauehave preſumed to teache without the warraunt of the worde) but hath giuen charge and commandement, that vponupon eueryevery particular childe of hys, manye Angels ſhoulde for their ſafegard attende and wayte.Pſalm. …1.11. For ſo are we taught in the Pſalme: For he ſhall giuegive his Angels charge ouer thee, to keepe thee in al thy wayes. And to Elizeus ſeruant were ſhewed many firie chariotes in a readyneſſe for the defēce of his maſter. Wherfore letting paſſe this heatheniſhe forgerie of eueryevery man hauing two Angels, let vsus be thankeful vntounto God for this ineſtimable & inſpeakable goodneſſe, who ſetteth in watche for the protection of hys Church, the whole army and hoſt of heauenly ſouldiours, and as beſt pleaſeth his endleſſe Wiſedome, vſeth the helpe one while of many thouſandes, and another while of one only, for the ſafetie and defence of thoſe which are his.
3 Thirdlie, we hauehave here to note,God many times applyeth hymſelfe to the capacities of men. that God of his fatherly goodneſſe applyeth & frameth himſelfe many times to our affections and diſpoſitions, vſing in calling vsus to his knowledge ſuch meanes, ways and inſtruments, as he knoweth we wil be moſt moued withall. So he called the wiſe men by a ſtarre: the Iewes by the aucthoritie of the ſcriptures, & baptiſme of Iohn, the Gentiles by varietie of myracles. And Chriſt when he woulde call his Apoſtles to the preaching of the goſpel. he broughte them into a great maruell and wonder of him, by the taking of an incredible number of fiſhe at one draught, and ſo teacheth them of the fiſhing for men. Paule likewiſe at Athens, by finding an Alter whereon was written To the vnknowen God, taketh occaſion of a thing familiar vntounto the gētiles, to reaſon with them of the true worſhip of God. And in this place it pleaſeth God firſt to vſe in the calling of Cornelius the miniſtery of an Angel, and afterward the ſeruice of man. Where out we learne, what diſcretion and iudgemente there ought to be, in thoſe that are teachers of others, to imitate and folowe this example of God, Chriſte, and his Apoſtles, in teaching and winning of men vntounto hym, manye times to applye themſelues vntounto the capacities, wittes, and vnderſtanding of their hearers and by things acquainted and knowen vntounto them, to ſéeke by little and little to drawe them to the knowledge of things darke and hidden from them.
The ſeconde …raunch of ye …econd ge…erall.The ſeconde member of this ſeconde part conteineth the feare of Cornelius at the ſighte of the Angel. For thus it is written in the text: But whē he loked on him, hee was afrayde, and ſayde, what is it Lorde. The Angell of the Lorde was ſent by God vntounto Cornelius for his good, for his benefite, and for his comfort. He came to aſſure him, that God in mercye had regarde vntounto him, that he had hearde his prayers, and remembred his almes, and that he had appointed Peter to be meſſenger vntounto him of the glad tidings of ſaluation. Cornelius all thys notwithſtanding albeit, he were a man that feared God, and that there were in hym a great and vehement zeale in religion, yet he is abaſhed and apailed, he trembleth & feareth at the ſight of Gods meſſenger, which is a token of the weakeneſſe of mā his nature, whiche hauing a taſte of the maieſtie of God, quiuereth and quaketh at his preſence, conſidering the highneſſe and excellencie of the ſame, and his own lowneſſe and vnworthyneſſe, weying what louelove, and what reuerence, it oweth vntounto God, what perfectneſſe and pureneſſe he requireth at our hand in his law, and what imperfection and vnpureneſſe there remaineth in vsus, and how little abilitie to performe that which he commandeth, and therefore worthyly it humbleth it ſelfe with feare and reuerence before his maieſtie.
