Commentary on Acts, Part 1 · Chapter 3
CHAP. III.
1 ”or almoſt at that time.NOw Peter and Iohn went vp together into the temple, about the ninth hower of prayer.
2 Furthermore, a certaine man, which was lame from his mothers wombe was caryed: whom they laide daily at the gate of the Temple, which is called Beautifull, that he might aske almes of thoſe which entred into the Temple.
3 When hee ſawe Peter and Iohn drawe neere to the Temple, hee asked an almes.
4 And Peter beholding him earnestly with Iohn, ſaid, Looke on vsus.
5 And hee gaue heede vntounto them, thinking that he ſhould receiue ſomewhat of them.
6 And Peter ſaid, Siluer and gold hauehave I none: but ſuch as I hauehave, giuegive I thee: In the name of Ieſus Christ of Nazareth, a riſe and walke.
7 And when he had taken him by the right hand, he lift him vp, and immediatly his feete and ankle bones receiued ſtrength:
8 And leaping vp he ſtoode, and walked, and entred with them into the Temple, walking and leaping and praiſing God.
9 And all the people ſaw him walking, and praiſing God.
10 And they knewe him, that it was he which was wont to ſit for the almes at the Bewtiful gate of the Temple. And they were filled with wondering, and were astonied at that thing which was come vntounto him.
11 Moreouer, when the lame man which was healed, helde Peter and Iohn, all the people ranne amazed vntounto them, into the Porch which is called Solomons.
1 We ſaw before that many ſignes were ſhewed by the hands of the Apoſtles: nowe Luke reciteth one of many for examples ſake, after his common cuſtome: namely, that a lame man, which was lame of his feete from his mothers wombe, was perfectly reſtored to his limmes. And he doeth diligently gather all the circumſtances which ſerue to ſet forth the myracle. If it had ben that his legges had bene out of ioynt, or if it had beene ſome diſeaſe comming by ſome caſualtie, it might hauehave beene the more eaſily cured. But the default of nature coulde not hauehave beene ſo eaſilie redreſſed. When as hee ſaieth that hee was carried, we gather thereby that it was no light halting, but that this man did lie as if his legges had beene deade. Foraſmuch as he was woont daily to aske almes, heereby all the people might the better know him. In that being healed, he walketh in the Temple at the time of praier, this ſerued to ſpread abroad the fame of the miracle. Furthermore this doth not a litle ſet forth the ſame, that being lift vp and ſet vponupon his feete, he leapeth vp therewithall, and walketh ioyfully.
Went vp togither. Becauſe theſe words epi to auto, doth no more ſignifie place than time, this latter ſenſe ſeemeth better to agree with the text of Peter, yet becauſe it is of no great importance, I leaue it indifferent. That is called the ninth houre of prayer, when as the day began to drawe towards night. For ſeeing the day from the riſing of the ſunne vntounto the going downe thereof, had twelue houres, as I hauehave ſaide elſe where, all that time was deuided into foure partes. So that by the ninth, is meant the laſt portion of the day: as the firſt houre did continue vntounto the third, the third vntounto the ſixt, the ſixt vntounto the ninth. Hence may we gather by a probable coniecture, that that houre was appointed for the euening ſacrifice. Furthermore if any man aske, whether the Apoſtles went vp into the Temple that they might pray according to the rite of the law: I do not think that that is a thing ſo likely to be true, as that they might hauehave better oportunity to ſpread abroad the Goſpel. And if any man will abuſe this place, as if it were lawfull for vsus to vſe and take vp ſuperſtitious worſhippings, whileſt that wee are conuerſant amongſt the ignorant and weake, his reaſon ſhall bee friuolous. The Lorde appointed that the Iewes ſhoulde offer ſacrifice, morning and euening. By this exerciſe were they taught,Exod. …9.41 Num. 28.2. to beginne and end the day with calling vppon the name of God, and with worſhipping him. Therefore Peter and Iohn might freelie come into the Temple, which was conſecrated to God: neither did they pollute themſelues, ſeeing they called vppon the God of Iſrael, that they might thereby declare their Godlineſſe. Firſt in that the Lorde woulde hauehave the olde people to obſerue the appointed houres: wee gather thereby that the Church cannot bee without certaine Diſcipline. And euen at this day were it profitable for vsus to hauehave ſuch meetings daily, vnleſſe our too too much ſluggiſhneſſe did let vsus. And whereas the Apoſtles go vppe at that houre, heereby wee gather that wee muſt foreſlowe no opportunitie that is offered vsus for the furtherance of the Goſpel.
3 He asketh an almes. We ſee how God reſtored this lame man to his limbes contrarie to his expectation. Becauſe he thought that his diſeaſe was incurable, hee was onelyonly carefull for maintenance. That is giuen him which he durſt neuer hauehave asked. In like ſort God doth oftentimes preuent vsus, neither doth he ſtay vntill he be prouoked. And hence can we not gather any occaſion of ſlouthfulneſſe, as if the Lorde did therefore meete vsus of his owne accorde, that being idle and ſlothfull we may ſuffer the Lord to doe good vntounto vsus. For wee are commaunded to praie, and therefore let vsus not foreſlowe our duetie. But firſt of all vnderunder the perſon of the lame man, wee hauehave ſet before vsus an example of a man that is not yet illuminated by faith, that hee may know howe to pray aright. Such doeth God preuent as it is needefull, euen of his owne accorde. Therefore when as he reſtoreth our ſoules not onelyonly to health, but alſo to life, hee himſelfe is to himſelfe the cauſe heereof. For this is the beginning of our calling, that hee may make thoſe thinges to bee which are not:Rom. 4.17. that he may ſhew himſelfe vntounto thoſe who ſeeke not after him. Furthermore howſoeuer wee bee alreadie taught by faith to praie vntounto God, yet becauſe wee doe not alwayes feele our miſeries, it commeth not into our minde to ſeeke for remedie: therefore the Lord bringeth the ſame freelie and vnlooked for. Finallie howſoeuer we bee bent to pray, yet doeth hee exceede our hope and petitions with his goodneſſe.
4 Looke vponupon vsus. Peter doth not thus ſpeake, before he be certaine of the purpoſe and intent of God. And ſurely in theſe words he commandeth him to hope for ſome ſingular and vnwoonted benefite: yet heere may a queſtion be mooued, Whether they had power to worke myracles ſo often as they would. I anſwere that they were miniſters of Gods power in ſuch ſort, that they did attempt nothing of their owne will or proper motion, but the Lorde wrought by them, when he knewe that it was expedient it ſhoulde be ſo. Heereby it came to paſſe that they healed one and not all. Therefore as in other things they had the Spirite of God to be their guide and directer, ſo alſo in this point. Therefore before ſuch time as Peter commaundeth the lame man to ariſe, hee did caſt and faſten his eyes vponupon him. This ſtedfaſt looking vponupon him, was not without ſome peculiar motion of the Spirite. Hereby it commeth to paſſe, that he ſpeaketh ſo ſurely and ſafely without al feare of the myracle. Furthermore hee meant by this worde to prouoke the lame man to receiue the grace of God: yet doeth hee looke for nothing but for an almes.
