Commentary on Acts — John Calvin

Commentary on Acts · John Calvin

CHAP. II.

1 ANd when the day of Pentecost was fulfilled, they were all with one accord gathered togither:

2 And there was made from heauen ſuddainlie a ſounde, as it were when a violent wind breaketh in, and it filled all the houſe where they ſate:

3 And they ſaw clouen tongues as it were of fire, and it ſate vppon euerie one of them.

4 And they were all filled with the holy Ghost, and they began to ſpeake with ſtrange tongues, euen as the ſpirite gaue them to ſpeake.

1 And when. To be fulfilled is taken in this place for to Come. For Luke beareth recorde againe of their perſeuerance, when he ſaith that they ſtoode al in one place vntil the time which was ſet them. Hereunto ſerueth the aduerbe with one accord. Furthermore we hauehave before declared why the Lord did defer the ſending of his ſpirit a whole monethmonth and one halfe. But the queſtion is why he ſent him vppon that daie chiefelie. I will not refute that high and ſubtile interpretation of Auguſtine, that like as the lawe was giuen to the olde people fiftie dayes after Eaſter, being written in tables of Stone, by the hande of God: ſo the Spirite, whoſe office it is to write the ſame in our hearts, did fulfill that which was figured in the giuing of the law, as many daies after the reſurrection of Chriſt, who is the true paſſeouer. Notwithſtanding whereas he vrgeth this his ſubtile interpretation as neceſſarie, in his booke of Queſtions vponupon Exodus, and in his ſecond Epiſtle vntounto Ianuarius, I would wiſh him to be more ſober and modeſt therein. Notwithſtanding let him keepe his own interpretation to himſelfe. In the meane ſeaſon, I will embrace that which is more ſounde: vppon the feaſt day, wherein a great multitude was wont to reſort to Ieruſalem, was this miracle wrought, that it might bee more famous. And truely by meanes hereof was it ſpread abroade, euen vntounto the vttermoſt partes and borders of the earth.Iohn. 2.5.7.10.12. For the ſame purpoſe did Chriſt oftentimes go vp to Ieruſalem vppon the holy daies, to the ende thoſe miracles which hee wrought, might be knowne to manie: and that in the greater aſſemblie of people, there might be the greater fruite of his doctrine.Acts. 20.16. For ſo will Luke afterward declare, that Paul made haſt that he might come to Ieruſalem before the day of Pentecoſt, not for any religions ſake, but becauſe of the greater aſſemblie, that he might profite the more. Therefore in making choiſe of the day, the profite of the miracle was reſpected: Firſt that it might be the more extolled at Ieruſalem, becauſe the Iewes were then more bent to conſider the workes of God: and ſecondly that it might be bruted abroad, euen in farre countries. They called it the fiftith day, beginning to reckon at the firſt fruites.

2 And there was made. It was requiſite that the gift ſhoulde be viſible, that the bodily ſenſe might the more ſtirre vp the diſciples. For ſuch is our ſlothfulneſſe to conſider the giftes of God, that vnleſſe he awake al our ſenſes, his power ſhall paſſe away vnknowne. This was therefore a preparation that they might the better know that the Spirit was nowe come, which Chriſt had promiſed. Although it was not ſo much for their ſakes, as for ours: euen as in that the clouen and firie tongues appeared, there was rather reſpect had of vsus, and of all the whole Church, in that, than of them. For God was able to hauehave furniſhed them with neceſſarie habilitie to preach the Goſpel, although he ſhould vſe no ſigne. They themſelues might hauehave knowne, that it came to paſſe neither by chance, neither yet through their owne induſtrie, that they were ſo ſuddainly chaunged: but thoſe ſignes which are here ſet downe were about to bee profitable for all ages, as we perceiue at this day, that they profite vsus. And we muſt briefly note the proportion of the ſignes. The violence of the wind did ſerue to make them afraid. For we are neuer rightly prepared to receiue the grace of God, vnleſſe the confidence and boldnes of the fleſh be tamed. For as we hauehave acceſſe vntounto him by faith, ſo humilitie and feare ſetteth open the gate, that he may come in vntounto vsus. He hath nothing to do with proude and careleſſe men. It is a common thing for the ſpirit to be ſignified by wind,Iohn. 20.22. Ezech. 1.4. or a blaſt. For both Chriſt himſelf, when he was about to giuegive the Spirit to his Apoſtles, did breath vponupon them. And in Ezechiel his viſion there was a whirlewind & wind. Yea, the word Spirit it ſelfe is a tranſlated worde: For, becauſe that hypoſtacie or perſon of the diuine eſſence, which is called the Spirit, is of it ſelfe incomprehenſible, the ſcripture doeth borrowe the worde of the winde or blaſt: becauſe it is the power of God, which God doth powre into all creatures,Iohn. 1.32. as it were by breathing. The ſhape of tongues is reſtrained vntounto the preſent circumſtance. For as the figure and ſhape of a Doue which came downe vponupon Chriſt, had a ſignification agreeable to the office and nature of Chriſt: ſo God did nowe make choiſe of a ſigne which might be agreeable to the thing ſignified: namelie, that it might ſhew ſuch effect and working of the holy Ghoſt in the Apoſtles, as followed afterward. The diuerſity of tongues did hinder the goſpel from being ſpred abroad any farther. So that if the preachers of the Goſpel had ſpoken one language onelyonly, al men would hauehave thought that Chriſt had beene ſhut vp in the ſmall corner of Iurie: but God inuented a waie whereby it might breake out, when he diuided and cloue the tongues of the Apoſtles, that they might ſpread that abroad amongſt all people, which was deliuered to them. Wherein appeareth the manifolde goodnes of God:Gene. 11.7. becauſe a plague and puniſhment of mans pride was turned into matter of bleſſing. For whence came the diuerſitie of tongues, ſaue onelie that the wicked and vngodly counſels of men might be brought to nought? But God doeth furniſh the Apoſtles with the diuerſitie of tongues nowe,Eſai. 19.18. Rom. 15.6. that hee may bring and call home into a bleſſed vnitie, men which wander here and there. Theſe clouen tongues made al men to ſpeake the language of Canaan: as Iſaias foretold. For what language ſoeuer they ſpeake, yet doe they call vponupon one Father, which is in heauen, with one mouth and one ſpirite. I ſaide that that was done for our ſake, not onelyonly becauſe the fruit came vntounto vsus, but becauſe we know that the Goſpel came not vntounto vsus by chaunce, but by the appointment of God, who to this end gaue the Apoſtles clouen tongues, leaſt anie nation ſhould want that doctrine which was committed vntounto them. Whereby is prooued the calling of the Gentiles: and ſecondly heereby their doctrine doth purchaſe credite, which we know was not forged by man, ſeeing that we heare that the Spirite did dwell in their tongues. Now it remaineth that we declare what the fire meaneth. Without all doubt it was a token of the force and efficacie, which ſhould be exerciſed in the voice of the Apoſtles. Otherwiſe, although their ſounde had gone out into the vttermoſt parts of the world, they ſhould only hauehave but the aire without doing any good at all. Therefore the Lord doth ſhew that their voice ſhalbe firie, that it may enflame the hearts of men: that the vanitie of the world being burnt and conſumed, it may purge and renew all things. Otherwiſe they durſt neuer hauehave taken vppon them ſo hard… a function; vnleſſe the Lord had aſſured them of the power of their preaching. Heereby it came to paſſe, that the doctrine of the Goſpel did not onelyonly ſounde in the aire, but pearce into the minds of men, and did fill them with an heauenly heat and burning. Neither was this force ſhewed only in the mouth of the Apoſtles, but it appeareth daily. And therefore we muſt beware leaſt when the fire burneth, wee be as ſtubble. Furthermore the Lorde did once giuegive the holy Ghoſt vnderunder a viſible ſhape, that we may aſſure our ſelues, that his inuiſible and hidden grace ſhall neuer be wanting to the Church.

And it ſate. Becauſe the number is ſodainly changed, it is to be doubted whether he ſpeaketh of the fire. He ſaide that there appeared tongues, as it had bene of fire. It followeth by and by: And it ſate vponupon them. Notwithſtanding I refer it vntounto the ſpirite. For the Hebrewes vſe commonly to expreſſe the ſubſtantiue of the verbe in the ſeconde member, which they did omit in the former. Wherefore wee hauehave an example in this place: It ſate vppon them, and they were all filled with the holy Ghoſt. And we know that although Luke did write in Greeke, yet is hee full of thoſe phraſes which the Hebrewes vſe. Nowe whereas hee calleth the tongues, the holy Ghoſt, it is according to the cuſtome of the Scripture. For Iohn calleth the Doue by the ſame name:Iohn. 1.32. becauſe the Lord would teſtifie and declare the preſence of his Spirite by ſome ſuch ſigne. If it were a vaine ſigne, it ſhould be an abſurd naming, to cal the ſigne by the name of the thing ſignified: but where the thing is annexed, the name of the thing is fitly giuen to the ſigne, which offereth the ſame vntounto our ſenſes to be perceiued. The fulnes of the ſpirit, wherewith he ſaith eueryevery one w… repleniſhed, doeth not expreſſe the equall meaſure of giftes in eue…e one, but that excellencie which ſhoulde be meete for ſuch a call…g.

4 They began to ſpeake. Hee ſheweth that the effect did appeare preſently, and alſo to what vſe their tongues were to be framed & applied. But, becauſe Luke ſetteth downe ſhortly after, that ſtrangers out of diuers countries did maruell, becauſe that eueryevery one of them did heare the Apoſtles ſpeaking in their owne tongue: ſome think that they ſpake not in diuers tongues, but that they did all vnderſtande that which was ſpoken in one tonge, as wel as if they ſhould heare their natural tongue. Therefore they thinke that one and the ſame ſound of the voice was diuerſly diſtributed amongſt the hearers. An other coniecture they hauehave, becauſe Peter made one ſermon in the audience of many gathered togither out of diuers countries: who could not vnderſtand his ſpeech and language, vnleſſe an other voice ſhould come vntounto their eares, then that which proceeded out of his mouth. But we muſt firſt note, that the diſciples ſpake in deede with ſtrange tongues: otherwiſe the miracle had not bene wrought in them, but in the hearers. So that the ſimilitude ſhould hauehave bene falſe, whereof he made mention before: neither ſhoulde the Spirit hauehave bene giuen ſo much to them as to others. Againe, we heare how Paul giueth thanks to God,1. Cor. 14.18 that he ſpeaketh with diuers tongues. Truely he chalengeth to himſelfe both the vnderſtanding, and alſo the vſe thereof. Neither did he attaine to this skil by his owne ſtudy and induſtrie, but he had it by the gift of the Spirit. In the ſame place he affirmeth, that it is an eſpecial gift, wherewith all men are not indued. I ſuppoſe that it doth manifeſtly appeare hereby, that the Apoſtles had the varietie & vnderſtanding of tongues giuen them: that they might ſpeak vntounto the Greeks in Greeke, vntounto the Italians in the Italian tongue, and that they might hauehave true communication and conference with their hearers. Notwithſtanding I leaue it indifferent, whether there was any ſecond miracle wrought or no, ſo that the Aegyptians and Elamites did vnderſtand Peter ſpeaking in the Chaldean tongue, as if he did vtter diuers voices. For there be ſome coniectures which perſwade me thus to thinke, and yet not ſo firme, but that they may be refuted. For it may be that they ſpake with diuers tongs, as they light vppon this man or that, and as occaſion was offered, & as their languages were diuers. Therfore it was a manifeſt miracle, when they ſaw them readie to ſpeake diuerſe languages. As touching Peter his ſermon, it might be vnderſtood of the more part of men whereſoeuer they were borne: For it is to be thought that many of thoſe which came to Ieruſalem were skilful in the Chaldean tongue. Again, it ſhalbe nothing inconuenient, if we ſay that he ſpake alſo in other tongues. Although I will not much ſtand about this matter ſo that this be out of doubt, that the Apoſtles changed their ſpeech.

5 And there were at Ieruſalem Iewes abiding, godlie men out of eueryevery nation of thoſe which are vnderunder heauen.

6 And when this was noiſed abroade, the multitude came togither, and was astonied: becauſe euerie one heard them ſpeake in his owne tongue.

7 And they wondered all, and marueiled, ſaying amongst themſelues, Beholde, are not all theſe which ſpeake, men of Galilee?

8 And how do we eueryevery one heare them ſpeaking in his owne language, wherein we were borne?

9 Partheans, and Medes, and Elamites, and inhabiters of Meſopotamia, Iudea, and Cappadocia, of Pontus and Aſia,

10 And of Phrygia and Pamphilia, of Aegypt, and of the parts of Lybia towards Cyren, and ſtrangers of Rome.

11 Iewes and Proſelites, Cretes and Arabians, wee heare them ſpeaking in our owne tongues, the wonderfull workes of God.

12 Therefore they were all amazed and marueiled, ſaying one to another: what meaneth this? Others mocking ſaid: they are full of ſweete wine.

5 And there were at Ieruſalem. When he calleth them godlie or religious men, hee ſemeth to giuegive vsus to vnderſtande that they came to Ieruſalem that they might worſhip God: like as God in all ages after the ſcattering abroade, did gather togither into that Citie ſome ſeede which remained, hauing as is were ſet vp his banner: becauſe as yet the Temple did ſerue to ſome vſe: yet neuertheleſſe hee ſheweth by the way, who thoſe be which profite by thoſe miracles, whereby God doth declare his power. For wicked and profane men, doe either laugh at them, or elſe paſſe not for them, as we ſhall ſee by and by. Furthermore he meant to cite thoſe as witneſſes, which may the better be beleeued for their religion and godlineſſe. When he ſaid, out of euerie nation, he meaneth out of diuerſe Countries, whereof one is farre from another. For he doth alſo afterwarde reckon vp thoſe lands whereof one was farre diſtant from another, of which ſort are Lybia and Pontus, Rome and Parthia, and Arabia and ſuch like. This ſerueth to encreaſe the greatneſſe of the thing. For the Cretians and men of Aſia, dwelling ſo neere togither, might hauehave ſome likelyhood and agreement in ſpeech: but the ſame coulde not bee betwixt the Italians and the men of Cappadocia, betwixt the Arabians, and thoſe of Pontus. Yea, this was alſo a worke of God worthie to be remembred, and wondered at, that in ſo huge and horrible a ſcattering abroade of the people, hee did alwayes reſerue ſome reliques, yea he cauſed certaine ſtraungers to adioyne themſelues vntounto a people which was in ſuch miſerie and as it were quite deſtroied. For although they liued heere and there in exile in farre countries, and being one farre from another, did as it were inhabite diuerſe worldes, yet did they hold among themſelues the vnitie of faith. Neither doth he call them vnaduiſedly and without good conſideration godly men and men fearing God.

6 When this was noyſed abroad. Luke ſaith thus in Greeke, This voice being made, but his meaning is that the fame was ſpread abroad, whereby it came to paſſe that a great multitude came togither. For if one after another in diuerſe places, and at diuerſe times had heard the Apoſtles ſpeaking in diuerſe tongues, the miracle had not beene ſo famous. Therefore they come all togither into one place, that the diuerſitie of tongues may the better appeare by the preſent compariſon. There is a further circumſtance alſo heere to bee noted, that the Countrie and natiue foyle of the Apoſtles was commonly knowne, and this was alſo commonlie knowne that they neuer went out of their Countrie, to learne ſtraunge tongues. Therefore foraſmuch as one ſpeaketh Latine, another Greeke, another the Arabian tongue, as occaſion was offered, and that indifferentlie, and euerie one doth alſo chaunge his tongue, the worke of God appeareth more plainelie hereby.