Firſt we learn out of this place,Holy men hauehave always feared at the appearaunce of God his angels. that it hath alwayes bene peculiar vntounto the Saintes of GOD, to tremble and feare at the apperance of his Angels, although they hauehave in déede bene ſente for theyr greate ioye and comforte. So Moſes feared at the ſighte of the Angell in the flaming buſhe: Gedeon when he ſawe the Angell comming to ſhewe him that God had appointed him to be the deliuerer of the Children of Iſraell out of the handes of the Midianites,Iudg. 6.22. cryeth out, Alas my Lorde God: for bycauſe I hauehave ſeene an Angell of the Lorde face to face, Iudg. 13.22.I ſhall die. Manoah when the Angell brought him tydings of the byrth of Sampſon,Dan. 10. after hys departure, ſayeth vntounto his wife, We ſhal ſurely die, bicauſe we hauehave ſeene God. Daniel was ſtrykē into ſuch a maruellous feare at the ſight of the Angell, that as he ſayth hymſelfe, there remayned no ſtrength in hym: For his ſtrengthe in him was turned into corruption, and he retained no power. Zacharie feared when the Angell declared vntounto him, the byrth of Iohn the Baptiſſe: ſo did Marie at the viſion of the Angel, certifying hir, that ſhe ſhoulde beare Chriſte. The ſhepherds were ſore afrayd when they ſaw the Angel bringing them newes that Chriſt was borne The thrée Diſciples in mount Thabor, Mat. 17.6.fel on their faces, and were ſore afrayde, at ye tranſfiguration of Chriſte.Marke. 16.8. The godly women that came to annoint Chriſt, trembled at the beholding of the Angell which tolde them that he was riſen, and they ranne awaye from the Sepulchre ſore amazed. And in this place Cornelius looking on the Angell commyng vntounto hys comforte, greatelye feareth. If it be ſo then,The cōming of Chriſt to iudgemente, wil be moſt terrible to ye reprobate. that to the verye Godlye the ſighte of Gods Angels be fearefull and terrible, appearing for their profite, and for their better aſſurance of GOD his eſpeciall fauour & good wil towardes thē, howe terrible then and fearefull ſhall the commyng of the ſonne of man be, to the wicked and reprobate, when at the daye of iudgemente hée ſhall come in greate glorie, accompanyed with many Millions of Angels to render vntounto them theyr pardon, whyche they hauehave deſerued in the lake, that burneth wyth fire and Brimſtone? Let therefore thoſe deſperate and careleſſe perſōs that ſet at nought and contemn Chriſt, as a mercifull and louing ſauiour, feare and tremble at him as a ſharpe and reuenging iudge, who, if in the tyme of his humility here vponupon earth he coulde with one word of hys mouth throwe flat to the grounde all his enimies that came to take him, what ſhall be hys power comming to iudge with maieſty, to throw down thouſandes vntounto Hell, who, if his Angels coū tenaunce hauehave bene terrible to his owne Saintes and choſen, when they were ſent for their comfort, how much more feareful ſhall his angrie countenaunce and frowning lookes be vntounto the wicked, whē he commeth to condemne thē: in ſo much that thoſe, whiche nowe ſetting all feare aſide, or at leaſt ſéeming ſo to do, wheras many times they tremble at the ſhaking of a leafe, they ſéeme to be ſo foole hardy, as if they woulde pull God from heauen out of his throne, they ſhall then be driuen into ſuch an horror, feare, trembling, ſhaking & ſhiuering, eueryevery veine, limme and ioynte of them, that to ſaue themſelues, they, if they coulde, woulde créepe into a mouſehole: nay, ſhal for feare and cō fuſion ſay vntounto the mountaines, fal vponupon vsus to hide vsus from the terrible wrath of the Lord?
2 Secondly,We ought t… feare at the ſpeaking of ye Lord vntounto v… out of his worde. we muſt learne with Cornelius to feare and ſubmit our ſelues at the preſence of God and the féeling of his diuine maieſtie. For euen vntounto the godly is the ſight of god terrible, not that God would thereby driue vsus into a perpetual abaſhment and diſmaying, or hauehave vsus ouerwhelmed, as it were, & 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 vsus. 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 ye 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 ye cauſe (beloued) that at this day ye word of the Lord worketh not in vsus this effect of reuerence, trembling and feare? forſooth, bicauſe we faſten our eyes vponupon 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 vntounto vsus 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 vsus, which I pray God graunt vntounto vsus.