6 Siluer and gold. Peter doeth truely excuſe himſelfe, that hee doeth want that helpe which the lame man did require. And therefore doeth hee declare that if hee were able to relieue his pouertie hee woulde willingly doe it: like as eueryevery man ought to conſider with himſelfe what the Lorde hath giuen him, that hee may therewith helpe his neighbours. For what ſtore ſo euer God giueth to euerie man, hee will hauehave the ſame to bee an inſtrument and helpe to exerciſe louelove. Therefore hee ſaieth that hee giueth that which hee hath. This was at the firſt a tricke of mockage, in that Peter beginneth to ſpeake of his pouertie, after that he had brought the lame man into a rare hope, as if he meant to mocke a gaping crowe: but he comforteth him immediatly, to the end the miracle might bee had in greater eſtimation by the compariſon. That is horrible wickedneſſe, in that the Pope, when as he is created, doeth moſt vnſhamefaſtly abuſe this place, making thereof a comicall or rather a ſcoffing play. There bee two Celles or places made of ſtone, in the one whereof when hee ſitteth, and the people aske an almes, vſing theſe wordes of Peter, hee caſteth abroade croſſes in the aire with his fingers. When hee is brought into the next Cell or place, hee hath bagges full of money. Then his Angels crie vntounto him, Hee hath diſperſed, hee hath giuen to the poore.Pſal. 112.9. I hauehave made mention hereof, to the ende all men may ſee that Sathan doth queſtionleſſe reigne there, where they doe ſo manifeſtly mocke the ſacred worde of God. And to the ende I may returne vntounto the former ſentence, it is euident ynough, that Peter was inſtructed by a certaine and ſure reuelation, when as hee ſaieth that hee hath the gifte of healing.
In the name of Ieſu. Hee ſaieth that this is the worke and benefite of Chriſt, that hee reſtoreth to the creeple the vſe of his feete, for Name is taken for power and empire or gouernment. Neither muſt we dreame that there is any magicall force in the ſounding or pronouncing of the worde, as the Iewes doe dote about the worde Iehouah. To be ſhort Peter meant to declare that he was nothing but a miniſter, and that Chriſt was the author of the myracle. For this ought to hauehave beene, and was his care, that Chriſt might bee made knowne vntounto the worlde, and that his name might bee ſanctified. But why doeth hee giuegive Chriſt this Epithete or title of Nazareth? I leaue to other men their owne iudgment: but I thinke thus: For as much as Chriſt was thus called in contempt, Peter meant of ſet purpoſe to expreſſe that that Ieſus of Nazareth whom they had crucified, and whoſe name was diſpiſed and without glorie amongſt the Iewes, and was to the moſt of them deteſtable, was neuertheleſſe the Meſſias promiſed of God, and that all power was giuen vntounto him of the father: as Paul ſaith,1. Cor. 2.2. that he preacheth Chriſt and him crucified.
Ariſe and walke. This might ſeeme to be a very ridiculous thing. For the Creeple might hauehave readilie obiected, Why haſt thou not firſt giuen mee legges and feete? For this is a plaine mocke, when as thou biddeſt a man without feete, to goe. But he beleeued Peter his words: and hee which was at the firſt ſo ſlowe, doeth nowe with a readie and ioyfull minde embrace Gods benefite. Whereby appeareth both the force of the worde, and alſo the fruite of faith. The force of the worde is double, both in that the Creeple is ſo touched, that hee doth forthwith obey without any delay: and in that it giueth ſtrength to his dead members, and doeth after a ſort renew the man. And faith alſo hath her rewarde, in that the creeple obeyeth him which commaunded him to riſe not in vaine. Therefore wee ſee how God worketh by his worde, to wit, when hee giueth ſucceſſe to the preaching thereof, that it may pearce into the mindes of men: ſecondly when he giueth thoſe thinges with his hand, which are promiſed there: moreouer hee ſuffereth not faith to be voide, but ſhee doeth in deede truely enioy all thoſe good thinges, which ſhee looketh for, and which are offered vntounto her in the ſame worde. And we muſt remember that which I hauehave alreadie ſaide, that wee hauehave in this hiſtorie a type or figure of our ſpirituall reſtoring: namely, that as the word laid holde on by faith, did reſtore the Creeple to his limbes, ſo the Lorde pearceth into our ſoules by the worde, that he may reſtore the ſame. And firſt of all he ſpeaketh by mans mouth, and pricketh vsus forward vntounto the obedience of faith: that done he moueth our hearts inwardly by his ſpirite, that the worde may take liuelie roote in vsus: finally hee reacheth out his hande, and by all meanes he finiſheth his worke in vsus. We gather out of Matthew that miracles muſt be thus handled.
9 And all the people ſaw. He beginneth now to declare the fruit of the miracle, to wit, that the creeple began to ſhewe his thankfulneſſe, by praiſing God, and that all the people were brought into great woondering. And heere is a double fruite. For hee which was healed, doeth acknowledge and ſet forth the benefite of God, on the other ſide the people is mooued, and the ſame is ſpread abroad, many come to ſee it. And where as Luke ſaith, that they were filled with woondring, it doth onelyonly declare a preparation, which a more ful proceeding & going forward did at length follow. For it was neceſſary that they ſhould go forwarde, becauſe this their woondring had ferued to no ende of it ſelfe, but did rather make them aſtonied and amazed, than bring them from their owne proceedings vntounto God.
Therefore it was as it were the foundation of the building which was to come, in that the people was touched with amazednes. For if we paſſe ouer the works of God contemptiblie or careleſly, we ſhal neuer be able to profit by them. Furthermore this place doth teach vsus, what myracles do work of themſelues in men: to wit, that they breede a confuſed amazedneſſe. For although the Lord doth call vsus ſtreightway vntounto himſelfe by ſhewing plainely his goodnes and power there, yet ſuch is the weakneſſe of our nature that wee ſtumble or faint in the midway, vntill ſuch time as we bee holpen by doctrine. Let vsus therefore learne reuerentlie to conſider the workes of God, that the woondring at them, may make an entrance for doctrine. For when doctrine is colde and vnprofitable with vsus, God doeth iuſtly puniſh our vnthankefulneſſe by this meanes, becauſe we hauehave deſpiſed the glorie of his workes. Againe becauſe wee are not ſo quicke of ſight, that wee can ſee ſo much in the workes of God alone, as is ſufficient, let vsus learne to ioyne therewithall the helpe of doctrine. To be briefe, the one ought not to be ſeparated from the other. Which thing experience doth ſufficiently teach vsus. For heereby it came to paſſe that the worlde did ſo wickedlie abuſe myracles. The Papiſtes doe obiect vntounto vsus myracles againe and againe. Let vsus ſuppoſe that they bee true, whereof they make ſuch boaſt, yet doe they greatly erre in this, that they wreſt them to a wrong ende: to wit, that they may darken the name of God, and infect the pure trueth of the Goſpel with their inuentions. For, whence come ſo many ſuperſtitious worſhipings of ſaintes, ſaue onelyonly from the abuſe of miracles? For when any myracle is wrought, men muſt needs bee mooued. And becauſe they are deafe when they ſhoulde heare the word, and doe not marke what God doth meane, Sathan doeth craftily take an occaſion of ſuperſtition by our amaſedneſſe. As for example: I will acknowledge the power of God in a myracle. If it were wrought by Peter, Sathan will by and by put this in my heade, and will ſay thus: Doeſt thou not ſee that this is a man of God? therefore thou doeſt owe vntounto him diuine honour. The ſame thing had befallen the Iewes when they were amaſed, vnleſſe Peter his ſermon had called them backe into the right way. But in poperie where none did cal them backe or reproue them, the prepoſterous woondering of men did eaſily get the vpper hande. Wherefore wee muſt ſo much the more ſeeke for medicine out of the worde, that doctrine may direct vsus vntounto the right ende, being lifted vp with the myracles.