11 The wonderfull workes of God. Luke noteth two things which cauſed the hearers to wonder: firſt, becauſe the Apoſtles being before ignorant and priuate perſons, borne in a baſe corner, did notwithſtanding intreat profoundly of diuine matters, and of heauenly wiſedome. The other is, becauſe they hauehave new tongues giuen them ſodainly. Both thinges are worth the noting, becauſe to huddle out words vnaduiſedly and fooliſhly, ſhould not ſo much hauehave ſerued to moue their minds, & the maieſtie of the things ought the more to hauehave mooued them to conſider the miracle. Although they giuegive due honor to God, in that that they are aſtonied and amaſed: yet the principall fruite of the miracle is expreſſed, in this that they enquire: and thereby declare that they are prepared to learne: for otherwiſe their amaſednes and wondering ſhould not hauehave done them any great good. And certainely wee muſt ſo wonder at the workes of God, that there muſt bee alſo a conſideration, and a deſire to vnderſtand.

12 Others mocking. Hereby it appeareth howe monſtrous as well the ſluggiſhnes, as alſo the vngodlines of men is, when Satan hath taken away their minde. If God ſhould openly and viſiblie deſcend from heauen, his maieſtie could ſcarce more manifeſtly appeare, than in this miracle. Whoſoeuer hath any drop of ſound vnderſtanding in him, muſt needs be ſtriken with the onelyonly hearing of it. How beaſtly then are thoſe men, who ſee it with their eies, and yet ſcoffe? and goe about with their ieſts to mocke the power of God? But the matter is ſo. There is nothing ſo wonderfull, which thoſe men do not turne to a ieſt, who are touched with no care of God: becauſe they doe euen vppon ſet purpoſe, harden themſelues in their ignorance, in thinges moſt plaine. And it is a iuſt puniſhment of God, which he bringeth vponupon ſuch pride: to deliuer them to Satan to be driuen headlong into blind furie. Wherefore there is no cauſe why we ſhould marueile, that there be ſo many at this day ſo blind in ſo great light, if they be ſo deafe when ſuch manifeſt doctrine is deliuered, yea if they wātonly refuſe ſaluation when it is offered vntounto them. For if the wonderfull and ſtrange workes of God wherein he doth wonderfully ſet forth his power, be ſubiect to the mockes of men: what ſhall become of doctrine, which they thinke taſteth of nothing, but of that which is common? Although Luke doth ſignifie vntounto vsus that they were not of the worſt ſort, or altogither paſt hope, which did laugh & mocke: but he meant rather to declare how the cōmon ſort was affected when they ſaw this miracle. And truely it hath bene alwaies ſo in the worlde, for verie fewe hauehave bene touched with the true feeling of God, as often as he hath reuealed himſelfe. Neither is it any maruel: for religion is a rare vertue, and a vertue which few men hauehave: which is in deede the beginning of vnderſtanding. Neuertheleſſe howſoeuer the more part of men through a certaine hard ſtifneckednes, doth reiect the conſideration of the works of God, yet are they neuer without frute. As we may ſee in this hiſtorie.

14 But Peter ſtanding with the eleuen, lift vp his voice, and ſpake vntounto them. Yee men of Iudea, and all yee which dwell at Ieruſalem, let this be knowne vntounto you, and with your eares heare my words.

15 For theſe men are not drunke, as yee ſuppoſe: for it is the third houre of the day.

16 But this is that which was ſpoken by the Prophet Ioel:

17 And it ſhall be in the last dayes, ſaieth God, I will powre out of my Spirite vponupon all fleſh, and your ſonnes, and your daughters ſhall prophecie, and your young men ſhall ſee viſions, and your Elders ſhall dreame dreames:

18 Verely I will powre out of my Spirit in thoſe dayes vponupon my ſeruants, and vponupon mine handmaids, and they ſhall prophecie.

19 And I will ſhew wonders in heauen aboue, & ſignes vponupon the earth beneath, blood and fire, and the vapour of ſmoke:

20 The ſunne ſhall be turned into darknes, and the moone into blood, before the great and notable day of the Lord do come.

21 And it ſhall come to paſſe, that whoſoeuer ſhall call vppon the name of the Lord, he ſhalbe ſaued.

14 And Peter ſtanding. By this worde Standing, hee did ſignifie that there was a graue ſermon made in the aſſemblie. For they did riſe when they ſpake vntounto the people, to the ende they might be the better heard. The ſumme of this Sermon is this: hee gathereth that Chriſt is already reuealed and giuen by the gifte of the holy Ghoſt, which they ſawe. Yet firſt hee refuteth that falſe opinon, in that they thought that the diſciples were drunke. This refutation conſiſteth vponupon a probable argument: becauſe men vſe not to bee drunke betimes in the morning. For as Paule ſaieth, Thoſe which are drunke, are drunke in the night.1. Theſ. 5.6. For they flie the light for ſhame. And ſurely ſo great is the filthineſſe of this vice, that for good cauſes it hateth the light. And yet this argument were not alwayes good. For Ieſaias doeth inueigh in his time againſt thoſe, which did riſe earlie to followe drunkenneſſe. And at this day there be manie, who like hogges, ſo ſoone as they awake, runne to quaffing. But becauſe this is a common cuſtome amongeſt men, Peter ſaieth, that it is no likelie thing. Thoſe which hauehave but euen ſmall skill in antiquitie, doe knowe that the ciuill day, from the riſing of the Sunne vntill the going downe thereof, was diuided into twelue houres. So that the houres were longer in ſommer, and ſhorter in winter. Therefore that which ſhoulde nowe be the ninth before noone in winter, and in ſomer the eight, was the thirde houre amongſt the olde people. Therefore, whereas Peter doeth onelyonly lightlie remooue the opinion of drunkenneſſe, hee doeth it for this cauſe, becauſe it had beene ſuperfluous to hauehave ſtoode about any long excuſe. Therefore, as in a matter which was certaine and out of doubt, hee doeth rather pacifie thoſe which mocked, than labour to teach them. And hee doeth not ſo much refute them by the circumſtance of time, as by the teſtimonie of Ioel. For when hee ſaieth that that is nowe come to paſſe, which was foretolde, hee toucheth briefely their vnthankefulneſſe, becauſe they doe not acknowledge ſuch an excellent benefite promiſed vntounto them in times paſt, which they nowe ſee with their eyes. And whereas hee vpbraideth the fault of a fewe vntounto all, hee doeth it not to this ende, that he may make them all guiltie of the ſame fault: but becauſe a fit occaſion was offered by their mocking to teach them all togither, he doth not for-ſlow the ſame.

17 It ſhall be in the last dayes. By this effect he prooueth that the Meſſias is alreadie reuealed.Ioel. 2.29. Ioel in deede doth not expreſſe the laſt dayes: but for as much as he entreateth of the perfect reſtoring of the Church, it is not to bee doubted but that that prophecie belongeth vntounto the laſt age alone. Wherefore that which Peter bringeth, doeth no whit diſſent from Ioel his meaning: but he doth onelyonly adde this word for expoſitions ſake, that the Iewes might knowe, that the Church could by no other meanes be reſtored, which was then decayed, but by being renewed by the Spirit of God. Againe, becauſe the repairing of the Church, ſhould be like vntounto a new world, therefore Peter ſaieth that it ſhall bee in the laſt dayes. And ſurelie this was a common and familiar thing among the Iewes, that all thoſe great promiſes concerning the bleſſed and well ordered ſtate of the Church, ſhoulde not bee fulfilled, vntill Chriſt by his comming ſhoulde reſtore all thinges. Wherefore it was out of all doubt amongſt them, that that which is cited out of Ioel, doth appertaine vntounto the laſt time. Nowe by the laſt dayes or fulneſſe of time is meant the ſtable and firme condition of the Church in the manifeſtation or reuealing of Chriſt.

I will powre out of my Spirite. Hee intendeth to prooue (as wee hauehave alreadie ſaide) that the Church can be repaired by none other meanes, ſauing onelyonly by the giuing of the holy Spirite. Therefore for as much as they did all hope, that the reſtoring drewe neere, hee accuſeth them of ſluggiſhneſſe, becauſe they doe not once thinke vppon the way, and meanes thereof. And when the Prophet ſaith, I wil powre out, it is without all queſtion, that he meant by this worde to note the great aboundance of the Spirite. And we muſt take, I will powre out of my Spirite, in the ſame ſenſe, as if he had ſaide ſimplie, I will powre out my Spirite. For theſe latter wordes, are the wordes of the Prophet. But Peter followed the Grecians, who tranſlate the Hebrew word eth, hapo. Therefore ſome men doe in vaine more ſubtillie play the Philoſophers: becauſe how ſoeuer the wordes be chaunged, yet muſt we ſtill retaine and keepe the prophet his meaning. Neuertheles when God is ſaid to powre out his Spirite, I confeſſe it muſt bee thus vnderſtoode, that hee maketh manifold varietie and change of gifts to flowe vntounto men from his Spirite, as it were out of the onelyonly fountaine, the fountaine which can neuer bee drawne drie. For as Paule doeth teſtifie, there bee diuerſe giftes,1. Cor. 12.4. and yet but one Spirite. And hence doe wee gather a profitable doctrine, that wee can hauehave no more excellent thing giuen vsus of God than the grace of the Spirite: yea that all other thinges are nothing woorth, if this bee wanting. For when God will briefelie promiſe ſaluation to his people, hee affirmeth that hee will giuegive them his Spirite. Hereupon it followeth that we can obtaine no good thinges, vntill we hauehave the Spirit giuen vsus. And truely it is as it were the key, which openeth vntounto vsus the doore, that we may enter into all the treaſures of ſpirituall good thinges: and that wee may alſo hauehave entrance into the kingdome of God.

Vppon all fleſh. It appeareth by that which followeth, of what force this generalitie is. For firſt it is ſet downe generallie, All fleſh: after that the partition is added, whereby the Prophet doeth ſignifie that there ſhalbe no difference of age or kinde, but that God admitteth al, one with another vntounto the partaking of his grace. It is ſaid therefore All fleſhe, becauſe both younge and olde, men and women, are thereby ſignified. Yet heere may a queſtion be mooued, why God doth promiſe that vntounto his people, as ſome newe and vnwoonted good thing, which hee was woont to do for them from the beginning throughout all ages. For there was no age voide of the grace of the Spirite. The aunſwere of this queſtion is ſet downe in theſe two woordes, I will powre out, and, Vppon all fleſhe. For wee muſt heere note a double contrarietie betweene the time of the olde, and newe Teſtament. For the powring out (as I hauehave ſaide) doeth ſignifie great plentie: when as there was vnderunder the Lawe a more ſcarce diſtribution. For which cauſe Iohn alſo doeth ſay that the holy Ghoſt was not giuen vntill Chriſt aſcended into heauen. All fleſhe doeth ſignifie an infinite multitude, where as God in times paſt did vouchſafe to beſtowe ſuch plentie of his ſpirite onelyonly vponupon a few.

Furthermore, in both compariſons wee doe not denie but that the Fathers vnderunder the Lawe, were partakers of the ſelfeſame grace whereof wee are partakers: but the Lorde doeth ſhewe that wee are aboue them, as wee are in deede. I ſay, that all Godly men ſithence the beginning of the worlde, were endewed with the ſame ſpirite of vnderſtanding, of righteouſneſſe, and ſanctification, wherewith the Lorde doeth at this daie illuminate and regenerate vsus: but there were but a fewe which had the light of knowledge giuen them then, if they bee compared with the great multitude of the faithfull, which Chriſt did ſodainlie gather togithe… by his comming. Againe, their knowledge was but obſcure and ſlender, and as it were couered with a veile, if it bee compared with that which wee hauehave at this daie out of the Goſpell, where Chriſt the Sunne of righteouſneſſe doeth ſhine with perfect brightneſſe, as it were at noone daie. Neither doeth that anie whitte hurt or hinder, that a fewe had ſuch an excellent faith, that peraduenture they hauehave no equall at this day. For their vnderſtanding did neuertheleſſe ſmell, or ſauour of the inſtruction and Schoolemaſterſhippe of the Lawe. For that is alwayes true, that godlie kings and Prophetes hauehave not ſeene, nor hearde thoſe things which Chriſt hath reuealed by his comming. Therefore to the end the Prophet Ioel may commende the excellencie of the newe Teſtament, he affirmeth and foretelleth that the grace of the Spirite ſhall bee more plentifull in time thereof:Mat. 13.17. Luke 10.24. and againe, that it ſhall come vntounto moe men.

And your ſonnes ſhall prophecie. By the worde Prophecie, hee meant to note the rare and ſingular gifte of vnderſtanding. And to the ſame purpoſe tendeth that partition which followeth afterwarde: your young men ſhall ſee viſions, and your olde men ſhall dreame dreames. For we gather out of the twelfth Chapter of Numbers, that theſe were the two ordinary wayes whereby God did reueale himſelfe to the prophets. For in that place when the Lorde exempteth Moſes from the common ſort of Prophetes,Num. 12.6. he ſaieth: I appeare vntounto my ſeruants by a viſion, or by a dreame: but I ſpeake vntounto Moſes face to face. Therefore wee ſee that two kindes are put after the generall worde, for a confirmation. Yet this is the ſumme, that they ſhall all bee Prophetes ſo ſoone as the holie Ghoſt ſhall bee powred out from heauen. But here it is obiected, that there was no ſuch thing, euen in the Apoſtles themſelues, neither yet in the whole multitude of the faithfull. I anſwere, that the prophets did commonly vſe to ſhadowe vnderunder tropes moſt fit for their time, the kingdome of Chriſt. When they ſpeake of the worſhippe of God, they name the Altar, the Sacrifices, the offering of golde, ſiluer, and frankenſence. Notwithſtanding we know that the Altars do ceaſe, the Sacrifices are aboliſhed, whereof there was ſome vſe in time of the Lawe: and that the Lorde requireth ſome higher thing at our handes, than earthlie riches. That is true in deede. but the Prophetes, whiles they applie their ſtyle vntounto the capacitie of their time, comprehende vnderunder figures (wherewith the people were then well acquainted) thoſe thinges, which wee ſee otherwiſe reuealed and ſhewed nowe, like as when hee promiſeth elſe where,Iſaie. 66.21. that hee will make Prieſtes of Leuites, and Leuites of the common ſort of men: this is his meaning, that vnderunder the kingdome of Chriſt euerie baſe perſon ſhall be extolled vntounto an honorable eſtate. Therefore if wee deſire to hauehave the true and naturall meaning of this place, we muſt not vrge the words which are taken out of the olde order of the Lawe: but wee muſt onelyonly ſeeke the truth without figures. And that is it, that the Apoſtles through the ſodaine inſpiration of the Spirite, did intreat of the heauenly myſteries. Propheticallie, that is to ſaie, diuinelie and aboue the common order. Therefore this worde Prophecie doeth ſignifie nothing elſe, ſaue onelie the rare and excellent gifte of vnderſtanding: as if Ioel ſhoulde ſay, VnderUnder the kingdome of Chriſt there ſhall not bee a fewe Prophetes onelie, vntounto whome GOD may reueale his ſecretes: but all men ſhall bee endewed with ſpirituall wiſedome, euen to the propheticall excellencie. As it is alſo in Ieremie: EueryEvery man ſhall no longer teach his neighbour,Iere. 13.34. becauſe they ſhall all knowe mee from the leaſt vntounto the greateſt. And in theſe wordes Peter inuiteth the Iewes, vntounto whom hee ſpeaketh, to bee partakers of the ſame grace. As if he ſhoulde ſaie, The Lorde is r…adie to powre out that Spirit farre and wide, which hee hath powred vppon vsus. Therefore, vnleſſe you your ſelues bee the cauſe of let, yee ſhall receiue with vsus of this fulnes. And as for vsus, let vsus know that the ſame is ſpoken to vsus at this day, which was then ſpoken to the Iewes. For although thoſe viſible graces of the Spirit be ceaſed, yet God hath not withdrawne his Spirit from his Church. Wherefore he offereth him daily vntounto vsus all, by this ſame promiſe, without putting any difference. Wherefore we are poore and needie onelyonly through our owne ſluggiſhnes: and alſo it appeareth manifeſtly that thoſe are wicked and ſacrilegious enimies of the Spirite, which keepe backe the Chriſtian common people from the knowledge of God, and for as much as hee himſelfe doth not onelyonly admit, but alſo call by name vntounto himſelfe women and men, yonge and old.