The anſwere of Cornelius to the Angel.Thirdly, I cannot let paſſe the anſwere that Cornelius maketh to the Angel calling him, wher he ſaith, what is the Lord? Wheras ye droſſie tranſlation whiche goeth vnderunder ye 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 ye Corinthes, clean contrarie vntounto the truth of ye 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 hauehave 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 vsus,The Papiſts a long time in ſteade of ye holy Ghoſt, prayed vntounto the Diuel. 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, ye wicked and infamous ſpirite, in ſteade of ſpiritui paraclêto, the ſpirite, which is ye comforter. For ye, that there is ſo much differēce betwéen ye two words, eueryevery 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 vponupon the backe of him where I hauehave 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 vntounto you, that al the copies, ſo manye as I euer hauehave ſéene or hearde of, hauehave 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 onelyonly 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 vntounto 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 vsus 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 thirde braunche of the ſeconde generall. the Angells ſpeache vntounto 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 vntounto 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 vntounto 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 remē bred vsus in oure humilitie, and then followeth, he redeemed vsus. 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 merciemercy.
…he do…es.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, ye this place is a mightie encouragement, and a ſharpe ſpurre, to pricke forwarde this dull nature of ours, vntounto 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 vntounto him that hath, ſhall be more giuen, and the faithfull ſeruaunte that is truſtie in few thinges, and putteth oute his maiſters talent vntounto 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 vntounto 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 hauehave 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 vntounto himſelfe,…zech. 11.19. & ….26. 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 vntounto him. Wherefore lette the Papiſts lay their hand vpō their mouth,Againſte the Papiſts abuſing this place. 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 vntounto Faith: and ſecondlye, that oure workes doe deſerue at the handes of GOD, encreaſe of hys good giftes and graces in vsus, according vntounto the ſeuerall merites of euerye one of vsus. For the fleſhlye manne is ſo farre off from preparing himſelfe of hys owne power, to winne the grace of GOD,1. Cor. 2.14. 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 onelyonly gifte of GOD, and therefore muſte Workes, the fruites of the ſame, be ſo likewiſe. Wherefore if we hauehave nothing but that we hauehave receiued. Why doe we boaſte, as if it were oure owne, and not receiued? Yet when they hauehave 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 vsus 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 merciemercy, 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 louelove, that thus crowneth in vsus 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 vsus, 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 vsus, and giuen vntounto thoſe that hauehave vſed their talentes to gaine, and we for oure deſeruings be caſte out into vtter darkeneſſe.
…harge vn… Cornelius …tructing …n what to …e.In the ſeconde parte of this ſpeache of the Angell vntounto 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, vntounto 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 vntounto 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 vntounto the maiſter, yet héere ſuche is the gentleneſſe of GOD, that hée wyll hauehave the Mayſter take paines to come vntounto the Scholler, letting Cornelius tarry quietlye at home, whileſt Peter ſuſtaineth and endureth al the encombraunces and troubles of the waye in trauailin vntounto him.
1 You hauehave firſte to note,The doctrines. oute of thys fauorable dealing of GOD with Cornelius, that ſuche is his louing nature towardes mankinde, and ſo careful is he for their ſaluation, that he daylye thruſteth forth Miniſters for the inſtruction of hys people, when as they themſelues are in a manner vnwilling to hauehave them, nay, that he is many times founde of them whyche ſoughte hym not, and offereth himſelfe to them that aſke not after him: yea, when we hauehave runne from him, that he hath come vntounto vsus:
So, when our firſt Parentes Adam & Eue had hidden themſelues for ſhame of their tranſgreſſion among the trées of the garden, GOD ſéeketh and findeth them oute, and aſſureth them of comfort in the promiſed ſéede. So he calleth Abraham out of Vr of the Chaldeis, when he wallowed in Idolatrie. Lot he draweth (as it were) violently, and againſt hys will, out of the deſtruction of Sodom. Dauid ſléeping almoſt a whole yere in ſecuritie, and béeing touched with no remorſe of hys filthye adulterie, and other haynous offences, he awaketh, by his Prophet Nathan. Paule he conuerteth in the middeſt of his heate, and rage of perſecutiō, going to Damaſcus. And Peter after thrice deniall and forſwearing him, he friendly admoniſheth of his faulte and fall, by a looke. But in this caſe of Cornelius, GOD in letting hym tarrye at home, and cauſing Peter to come vntounto him, had (no doubt) a further reſpecte, than vntounto Cornelius his owne eaſe, and that was, that all his whole houſholde, togither wyth a greate manye of hys friendes and acquaintaunce, might receiue the knowledge of the Goſpel, and the glad tidings of ſaluation, as well as hée. For as he is the GOD of all, ſo woulde hée as well hauehave thoſe that be ſeruaunts, ſaued, as thoſe that be Maiſters, of whoſe inſtruction alſo, if wée be careleſſe, wée hauehave one daye an heauye accoumptes and reckenyng to make for it.