11 In the porch. It is like that there was a porch builded in that place, where Solomons porch was ſometimes, and that it tooke the name thereupon. For the olde Temple was pulled downe, but Zerubabell and Eſdras in the reedifying and newe building of the ſame Temple had imitated the ſame ſo nigh as they coulde poſſiblie deuiſe. Afterwarde Herod renewed the ſame, and made it farre more gorgeous, but that vaine coſt which hee had beſtowed, had not yet blotted out the remembrance of Solomon in the heartes of the people. And Luke nameth the ſame as a moſt famous place, whereunto the people ranne togither by heapes to celebrate their feaſtes vntounto God at the times appointed.
12 And when Peter ſaw that, he made anſwere vntounto the people, Men of Iſrael, why maruell yee at this, or why looke yee ſo ſtedfastly vponupon vsus, as if by our owne power or godlineſſe, we hauehave made this man walke?
13 The God of Abraham, Iſaach and Iacob, the God of our Fathers hath glorified his ſonne Ieſus, whom yee hauehave deliuered, and whom yee hauehave denied before the face of Pilate, when he had iudged him to be looſed.
14 But yee hauehave denyed the holy, and iust, and hauehave deſired to hauehave a murtherer giuen you.
15 But yee hauehave murthered the Prince of life: whom God hath raiſed vp from the deade: whereof wee are witneſſes: and in the faith of his name, his name hath strengthened this man whom yee hauehave ſeene and knowen.
16 And the faith which is by him, hath giuen him this pe…fect ſoundneſſe, in preſence of you all.
12 Men of Iſrael. He beginneth his ſermon with a reprouing of the people. And yet doth he not ſimplie reprooue them becauſe they wonder: for that was altogither profitable and worthie praiſe: but becauſe they doe wickedly aſcribe vntounto men that praiſe which is due to the worke of God. As if hee ſhoulde ſay, Yee doe amiſſe, in that you ſtay in vsus, and ſtande gaſing vppon vsus, whereas you ought rather to looke vppon God and Chriſt. Therefore this is to be amaſed euillie, when as our mindes doe ſtaie in men. And wee muſt note that hee condemneth the reſpect of men. As if, ſaieth hee, wee by our owne power and vertue had done this. Therefore there is an errour and corruption in this, if wee attribute that vntounto the godlineſſe and power of men, which is proper to God and Chriſt. And as concerning power, no man will denie that it commeth of God: yet when they hauehave confeſſed this in one worde, they do not ceaſe to take from God his right, to the ende they may adorne the creatures with that which they take from him. As wee ſee the Papiſtes place the power of God, in the Saintes: yea they include his power in a ſtone or ſtocke of woode, ſo ſoone as the image is conſecrated to Barbara or Chryſogonus. But notwithſtanding let vsus ſuppoſe that they doe not offende in that former member. Yet doe they fooliſhly thinke that they hauehave done their duetie toward God, when as they leaue him the power: and aſſigne the myracles vntounto the godlines of Saints. For why doe they runne vntounto them, when they will obtaine either raine or faire weather, or bee deliuered from diſeaſes, vnleſſe they doe imagine that they hauehave by their godlineſſe deſerued, that God ſhoulde graunt them this right and priuiledge? This is therefore but a childiſh ſtarting hole, when they confeſſe that God is the author of the power: but they thanke the godlineſſe of Saintes for thoſe benefites which they hauehave receiued. Howſoeuer they colour the matter, we muſt alwayes knowe this, that Peter doeth generally condemne thoſe which doe ſo looke vntounto men in myracles, that they thinke that their holineſſe is the cauſe thereof. This is the firſt part of the ſermon, wherein hee reprooueth ſuperſtition. And wee muſt note this maner and order of teaching. For becauſe men are enclined to nothing more, than to fall from God vntounto the Creatures, it is verie expedient to preuent this vice in time. And if the people were forbidden to looke vntounto the Apoſtles, much more doth the Spirit drawe vsus away from calling vponupon euerie petie Saint.
13. 14. The God of Abraham. Hee addeth a remedie nowe, in calling them backe vntounto Chriſt. And the ſumme is this, that this is Gods purpoſe in thoſe miracles which he worketh by the Apoſtles, to ſet forth the glorie of his Chriſt. Whereuppon it followeth that all thoſe doe deale diſorderlie, who ſet vp Peter or any other whatſoeuer hee bee, for ſo much as all men muſt decreaſe, and Chriſt alone muſt bee excellent. Heere appeareth a manifeſt difference betweene Chriſt and the Apoſtles.Iohn. 3.30. Firſt of all hee is the authour, they are onelyonly the miniſters. Secondly, this is the lawfull ende, that hee alone may hauehave the glorie: and as for them, there is no reſpect to bee had of them as concerning glorie. For certainely, they which doe glorifie any in myracles beſides Chriſt, they ſet themſelues flatlie againſt the counſell of God.
He maketh mention of the God of Abraham, Iſaach, and Iacob, to the ende he may declare vntounto the people, that hee meaneth nothing leſſe, than to lead them away from the old and auncient worſhip of the true God, which they had receiued of the Fathers. Furthermore, God hath giuen himſelfe this title, that he might diſſeuer and diſtinguiſh himſelf by ſome marke from Idols. For wee doe not comprehend God in his eſſence which cannot be ſeen, and which is infinite. Therefore hee vſeth ſuch meanes as agree beſt with vsus, to bring vsus to the knowledge of him. The Turkes doe boaſt that they do worſhip God, which is the Creator of heauen and earth: but before they come at heauen, they vaniſh away. Therefore to the end God might keepe his people from vaine and erronious inuentions, he kept them in his couenant. Therfore when he calleth himſelfe the God of Abraham,Deut. 30.12 he did briefly teach that which Moſes declareth more at large: Say not, Who ſhall aſcend into heauen? who ſhall goe downe into the depth? Or who ſhall ſaile ouer the Seas? The worde is nigh, &c. Furthermore, as amongeſt the Iewes the name of the holy Fathers was in high eſtimation: ſo Peter doth cloſely tel them, that they were no better than other men, without the only begotten ſonne of God. And at this day God will bee knowen by a more euident marke yet, when as he calleth himſelfe the Father of our Lord Ieſus Chriſt. Let vsus now returne vntounto Peter. He ſaith that he bringeth in no new religion, that he may draw away the people from the law and the Prophets. For if he ſhould attempt this, God had forbidden them to heare him.Deut. 13.3. 1. Cor. 3.11. Deut. 13. Like as Paule teacheth, that we muſt retaine one foundation in the ſpirituall building: becauſe ſo ſoone as we depart euen but a little from Chriſt, there can nothing enſue but ruine. And hereby alſo we may eaſilie diſcern in what ſenſe he calleth God the god of the Fathers. For neither doth he take this for a generall maxime: that what manner worſhip ſoeuer the fathers had, wee muſt continue the ſame: as the Papiſts doe fooliſhly vaunt, that they doe follow the manner of worſhipping, whiche was vſed amongeſt the fathers. For Peter doth expreſly reckon vppe Abraham, Iſaach, and Iacob, from whom true religion did proceed, and by whom it was diuinely deliuered, whereby hee doeth ſignifie vntounto vsus, that we muſt not follow all fathers: whereof manie did growe out of kinde, and became altogether vnlike to the firſt fathers, that this honor is due to the children of God alone, and that others are to bee refuſed.Eze. 20.18. Which thing the Prophets doe alſo beat in euerie where: Walk not in the waies of your fathers, &c.