18 VponUpon my ſeruants. In theſe words the promiſe is reſtrained vntounto the worſhipers of God. For God doth not prophane his Spirite: which hee ſhould do, if he ſhould make the ſame common to the vnbeleeuing and deſpiſers. It is cetaine that we are made the ſeruants of God by the ſpirite: and that therefore we are not, vntill ſuch time as we hauehave receiued the ſame: but firſt, whom God hath adopted to bee of his familie, and whom he hath framed by his Spirite to obey him, thoſe doth he furniſh with new giftes afterward. Againe the Prophet did not reſpect that order of time, but his meaning was to make this grace proper to the Church alone. And for as much as the Church was onelyonly among the Iewes, he calleth them honorablie the ſeruants and handmaids of God. But, after that God did gather vntounto himſelf on eueryevery ſide a Church, the wall of ſeparation being pulled downe, ſo many as are receiued into the ſocietie of the couenant, are called by the ſame name. OnelyOnly let vsus remember that the Spirit is appointed for the Church properly.

19 And I will ſhew wonders. Wee muſt firſt ſee what is meant by this great day of the Lorde. Some do expound it of the former comming of Chriſt in the fleſh: and otherſome referre it vntounto the laſt day of the reſurrection: I doe allowe neither opinion. For in my iudgement the Prophet comprehendeth the whole kingdome of Chriſt. And ſo he calleth it the Great day, after that the ſonne of God began to be reuealed in the fleſh, that he may lead vsus into the fulfilling of his kingdome. Therefore hee appointeth no certaine day, but hee beginneth this day at the firſt preaching of the Goſpel, and he extendeth the ſame vntounto the laſt reſurrection. Thoſe which reſtraine it vntounto the time of the Apoſtles, are mooued with this reaſon: becauſe the Prophet ioyneth this member, and that which goeth next before togither. But in that, there is no abſurditie at all, becauſe the Prophet doeth aſſigne the time, when theſe thinges beganne to come to paſſe, howſoeuer they hauehave a continuall going forwarde euen vntill the ende of the world. Furthermore whereas he ſaith that the ſunne ſhall be turned to darkeneſſe, and the moone into blood, they are figuratiue ſpeeches, whereby he doth giuegive vsus to vnderſtand thus much, that the Lord wil ſhew tokens of his wrath through out the whole frame of the worlde, which ſhall bring men euen to their wits ende, as if there ſhoulde bee ſome horrible and fearefull chaunge of nature wrought. For as the ſunne and moone are vntounto vsus witneſſes of Gods fatherlie fauour towards vsus, whiles that by courſe they giuegive light to the earth: ſo on the otherſide, the Prophet ſaith that they ſhall bee meſſengers to foreſhewe Gods wrath and diſpleaſure. And this is the ſeconde member of the prophecie. For after that hee had intreated of the ſpirituall grace which ſhoulde bee aboundantlie powred out vppon all fleſh: leaſt any man ſhoulde imagine that all thinges ſhoulde bee quiet and proſperous togither, therewithall hee addeth, that the eſtate of the worlde ſhall bee troubleſome, and full of greate feare vnderunder Chriſt. As Chriſt himſelfe doeth more fully declare, Math. 24. and Luke 21. But this ſerueth greatlie to the ſetting foorth of grace, that where as all thinges doe threaten deſtruction, yet who ſo euer doeth call vppon the name of the Lorde, is ſure to be ſaued. By the darkeneſſe of the Sunne, by the bloodie ſtreaming of the Moone, by the blacke vapour of ſmoke, the Prophet meant to declare, that whither ſo euer men turne their eyes, there ſhall manie thinges appeare both vpwarde and downewarde, which maie make them amaſed and afraide, as hee hath alreadie ſaide. Therefore this is as much as if hee ſhoulde hauehave ſaide, that the worlde was neuer in a more miſerable caſe, that there were neuer ſo manie and ſuch cruell tokens of Gods wrath. Hence may wee gather howe vneſtimable the goodneſſe of God is, who offereth a preſent remedie for ſo great euils: and againe, howe vnthankefull they are towardes God, and howe frowarde, which doe not flie vntounto the ſanctuarie of ſaluation, which is nigh vntounto them; and doeth meete them. Againe, it is out of all doubt that God meaneth by this ſo dolefull a deſcription, to ſtirre vp all Godlie men, that they may with a more feruent deſire ſeeke for ſaluation. And Peter citeth it to the ſame ende: that the Iewes maie knowe that they ſhall bee more than miſerable, vnleſſe they receiue that grace of the Spirite which is offered vntounto them. Yet heere may a queſtion bee asked howe this can hange togither, that when Chriſt is reuealed, there ſhoulde ſuch a ſea of miſeries ouerflowe and breake out therewithall. For it may ſeeme to be a thing verie inconuenient, that hee ſhoulde bee the onelyonly pledge of Gods louelove toward mankinde, in whom the heauenlie father doeth lay open all the treaſure of his goodneſſe: yea he powreth out the bowels of his merciemercy vppon vsus, and that yet by the comming of the ſame his ſonne, his wrath ſhoulde bee more whot than it was woont, ſo that it ſhould as it were quite conſume both heauen and earth at once. But we muſt firſt marke, that becauſe men are too ſlowe to receiue Chriſt, they muſt bee conſtrained by diuerſe afflictions, as it were with whippes. Secondly, for as much as Chriſt doeth call vntounto himſelfe all thoſe which are heauie loden and labour,Mat. 11.24. wee muſt firſt bee tamed by manie miſeries, that wee may learne humilitie. For through great proſperitie, men doe ſet vp the hornes of pride. And hee cannot but deſpiſe Chriſt fiercelie, who ſo euer hee be, that ſeemeth to himſelfe to bee happie. Thirdly becauſe wee are more than we ought, ſet vponupon the ſeeking of the peace of the fleſh: whereby it commeth alſo to paſſe, that manie tye the grace of Chriſt vntounto the preſent life, it is expedient for vsus to be accuſtomed to thinke otherwiſe, that we may knowe that the kingdome of Chriſt is ſpiritual. Therefore to the ende God may teach vsus that the good things of Chriſt are heauenly, he doth exerciſe vsus according to the fleſh, with manie miſeries. Whereby it commeth to paſſe that we do ſeeke our felicity without the world. Moreouer men doe bring miſeries vppon themſelues through their vnthankfulneſſe. For the ſeruant which knoweth his maſters will,Luk. 12.47. and doeth not obey, is worthy of greater & more ſtripes: The more familiarly that God doeth communicate with vsus in Chriſt, the more doth our vngodlineſſe growe and breake out into open contumacie: ſo that it is no maruell if when Chriſt reuealed, there appeare manie tokens of Gods vengeance on the other ſide, for as much as mē do hereby more grieuouſly prouoke God againſt them, & kindle his wrath through wicked contempt. Surely in that the day of Chriſt is fearefull, it is an accidental thing, whether God will correct our ſlouthfulnes, to bring vsus vnderunder which are yet vnapt to be taught: or whether he wil puniſh our vnthankfulnes. For it bringeth with it of it ſelfe, nothing but that which is pleaſant. But the contempt of Gods grace doeth prouoke him to horrible anger not without cauſe.

21 Who ſo euer ſhall call vponupon. An excellent place. For as God doeth prick vsus forward like ſluggiſh Aſſes, with threatnings & terrors, to ſeeke ſaluation: ſo, after that he hath brought darknes vponupon the face of heauen and earth, yet doth he ſhew a meanes whereby ſaluation may ſhine before our eyes: to wit, if we ſhall call vponupon him. For we muſt diligentlie note this circumſtance. If God ſhould promiſe ſaluation ſimplie, it were a great matter: but it is a far greater, when as he promiſeth the ſame amidſt manifold dungeons of death. Whiles that (ſaith he) all things ſhal be out of order, and the feare of deſtruction ſhal poſſeſſe al things, onelyonly call vponupon me and yee ſhall be ſaued. Therefore howſoeuer man be ſwallowed vp in the goulfe of miſeries, yet is there ſet before him a way to eſcape. We muſt alſo note the vniuerſall worde, who ſo euer. For God admitteth all men vntounto himſelfe without exception, and by this meanes doth he inuite them to ſaluation,Rom. 10.20. as Paul gathereth in the tenth chapt. to the Romanes, and as the prophet had ſet it downe before: Thou Lord, which heareſt the praier, vntounto thee ſhall all fleſh come. Therefore for as much as no man is excluded from calling vponupon God, the gate of ſaluation is ſet open vntounto all men. Neither is there anie other thing which keepeth vsus back from entring in, ſaue onelyonly our owne vnbeliefe. I ſpeake of all, vntounto whom God doth make manifeſt himſelfe by the Goſpel. But like as thoſe which call vponupon the name of the Lord are ſure of ſaluation, ſo we muſt thinke that without the ſame we are thriſe miſerable and vndone. And when as our ſaluation is placed in calling vppon God, there is nothing in the meane ſeaſon taken from faith, for as much as this inuocation is groūded in faith alone. There is alſo another circumſtance no leſſe worthie the noting: in that the Prophet doth ſignifie, that the calling vppon God doeth properly appertaine and agree vntounto the laſt dayes. For although he woulde bee called vppon in all ages, notwithſtanding ſince that hee ſhewed himſelfe to be a Father, in Chriſt, we hauehave the more eaſie acceſſe vntounto him. Which thing ought both the more to embolden vsus, and to take from vsus all ſluggiſhnes. As he himſelfe doth alſo reaſon, that by this priuiledge our forwardnes to pray, is doubled to vsus: Hitherto hauehave ye asked nothing in my name: aske, and yee ſhall receiue: as if he ſhould ſay, Heretofore although I did not yet appeare to be a mediatour, and aduocate in the fleſh, yet did yee pray: but now when you ſhall hauehave me to bee your patron, with howe much more courage ought yee to do that?

22 Yee men of Iſrael, heare theſe wordes: Ieſus of Nazareth, a man ſhewed towards you of God, by powers and wonders, and ſignes which God did by him in the midst of you, as you your ſelues know:

23 Him, I ſay, hauehave yee taken, being deliuered by the determinate counſel and foreknowledge of God, by the hands of wicked men, and hauehave ſlaine him, hauing fastned him to the croſſe.

24 Whom God hath raiſed vp, hauing looſed the ſorrowes of death, foraſmuch as it was vnpoſſible that he ſhould be holden of it.

22 Ieſus of Nazareth. Now doth Peter apply vntounto his purpoſe the prophecie of Ioel: namely, that the Iewes may thereby know that the time of reſtoring was preſent: and that Chriſt was giuen them for this purpoſe. For this promiſe was no otherwiſe to be fulfilled, ſaue onelyonly by the comming of the mediatour. And this is the right vſe of all thoſe giftes which we hauehave by Chriſt, whiles that they bring vsus vntounto Chriſt, as vntounto a fountaine. But he commeth hither by little and little. For he doth not by and by in the beginning affirme that Ieſus was Chriſt: but hee ſaieth, onelyonly that hee was a man, ſent of God: and that doth he proue by his miracles. Afterward he addeth, that he roſe from death, when hee was ſlaine. Whereby it appeareth more certainly and more fully, that hee was not ſome one of the Prophets, but the verie ſonne of God, who was promiſed to bee the repairer of all things. Let this therefore be the firſt member, that Ieſus of Nazareth was a man approued of God by manifeſt teſtimonies, ſo that he could not bee deſpiſed, as ſome baſe and obſcure perſō. The old interpreter did not euil tranſlate hupodhedheigmenon, Approued. And Eraſmus is deceiued, who thinketh that he did reade it otherwiſe. And he himſelfe did not expreſſe Luke his mind, when as he tranſlateth it Giuen. For ſeeing that worde doeth ſignifie among the Grecians to ſhew: whereupon the Mathematicians alſo call thoſe arguments whereby they ſet a thing as it were before a mans eyes apodexeis, or demonſtrations: Luke meant to ſay that Ieſus came not vnknowne, and without any teſtimonie or approbation: but that thoſe miracles which God ſhewed by him, ſerued to this ende, that hee might bee famous and excellent. Therefore he ſaith, that he was ſhewed toward the Iewes: becauſe God woulde hauehave his ſon to be accounted excellent and great amongſt them. As if he ſhould ſay, that miracles were not appointed for other nations, but for the Iewes: that they might know that Ieſus was ſent vntounto them of God.

By great workes. He calleth myracles by theſe three names. And becauſe God doth ſhew foorth his power in thē after a newe & vnwonted ſort, or doeth at leaſt procure greater admiration, they are for good cauſes called great workes. For we are commonly more moued when any extraordinarie thing doth happen. In which reſpect they are alſo called Wonders: becauſe they make vsus aſtonied. And for this cauſe are they called ſignes: becauſe the Lorde will not hauehave mens mindes to ſtay there, but to be lifted vp higher as they are referred vntounto another ende. He put in three wordes, to the ende he might the more extoll Chriſt his myracles, and enforce the people by this heaping and laying of wordes together, to conſider the ſame. Furthermore he maketh not Chriſte the chiefe authour, but only the miniſter: becauſe as we hauehave alreadie ſaid, he determined to goe forwarde by degrees. Notwithſtanding here may a queſtion be asked, whether myracles do ſuffiſe to bee a ſufficient and iuſt approbation or no: becauſe by this meanes inchaunters might cauſe their legier-demaine, to be beleeued. I anſwere, that the iuggling caſts of Satan doe much differ from the power of God. Chriſt ſaith elswhere, that the kingdome of Antichriſt ſhall bee in wonders,2. Theſ. 2.9. but he addeth by and by, in lying wonders. If any man obiect that we cannot eaſily diſcern, becauſe he ſaith, that they ſhal hauehave ſo great color that they ſhall deceiue (if it could be) the very elect: I anſwere again that this error proceedeth only from our owne want of wit, becauſe we are ſo dull. For God doth ſhew his power manifeſtly enough. Therfore there is ſufficient approbatiō of the doctrine and of the miniſtery, in the myracles which God doth worke, ſo that we be not blinde. And whereas it is not of ſufficient force among the wicked, becauſe they may now & then be deceiued with the falſe myracles of Satan, this muſt bee imputed vntounto their owne blindneſſe: but whoſoeuer hath a pure heart, hee doeth alſo know God with the pure eies of his minde, ſo often as hee doeth ſhewe himſelfe. Neither can Satan otherwiſe delude vsus, ſaue onelyonly when thorow the wickedneſſe of our heart, our iudgement is corrupt, and our eies blinded, or at leaſt bleared through our owne ſlothfulneſſe.