2 Secondlye, in that GOD inſtructeth not Cornelius by himſelfe, nor by the Angell, whiche bothe he coulde hauehave done, but appointeth hym ouer vntounto Peter, as before hée dyd Paule vntounto Ananias. And the Chamberlayne of the Quéene of the Ethiopians vntounto Philippe: Wée ſée here a plaine and euident place for the cōfirmation of the outwarde preaching of the word, and the miniſterie of the Churche, for in as muche as, Faith commeth by hearing, and hearing by the worde of GOD, and none can preache, vnleſſe he be ſent: whoſoeuer he be, that looking for other reuelations, meanes, and wayes, deſpiſeth and contemneth the worde preached by the mouth and miniſterie of man, deſpiſeth the meanes which GOD hathe ordained for his ſaluation, and to worke in him faith by, and ſheweth him ſelfe plainely to be none of Chriſtes diſciples, nor to hauehave care to be lightened with the light of the heauenly wiſedome, in as muche as he refuſeth the voice of man, whiche CHRIST vſeth as an inſtrument, vntounto the whyche, hée will hauehave oure faith tyed: wherefore hée will not take at the handes of anye man, the contempte of this order, that I ſpeake not with what horrible examamples GOD hathe puniſhed the bold and wicked attemptes, and practiſes of the Anabaptiſtes, and Enthuſiaſte Heretikes of oure tymes, that caſting aſide the preaching of the worde, will hauehave all done by Reuelations. GOD graunt, that the wonderfull errours and wickedneſſes, whiche they hauehave fallen into, maye be admonitions vntounto vsus, to make much of Gods conſtitutions and ordinances.
3 Thirdly, as this place commendeth the dignitie of the preching of the word, ſo alſo, in yt ye Angell reporteth of Peter vntounto Cornelius, that he ſhold teach him what to doe, it alſo inſtructeth vsus what maner of perſon he ought to be, which is to be admitted into this high & honorable function of ye miniſterie, namely, ſuche a one, as can tel Cornelius what to do for to attaine vntounto ſaluation, that is, ſuche a one, as is able to teach them of his cure & charge their dueties vntounto the Lord: for Paule vntounto Titus,Tit. 1.9. willeth that he whiche is a Miniſter, be ſuche a one as holdding faſt ye faithful word according vntounto doctrine, maye be able to exhorte with wholſome doctrine, & to improue thoſe ye ſpeak againſt it. And vntounto Timothie, he wil not hauehave one made a Miniſter, whiche is a yōg Scholler, leaſt he being puffed vp, fall into the condemnation of the Diuel. What woful daies therfore (beloued) are theſe dayes of ours, in whiche thouſāds of our Miniſters, are not onelyonly not yong ſchollers, but alſo no ſchollers at al: not only not able to exhort wt wholſome doctrine, but alſo not to reade diſtinctly and plainely, ſuche as in whome there is no manner of worthineſſe, that ought to be in a Miniſter, but ſuche as their gréedie Latrones, Patrones I woulde ſaye, allowe of, in giuing them liuing, I meane their worthy paying for it, and then a Quare impedit, againſte the Biſhop, that ſhall deny him inſtitution. And hereof commeth it to paſſe, that oure Churches are full of Ieroboams Prieſts, I meane the very refuſe of the people, ſuche as in their conſcience abhorre the miniſterie, and take it onelyonly, bicauſe they know no other way to liue, being manye of them vnméete to hauehave the charge of oure ſhooes, muche leſſe to be truſted with the cure of oure ſoules. The Lorde graunte vntounto thoſe, whome it concerneth to redreſſe this foule abuſe, bowels of pitie and compaſſion, with our Sauioure Chriſte to yearne at the greate ignoraunce of the people