Whom ye hauehave deliuered. Hee mingleth with doctrine a moſt ſharpe chiding, according as the matter did require. For it was vnpoſſible to bring them truly vntounto God, vnleſſe they were firſt brought to the knowledge of their ſinnes. Neither doth he only lightly touch them, but hee doeth very grauely ſhewe them the horribleneſſe of that offence, which they had committed. To this ende tendeth that compariſon, that they deliuered him to be put to death, whom Pilate would hauehave looſed. And againe, that pardoning a murtherer, they put the prince of life to death: that they did reiect the iuſt & holy. Men muſt bee ſo ſtricken, that being brought to knowe their giltines, they may earneſtly flie vntounto the remedie of pardon. Such vehemencie and earneſtneſſe did Peter alſo vſe in his firſt ſermon. He ſaith afterward that God raiſed him vppe. Whereby they ought to know, that in putting Chriſte to death, they did ſtriue againſt God. Although Peter had reſpect vntounto an higher thing: to wit, that their crueltie did no whit impayre the glory of Chriſt becauſe God had neuertheleſſe reſtored him to life. When as he ſaith, that he and his fellowes in office were witneſſes of the reſurrection, his meaning is, that they ſaw it with their eyes.Luk. 24.48. Therefore this is referred not onelyonly vntounto the Apoſtolicall function: but becauſe they ſaw Chriſte with their eyes after that hee was riſen from the dead. Although I doe alſo graunt that this ſeconde thing is comprehended vnderunder theſe wordes: Becauſe it is likely that Peter doeth make mention of that function which was committed vntounto him, to the ende hee may purchaſe the greater authoritie.
16 And in the faith of his name. When as he ſaith, In the faith of his name, and His name, and again, The faith which is by him: this repetition is a token of a feruent affection. For becauſe hee was wholie giuen to ſet foorth the glorie of Chriſte, hee beateth in the ſame thing oftentimes. Moreouer wee ſee that when Paule is occupied about the ſhewing and ſetting foorth of the grace of Chriſt: he thinketh that he hath neuer ſpoken enough touching the ſame. And ſurely, ſuch is the wicked nature of men, that Chriſt cannot be ſo highly extolled, & ſo preached, that his honour can remaine ſounde vntounto him. Let vsus therefore remember, that Peter did vſe ſuch varietie and plentie of wordes, to the ende he might ſtay vsus in Chriſt. As touching the phraſe, when as he ſaith, his name, in the faith of his name hath ſtrengthened, hee ſheweth both the cauſe & the maner. The power of Chriſt had healed the Creeple, but by faith. When as he ſaith, the faith which is by him, by this worde hee ſignifieth vntounto vsus, that our faith cannot ariſe vp vntounto God, vnleſſe it bee grounded in Chriſt, and ſo conſequentlie that this our faith doth look vntounto Chriſt and ſtay it ſelfe vponupon him, and ſo he ſheweth that there can bee no right faith in God, when we paſſe ouer this meane.
Furthermore, as he ſaid before, that he and the other Apoſtles were witneſſes of Chriſtes life: ſo he doth nowe declare that this life was manifeſtly proued vntounto the Iewes by a ſigne or effect: becauſe they ſee the creeple healed, in whom they hadde an excellent and euident token of the diuine power of Chriſt. And when as in this laſt member he maketh faith the cauſe of this ſoundneſſe, hee layeth vnthankfulneſſe to their charge by the way, vnleſſe they giuegive faith her due prayſe. And although faith may be referred as well vntounto the man that was healed, as vntounto the Apoſtles, yet we neede not to ſtand much about this matter, becauſe the power of the Goſpel is ſet foorth by Synecdoche.
17 And now brethren, I knowe that through ignoraunce you did it: as did alſo your rulers.
18 And God hath fulfilled all thinges which hee had ſpoken by the mouth of his prophetes, that Chriſte ſhould ſuffer.
19 Repent therefore, and bee conuerted, that your ſinnes may be forgiuen:
20 When the times of refreſhing ſhall come from the preſence of the Lorde, and hee ſhall ſend him that was“Or ſet before your eyes, & repreſented. preached before, Ieſus Christe.
21 Whom heauen muſt containe vntill the time that all thinges bee reſtored, which he hath ſpoken by the mouth of all his holie prophets, ſince the beginning of the worlde.
17 Becauſe it was to be doubted leaſt being caſt down with deſpaire, they ſhould refuſe his doctrine, he doth a little lift them vp. We muſt ſo temper our ſermons that they may profit the hearers. For vnleſſe there be ſome hope of pardon left, the terrour and feare of puniſhment doeth harden mens heartes with ſtubborneſſe. For that of Dauid is true,Pſal. 130.4. That we feare the Lord when wee perceiue that he is vntounto vsus fauourable and eaſie to be pacified. Thus doth Peter leſſen the ſinne of his nation, becauſe of their ignoraunce. For it had been vnpoſſible for them to hauehave ſuffered and endured this conſcience, if they hadde denied the ſonne of God, and deliuered him to be ſlaine, wittinglie, and willinglie. And yet wil he not flatter them, when as he ſaith, That they did it through ignorance: but he doth only ſomwhat mitigate his ſpeech, leaſt they ſhould be ouerwhelmed and ſwallowed vp of deſpayre. Againe we muſt not ſo take the wordes as if the people did ſin ſimplie of ignorance: for vnderunder this there did lie hid hypocriſie: but as wickedneſſe or ignoraunce doth abounde, the action is named of the one or the other. This is therefore Peter his meaning, that they did it rather through error & a blind zeal, than through any determined wickedneſſe. But a queſtion may be moued here, If any man hauehave offended wittinglie and willinglie whether he ſhal ſurely fall into diſpaire or no? I anſwere, that he doth not make mē tion in this place of all maner of ſin, but only of the denying of Chriſt, & of the extinguiſhing of the grace of God, ſo much as in them did lie. If any man be deſirous to know more concerning this,1. Tim. 1.13 he may read the firſt chapter of the firſt epiſtle to Timothie.
As did alſo your rulers. Firſt this ſeemeth to be an vnproper compariſon. For the Scribes and the prieſts were caried headlong with a wonderful madnes, and they were full of wicked vnfaithfulneſſe: but the peruerſe ſtudie & zeale of the law did prick forward the people. Again the people were incenſed againſt Chriſt, in as much as their rulers did prouoke them thereunto. I anſwere, that they were not all of one minde: for without dout many of thē were like vntounto Paul, vntounto whō that doth trulie appertaine, which hee writeth elswhere of the princes and rulers of this world, if they had knowen the wiſedome of God, they would neuer hauehave crucified the Lord of glory. Therfore he ſpeaketh not generally of al the rulers: but if any of them be curable, them doth he inuite to repentance.