23 Him hauehave yee ſlaine. He maketh mention of the death of Chriſte for this cauſe chieflie, that the reſurrection might the more aſſuredlie be beleeued. It was a thing full well knowne among the Iewes that Chriſt was crucified. Therefore in that hee roſe againe, it is a great and wonderfull token of his diuine power. In the meane ſeaſon, to the ende he may pricke their conſciences with the feeling of ſinne, hee ſaith that they ſlue him. Not that they crucified him with their owne handes, but bicauſe the people with one voice deſired to hauehave him put to death. And although many of the hearers vntounto whom he ſpeaketh, did not conſent vntounto that wicked and vngodlie crueltie, yet doth hee iuſtly impute the ſame to the nation: becauſe all of them had defiled them ſelues either with their ſilence, or els through their careleſneſſe. Neither hath the cloake and colour of ignoraunce any place, foraſmuch as he was ſhewed before of God. This giltines therefore vnderunder which he bringeth thē is a preparation vntounto repentance.

By the determinate counſell. He remoueth a ſtumbling block: becauſe it ſeemeth at the firſt bluſh to be a thing verie inconuenient, that that man whom God had ſo greatlie adorned, being afterward laid open to all maner mocking, doth ſuffer ſo reprochfull a death. Therfore becauſe the croſſe of Chriſt doth commonly vſe to trouble vsus at the firſt ſight, for this cauſe Peter declareth that he ſuffered nothing by chaunce, or becauſe he wanted power to deliuer himſelfe, but becauſe it was ſo determined and appointed by God. For this knowledge alone; that the death of Chriſt was ordeined by the eternall counſell of God, did cut off all occaſion of fooliſhe and wicked cogitations, and did preuent all offences which might otherwiſe be conceiued. For wee muſt know this, that God doth decree nothing in vaine or raſhly. Whereuppon it followeth that there was iuſt cauſe, for which he would hauehave Chriſt to ſuffer. The ſame knowledge of gods prouidence, is a ſteppe to conſider the end and frute of Chriſt his death. For this meeteth vsus by & by in the counſell of God, that the iuſt was deliuered for our ſinnes, & that his blood was the price of our death. And heere is a notable place touching the prouidence of God, that we may knowe that aſwell our life as our death is gouerned by it Luke intreateth in deed of Chriſt. But in his perſon we hauehave a mirror, which doth repreſent vntounto vsus the vniuerſall prouidence of God, which doeth ſtretch it ſelf throughout the whole world: yet doeth it ſpecially ſhine vntounto vsus who are the members of Chriſt. Luke ſetteth downe two things in this place, the foreknowledge, and the decree of God. And although the foreknowledge of God is former in order (becauſe God doth firſt ſee what he will determine, before hee doth in deed determine the ſame) yet doth he put the ſame after the counſell and decree of God, to the end we may know that God would nothing, neither appointed any thing, ſaue that which he had long before directed to his end. For men do oftentimes raſhly decree many things, becauſe they decree them ſodainly. Therefore to the end Peter may teach that the counſell of God is not without reaſon, he coupleth alſo therewithall his foreknowledge. Now we muſt diſtinguiſh theſe two, and ſo much the more diligentlie, becauſe manie are deceiued in this point. For paſſing ouer the counſell of God, wherewith he doth guide and gouerne the whole worlde, they catch at his bare foreknowledge. Thence commeth that common diſtinction, that although God doth foreſee all things, yet doth he lay no neceſſitie vponupon his creatures. And in deed it is true that God doth know this thing or that thing before, for this cauſe, becauſe it ſhall come to paſſe: but as we ſee that Peter doth teach that God did not onelyonly foreſee that which befell Chriſt, but it was decreed by him. And hence muſt bee gathered a generall doctrine: becauſe God doeth no leſſe ſhewe his prouidence in gouerning the whole worlde, than in ordaining and appointing the death of Chriſte. Therefore it belongeth to God not only to know before, things to come, but of his owne will to determine what he will hauehave done. This ſecond thing did Peter declare, when hee ſaide, That he was deliuered by the certain and determinate counſel of God. Therfore the foreknowledge of god is another thing thā the wil of God, whereby he gouerneth and ordereth all things. Some which are of quicker ſight, cōfeſſe, that god doth not onelyonly foreknow, but alſo gouern with his beck what things ſoeuer are done in the world. Neuertheleſſe they imagine a confuſed gouernment, as if God did giuegive libertie to his creatures to follow their owne nature. They ſay that the Sunne is ruled by the will of God, becauſe in giuing light to vsus, he doth his dutie, which was once enioyned him by God. They think that man hath free will after this ſort left him, becauſe his nature is diſpoſed or inclined vntounto the free choyce of good and euill. But they which thinke ſo, doe feigne that God ſitteth idle in heauen. The ſcripture teacheth vsus farre otherwiſe, which aſcribeth vntounto God a ſpecial gouernment in all things, & in mans actions. Notwithſtanding it is our dutie to ponder & cōſider to what end it teacheth this. For we muſt beware of doting ſpeculations, wherewith we ſee many carried away. The ſcripture will exerciſe our faith, that we may know that we are defended by the hand of God, leaſt we be ſubiect to the iniuries of Satan and the wicked. It is good for vsus to imbrace this one thing: neither did Peter meane any thing els in this place. Yea wee hauehave an example ſet before vsus in Chriſt, whereby we may learne to bee wiſe with ſobrietie. For it is out of queſtion, that his fleſh was ſubiect to corruption, according to nature. But the prouidence of God did ſet the ſame free. If any mā aske whether the bones of Chriſt could be broken or no: it is not to be denied, that they were ſubiect to breaking naturally, yet could there no bone be broken,Iohn. 19.36. becauſe God had ſo appointed and determined. By this example (I ſay) we are taught ſo to giuegive the chiefeſt roome to gods prouidence, that we keepe ourſelues within our bounds: and that we thruſt not our ſelues raſhlie & vndiſcretly into the ſecretes of God, whither our eieſight doth not pearce.

By the handes of the wicked. Becauſe Peter ſeemeth to graunt, that the wicked did obey God; hereupon followeth two abſurdities: the one, eyther that God is the author of euils: or that men do not ſin what wickedneſſe ſoeuer they commit. I anſwere concerning the ſecond, that the wicked do nothing leſſe than obey God, howſoeuer they doe execute that which God hath determined with himſelf. For obedience ſpringeth frō a voluntarie affection. And we know that the wicked hauehave a farre other purpoſe. Again, no man obeieth God, ſaue he which knoweth his will. Therfore obedience dependeth vponupon the knowledge of Gods will. Furthermore God hath reuealed vntounto vsus his will in the law: wherfore thoſe mē do obey god, who do that alone which is agreeable to the law of god: And againe, which ſubmit themſelues willingly to his gouernment. Wee ſee no ſuch thing in al the wicked, whō god doth driue hither & thither, they themſelues being ignorant. No man therfore will ſay that they are excuſable vnderunder this colour, becauſe they obey god: for as much as both the wil of God muſt be ſought in his lawe: and they ſo muche as in them lyeth, doe couet to reſiſt God. As touching the other point, I denie that God is the Authour of euill: becauſe there is a certaine noting of a wicked affection in this worde. For the wicked deede is eſteemed according to the ende whereat a man aymeth. When men committe theft or murder, they offend for this cauſe, becauſe they are theeues or murderers. And in the theft and murder, there is a wicked purpoſe. God who vſeth their wickedneſſe is to be placed in the higher degree. For he hath reſpect vntounto a farre other thing, becauſe he will chaſtice the one, & exerciſe the patience of the other: & ſo he doth neuer decline from his nature, that is from perfect righteouſneſſe. So that, whereas Chriſt was deliuered by the hands of wicked men, wheras he was crucified, it came to paſſe by the appointment and ordinaunce of God. But treaſon which is of it ſelfe wicked, and murther which hath in it ſo great wickedneſſe, muſt not be thought to be the workes of God.

24 Hauing looſed the ſorrowes of death. By the ſorrowes of death I vnderſtand ſome farther thing than the bodily ſenſe or feeling. For thoſe which dulie cōſider the nature of death: becauſe they heare that it is the curſe of God, muſt needes conceiue that God is angrie in death. Hence commeth marueilous horror: wherein there is greater miſerie than in death it ſelfe. Furthermore, Chriſte died vppon this condition, that hee might take vponupon him our guiltineſſe. That inward feare of conſcience, which made him ſo afraid, that he ſwet blood, when he preſented himſelf before the throne and tribunall ſeate of God, did more vexe him, and brought vponupon him greater horror, than al the torments of the fleſh. And whereas Peter ſaith, that Chriſt did wraſtle with ſuch ſorrowes, & doth alſo declare that he had the victorie: by this it commeth to paſſe, that the faithfull ought not now to be afraid of death. For death hath not the like qualitie now which was in Adam: becauſe by the victorie of Chriſte the curſe of God is ſwallowed vp.1. Cor. 15.54. Wee feele in deede yet the pricking of ſorrowes, but ſuch as do not wholy wound vsus, whileſt that we hold vp the buckler of faith againſt them. He addeth a reaſon, becauſe it was vnpoſſible that Chriſt ſhould be oppreſſed by death, who is the authour of life.

25 For Dauid ſaith of him, I ſaw the Lord before me alwaies, becauſe hee is on my right hand: leaſt I ſhould be moued.

26 For this my heart reioyced, and my tongue was glad: moreouer my fleſhe ſhal reſt in hope.

27 Becauſe thou wilt not leaue my ſoule in hell: neither wilt thou ſuffer thy holy one to ſee corruption.

28 Thou haſt made knowen vntounto me the wayes of life, thou ſhalt fill mee with gladnes, with thy face.

29 Men and brethren, ſeeing that I may boldly ſpeak vntounto you of the Patriark Dauid, becauſe he is both dead and buried, and his ſepulchre remaineth with vsus vntill this day.

30 Therefore ſeeing he was a Prophet, and did knowe that God had ſworne vntounto him with an oth, that it ſhould come to paſſe, that Christe ſhoulde riſe of the frutes of his loynes, concerning the fleſhe, who ſhoulde ſit vponupon his throne.

31 He knowing this before, ſpake of the reſurrection of Chriſte, that his ſoule was not left in hell, neither did his fleſh ſee corruption.

25 The reſurrection which was both declared and witneſſed by certaine and euident teſtimonies, and which might alſo hauehave been gathered out of the continuall doctrine of the prophetes, was to be proued to the Iewes as ſome new and ſtrange thing. And no maruell. For wee ſee that although Chriſte had oftentimes beat the ſame into his Diſciples heads, yet did they profite but a little. And yet did they retaine certaine principles of true doctrine, which might hauehave made a way for them vntounto the knowledge of Chriſt: as we ſhall ſee by & by. Therfore becauſe the gift of the Spirite was a frute of the reſurrection of Chriſt, he prooueth by the teſtimonie of Dauid, that Chriſt muſt needes hauehave riſen againe, that the Iewes may thereby knowe that hee was the authour of the gift. For he taketh it as a thing which all men graunt, that he was rayſed vp from death, that he may liue not for himſelf, but for his. Nowe wee ſee Peter his drift. That that ought to ſeeme no ſtraunge thing, which was foretolde ſo long before. And that Ieſus is alſo Chriſte, becauſe Dauid did propheſie of him, as of the head of the church. Firſt of all wee muſt ſee whether this place ought altogether to be vnderſtood of Chriſte, as Peter affirmeth: that done, if there bee any thing in the wordes worth the noting, wee will in order diſcuſſe it. Peter denieth that that agreeth with Dauid, which is ſaid in this place: Thou ſhalt not ſuffer thine holie one to ſee corruption:Pſal. 16.6. becauſe Dauid his carkaſſe was corrupt in the graue. It ſeemeth at the firſt bluſh to be but a light argument. For a man might eaſily obiect, That the word is not to be vrged, foraſmuch as Dauid meant nothing elſe, ſaue onelyonly to exempt himſelfe from deſtruction. Therefore howſoeuer corruption did touche him, yet doth that no whit hinder, but that he may eaſily ſay that he was ſafe from the danger thereof: becauſe he knew that the Lorde would deliuer him. Yea it ſeemeth to be a repetition of the former ſentence, according to the common cuſtome of the Hebrewe tongue. Which if it be ſo, the ſenſe ſhalbe plaine, that God will not ſuffer him to be oppreſſed with death, or that death ſhould conſume him. And this interpretatiō is confirmed by that that where we read, hell, it is in Hebrewe Seol: where we read corruption, there it is Shachat. Both theſe words do ſignifie the graue. By this means Dauid ſhould ſay twiſe, that he ſhalbe deliuered from death by the grace of God. Finally, he ſaith the ſame thing in this place, which he ſaith, Pſa. 49. God ſhall redeeme my ſoule from the hand of hell.Pſal. 49.16. Like as on the other ſide, when he ſpeaketh of the reprobates, he is wont to take, going downe into the graue, for deſtruction. I aunſwere brieflie, that there is ſome greater thing expreſſed in this place, than the common redemption or deliuerance of the godly. Dauid in deede doeth promiſe that God wil be his eternall deliuerer as well in life as in death. Neither hadde he been muche better for this, to hauehave been once deliuered from one daunger, vnleſſe he had hoped that he ſhould be ſafe euen vntounto the end through Gods protection: but he ſpeaketh of ſuch ſafetie as is not common. And ſurely the wordes doe ſound that he ſpeaketh of ſome new & ſingular priuiledge. Admit I graunt that it is a repetitiō, & that ther is al one thing vttered in theſe two members, Thou ſhalt not leaue my ſoule in hell &, Thou ſhalt not ſuffer me to ſee corruption: yet do I denie that it is ſimpy to bee vnderſtood that God will deliuer his holie one from eternall deſtruction. For freedome from corruption is promiſed by name. Neither do I paſſe for this, that Shachat doeth ſignifie the graue, as Seol, which is put in the former member. For although I do not ſtand nor contend about the wordes, yet muſt we reſpect the Etymologie. Therefore for aſmuch as the graue is called Shachat, becauſe it doeth corrupt mans bodye with rottenneſſe, it is not to bee doubted but that Dauid meant to note that qualitie. Therfore the place is not ſo much expreſſed by this word, as the condition of rotting. So that the ſenſe is, that God will not ſuffer him of whom the Pſalme ſpeaketh, To rot or corrupt in the graue. And foraſmuch as Dauid was not free from this neceſſitie, it followeth that the propheſie was neither truely nor perfectly fulfilled in him. And that the Pſalm ought altogether to be expoūded of Chriſte, the thing it ſelfe doth proue.Gen. 3.19. For ſeeing that Dauid was one of the ſonnes of Adā, he could not eſcape that vniuerſal condition and eſtate of mankinde, Duſt thou art, & into duſt thou ſhalt return: the graue ſtandeth opē (I ſay) for al the children of Adam, that it may ſwallow thē vp, & conſume them: ſo that no man can exempt himſelf frō corruption. So that beholdding our ſelues apart from Chriſt, we ſee the graue prepared for vsus, which threatneth to vsus corruption. Wherfore if Dauid be ſeparated from Chriſt, that ſhal not belong to him which is here ſaid, that he ſhalbe preſerued from the graue. Therfore when he boaſteth that he ſhalbe free frō the graue, as touching corruption, without all doubt he placeth himſelf in the body of Chriſt, wherin death was ouercome, & the kingdom therof aboliſhed. But & if Dauid do promiſe himſelf exempting from the graue in another reſpect, ſaue only ſo far foorth as he is a member of Chriſt, hereby it appeareth that this freedome muſt begin at Chriſte as at the head. What man ſoeuer ſhalbe of ſound iudgement, ſhall eaſily knowe that this is a good argument, God did put al mankind vnderunder corruption: Therefore Dauid, inaſmuch as he was of the number of men, could not be free from the ſame. Neither is it to be doubted, but that the Iewes, before whō this ſermon was made, foraſmuch as without queſtiō that maxim was of force amongſt thē, that they were to hope for the reſtoring of thinges at the hands of Chriſte alone, did the more readily ſtay themſelues vppon the words of Peter: becauſe they ſaw that that could no otherwiſe be which the words do import, vnleſſe they ſhould apply it to the Meſſias. For they were not come to that point of impudencie, at leaſt thoſe of whom mention is made heere, that they durſt cauil in matters which were euident. For god had then offered vntounto his diſciples thoſe which were godly hearers, and apt to bee taught. They ſought the Meſſias in the olde Teſtament. They knew that Dauid was a figure of him. There was amongeſt them ſome religion, and reuerence of the ſcriptures then. But nowe the impudencie of all the whole nation almoſt is deſperate. Howeſoeuer they be vrged, they wrench themſelues out one way or other. Where ther is no way to eſcape, yet they break through. Althogh they be ouercome, yet wil they not yeld. Neither is it to be douted, but that this their ſhameles frowardnes, is a puniſhment for their vngodlines. But let vsus return vntounto Peter his ſermon. Seing that Dauid doth not only affirm that God alſo ſhalbe his deliuerer, but doth expreſſe a ſingular way & means: namelie, that he ſhal not be ſubiect to the corruptiō of the graue, Peter doth for good cauſes gather, that that doth not properly appertain vntounto him for that his body was corrupt in the graue. And now becauſe this had byn ſomwhat hard to be ſpoken among the Iewes, he mollifieth the hardnes with a circūlocutiō. For he doth not flatlie denie in one worde, that that was fulfilled in deed in Dauid, but doth only by the way ſignifie ſo much vntounto thē, becauſe he lyeth conſumed in the graue after the common cuſtom of other men. And Dauid did ſo propheſie of Chriſt, that he did both apply this conſolatiō vntounto himſelf priuately, & alſo extend the ſame vntounto the whole body of the church. For that which is ſound & perfect in the head, is ſpread abroad, being afterward powred out into al the mēbers Neither is it to be denied, but that Dauid ſpake of himſelf in this place: yet only ſo far foorth as he beheld himſelf in Chriſt, as in the mirrour of life. Firſt he hath reſpect vntounto Chriſte: after that he turneth his eies toward himſelf, & other the faithful. So that we hauehave a generall doctrin preſcribed vntounto vsus in this place, concerning the nature of faith, the ſpiritual ioy of conſcience, & the hope of eternall deliuerance.