in the Countrie, for lacke of able teachers: in ſomuche, that in ſome Pariſhes it were no hard matter to finde many, that otherwiſe than after the manner of Parats mumbling vp the words of their beliefe without all vnderſtanding, are not able to tell whether there be anye GOD or Chriſt, or no. And you (deare brethren) of this Citie, whom God hath bleſſed with ſtoare of good teachers, whoſe number I pray to be increaſed dayly: pray for vsus of the countrey, that the harueſte wyth vsus being maruellous great, & the labourers wonderful fewe, it would pleaſe the Lord of the harueſt to thruſt out into his harueſt painfull labourers and faithfull Peters in great numbers, that may be able to teach Cornelius what to do. For lacke of inſtructions in manye places of theyr dueties vntounto God, they clean forget their dueties vntounto man, yea and manye times take weapon againſte their lawfull and Godlye Prince, whyche if they were well inſtructed in the word of the Lord▪ there is very good hope, they would feare to do.
4 Fourthlye, where it is ſayde that Cornelius ſhould heare of Peter at Ioppa at the houſe of one Simon a Tanner, we do learne of what ſortes of men God commonly vſeth to gather his Churche, namely of the meaneſt and loweſt eſtate of the people, for the moſt parte. For not many wiſe, not manye ſtrong, not many noble according to the fleſhe. And God hath choſen the foliſh, the weak, the deſpiſed, to cōfound the wiſe, the ſtrong, and the eſteemed. Simon the Tanner muſt entertain Peter, and the poore Shunamite kéepe a chamber for Elizeus: and the widowe of Sareptha in the time of famine, giuegive a little bread vntounto Elias: Matthewe the publican muſt bid Chriſt, yea, many times the caues of Obadiah muſte hide the Prophetes of the Lorde by fiftye and fiftye, when as the greate men of Ioppa, contemne Peter: when Ahaziah by hys Captain ouer fiftie wil ſet Elias before hym, if he tel him he ſhall die: whē Achab wyll ſéeke ouer all realmes and countries for the life of Elias, when Herode vnderunder the pretence of worſhip wyll hauehave Chriſte diligentlye ſoughte after, that he maye ſlaye him: when as Ieſabell will kill the Prophetes of the Lord, and ſaue aliue the Prieſtes of Baal. But God hath hadde at all times, and in all places, and hath at this time, and in this land, many of the greate men, that make accountes of Peter, and the Lord multiplye them continuallye for his Chriſtes ſake, and graunt that they maye all hauehave God his faithfull and paineful miniſters and preachers in a reuerent regarde and good accounte. For it is to little purpoſe to féede vsus wyth liuyng, and ſuffer vsus of euerye one to be contemned, whyche wyll one daye be the ruine and decay of the Churche. Beſides that, it is a greate token in what perſon ſoeuer, and of what countenaunce ſoeuer, that doeth not wyth Simon the Tanner make muche of Peter, that there is in hym little feare of GOD. Nay it is playnelie ſet downe for one of the properties that muſte bée in hym that ſhal dwell in the LORDES Tabernacle and reſte on his holye hyll, that he muſt not onelye eſtéeme well of the Preachers, but of all other the Godlye whatſoeuer. In whoſe eyes (ſayeth the Pſalmiſt) a vile perſon is contemned, but he honoureth them that feare the Lord. Thoſe therfore that do the cleane cōtrarie, that is, ſecretly maintain wicked Papiſtes, and make accountes of bad and lewde perſons, contemning the godly, and preachers of the Lord, I had rather leaue it to your owne conſideration, than my ſelfe declare, in whoſe Tabernacle they ſhall dwell, and on whoſe hill they ſhall reſt.