18 And God. Hereby it appeareth more plainly to what end he made mentiō of ignorāce. For when he telleth thē that God hath accōpli…ed thoſe things which he had foretold, he doth ſo touch their offēce in the death of Chriſt, that it turneth to their ſaluation. Ignorance, ſaieth hee, hath made you giltie: yet God hath brought that to paſſe which he had determined, that Chriſt ſhould redeeme you by his death. This is a moſt notable conſideration, when as we ponder and conſider with our ſelues, that through the wonderfull counſell of God, our euils are turned to another ende to vsus. Yet this doth no whit excuſe vsus. For ſo much as in vsus lyeth, we caſt away our ſelues by ſinning: but that conuerſion, whereof I hauehave ſpoken, is a notable worke of gods mercy, whereof we muſt ſpeak, and which we muſt extol with humilitie. The Iewes did what they could to extinguiſhe all hope of life in the perſon of Chriſte. And yet neuertheleſſe that death gaue life as well to them, as to all the whole worlde. We muſt alſo remember that which we ſawe elswhere, leaſt there ſhould any falſe and abſurde opinion creep in, that Chriſt was laid open to the luſt of the wicked, that God is made the chiefe authour, by whoſe wil his only ſonne did ſuffer.
19 Repent. We muſt note that when he exhorteth vntounto repentance he doth alſo declare that there is remiſſion of ſinnes prepared for them before the face of God. For as I ſaid of late, no man can be ſtirred vp to repentance, vnleſſe he hauehave ſaluation ſet before him, But he which doth deſpaire of pardon, being as it were giuen ouer vntounto deſtruction already doth not feare to runne headlong againſt God obſtinately. Heereby it commeth to paſſe that the Papiſts cannot deliuer the doctrine of repē tance. They babble indeed very much concerning the ſame: but becauſe they ouerthrow the hope of grace, it cannot bee that they ſhoulde perſwade their diſciples vntounto the ſtudie of repentance. Moreouer I confeſſe that they babble a little touching forgiuenes of ſinnes: but becauſe they leaue mens ſoules in dout and in fearefulneſſe, and furthermore do caſt them as it were into a Labyrinth, or place out of which they knowe not how to come, this part of the doctrine being corrupt, they confound the other alſo.
20 That when. If we followe Eraſmus and the olde interpreter, this ſentence ſhalbe vnperfect, which may be made perfect, thus. When the time of refreſhing ſhall come, you may alſo enioy this refreſhing. When Chriſt ſhall come to iudge the world, you may find him a redeemer and not a iudge. But becauſe Beza doth fitly tranſlate it, After that they ſhal come: it is better to retaine that which is not ſo rackt: ſo you reſolue it thus: that ſinnes are forgiuen againſt the day of the laſt iudgement: becauſe vnleſſe we be cited to appere before Gods iudgement ſeat, we are not greatly carefull to pacifie God. Firſt of all we muſt note, that he ſetteth before them the day of iudgement, to the end the former exhortation may take the greater effect. For there is nothing which doth more prick vsus, than when we are taught that we muſt once giuegive an account. For ſo long as our ſenſes are holden & kept in this world, they are drowned as it were in a certain drowſines, that I may ſo call it. Wherfore the meſſage of the laſt iudgement muſt ſound as a trumpet to cite vsus to appeare before the iudgement ſeat of God. For then at laſt being trulie awaked we begin to think of a new life. In like ſort when Paule preached at Athens: God ſaith that he doth now wil all men to repent: becauſe he hath appointed a day wherein he will iudge the worlde. The ſumme is this, that Chriſte who is now vntounto vsus a maſter, when as hee teacheth vsus by the Goſpell, is appointed of the Father to be a iudge, and ſhall come in his due time: and that therefore we muſt obey his doctrine betimes, that we may gather the frute of our faith then. But ſome man may obiect, that Peter ſpeaketh otherwiſe of the laſt day. For this doeth not ſerue to make them afraid, when he ſaith, the time of refreſhing. I anſwere, that there is a double prick, wherewith the faithful are pricked forward when as they are told of the laſt iudgement. For the profite of faith doth not appeare in this worlde, yea rather it ſeemeth to goe well with the deſpiſers of God: but the life of the godlie is full of myſeries. Therefore our heartes ſhould oftentimes faint and quaile, vnleſſe we ſhould remē ber, that the day of reſt ſhall come, which ſhall quench all the heate of our trouble, and make an end of our miſeries. The other pricke whereof I ſpake, is this, when as the fearefull iudgement of God cauſeth vsus to ſhake off delicacie and drowſineſſe. So Peter mixeth in this place threatenings with promiſes, partly to the end hee may allure the Iewes vntounto Chriſt, and partly that he may pricke them forward with feare. Furthermore this is a thing much vſed in the ſcripture, as it ſpeaketh either vntounto the reprobate, or vntounto the elect, ſometimes to make the day of the Lord dolefull and fearefull, ſometime to make the ſame pleaſant and to be wiſhed for Peter therefore doth very well, who whileſt that hee putteth the Iewes in good hope of pardon, doeth make the day of Chriſte pleaſant to them, to the end they may deſire the ſame.
And ſhall ſend him. He ſaith expreſly, that Chriſt ſhalbe iudge, to the ende they may know that the contempt of the Goſpel ſhal not be vnpuniſhed. For how ſhould not Chriſt puniſh the ſame? In the meane while this doth greatly comfort the faithfull, when as they know that it ſhall be in his hand to giuegive ſaluation, who doth nowe promiſe and offer the ſame. He addeth moreouer that he ſhal come, who is now preached vntounto them. Whereby he taketh away all excuſe of ignoraunce. As if hee ſhould ſay, Chriſt is preached vntounto you nowe, before hee come to iudge the world: to the end that thoſe who will imbrace him, may receiue the frute of their faith at that day: and to the end that others who ſhall refuſe him, may be puniſhed for their vnbeliefe. Although the Grecians do read this two waies. For ſom books hauehave procecerugmenon that is preached before: & other ſome, procecheiriſmenon that is ſhewed or ſet before their eyes. But both hauehave one ſenſe: to wit, that Chriſt is not offred vntounto them in vaine now by the doctrine of the Goſpell: becauſe he ſhall bee ſent the ſecond time by his father, to be a iudge armed and prepared to render vengeaunce, vnleſſe they imbrace him nowe for their Redeemer.
21 Whom the heauen muſt conteine. Becauſe mens ſenſes are alwaies bent and inclined toward the groſſe and earthly beholding of God and Chriſte, the Iewes might think with themſelues, that Chriſte was preached in deed to be raiſed vp from the dead, yet could they not tell where he was, for no man did ſhew them where he was. Therfore Peter preuenteth them, when he ſaith, that hee is in heauen. Whereuppon it followeth, that they muſt lift vp their minds on high, to the end they may ſeek Chriſt with the eyes of faith, although hee bee farre from them, althogh he dwell without the world in the heauenly glory. But this is a doubtful ſpeech: becauſe we may as wel vnderſtand it, that Chriſte is contained or comprehended in the heauens, as that hee doth comprehende the heauens. Let vsus not therefore vrge the word, being of a doubtfull ſignification: but let vsus content our ſelues with that which is certaine, that wee muſt ſeeke for Chriſt no where els ſaue only in heauen, whiles that we hope for the laſt reſtoring of all things: becauſe he ſhall be far from vsus, vntil our mindes aſcend high aboue the world.