I ſaw. We muſt hold this principle, if we will hauehave God preſent with vsus, we muſt ſet him before our eies: & that before he do appear: for the proſpect of faith pearceth farre further than vntounto the preſent experience. Therfore faith hath this propertie, to ſet god alwaies before it as a guide in all dangers & cōfuſed matters. For there is nothing that doth ſo much hold vsus vp, as when we know that God is preſent with vsus: as the opinion of his abſence doth often caſt vsus down, & at length quite diſcourage vsus. Dauid addeth, That he tooke not heed in vain vntounto the directiō of God. He is (ſaith he) at my right hand: whereby he doth ſignifie: that we need not to fear leaſt we be deceiued, whē as we ſet him before vsus as preſent: for we ſhal alwaies feel his help moſt readie. Faith in hoping for the help of God, ought to preuent & ouergoe al experience, & whatſoeuer is perceiued by the ſenſe: but ſo ſoone as it ſhall giuegive this glorie to God, that it doeth beholde him in his worde, although he be abſent, and ſo conſequently, inuiſible, it ſhall be ouercome with the effect of the thing. For the meaſure of faith is not able to comprehend the infinite greatneſſe of the power & goodnes of God. He draweth a ſimilitude frō thoſe which when they will vnderprop the weak, or ſtrengthen the fearefull, do ioine thēſelues vntounto their ſide. Not to be moued, is not to be thrown down frō their degree, but to remain firme in their eſtate: like as alſo Pſal. 46,Pſal. 46.6. God is in the midſt of it, therfore ſhall it not be moued. For although it come to paſſe ſometimes that the godly, bee ſore ſhaken, yet becauſe they come to thēſelues again, they are ſaid to cotinue firme. Therefore there is no cauſe why they ſhould be afraid of falling, who are vpholdē by the help of God. Like as on the other ſide, thoſe which place their ſtrength any where els ſaue only in God, they ſhall be like to fall at eueryevery blaſt of wind, but at any mean wind of temptation they ſhall fall to the ground.

For this my hart reioyced. Ioy of the ſoul, gladnes of the tonge, & quietnes of al the whole body, do enſu vpō ſure hope & cōfidence for vnles mē be quite paſt feeling, they muſt needes bee carefull and ſorrowfull, and ſo conſequently miſerably tormented, ſo long as they feele themſelues deſtitute of the helpe of God. But that ſure truſt which we repoſe in God, doth not only deliuer vsus from carefulneſſe, but doth alſo repleniſhe our hearts with wonderfull ioy and gladneſſe. That is the ioy, which Chriſt promiſed to his diſciples, ſhould be full in them; and which hee teſtified could not bee taken from them.Ioh. 16.22. and 17.13. Iohn 16. & 17. He expreſſeth the greatneſſe of the ioy, when he ſaith, That it cannot be kept in, but that it will break foorth into the gladnes of the tonge. Cabod doth ſignifie in deed, glory, but it is taken in that place as in many other for the Tongue. And ſo the Grecians hauehave truly trāſlated the ſame. The reſt of the fleſh, doth ſignifie the quietnes of the whole man, which we hauehave through the protection of God. Neither is this any let, becauſe the faithful are continuallie out of quiet and tremble: for as in the middeſt of ſorrowes they do neuertheles reioyce: ſo there are no troubles ſo great that can break thē of their reſt. If any man obiect that the peace of the faithfull doth conſiſt in the ſpirite, and that it is not of the fleſh: I anſwere, that the faithfull doe reſt in bodie: not that they are free from troubles, but becauſe they beleeue that God careth for them wholie, and that not only their ſoule ſhalbe ſafe through his protection, but their bodie alſo.

27 Becauſe thou ſhalt not leaue. To leaue the ſoule in hell, is to ſuffer the ſame to be oppreſſed with deſtruction. There be two wordes vſed in this place, both which doe ſignifie the graue amongeſt the Hebricians. Becauſe Shaal doth ſignifie to Require, I ſuppoſe it is called Seol, becauſe death is inſatiable: whence alſo commeth that tranſlation, Hel hath enlarged her ſoule. Again, they ſet open their mouth like hel. And becauſe the latter Sahath, is deriued and fet frō corruption or conſumption, that qualitie is to bee conſidered, as Dauid meant to note the ſame. Thoſe thinges which are diſputed in this place by diuers, concerning the deſcending of Chriſte into hell, are in my iudgement ſuperfluous: becauſe they are farre from the intent and purpoſe of the Prophet. For the word anima or ſoule, doth not ſo much ſignifie the ſpirite being of an immortal eſſence, as the life it ſelf. For when a man is dead, and lieth in the graue, the graue is ſaid to rule ouer his life. Whereas the Grecians tranſlate it holie, it is in Hebrew Chaſſith, which doth properly ſignifie meek, or, gentle, but Luke did not much regard this, becauſe it doth not much appertaine vntounto the preſent purpoſe. Furthermore gentleneſſe and meeknes is ſo often commended in the faithfull, becauſe it behoueth them to imitate and reſemble the nature of their Father.

28 Thou haſt made knowen. He meaneth that he was reſtored frō death to life by the grace of God. For in that hee was as it were a mā raiſed frō death to life,1. Cor. 15.20. 1. Cor. 15.42. Pſa. 16.11. Pſal. 80.4. he acknowlegeth that it was a great good gift of God. This was in ſuch ſort fulfilled in Chriſt, that there wanted nothing vntounto perfection. As for the members they hauehave their meaſure. Therefore Chriſt was far from corruption, that he may be the firſt frutes of thoſe which riſe from death. We ſhal folow him in our order at length, but being firſt turned into duſt. That which foloweth, that he was filled with gladneſſe, with the countenaunce of God agreeth with that: Shew vsus thy face, and we ſhalbe ſafe. And againe, The light of thy countenaunce is ſhewed vponupon vsus: thou haſt put gladneſſe in my heart. For it is only the pleaſantnes of Gods countenance, which doth not only make vsus glad, but alſo quicken vsus: againe, when the ſame is turned away or troubled, wee muſt needes faint.

30 Therfore ſeeing he was a prophet. He ſheweth by two reaſons that it is no maruell, if Dauid doe ſpeak of things that ſhould come to paſſe long after his time: the former is, becauſe hee was a prophet. And wee knowe that things to come, & ſuch as are remoued far from the knowledge of men, are reuealed vntounto the Prophetes. Therefore it were wickedneſſe to meaſure their ſpeeches according to the common manner and order, which we vſe in meaſuring the ſpeeches of other mē, foraſmuch as they goe beyond the long courſes of yeeres, hauing the Spirite for their directer. Whereuppon they are alſo called Seers: becauſe beeing placed as it were vponupon an high tower, they ſee thoſe things which by reaſon of great diſtaunce are hidden from other men. Another reaſon is, becauſe Chriſt was promiſed to him peculiarly. This maxime was ſo common amongeſt the Iewes, that they had euer now and then the ſonne of Dauid in their mouth, ſo often as there was any mention made of Chriſt. They bee no ſuch arguments I confeſſe, as doe neceſſarilie proue, that this propheſie is to be expounded of Chriſt: neither was that Peter his intent and purpoſe: but firſt he meant to preuent the contrarie obiection, whence Dauid had ſuch skill to foretell a thing which was vnknowen. Therefore he ſaieth, That hee knewe Chriſte, both by propheticall reuelation, and alſo by a ſingular promiſe. Furthermore, this principle was of greate force amongſt the better minded ſort, which Paule ſetteth downe,Rom. 10.4. that Chriſt is the ende of the lawe. No man therefore did doubt of this, but that this was the marke whereat all the Prophetes did ayme, to lead the Godlie vntounto Chriſte as it were by the hande. Therefore what notable or extraordinarie thing ſoeuer they did vtter, the Iewes were commonlie perſwaded that it did agree with Chriſte. Furthermore wee muſt note, that Peter doeth reaſon ſoundely, when hee gathereth that Dauid was not ignoraunt of that which was the chiefeſt point of all reuelations.

Hee had ſworne with an oth. God ſware, not only to the ende he might make Dauid beleue his promiſe, but alſo that the thing promiſed might be had in greater eſtimation. And to this end in my iudgement it is here repeated, that the Iewes may think with thēſelues, of what great weight the promiſe was, which God did make ſo notable & ſo famous. The ſame admonition is profitable for vsus alſo. For we neede not to doubt of this, but that the Lorde meant to ſet foorth the excellencie of the couenant, by putting in a ſolemne othe. In the meane ſeaſon this is alſo a fit remedie for the infirmitie of our faith, that the ſacred name of God is ſet foorth vntounto vsus, that his wordes may carrie the greater credite. Theſe wordes according to the fleſhe, do declare that there was ſome more noble thing in Chriſte than the fleſhe. Therefore Chriſte did ſo come of the ſeed of Dauid as he was man, that he doth neuertheleſſe retaine his diuinitie: and ſo the diſtinction betweene the two natures is plainely expreſſed: when as Chriſt is called the ſonne of God, according to his eternall eſſence, in like ſort as he is called the ſeed of Dauid according to the fleſhe.

32 This Ieſus hath God raiſed vp: whereof we all are witneſſes.

33 Hee beeing therefore exalted by the right hand of God, and hauing receiued the promiſe of the holy Ghoſt of the Father, he hath now ſhed foorth that which ye now ſee and heare.

34 For Dauid is not aſcended into heauen: But he ſaith, The Lord ſaid vntounto my Lord, Sit at my right hande:

35 Vntill I make thine enemies thy footſtoole.

36 Therefore let all the houſe of Iſrael know for a ſuretie, that God hath made this Ieſus Lorde, and the ſame Christ, whom yee hauehave crucified.

32 This Ieſus. After that he hath proued by the teſtimonie of Dauid, that it was moſt requiſite that Chriſt ſhould riſe again, he ſaith, that hee and the reſt of his fellowes were ſuche witneſſes, as ſawe him with their eies after his reſurrection. For this texte will not ſuffer this worde raiſed vp to be drawne vntounto any other ſenſe. Whereupon it followeth that that was fulfilled in Ieſus of Nazareth, which Dauid did foreſhew concerning Chriſt. After that he intreateth of the frute or effect. For it was requiſite for him to declare that firſt, that Chriſt is aliue. Otherwiſe it had been an abſurd and incredible thing, that he ſhould bee the authour of ſo great a myracle. Notwithſtanding he doth therwithall teach vsus that he did not riſe for his own ſake alone, but that he might make the whole church partaker of his life, hauing powred out the Spirite.

33 Hee beeing therefore exalted by the right hande of God. The righte hande is taken in this place for the hande or power, in like ſort it is taken euerie where in the ſcripture. For this is his drifte, to declare that it was a wonderfull work of God in that he hath exalted his Chriſt (whom men thought to be quite deſtroyed by death) vntounto ſo great glorie.

The promiſe of the Spirit, for the Spirite which was promiſed. For he had oftentimes before promiſed the Spirite to his Apoſtles. Therefore Peter doth ſignifie, that Chriſte had obteined power of God the Father to fulfill the ſame. And he maketh mention of the promiſe in plaine wordes, to the ende the Iewes may knowe that this came not to paſſe ſodainlye, but that the wordes of the prophet were nowe verified, which went long time before the thing it ſelfe.

Furthermore, whereas it is ſaide, That he obteined it of the father, it is to be applyed to the perſon of the Mediatour. For both theſe are trulie ſaide, That Chriſt ſent the Spirite from him ſelfe, and from the Father. He ſent him from himſelfe; becauſe hee is eternall God: From the Father; becauſe in as much as hee is man, hee receiueth that of the Father which he giueth vsus. And Peter ſpeaketh wiſely according to the capacitie of the ignorant, leaſt any man ſhuld moue a queſtion out of ſeaſon concerning the power of Chriſt. And ſurely foraſmuche as it is the office of Chriſt to direct vsus vntounto his Father, this is a moſt apt forme of ſpeaking for the vſe of godlineſſe, that Chriſte being placed as it were in the middeſt betweene God and vsus, doth deliuer vntounto vsus with his owne hande, thoſe giftes which he hath receiued at the handes of his Father. Furthermore, we muſt note this order that hee ſayeth, that the Spirite was ſent by Chriſte after that he was exalted. This agreeth with thoſe ſentences: The Spirite was not yet giuen, becauſe Chriſte was not yet glorified. And againe, Vnleſſe I goe hence, the Spirite will not come.Ioh. 7.39. Ioh. 16.7. Not becauſe the Spirite began then firſt to be giuen, wherewith the holie Fathers were endued ſince the beginning of the worlde: but becauſe God did deferre this more plentifull abundaunce of grace, vntil ſuche time as he had placed Chriſte in his princely ſeate: which is ſignified by this worde poured out, as we ſaw a little before. For by this meanes the force and frute of Chriſte his death and reſurrection is ſealed: and wee doe alſo thereby knowe that wee hauehave loſt nothing by Chriſte his departing out of the worlde: becauſe though hee bee abſent in bodie, yet is hee preſent with vsus after a better ſort, to wit, by the grace of his holie Spirite.