Vntill the time of restoring. As touching the force and cauſe, Chriſte hath alreadie reſtored al things by his death: but the effect doth not yet fullie appeare: becauſe that reſtoring is yet in the courſe, and ſo conſequently our redemption, for as much as we do yet grone vnderunder the burden of ſeruitude. For as the kingdome of Chriſt is only begun, and the perfection thereof is deferred vntill the laſt day, ſo thoſe thinges which are annexed thereunto, doe nowe appeare only in part. Therefore if at this day wee ſee manie thinges confuſed in the worlde, let this hope ſet vsus vppon foote and refreſhe vsus, that Chriſt ſhall once come, that he may reſtore all thinges. In the meane ſeaſon, if wee ſee the reliques of ſinne hang on vsus, if we be inuironned on eueryevery ſide with diuers miſeries, if the world be full of waſting and ſcattering abroad, let vsus bewaile theſe miſeries, yet ſo that we be vpholdē with the hope of reſtoring. And this is the reaſon why Chriſte doth not appeare by and by, becauſe the warfare of the church is not yet full, whoſe time ſeeing it is appointed by God, it is not for vsus to preuent the ſame.
Which hee ſpake. I do not expound this of the times alone: but I refer it vntounto the whole period: ſo that the ſenſe is this, that whatſoeuer he had ſpoken before of the kingdome of Chriſt, is witneſſed by all the prophetes. Certes the Goſpell doth winne no ſmall credite heereby, that ſo ſoone as God began to ſhew himſelfe to the worlde, he did alwayes ſet Chriſt before them: after that he began to ſpeake vntounto the Fathers, he did alwayes lay this foundation of doctrine. By the ſame argument Paul commendeth the Goſpell both in the beginning of his Epiſtle to the Romanes, and alſo in the end, to wit, that it is no newe thing, but promiſed euē from the beginning.Rom. 1.1. & 16.25. This is true antiquitie, which is able to purchaſe credite to doctrine: when as God himſelfe is the authour, the holie Prophetes the witneſſes: and the continuall courſe of times confirmeth the teſtimonie. This confirmatiō was eſpecially neceſſarie for the Iewes, who being brought vp in the doctrine of the law, ought to admit nothing but that which agreeth therewith. Therefore Peter doth commaunde them only to call to minde thoſe thinges which the prophetes hauehave teſtified of Chriſte.
22 Moſes truly ſaid vntounto the fathers: The Lord your God ſhall raiſe vp a prophet vntounto you of your brethren: him ſhall ye heare according to al things which hee ſhall ſpeake vntounto you.
23 And it ſhall come to paſſe that euerie ſoule which ſhall not heare that prophet, ſhalbe deſtroyed of the people.
24 And al the prophets from Samuel, & thencefoorth as many as hauehave ſpoken, hauehave likewiſe foretolde theſe dayes.
22 By this argument he proueth, that hee goeth not about to cauſe them to reuolt from Moſes, becauſe it is a part of the law to take heed to and obey this chief teacher. Here might a dout ariſe, why Peter thought it more conuenient to cite this teſtimonie of Moſes than others, ſeeing there were many other in readineſſe far more plain: but he did this for this cauſe, becauſe hee intreateth in this place of the authoritie of doctrine. And this was the beſt way to bring the Iewes to be Chriſt his diſciples. For he ſhould hauehave preached in vaine of all other things, vnleſſe they had been perſwaded, that his doctrine was reuerently to be receiued. This is therfore the thing which Peter aimeth at, to bring them to heare Chriſt willinglie, as the maſter whō God hath appointed to teach them. But here ariſeth a queſtion which hath in it great difficultie: too wit, in that Peter applieth that vntounto the perſon of Chriſt, which Moſes ſpake generally of the prophets. For althogh he make mention of a prophet in the ſingular number, yet the text doth plainley declare, that he ſpeaketh not of one alone: but that this worde is put indefinitely. For after that Moſes had forbiddē the people to giuegive them ſelues vntounto the ſuperſtitions of the Gentiles, by turning aſide vntounto enchaunters & ſoothſayers, he ſheweth them therwithall a remedie, whereby they may auoid all vanitie: to wit, if they depend wholie vponupon the word of God alone. By this meanes he promiſeth that God will be carefull at all times to ſende them prophets, that they may teach thē aright. As if he ſhould ſay, God will neuer ſuffer you to be deſtitute of prophets, of whom you may learn whatſoeuer ſhalbe profitable for you to know. And Moſes ſaith expreſly, of thy brethren, to the end the Iewes may know that the oracles of God are to bee ſought and fet no where els, ſeeing that God had appointed vntounto them teachers of the kinred of Abraham. Hee addeth further, like vntounto me: that they may know that they were not to heare God onelyonly at one time, or by the mouth of one man: but as God proceedeth to teache vsus by diuers miniſters, throughout the cōtinuall courſe of times, ſo muſt we hold on in the obedience of the word. Nowe the Iewes were wont to reuerence Moſes: therefore he will hauehave them to giuegive like honour to the prophets. I know that many would faine reſtraine it vntounto Chriſte. They catch at this word,Deut. 18.15 whereas Moſes doth teſtifie that the prophet ſhalbe like vntounto him: wheras notwithſtanding it is written that ther aroſe none like vntounto Moſes. I confeſſe that there is in both places the ſame note of likenes, yet in a diuers ſenſe. For in the ſecond place the likenes or equalitie is expreſſed, as it doth plainly appeare. They catch alſo at another thing, that the prophet ſhal far excel Moſes, of whō he beareth witnes as a crier or harrold. But this is neuer a whit ſtronger: becauſe Moſes goeth about to bring to paſſe, that the word of God may be beleeued by whomſoeuer it be brought.
Therefore ther is no cauſe why we ſhould ſet our ſelues to be laughed to ſcorn by the Iews, by wreſting the words of Moſes violētly, as if he ſpake of Chriſt alone in this place. Yet muſt wee ſee, whether Peter doth cite the teſtimonie fitlie, whoſe authoritie ought to ſerue for a ſound reaſon. I ſay that in Peter his ſpeech there is nothing which is not moſt conuenient. For he ſaw that which all men ought to graunt, that this teſtimonie doth ſo appertain vntounto the other Prophets, that yet notwithſtāding it doeth chiefly commend Chriſt, not only becauſe that he is the prince and chiefe of all the Prophets, but becauſe all other former propheſies were directed toward him, and becauſe God did at length ſpeake abſolutely by his mouth. For God ſpake in diuers maners, & at ſundrie times in times paſt, vntounto our fathers by the Prophetes, he added the concluſion at length, in the laſt dayes, in his only begotten ſonne. Therefore it came to paſſe, that they wanted prophets for a certaine yeeres before his comming:Heb. 1.1.2. Malac. 4.4. Mat. 11.13. Iohn. 4.25. which thing is plainly gathered out of the wordes of Malachie: who after that he hath commaunded the people to be mindfull of the law, he paſſeth ouer by & by vntounto Iohn Baptiſt & vntounto Chriſt: as if he ſhould ſay, that the propheſies are now ended vntill the laſt reuelation come: according to that, The law and the prophets propheſied vntill Iohn: after that the kingdom of God is preached. And that was ſo common amongeſt the people, that the woman of Samaria could ſay according to the common fame and opinion, We know that the Meſſias ſhall come, who will teach vsus all things. Therefore we know that after the returne of the people, all the prophets ceaſed, to the end they might bee made more attentiue to heare Chriſte, by that ſilence or intermiſſion of reuelations. Therefore Peter did not wreſt this place, or abuſe the ſame through ignorance, but he tooke that doctrine which all men had receiued for a principle: that god had promiſed to teach his people at the firſt by his prophets as by means, but at lēgth principally by Chriſt, at whoſe hands they were to hope for the perfect manifeſtation & laying open of al things. And to this purpoſe ſerueth that excellent teſtimony, or commendation wherewith his father ſetteth him foorth, Heare him.