34 For doubtleſſe Dauid. Although they might eaſily gather by the very effect which they ſawe with their eyes, that the principalitie was graunted and giuen to Chriſte, yet to the ende his glory may carrie the greater credite, hee prooueth by Dauid his teſtimonie, that it was ſo appointed in times paſt by God, that Chriſt ſhould be lifted vppe vntounto the higheſt degree of honour. For theſe wordes to ſit at the right hand of God, import as much as to beare the chiefe rule, as we ſhall afterwarde more at large declare. Yet before he reciteth the propheſie, he ſaieth, That it agreeth onelyonly to Chriſt. Therefore to the ende the ſenſe may bee more manifeſt, the ſentence muſt thus runne. Dauid pronounceth that it was decreed by God that a king ſhoulde ſit at his right hand. But this doeth not appertaine vntounto Dauid, who was neuer extolled vntounto ſo great dignitie. Therefore he ſpeaketh this of Chriſte. Furthermore that ought to hauehave ſeemed no ſtrange thing vntounto the Iewes, which was foretold by the Oracle of the holie Ghoſt. Hereby it appeareth in what ſenſe Peter denieth, that Dauid aſcended into heauen. He intreateth not in this place of the ſoule of Dauid, whether it were receiued into bleſſed reſt, and the heauenlie dwelling or no: but the aſcending into heauen comprehendeth vnderunder it thoſe thinges which Paule teacheth in the Epiſtle to the Epheſians, the fourth Chapter, where he placeth Chriſte aboue all heauens, that he may fulfill al things. Wherfore the diſputation concerning the eſtate of the dead is altogether ſuperfluous in this place. For Peter goeth about to proue no other thing but this, that the propheſie concerning the ſitting at the right hand of God, was not fulfilled in Dauid, and that therefore the truth thereof muſt bee ſought elswhere. And for as muche as it can bee founde no where els ſaue onelyonly in Ieſus Chriſte: it reſteth that the Iewes doe knowe that that is ſhewed to them in Chriſt, which was foretold them ſo long before. That is true indeed, that Dauid reigned, God being the authour hereof, and in ſome reſpect hee was Gods vicegerent: yet not ſo that he might be aboue all creatures. Wherfore this ſitting agreeth to none, vnleſſe hee excell and be aboue all the whole world.

The Lorde ſaid vntounto my Lorde. This is the moſt lawfull manner of ruling,Pſal. 100.1. Heb. 5.5. when as the king (or by what other title ſoeuer he be called) doeth knowe that hee is ordeined of God, therefore Dauid pronounceth that the commaundement to reigne, was giuen vntounto Chriſt by name As if he ſhould ſay, He tooke not the honour to himſelfe raſhlie, but did onelyonly obey God when he commaunded him. Now muſt we ſee whether Peter his reaſon be ſound enough or no. Hee gathereth that the wordes concerne Chriſt, becauſe the ſitting at the right hande of God, doth not agree to Dauid. It ſeemeth that this may be refuted, becauſe Dauid did reigne by the peculiar commandement, name, and helpe of God: which is to ſit at the right hande of God. But Peter taketh that for a thing which all men graunt, which is true, and which I hauehave alreadie touched, that a greater and more royal gouernment is heere ſpoken of, than that which Dauid did inioy. For howſoeuer he was gods vicegerent, & did as it were repreſent his perſon in reigning, yet is this power farre inferiour to that, to ſit euen at the right ſide of GOD. For this is attributed to Chriſte, becauſe he is placed aboue all principalitie, and aboue euerie name that is named, both in this worlde, and in the world to come. Seeing that Dauid is farre inferiour to the Angels, he doth poſſeſſe no ſuch place that he ſhould be counted next to God. For he muſt aſcende farre aboue all heauens, that he may come to the right hand of God. Wherefore no man is ſaid to ſit at it, rightlie and properly, ſaue only hee which doth ſurpaſſe all creatures in the degree of honour. As for him which is reſident amongſt the creatures, although he be reckoned in the order of angels, yet is he farre from that highneſſe. Again, we muſt not ſeeke the right hande of God amongeſt the creatures: but it doth alſo ſurpaſſe all heauenly principalities. Furthermore there is great waight euen in the ſentence it ſelfe. This king is commaunded to beare the chiefeſt rule, vntill God hauehave put all his enemies vnderunder his feete. Surely, although I graunt that the name of ſuch an honourable ſitting may bee applied vntounto earthly Lordeſhip, yet doe I denie that Dauid did reigne vntyll ſuch time as all his enemies were ſubdued. For wee doe heereby gather that the kingdome of Chriſte is eternall. But the kingdome of Dauid was not onelie temporall, but alſo frayle, and of a ſmall continuaunce.

Moreouer, when Dauid dyed, hee left manie enemies aliue here and there. He got many notable victories: but he was farre from ſubduing al his enemies. Hee made manie of thoſe people which were round about him tributaries to him: ſome did he put to flight, & deſtroyed: but what is all this vntounto all? Finally, wee may prooue by the whole text of the Pſalm, that there can nothing els be vnderſtood ſaue only the kingdome of Chriſt. That I may paſſe ouer other things, that which is here ſpoken touching the eternall Prieſthood, is too farre diſagreeing from Dauid his perſon. I know what the Iewes doe prattle: that kinges ſonnes are called elswher Cohenim. But he intreateth here of the prieſthood, as it is aſcribed by Moſes to the king Melchiſedech. And there is eſtabliſhed by a ſolemne othe, a certaine newe kinde of prieſthood. And therefore we muſt not heere imagine anie common or ordinarie thing. But it had been wickedneſſe for Dauid to thruſt himſelf into any part of the Prieſt his office. How ſhould he then be called Cohen greater than Aaron, and conſecrated of God for euer? But becauſe I doe not intend at this preſent to expounde the whole Pſalme, let this reaſon ſuffice which Peter bringeth, That he is made Lord of heauen & earth, which ſitteth at the right hand of God. As touching the ſecond member of the verſe, reade thoſe things which I hauehave noted vponupon the fifteenth Chapter of the former Epiſtle to the Corinthians,1. Cor. 15.25. concerning the putting of his enemies vnderunder his feet.

36 Therefore let all the houſe of Iſrael know. The houſe of Iſrael did confeſſe that that Chriſt ſhould come which was promiſed: yet did they not know who it was. Therfore Peter concludeth, that Ieſus whom they had ſo ſpitefully handled, yea whoſe name they did ſo greatly deteſt, is hee whom they ought to acknowledge to be their Lord, & whom they ought to reuerence. For (ſaith he) God hath made him Lorde & Chriſt: that is, you muſt look for none other, thā him whom God hath made & giuen. Furthermore, he ſaith, That he was made, becauſe God the Father gaue him this honor. He ioyneth the title Lord with the word Christ, becauſe it was a common thing among the Iewes, that the Redeemer ſhould be annointed vponupon this conditiō, that he might be the head of the church, and that the chiefeſt power ouer all thinges might be giuen him. Hee ſpeaketh vntounto the whole houſe of Iſrael: as if he ſhould ſay, whoſoeuer will be reckoned among the ſonnes of Iacob, and doe alſo looke for the promiſe, let them knowe for a ſuretie, that this is he and none other. He vſeth the worde houſe, becauſe God had ſeparated that name and familie from all other people. And he ſaith, aſphalos, or for a ſuretie, not only that they may repoſe their ſure confidence and truſt in Chriſte but that he may take away all occaſion of doubting from thoſe which doe oftentimes willingly doubt euen of matters which are certaine & ſure. In the end of his oration he vpbraideth vntounto them again, that they did crucifie him, that being touched with greater griefe of conſcience, they may deſire remedie.

And nowe foraſmuche as they knowe that Ieſus is the annointed of the Lorde, the gouernour of the church, and the giuer of the holy ghoſt, the accuſation hath ſo much the more force. For the putting of him to death was not onelyonly full of crueltie and wickedneſſe, but alſo a teſtimonie of outragious diſloyaltie againſt God, of ſacrilege and vnthankefulneſſe, and finally, of Apoſtacie. But it was requiſite that they ſhoulde bee ſo wounded, leaſt they ſhould hauehave been ſlow to ſeeke for medicine. And yet notwithſtanding they did not crucifie him with their owne handes: but this is more then ſufficient to make them guilty, in that they deſired to hauehave him put to death. And we alſo are accuſed by this ſame voice, if we crucifie him in our ſelues,Heb. 6.6. being alreadie glorified in heauen, making a mocke of him, as ſaith the Apoſtle, Heb. 6.

37 And when they heard theſe things, they were pricked in heart, and ſaid vntounto Peter, and to the other Apoſtles: Men and brethren, what ſhall we doe?

38 Peter ſaide vntounto them, Repent, and bee baptized euerie one of you in the name of Ieſus Christe, for the remiſſion of ſinnes, and yee ſhall receiue the gift of the holy Spirite.

39 For the promiſe appertaineth vntounto you, and vntounto your children, and vntounto all which are farre off: whomſoeuer the Lorde our God ſhall call.

37 They were pricked in heart. Luke doeth now declare the frute of the ſermon, to the ende we may know that the power of the holie ghoſt was not only ſhewed foorth in the diuerſitie of tongues, but alſo in their hearts which heard. And he noteth a double frute: firſt that they were touched with the feeling of ſorrowe, and ſecondly that they were obedient to Peter his counſell. This is the beginning of Repentance, this is the entrance vntounto godlines, to be ſory for our ſinnes, and to be wounded with the feeling of our miſeries. For ſo long as mē are careleſſe, they can not take ſuch heed vntounto doctrine as they ought. And for this cauſe the word of God is compared to a ſword:Iohn. 15.16. Heb. 4.12. Gen. 4.13. Mat. 27.3. becauſe it doth mortifie our fleſh, that we may be offered to God for a ſacrifice. But there muſt bee added vntounto this pricking in hart, readineſſe to obey. Cain and Iudas were pricked in heart, but deſpaire did keepe them backe from ſubmitting themſelues vntounto GOD. For the minde beeing oppreſſed with horrour, can do nothing els but flie from god. And ſurelie when Dauid affirmeth that a contrite ſpirite, and an humble heart is a ſacrifice acceptable to God, he ſpeaketh of voluntarie pricking: foraſmuche as there is fretting and fuming mixed with the prickings of the wicked. Therefore we muſt take a good hearte to vsus, & lift vp our minde with this hope of ſaluation, that we may be ready to addict & giuegive ouer our ſelues vntounto God, & to follow whatſoeuer he ſhall commaund. We ſee many oftentimes pricked, who notwithſtanding do fret and murmure, or els frowardly ſtriue and ſtruggle, and ſo conſequently goe furiouſly madde. Yea this is the cauſe why they goe mad, becauſe they feele ſuch prickings againſt their wil. Thoſe men therefore are profitablie pricked alone, who are willingly ſorrowfull, and doe alſo ſeeke ſome remedie at Gods handes.

38 Peter ſaid. Hereby we ſee that thoſe do neuer go away empty, which ask at the mouth of the Lord, & do offer thēſelues vntounto him to be ruled and taught:Mat. 7.7. for that promiſe muſt needes be true, Knocke, and it ſhalbe opened vntounto you. Therfore whoſoeuer ſhalbe rightly prepared to learn, the Lord will not ſuffer his godly deſire to be in vaine: for hee his a moſt faithfull maſter, ſo that hee hauehave ſcholers which are apt to bee taught & ſtudious. Wherfore there is no cauſe why he ſhould fear leaſt he ſuffer vsus to be deſtitute of ſound counſell, if we be attentiue and readie to hear him: and do not refuſe to imbrace whatſoeuer we ſhall teach vsus. And let vsus ſuffer our ſelues to be gouerned by the counſell & authoritie of thoſe men, whom he offreth vntounto vsus to teach vsus. For this readie obedience cō meth thence ſo ſodainly in thoſe, which addict themſelues vntounto the apoſtles, becauſe they are perſwaded that they are ſent of God to ſhewe them the way of ſaluation.

Repent. There is greater force in the Greeke word: for it doth ſignifie the conuerſion of the mind, that the whole man may be renued, & made another mā. Which thing muſt be diligently noted, bicauſe this doctrine was miſerablie corrupted in the time of Poperie: for they tranſlated the name of repentance almoſt vntounto certain externall rites. They babble ſomwhat in deed about the feigned contrition of the heart, but they touche that part very ſleightly, & they ſtand principallie vponupon the externall exerciſes of the body, which were little worth: Yea though ther were in thē no corruption. But they vrge nothing els in a manner but feigned trifles, wherwith men are wearied in vain. Wherfore let vsus know that this is the true Repentance, when a man is renued in the ſpirit of his mind, as Paul teacheth, Rom. 12. Neither need wee to doubt of this,Rom. 12.1. but that Peter did preach plainly of the force & nature of Repentance: but Luke doth only touch the chief points, and doth not reckon vp the wordes of the oration which he made. We muſt therfore know thus much, that Peter did at the firſt exhort the Iewes vntounto repentance: & that done he lifted thē vp with hope of pardon. For he promiſed thē forgiuenes of ſins. Which two things are the two parts of the goſpel, as we know full well. And therfore when Chriſt will briefly teach what the doctrine of the Goſpel doth cō tain, he ſaith that that repentance & remiſſion of ſinnes muſt bee preached in his name. Furthermore, becauſe we are reconciled vntounto god,Luk. 24.47. only by the interceſſion of Chriſt his death, neither are our ſinnes otherwiſe purged, & done away, ſaue only by his blood, therfore Peter calleth vsus back vntounto him by name. Hee putteth Baptiſme in the fourth place, as the ſeale whereby the promiſe of grace is confirmed. Wherefore wee hauehave in theſe few words almoſt the whole ſumme of chriſtianitie, namelie how a man renouncing himſelf & taking his fare well of the worlde, may addict himſelf wholy to God. Secondly how he may be deliuered by free forgiuenes of ſinnes, & ſo adopted into the number of the childrē of God. And foraſmuch as we can obtaine none of all theſe things without Chriſt, the name of Chriſt is therwithall ſet foorth vntounto vsus, as the onelie foundation of faith & repentance. And we muſt alſo note this, that wee do ſo begin repentance when we are turned vntounto God, that we muſt proſecute the ſame during our life. Therefore this ſermon muſt continuallie ſound in the church, Repent: not that thoſe mē may begin the ſame, who will be counted faithfull, & hauehave a place alreadie in the church but that they may goe forward in the ſame:Mark. 1.15. although manie do vſurpe the name of faithfull men, which had neuer any beginning of repentance. Wherfore we muſt obſerue this order in teaching, that thoſe which do yet liue vntounto the world & the fleſh, may begin to crucifie the old man, that they may riſe vntounto newneſſe of life: and that thoſe who are alredy entred the courſe of repentance, may continually go forward toward the mark. Furthermore, becauſe the inwarde conuerſion of the heart, ought to bring foorth frutes in the life, repentaunce cannot bee rightly taught, vnleſſe works be required: not thoſe friuolous workes, which are only in eſtimation amongſt the Papiſts, but ſuch as are ſound teſtimonies of innocencie and holineſſe.

Be baptiſed eueryevery one of you. Although in the text & order of the words, Baptiſme doth here go before remiſſion of ſinnes: yet doth it folow it in order: becauſe it is nothing els but a ſealing of thoſe good things which we hauehave by Chriſt, that they may be eſtabliſhed in our cōſciences. Therfore after that Peter had intreated of Repentance, he calleth the Iewes vntounto the hope of grace & ſaluation. And therefore Luke well afterwarde in Paul his ſermon, ioyneth faith and repentance together in the ſame ſenſe, wherein he putteth forgiueneſſe of ſinnes in this place. And that for good conſiderations. For the hope of ſaluation conſiſteth in the free imputation of rightuouſnes. And we are counted iuſt, freely before God, when he forgiueth vsus our ſins. And as I ſaid before, that the doctrin of repentance hath a daily vſe in the church, ſo muſt we think of the forgiuenes of ſins, that the ſame is continually offred vntounto vsus. And ſurely it is no leſſe neceſſary for vsus during the whole courſe of our life, then at our firſt entrance into the church. So that it ſhould profit vsus nothing, to be once receiued into fauour by God, vnleſſe this ambaſſage ſhould hauehave a continual courſe.2. Cor. 5.20. Be reconciled vntounto God: bicauſe he which knew no ſinne, was made ſin for vsus, that we might be the rightuouſneſſe of God in him. Moreouer, the Papiſts doe ſo corrupt this other part of the Goſpel: that they quite exclude the remiſſion of ſinnes, which was to be obtained by Chriſt. They confeſſe that ſinnes are freely forgiuē in baptiſme, but they will hauehave them redeemed with ſatisfactions after baptiſme: & although they mix the grace of Chriſt together therwithall, yet becauſe they inwrap the ſame in mens merits, they doe by this meanes ouerthrow the whole doctrin of the goſpel. For firſt they take frō mens conſciences the certaintie of faith: that done, foraſmuch as they part the forgiueneſſe of ſinnes between the death of Chriſt & our ſatisfactions, they do altogether depriue vsus of Chriſt his benefit. For Chriſt doth not recōcile vsus vntounto God in part, but wholy, neither can we obtain remiſſion of ſins by him vnleſſe it be whole & perfect. But the papiſts are much deceiued therein who reſtrain baptiſm vntounto the natiuitie & former life, as if the ſignification & force therof did not reach euen vntounto death. Let vsus know therfore that forgiuenes of ſins is grounded in Chriſte alone, & that we muſt not think vponupon any other ſatisfaction ſaue only that which he hath performed by the ſacrifice of his death. And for this cauſe as we hauehave alreadie ſaid, doth Peter expreſſe his name, wherby he doth ſignifie vntounto vsus, that none of all theſe things can be rightly taught, vnles Chriſt be ſet in the middeſt, to the end the effect of this doctrin may be ſought in him. That needeth no long expoſition, where he commandeth them to be baptiſed for the remiſſion of ſinnes. For althogh God hath once reconciled men vntounto himſelf in Chriſt, by not imputing vntounto them their ſinnes, and doth nowe imprint in our heartes the faith thereof by his Spirite: yet notwithſtanding becauſe baptiſme is the ſeale, whereby hee doth confirme vntounto vsus this benefite,2. Cor. 5.19. and ſo conſequently the earneſt and pledge of our adoption, it is worthilie ſaide to be giuen vsus for the remiſſion of ſinnes. For becauſe we receiue Chriſts giftes by faith, and Baptiſme is a helpe to confirme and encreaſe our faith, remiſſion of ſinnes which is an effect of faith is annexed vntounto it, as vntounto the inferiour meane. Furthermore we muſt not fet the definition of baptiſme from this place, becauſe Peter doth onelyonly touch a part thereof. Our old man is crucified by baptiſme, as Paul teacheth, that we may riſe vntounto newneſſe of life. Rom. 6. And againe, wee put on Chriſt himſelfe, 1. Cor. 12.Rom. 6.4.6. Galat. 3.27. and the Scripture teacheth eueryevery where, that it is alſo a ſigne and token of repentance. But becauſe Peter doeth not intreat in this place openly of the whole nature of baptiſme, but ſpeaking of the forgiueneſſe of ſinnes, doth by the way declare that the confirmation thereof is in baptiſme, there doth no inconuenience follow, if he do omit the other part.

In the name of Christ. Although Baptiſme bee no vaine figure, but a true and effectuall teſtimonie: notwithſtanding leaſt any man attribute that vntounto the element of water which is there offered, the name of Chriſt is plainly expreſſed, to the end we may know that it ſhalbe a profitable ſigne for vsus then, if we ſeeke the force and effect therof in Chriſt: and know that we are therefore waſhed in baptiſme, becauſe the bloode of Chriſt is our waſhing. And we doe alſo hereby gather, that Chriſt is the marke and end whereunto baptiſme directeth vsus. Wherefore eueryevery one profiteth ſo much in baptiſme, as he learneth to looke vntounto Chriſt. But heere ariſeth a queſtion: Whether it were lawfull for Peter to change the forme preſcribed by Chriſt? The Papiſts do thinke, at leaſt feigne ſo, and thence do they take a colour of libertie, to chaunge or abrogate the inſtitutions of Chriſt. They confeſſe that nothing ought to be chaunged, as touching the ſubſtance: but they will hauehave the Church to hauehave libertie to chaunge whatſoeuer it will in the forme. But this argument may eaſily be anſwered. For we muſt firſt know that Chriſt did not indite and rehearſe vntounto his Apoſtles magicall words for inchaunting, as the Papiſts do dreame: but he did in fewe wordes comprehend the ſumme of the myſterie. Againe, I denie that Peter doth ſpeak in this place of the forme of baptiſme: but hee doeth ſimplie declare that the whole ſtrength of Baptiſme is contained in Chriſt. Although Chriſt can not be laid hold on by faith without the Father, by whom hee was giuen vsus, and the Spirit, by the which he reneweth and ſanctifieth vsus. The anſwere conſiſteth wholly in this, that hee intreateth not in this place of the certaine forme of baptiſing, but the faithfull are called backe vntounto Chriſt, in whom alone we hauehave whatſoeuer baptiſme doth prefigure vntounto vsus. For we are both made cleane by his blood, and alſo we enter into a new life by the benefite of his death and reſurrection.

Yee ſhall receiue the gift of the Spirit. Becauſe they were touched with wondering, when they ſaw the Apoſtles ſodainly beginne to ſpeake with ſtrange tongues: Peter ſaith that they ſhalbe partakers of the ſame gift, if they will paſſe ouer vntounto Chriſt: Remiſſion of ſinnes, and newneſſe of life were the principall things: and this was as it were an addition, that Chriſt ſhould ſhew forth vntounto them his power by ſome viſible gift. Neither ought this place to bee vnderſtoode of the grace of ſanctification which is giuen generally to all the Godlie. Therfore he promiſeth them the gift of the Spirite, whereof they ſawe a paterne in the diuerſitie of tongues. Therefore this doth not properly appertaine vntounto vsus. For becauſe Chriſt meant to ſet foorth the beginning of his kingdome with thoſe miracles, they laſted but for a time: yet becauſe the viſible graces which the Lord did diſtribute to his, did ſhewe as it were in a glaſſe that Chriſt was the giuer of the Spirite, therefore that which Peter ſaieth, doeth in ſome reſpect appertaine vntounto all the whole Church: yee ſhall receiue the gift of the Spirit. For although wee doe not receiue it, that we may ſpeak with tongues:Rom. 10.10 Iohn. 5.24. that we may be prophets, that we may cure the ſicke, that wee may worke miracles: yet is it giuen vsus for a better vſe, that we may beleeue with the heart vntounto righteouſneſſe, that our tongues may bee framed vntounto true confeſſion: that wee may paſſe from death to life: that we which are poore and emptie, may be made rich: that we may withſtande Sathan and the world ſtoutly. Therefore the grace of the Spirit ſhall alwayes be annexed vntounto Baptiſme, vnleſſe the let be in our ſelues.

39 For the promiſe apperteineth vntounto you. It was requiſite that this ſhoulde be expreſſely added, that the Iewes might certainly thinke and perſwade themſelues, that the grace of Chriſt did belong as wel to them as to the Apoſtles. And Peter prooueth it thus, becauſe the promiſe of God was made vntounto them. For we muſt alwayes looke vntounto this: becauſe we cannot otherwiſe know the wil of God, ſaue onelyonly by his word. But it is not ſufficient to hauehave the generall worde, vnleſſe wee knowe that the ſame is appointed for vsus. Therefore Peter ſaith, that thoſe benefites which they ſee in him and his fellowes in office, were in times paſt promiſed to the Iewes: becauſe this is required neceſſarilie for the certaintie of faith, that eueryevery one be fully perſwaded of this, that hee is comprehended in the number of thoſe vntounto whom God ſpeaketh. Finally, this is the rule of a true faith, when I am thus perſwaded, that ſaluation is mine, becauſe that promiſe appertaineth vntounto me, which offereth the ſame. And hereby we hauehave alſo a greater confirmation, when as the promiſe is extended vntounto thoſe, who were before a farre off. For God had made the couenant with the Iewes. If the force and fruite thereof come alſo vntounto the Gentiles, there is no cauſe why the Iewes ſhoulde doubt of themſelues, but that they ſhall finde the promiſe of God firme and ſtable.Exod. 4.22. Gene. 17.7. And we muſt note theſe three degrees, that the promiſe was firſt made to the Iewes, and then to their children, and laſt of all, that it is alſo to be imparted to the Gentiles. Wee know the reaſon why the Iewes are preferred before other people, for they are as it were the firſt begotten in Gods familie, yea they were then ſeparated from other people by a ſingular priuiledge. Therefore Peter obſerueth a good order, when he giueth the Iewes the preheminence. Whereas hee adioyneth their children vntounto them, it dependeth vponupon the woordes of the promiſe: I will be thy God, and the God of thy ſeede after thee. Where God doeth reckon the children with the fathers in the grace of adoption. This place therefore doeth aboundantly refute the manifeſt error of the Anabaptiſts, which will not hauehave infants which are the children of the faithfull, to bee baptiſed, as if they were not members of the Church. They eſpie a ſtarting hole in the allegoricall ſenſe, and they expounde it thus, that by children are meant thoſe which are ſpirituallie begotten. But this groſſe impudency doth nothing helpe them. It is plaine and euident that Peter ſpake thus, becauſe God did addopt one nation peculiarly. And Circumciſion did declare that the right of adoption was common euen vntounto infantes. Therefore euen as God made his couenant with Iſaach, being as yet vnborne, becauſe hee was the ſeede of Abraham: ſo Peter teacheth that all the children of the Iewes are contained in the ſame couenant, becauſe this promiſe is alwayes in force, I will bee the God of your ſeede.

And to thoſe which are a farre of. The Gentiles are named in the laſt place, which were before ſtraungers. For thoſe which referre it vntounto thoſe Iewes, which were exiled a farre off and driuen into far countries, they are greatly diſceiued. For hee ſpeaketh not in this place of the diſtance of place: but hee noteth a difference betweene the Iewes and the Gentiles, that they were firſt ioyned to God by reaſon of the couenant, and ſo conſequently became of his familie or houſholde: but the Gentiles were baniſhed from his kingdome. Paule vſeth the ſame ſpeech in the ſeconde Chapter to the Epheſians,Epheſ. 2.11. that the Gentiles which were ſtraungers from the promiſes, are nowe drawne neere through Ieſus Chriſt, vntounto God. Becauſe that Chriſt (the wal of ſeparation being taken away) hath reconciled both the Iewes & Gentiles vntounto the Father, and comming hee hath preached peace vntounto thoſe which were nigh at hand, and which were a farre off. Nowe wee vnderſtande Peter his meaning. For to the end he may amplifie the grace of Chriſt, hee doeth ſo offer the ſame vntounto the Iewes, that hee ſaieth the Gentiles are alſo partakers thereof. And therefore hee vſeth this woorde Call, as if hee ſhoulde ſaie: Like as GOD hath gathered you togither into one peculiar people heretofore by his voyce, ſo the ſame voyce ſhall ſounde euerie where, that thoſe which are a farre off, may come and ioyne themſelues vntounto you, when as they ſhall bee called by a new proclamation.

40 And with many other words did he testifie and exhort, ſaying: Bee yee ſaued from this froward generation.

41 Thoſe therefore which willingly embraced his worde, were baptized: and there were added that day, about three thouſand ſoules.

42 And they continued in the Apostles doctrine, and in fellowſhip, and breaking of bread, and prayers.

40 And with many. Although in theſe thinges which wee hauehave had hitherto, Luke did not recite the wordes of ſainct Peter, but did onelie briefly touch the chiefe points: notwithſtanding he telleth vsus againe in this place, that Peter did not vſe doctrine onelyonly, but did add the prickes of exhortations. And he expreſſeth plainely that he ſtoode much hereupon. Whereas hee ſaith, that he did exhort and beſeech, hee noteth therein his earneſtneſſe. For it was not ſo eaſie a matter for them by and by to take their leaue of thoſe errours wherewith they were of late infected, and to ſhake off the gouernment of the Prieſts whereunto they were accuſtomed. Therefore it ſtood him vppon to pull them violentlie out of this myre. The ſumme was this, that they ſhould beware of that froward generation. For they could not be Chriſts vnleſſe they would depart from his profeſſed enimies. The Prieſts and Scribes were then in great authoritie, and for as much as they did couer themſelues vnderunder the viſure of the Church, they did deceiue the ſimple. This did hinder and keepe backe a great manie from comming to Chriſt. Alſo ſome might wauer, & other ſome might fall away from the right faith. Therefore Peter plainely declareth that they are a froward generation, howſoeuer they make boaſt of the title of the Church. For which cauſe hee commaundeth his hearers to ſeparate themſelues from them, leaſt they intangle themſelues in their wicked and peſtiferous fellowſhip. Whereas he ſaith Be yee ſaued, hee ſignifieth vntounto them that they ſhall ſurelie periſh, if they couple themſelues with ſuch a plague. And ſurely experience doth teach vsus how miſerablie thoſe men are toſſed to and fro, who cannot diſcerne the voice of their paſtour from the voyce of other men: and againe what an hinderance ſoftneſſe and ſluggiſheeſſe is to a great manie, whileſt they deſire to ſtande in a doubt. Therefore he commandeth them to depart from the wicked, if they wil be ſaued. And this point of doctrine is not to bee neglected. For it were not ſufficient to hauehave Chriſt ſet before vsus, vnles we were alſo taught to flie thoſe things which do lead vsus away from him. And it is the dutie of a good ſhepheard to defend his ſheepe from the wolues. So at this day to the end we may keepe the people in the ſyncere doctrine of the Goſpel, we are euer nowe and then enforced to ſhew and teſtifie, howe much papiſtrie differeth from Chriſtianitie, and what a hurtfull plague it is to bee yoked with the vnfaithfull enimies of Chriſt. Neither ought Peter to be accuſed of railing, becauſe he calleth the reuerend fathers, who had the gouernmēt of the Church in their hands at that day, a froward generation. For thoſe daungers which may drawe the ſoule vntounto deſtruction, are to be ſhewed by their names. For men will not beware of poyſon, vnleſſe they know that it is poiſon.

41 They therefore which willingly. Luke ſheweth more plainely howe fruitfull this one ſermon which Peter made was: to wit, that it gained vntounto Chriſt about three thouſand men. And therewithall he declareth the nature and force of faith, when he ſaith, that with a prompt and redie minde they embraced his word. Therefore faith muſt beginne with this readineſſe, and willing deſire to obey. But becauſe manie doe ſhew themſelues at the firſt verie willing, who afterward hauehave in themſelues no conſtancie or continuance: leaſt wee ſhould thinke that it was ſome ſodaine pange which by and by fell away, Luke doth alſo afterward commend their conſtancie, who (as he ſaid) did willingly embrace this word of the Apoſtles, ſhewing that they were ioyned vntounto the diſciples, or that they were engrafted into the ſame bodie, and that they continued in their doctrine. Therefore we muſt neither be ſlow to obey, ne yet ſwift to leape backe: but we muſt ſticke faſt and ſtand ſtoutly to that doctrine which we did forthwith without any tariance embrace. Furthermore this example ought to make vsus not a little aſhamed. For whereas there was a great multitude conuerted vntounto Chriſt with one ſermon, an hundred ſermons can ſcarce moue a few of vsus: and whereas Luke ſaith that they continued, there is ſcarce one amongſt ten that doth ſhew euen a meane deſire to profite and goe forward, yea rather the more part doth ſoone loath our doctrine. Woe bee therefore to the ſluggiſhneſſe and lightnes of the world.