Mat. 17.5.23 Euerie ſoule. Here, by a moſt greeuous puniſhment againſt the rebellious, the authority of al the prophets, but moſt of al of Chriſt is eſtabliſhed. And that for good cauſes: For ſeeing there is nothing that God doth account more precious than his worde, it cannot be that he ſhould ſuffer the ſame to be freely contēned. Therfore if any man deſpiſed the lawe of Moſes, he was adiudged to die the death. And hereunto Moſes had reſpect when he ſaid, He ſhalbe put away frō among the people. For God had adopted the ſtock and kinred of Abraham vntounto himſelf, vponupon this condition, that this might bee ſufficient for them vntounto the chiefeſt felicitie to be reckoned in that number, as it is ſaid in the Pſalme, Bleſſed is the people whoſe god is the Lord. And in another place, Bleſſed is the nation whom the Lorde hath choſen to be his inheritaunce. Wherefore it is not to be doubted, but that he pronounceth that he ſhall be blotted out of the booke of life, whoſoeuer ſhall refuſe to heare Chriſt. For he is not worthie to be accounted one of the church, whoſoeuer he be that refuſeth to hauehave him to be his maſter, by whō alone God doth teach vsus, & by whom he will hauehave vsus to heare himſelf: and he cutteth himſelfe away from the bodie, whoſoeuer he be, that refuſeth to be vnderunder the head.
24 And all. When as he ſaith that all the prophetes doe with one conſent ſend their ſcholers vntounto Chriſte: that appeareth more plainely hereby which I ſaid, that the commendation of the Goſpel is contained vnderunder that teſtimony of Moſes, and ſo conſequently that the concluſion of prophecies is principally noted. Againe this maketh much for the certaintie of the Goſpel, that al the prophets for a long time do yet notwithſtanding ſo temper their forme of teaching with one conſent, that they doe teſtifie all together, that men ought to hope for a certaine better, and more perfect thing. Therfore whoſoeuer will beleeue Moſes and the prophets, he muſt needs ſubmit himſelf vntounto the doctrine of Chriſt,Ioh. 5.47. without which, all that is lame and vnperfect which they taught.
25 You are the children of the Prophets, and of the couenaunt which God made with your fathers, ſaying vntounto Abraham, And in thy ſeede ſhall all families of the earth be bleſſed.
26 God raiſed vp vntounto you first his ſonne Ieſus, and hee ſent him bleſſing you, whiles that he doth turne away eueryevery one from his ſinnes.
25 You are the children. He ſignifieth that the grace of the couenant was appointed principally for them, which couenaunt God made with their fathers. And ſo as he pricked them forward to obey the Goſpell by terrifiyng them with the terror of puniſhment, ſo be allureth them now againe to receiue the grace which is offered them in Chriſt. So that we ſee how that God omitteth nothing whereby he may bring vsus vntounto him ſelfe. And it is the dutie of a wiſe miniſter, ſo to pricke forwarde the ſluggiſh and ſlow bellies, that he doe lead thoſe gently, which are apt to bee taught: wee muſt alſo note diligently this courſe of teaching, where Peter ſheweth that the Goſpell is aſſigned and appointed vntounto the Iewes. For it is not ſufficient to hauehave the merciemercy of God preached vntounto vsus generally, vnleſſe we alſo know that the ſame is offered vntounto vsus by the certaine ordinaunce of God. For this cauſe is it that Paule ſtādeth ſo much vppon the auouching of the calling of the Gentiles, becauſe if any man ſhould thinke, that the Goſpell came vntounto him by chaunce,Rom. 15.8. Eph. 3.3. & 4. when as it was ſcattered here and there, faith ſhoulde quaile: yea there ſhould bee only a doubtful opinion in ſteed of faith. Therefore to the ende wee may ſtedfaſtly beleeue the promiſe of ſaluation, this application (that I may ſo terme it) is neceſſarie: that God doeth not caſte foorthe vncertaine voyces, that they may hang in the ayre, but that he doth direct the ſame vntounto vsus by his certaine & determinate counſel. Peter telleth the Iewes, that Chriſte is promiſed vntounto them after this ſort, to the end they may more willinglie embrace him. And how proueth he this? becauſe they are the children of the prophets and of the couenant. Hee calleth them the children of the Prophets, which were of the ſame nation, and therfore were heyres of the couenant,Gen. 17.7. which did belong vntounto all the whole bodie of the people. For he argueth thus: God made his couenaunt with our fathers: Therefore wee which are their poſteritie, are comprehended in the couenaunt. Whereby the doubting ſubtiltie of the Anabaptiſts is refuted, who do expound the children of Abraham only allegorically: as if God had had no reſpect to his ſtock, when he ſaide, I will be the god of thy ſeed. Certainly Peter doth not ſpeake in this place of the ſhadowes of the law: but he affirmeth that this is of force vnderunder the kingdome of Chriſt, that God doth adopt the children together with the fathers:Rom. 9.7. and ſo conſequently the grace of ſaluation may be extended vntounto thoſe which are as yet vnborne. I graunt in deed that many which are the children of the faithful, according to the fleſh, are counted baſtardes, and not legitimate, becauſe they thruſt themſelues out of the holy progenie through their vnbeleef. But this doth no whit hinder the Lord from calling & admitting the ſeede of the godly into fellowſhip of grace. And ſo although the common election be not effectual in all, yet may it ſet open a gate for the ſpecial elect.Rom. 11.23. As Paul intreateth in the 11. to the Romanes, whence we muſt fet an anſwere for this queſtion.