In their doctrine. Luke doth not onelyonly commend in them the conſtancie of faith or of godlineſſe: but he ſaieth alſo that they did conſtantly giuegive themſelues to thoſe exerciſes, which ſerue to the confirmation of faith: to wit, that they ſtudied continually to profite, by hearing the Apoſtles: that they gaue themſelues much to prayer: that they did vſe fellowſhip and breaking of breade verie much: as touching praier and doctrine, the ſenſe is plaine. Communication or fellowſhip, and breaking of bread may be taken diuerſly. Some thinke that breaking of breade doth ſignifie the Lords ſupper: otherſome do thinke that it ſignifieth almes: otherſome that the faithfull did banquet togither among themſelues. Some do thinke that coinonia doeth ſignifie the celebrating of the holie ſupper: but I do rather agree to thoſe others, who thinke that the ſame is meant by the breaking of bread. For Coinonia vnleſſe it hauehave ſomwhat added vntounto it, is neuer found in this ſenſe. Therefore I do rather referre it vntounto mutuall ſocietie and fellowſhip, vntounto almes, and vntounto other duties of brotherly fellowſhip. And my reaſon why I woulde rather hauehave breaking of bread to be vnderſtood of the Lords ſupper in this place, is this, becauſe Luke doth reckon vp thoſe thinges wherein the publike eſtate of the Church is contained. Yea, he expreſſeth in this place fower marks whereby the true and natural face of the Church may be iudged. Do we then ſeeke the true Church of Chriſt? The image thereof is liuely depainted and ſet forth vntounto vsus in this place. And he beginneth with doctrine which is as it were the ſoule of the Church. Neither doeth hee name all manner of doctrine, but the doctrine of the Apoſtles, that is, that which the ſonne of God had deliuered by their hands. Therefore whereſoeuer the pure voice of the Goſpell doth ſound, where men continue in the profeſſion thereof, where they exerciſe themſelues in hearing the ſame ordinarily, that they may profite: without all doubt there is the Church. Hereby we may eaſily gather how friuolous the boaſting of the Papiſts is, whiles that they careleſly thunder out with full mouth the name of the Church: whereas notwithſtanding they hauehave moſt filthily corrupted the doctrine of the Apoſtles. For if it be duly examined, we ſhall finde no ſound part at all: and in moſt points they do as much diſſent from the ſame, and hauehave as little agreement therewith, as light with darkeneſſe. The rule of worſhipping God, which ought to bee fet out of the pure worde of God alone, is onelyonly made and patcht togither amongſt the papiſts, of the ſuperſtitious inuentions of men. They hauehave tranſlated vntounto the merites of workes, the hope of ſaluation which ought to hauehave reſted in Chriſt alone. The inuocation of God is altogither polluted with innumerable profane dotinges of men. Finallie, whatſoeuer is heard amongſt them, it is either a deforming of the Apoſtles doctrine, or elſe a cleere ouerthrowing and deſtroying of the ſame. Therefore we may as eaſily refute the fooliſh arrogancie of the papiſts, as they can cloake their dealings with the title of the Church. For this ſhall bee the ſtate: whether they hauehave retained the puritie of doctrine, from which they are as farre as Hell is from Heauen. But they are wiſe ynough in that point, becauſe they will hauehave no controuerſie moued about doctrine. But wee as I hauehave ſaid, may freely contemne that vaine viſure: foraſmuch as the Spirit of God doth pronounce, that the Church is principallie to bee eſteemed and diſcerned by this marke, if the ſimplicitie or puritie of the doctrine deliuered by the Apoſtles doe floriſh and be of force in the ſame.

In fellowſhip. This member and the laſt doe flowe from the firſt, as fruites or effectes. For doctrine is the bonde of brotherlie fellowſhip amongſt vsus, and doth alſo ſet open vntounto vsus the gate, vntounto God, that wee may call vppon him. And the ſupper is added vntounto doctrine in ſteede of a confirmation. Wherefore Luke doeth not in vaine recken vp theſe fowre thinges, when as hee will deſcribe vntounto vsus the well ordered ſtate of the Church. And wee muſt endeuour to keepe and obſerue this order, if we will bee truely iudged to bee the Church, before God and the Angels, and not onelyonly to make boaſt of the name thereof amongſt men. It is certaine that he ſpeaketh of publike praier. And for this cauſe it is not ſufficient for men to make their praies at home by themſelues, vnleſſe they meete altogither to pray: wherein conſiſteth alſo the profeſſion of faith.

43 And there came feare vppon eueryevery ſoule, and manie wonders and ſignes were wrought by the Apostles.

44 And all thoſe which beleeued, were ioyned togither, and had all things common.

45 And they ſold their poſſeſſions and ſubstance, and did part them to all men, as eueryevery man had neede.

43 And there came. Hee ſignifieth vntounto vsus that the ſhewe and ſight of the church was ſuch, that it made others afraid, which did not cōſent vntounto doctrine. And that was done for the preſeruing and furthering of the Church. When there ariſeth any ſect, all men ſet themſelues ſtoutly againſt the ſame: and as noueltie is odious, the Iewes woulde neuer hauehave ſuffered the Church of Chriſt to ſtande one minuite of an houre, vnleſſe the Lorde had reſtreined them with feare as with a bridle. Furthermore Luke noteth the manner of feare, that it was no ſuch feare as bringeth men vntounto the obedience of Chriſt, but ſuch as cauſeth men to ſtande in a doubt, and ſo conſequently doth as it were ſo binde them hande and foote, that they dare not hinder the Lordes worke. Like as there be ſome at this day, who will willingly be ignorant of the Goſpel: or at leaſt are ſo holden with the cares of this worlde, that they cannot throughly ioyne themſelues vntounto Chriſt: and yet they are not ſo harde hearted, but that they confeſſe that the trueth is on our ſide: and therefore the reſt is as it were in the midde way, neither doe they fauour the crueltie of the wicked, becauſe they are afraid to ſtriue againſt God. And whereas hee ſaith, EueryEvery ſoule, he ſpeaketh thus by Synecdoche. For it is certaine that many did contemne the hande of God: and that otherſome were ſtriken with no great feare, but that they did furiouſlie rage togither againſt the Church. But Luke his meaning was this, that there appeared ſuch power of God in the Church, that the people for the moſt part had not one word to ſay.

And many woonders. This member ſerueth alſo to the ſhewing of the cauſe. For the miracles ſerued to make them afraide togither with other workes of God: although this was not the onelyonly reaſon, but one of many, why they were afraid to ſet themſelues againſt God, who was on that ſide, as they did gather by the myracles: whence wee gather that they are not onelyonly profitable for this, to bring men to God, but alſo to make the wicked ſomewhat more gentle, and that they may tame their furiouſneſſe. Pharao was a man of deſperate ſtubbernes,Exo. 8.8. &c 19. and yet wee ſee how miracles doe ſometime pearce his obſtinate heart. He forgetteth them by and by, but when the hand of God is heauie vppon him, hee is compelled through feare to yeelde. To bee briefe, Luke teacheth that the Iewes were by this meanes kept backe, that the Church which might eaſilie hauehave beene deſtroied, might hauehave got vp her heade. Which thing wee hauehave oftentimes tried euen in our time. And he doth not onelyonly declare that they were bridled with feare, leaſt they ſhoulde bee ſo bolde as to attempt ſo much as they luſted to doe hurt to the Church, but that they were alſo humbled with reuerence to the glorie of the Goſpel.

44 And all. Whereas I hauehave tranſlated it ioyned togither, it is worde for worde in ſaint Luke, Into the ſame, or into one, which may be expounded of the place: as if hee ſhould hauehave ſaide that they were wont to dwell togither in one place. Notwithſtanding I had rather vnderſtande it of their conſent and agreement: as hee will ſay in the fourth Chapter, That they had one heart.Actes. 4.32. And ſo hee goeth forwarde orderlie, when as he beginneth with their minde. Hee addeth afterward their bountifulneſſe, as a fruite proceeding thence. Therefore hee giueth vsus to vnderſtande, that they were rightly ioyned togither with brotherlie louelove amongſt themſelues, and that they did in deede declare the ſame, becauſe the rich men did ſell their goods that they might help the poore. And this is a ſingular example of louelove, and therefore doth Luke recorde the ſame, to the ende wee may knowe that wee muſt releeue the pouertie of our brethren with our plentie.

But this place hath neede of a ſound expoſition, becauſe of fantaſticall ſpirits, which do feigne a communalty or participation togither of gods, whereby all policie or ciuile gouernment is taken away: as in this age the Anabaptiſts hauehave raged, becauſe they thought there was no Church vnleſſe all mens goods were put and gathered togither, as it were in one heape, that they might all, one with another take thereof. Wherefore we muſt in this point beware of two extremes. For many vnderunder colour of policie, doe keepe cloſe and conceale whatſoeuer they hauehave, they defraude the poore, and they thinke that they are twiſe righteous, ſo they take away no other mens goods. Otherſome are caried into the contrary errour, becauſe they would hauehave all things confuſed. But what doth Luke? Surely he noteth another order, when hee ſaieth, that there was choiſe made in the diſtribution. If any man obiect, that no man had any thing which was his owne, ſeeing all things were common, we may eaſily anſweare. For this communitie or participation togither muſt be reſtreined vntounto the circumſtance which inſueth immediatly: to wit, that the poore might be relieued as eueryevery man had neede. We know the olde prouerbe, All things are common amongſt friends. when as the ſcholers of Pythagoras ſaide thus, they did not denie but that eueryevery man might gouerne his owne houſe priuatly, neither did they intend to make their owne wiues common. So that this hauing of thinges common, whereof Luke ſpeaketh, and which he commendeth, doeth not take away houſehold gouernment: which thing ſhall better appeare by the fourth chap. where as he nameth two alone which ſold their poſſeſſions, of ſo manie thouſands. Whence we gather that which I ſaide euen nowe, that they brought forth and made common their goods in no other reſpect, ſaue onelyonly that they might relieue the preſent neceſſitie. And the impudencie of the Monkes was ridiculous, who did profeſſe that they did obſerue the Apoſtles rule, becauſe they call nothing their owne: and yet neuertheleſſe they neither ſell any thing, neither yet doe they paſſe for anie mans pouertie: but they ſtuffe their idle bellies with the bloode of the poore, neither do they regard any other thing in their hauing of things common, ſaue onelyonly that they may be wel filled and daintilie, although all the whole worlde be hungrie. Wherein then are they like to the firſt diſciples, with whom they will be thought to be able to compare?

46 And continuing daily with one accorde in the Temple, and breaking breade from houſe to houſe, they did eate their meate with gladneſſe, and ſinglenes of heart,

47 Praiſing God, and hauing fauour with all the people. And the Lorde added daily vntounto the congregation, thoſe which ſhould be ſaued.

46 Continuing in the Temple. We muſt note that they did frequent the Temple for this cauſe, becauſe there was more opportunitie and occaſion offered there to further the Goſpel. Neither were they drawne with the holineſſe of the place, ſeeing they knewe that the ſhadowes of the law were ceaſed: neither meant they to draw others by their example to hauehave the Temple in any ſuch reuerence: but becauſe there was there great concourſe of people, who hauing laide aſide their priuate cares, wherewith they had beene drawne away elſe where, did ſeeke the Lorde: they were continually in the Temple, that they might gaine ſuch vntounto Chriſt. There might be another reaſon which might induce them hereunto, that they might hauehave a mutuall conference and imparting of doctrine amongſt themſelues: which they could not hauehave done ſo conueniently in a priuate houſe, eſpecially ſeeing they were ſo many.

Breaking bread from houſe to houſe. Luke ſignifieth vntounto vsus that they did not only ſhew ſome token of true godlines, publikely, but that the courſe & tenor of their priuate life was al one in that reſpect. For whereas ſome doe thinke that in this place, by breaking of breade is meant the holie ſupper, it ſeemeth to me that Luke meant no ſuch thing. He ſignifieth therefore vntounto vsus that they vſed to eate togither, and that thriftily. For thoſe which make ſumptuous banquets, do not eat their meat togither ſo familiarly. Againe Luke addeth, In ſinglenes of heart. Which is alſo a token of temperance. In ſumme, his meaning is to declare that their manner of liuing, was brotherly and ſober. Some doe ioyne ſimplicitie & gladneſſe with the praiſe of God: and both texts may well bee allowed. But becauſe there can be no ſingleneſſe of heart in praiſing God, vnleſſe the ſame be alſo in all parts of the life, therefore it is certaine that there is mention made thereof in this ſenſe, that the faithfull did alwayes vſe the ſame in al places. And we muſt alſo note the circumſtance of time, that being enuironed and beſet with many dangers, they were merie & ioyfull. The knowledge of Gods louelove toward vsus, and the hope of his protection do bring vsus this goodneſſe with them, that we praiſe God with quiet minds, whatſoeuer the worlde doth threaten. And as Luke ſpake a little before of the publike eſtate of the Church, ſo he declareth nowe what forme and manner of life the faithfull did vſe: that we may learne by their example a thriftie fellowſhip in our manner of liuing, and in all our whole life to embrace ſingleneſſe, to enioy the ſpirituall ioy, and to exerciſe our ſelues in the praiſes of God. Furthermore, the ſingleneſſe of heart reacheth farre: but if you ioyne it in this place with breaking of breade, it ſhall ſignifie as much as ſyncere louelove, where one man dealeth plainely with an other, neither doeth any man craftilie hunt after his owne profite. Yet had I rather ſet the ſame againſt that carefulneſſe, wherewith worldly men do too too much torment themſelues. For when as wee doe not caſt our care vppon the Lorde, this rewarde hangeth ouer our heads, that we tremble and quake euen when we take our reſt.

47 Hauing fauour. This is the fruite of an innocent life, to finde fauour euen amongſt ſtraungers. And yet wee neede not to doubt of this, but that they were hated of manie. But although hee ſpeake generallie of the people, yet he meaneth that part alone which was ſound, neither yet infected with any poiſon of hatred. Hee ſignifieth briefely that the faithfull did ſo behaue themſelues, that the people did full well like of them for their innocencie of life.

The Lord added daily. He ſheweth in theſe words, that their diligence was not without profite. They ſtudied ſo much as in them laie, to gather into the Lords ſheepefold thoſe which wandered and went aſtray. He ſaieth that their labour beſtowed heerein, was not loſt: becauſe the Lorde did encreaſe his Church daily. And ſurely whereas the Church is rather diminiſhed than encreaſed, that is to be imputed to our ſlothfulneſſe or rather frowardnes. And although they did all of them ſtoutly labour to encreaſe the kingdome of Chriſt, yet Luke aſcribeth this honour to God alone, that he brought ſtraungers into the Church. And ſurely this is his owne proper worke. For the miniſters doe no good by planting or watering,i. Corinth. 3 vnleſſe hee make their labour effectuall by the power of his Spirite. Furthermore wee muſt note that hee ſaith, that Thoſe were gathered vntounto the Church, which ſhoulde bee ſaued. For he teacheth that this is the meanes to attaine to ſaluation, if wee bee incorporate into the Church. For like as there is no remiſſion of ſins, ſo neither is there any hope of ſaluation. Furthermore, this is an excellent comfort for all the godly, that they were receiued into the Church, that they might be ſaued: as the Goſpell is called the power of God,Rom. 1.16. vntounto ſaluation to all that beleeue. Nowe for as much as God doth gather onelyonly a part, or a certaine number, this grace is reſtreyned vntounto Election: that it may be the firſt cauſe of our ſaluation.

Commentary on Acts, Part 1 · Chapter 2

p. 27CHAP. II.

CHAP. II.