And in thy ſeed. He proueth that the couenant was made with the Fathers, becauſe God ſaid vntounto Abraham, In thy ſeed ſhal all nations bee bleſſed.Gen. 22.18. But if we admit Paul his interpretatiō, this teſtimonie ſhal make nothing for the preſent cauſe. Paul teacheth that Chriſt is this ſeede. If the bleſſing be promiſed to all mankind by Chriſt,Gal. 3.16. what is this to the eſpecial or particular priuiledge of one nation? Secōdly Peter himſelf ſeemeth ſhortly after to ſubſcribe to this expoſitiō of Paul, when as he ſaith that Chriſt was ſent, that in him the Iewes may be bleſſed. For this could not be, vnles Chriſt were that bleſſed ſeed. I anſwere, When Paule referreth it vntounto Chriſt, he ſtandeth not vponupon the word ſeed, but hee hath reſpect to an higher thing: to wit, that it cannot be one ſeed, vnles it be vnited & knit together in Chriſt, as in the head. For Iſmael & Iſaac althogh both of thē be the ſonnes of Abrahā, yet do they not make one ſeed: becauſe they be diuided into two people. Therfore though many be eſtranged frō the family of Abrahā, which came of him according to the fleſh, yet Moſes noteth one certain body, whē he promiſeth the bleſſing vntounto the ſeed of Abrahā. And whence cōmeth the vnity, ſaue only from the head which is in Chriſt? In this ſenſe doth Paul vnderſtande this worde ſeed, of Chriſt, althogh it be a nowne collectiue, becauſe if you depart frō him, the poſteritie of Abraham ſhall be as torne members, neither ſhall there be any thing els in them, ſaue only meere waſtnes & ſcattering abroad. Peter agreeth with that doctrine, becauſe he doth ſo extende the bleſſing vntounto all the people, that he doth neuertheles ſeek the fountain in Chriſt. Secondly foraſmuch as the Iewes doe what they can to wring from vsus this teſtimonie, the godly Readers muſt arme thēſelues againſt their cauils: & ſo much the rather bicauſe chriſtian writers hauehave beene too ſlack in this point: as I hauehave ſaid in the epiſt. to the Galathians. Firſt as touching the word ſeed, there is no cauſe why they ſhould prattle that Paul doth not rightly reſtraine it vntounto Chriſt. For hee doeth not this ſimply, but in that reſpect whereof I hauehave ſpoken. In which point I confeſſe both our latine & Greek interpreters hauehave erred. Now we muſt ſee what this maner of ſpeech doth import. The Gentiles ſhall be bleſſed in the ſeed of Abraham. Our men think that there is ſome cauſe noted, to wit, that through that ſeed the Gentiles ſhalbe bleſſed. The Iewes toſſe this to & fro, becauſe this phraſe ſignifieth eueryevery where in the ſcriptures an exāple or ſimilitude: as on the otherſide to be curſed in Sodom, in Iſrael, or in an other people, is to take them for a notable example of a curſe. I anſwere that it is a doubtful ſpeech, & taken diuerſly according to the circumſtance of the places which the Iewes do craftily diſſemble. For they gather many places, out of which they proue that there is a cō pariſon made: as if it ſhould be ſaid, The gentiles ſhall deſire to be bleſſed like to the ſeed of Abraham. But when as the ſcripture ſaith elswhere, They ſhall bleſſe themſelues in the liuing God: as Iere. 4. Eſay 65.Iere. 4.2. Eſay. 65.16. Deut. 10.8. And againe, do bleſſe in the name of the Lorde, Deut 10. and in other ſuch like places: who doth not ſee that there is a cauſe expreſſed? Therefore I ſay that this forme of ſpeech ought to bee vnderſtood according to the circūſtāces of the places. And nowe foraſmuch as I hauehave declared that the ſeed of Abraham can be found no where els ſaue only in Chriſt, it remaineth that we cōſider of what ſort the office of Chriſt is. So ſhall it appear vndoutedly, that he is not made a bare example or paterne, but that the bleſſing is trulie promiſed in him: becauſe without him we be all accurſed. Yet ther remaineth one dout. For certes both theſe are ſpokē in one ſenſe: They ſhall be bleſſed in thee, &, In thy ſeed. But Abraham was nothing els but a type or myrror of the bleſſing. I anſwere that in the perſon of Abraham that body is alſo noted out, which dependeth vponupon one head & is knit together in the ſame.
All the families. The Iewes do groſly expound this, that all nations ſhal deſire to be bleſſed, as the ſeed of Abraham. But wee ſay otherwiſe, That they ſhalbe ingraffed into the ſocietie. For the name of Abrahā tended to this end, becauſe it ſhould come to paſſe that god ſhuld gather al people vntounto him. Alſo when the prophets will declare the force hereof, they foretell eueryevery where that the inheritance of ſaluation ſhall be common to the Gentiles. And heereby it appeareth, that the couenaunt of God, which was then proper to the Iewes alone, is not only cōmon to all men but is made with vsus expreſly. Otherwiſe we could not cōceiue that hope of ſaluation which is firme enogh out of the Goſpel. Therfore let vsus not ſuffer this promiſe to be wrong from vsus, which is as it were a ſolemne declaration, whereby the Lord maketh vsus his heires together with the fathers. Whereunto Peter alſo had reſpect, when as he ſaith ſhortly after, That Chriſt was firſt ſent vntounto the Iewes. For hee doth ſignifie that the Gentiles alſo hauehave their order, though it be ſecundarie.
26 He hath raiſed vp his ſonne. He gathereth out of the words of Moſes that Chriſt is now reuealed. But the wordes do ſeeme to import no ſuch thing: yet doth he reaſon fitly thus, becauſe the bleſſing could no otherwiſe be, vnles the beginning therof did flowe from the Meſſias. For wee muſt alwaies remember this, that all mankind is accurſed, and therefore there is a ſingular remedie promiſed vsus, which is performed by Chriſte alone. Wherfore he is the onelyonly fountaine & beginning of the bleſſing. And if ſobeit Chriſt came to this end that he may bleſſe the Iewes firſt, and ſecondly vsus, he hath vndoubtedly done that which was his dutie to doe, and we ſhall feele the force and effect of this dutie in our ſelues, vnleſſe our vnbeleefe doe hinder vsus. This was a part of the Prieſt his office vnderunder the lawe, to bleſſe the people and leaſt this ſhould bee onlie a vaine ceremonie,Num. 6.27. Heb. 7.1.6. there was a promiſe added: as it is Numb. 6. And that which was ſhadowed in the olde prieſthoode, was truely perfourmed in Chriſt. Concerning which matter we hauehave ſpoken more at large in the ſeuenth chapter to the Hebrewes. I like not Eraſmus his tranſlation. For he ſaith, When he had raiſed him vp, as if he ſpake of a thing which was done long agoe. But Peter meaneth rather, that Chriſt was raiſed vppe, when he was declared to be the author of the bleſſing: which thing ſince it was done of late and ſodainly, it ought to moue their minds the more. For the ſcripture vſeth to ſpeake thus, as in the laſt place of Moſes, wherunto Peter alludeth. To raiſe vp a prophet, is to furniſh him with neceſſary giftes to fulfil his function, and as it were to preferre him to the degree of prophetical honour. And Chriſt was raiſed vp then, when he fulfilled the functiō enioyned him by his father, but the ſame thing is done daily when he is offered by the Goſpell that he may excell amongeſt vsus. We hauehave ſaid that in the Aduerbe of order, first, is noted the right of the firſt begotten, becauſe it was expedient that Chriſt ſhould beginne with the Iewes, that he might afterward paſſe ouer vntounto the Gentiles.
Whiles that he turneth. Hee doth againe commend the doctrine of repentance, to the end we may learne to include vnderunder the bleſſing of of Chriſt newnes of life, as when Eſaias promiſeth that a redeemer ſhould come to Sion, he addeth a reſtraint, Thoſe which in Iacob ſhall be turned from their iniquities. For Chriſt doth not do away the ſins of the faithful, to the end they may graunt liberty to themſelues to ſin vnderunder this colour: but he maketh thē therewith all newe men. Although we muſt diligently diſtinguiſh theſe two benifittes which are linked together, that this ground worke may continue, that we are reconciled to God by free pardon. I knowe that other men turne it otherwiſe: but this is the true meaning of Luke. For he ſpeaketh thus word for worde: in turning eueryevery one from his wickednes.