No More Learning

24. Having loosed the sorrows of death. By the sorrows of death I understand some farther thing than the bodily sense or feeling. For those which duly consider the nature of death, because they hear that it is the curse of God, must needs conceive that God is angry in death. Hence cometh marvelous horror, wherein there is greater misery than in death itself. Furthermore, Christ died upon this occasion that he might take upon him our guilti- ness. That inward fear of conscience, which made him so afraid that he sweat blood when he presented himself before the throne and tribunal seat of God, did more vex him, and brought upon him greater horror, than all the torments of the flesh. And whereas Peter saith, that Christ did wrestle with such sorrows, and doth also declare that he had the victory, by this it cometh to pass that the faithful ought not now to be afraid of death; for death hath not the like quality now which was in Adam; because by the victory of Christ the curse is swallowed up, (1 Corinthians 15:54. ) We feel, indeed, yet the pricking of sorrows, but such as do not wholly wound us, whilst that we hold up the buckler of faith against them. He added a reason, because it was impossible that Christ should be oppressed by death, who is the author of life.
? ? 108 "Cupiant," desire.
109 "Peccant," they sin.
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? ? Acts 2:25-31
? 25. For David saith of him, I saw the Lord before me always, because he is on my right hand; lest I should be moved. 26. For this my heart rejoiced, and my tongue was glad; moreover, my flesh shall rest in hope: 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption. 28. Thou hast made known unto me the ways of life, thou shalt fill me with gladness with thy face. 29. Men and brethren, seeing that I may boldly speak unto you of the patriarch David, because he is both dead and buried, and his sepulcher remaineth with us until this day. 30. Therefore, seeing he was a prophet, and did know that God had sworn unto him with an oath that it should come to pass, that Christ should rise of the fruits of his loins, concerning the flesh, who should sit upon his throne; 31. He knowing this before, spoke of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption.
? ? ? 25. The resurrection, 110 which was both declared and witnessed by certain and evident testimonies, and which might also have been gathered out of the continual doctrine of the prophets, was to be proved to the Jews as some new and strange thing. And no marvel. For we see that although Christ had oftentimes beat 111 the same into his disciples' heads, yet did they profit but a little. And yet did they retain certain principles of true doctrine, which might have made a way for them unto the knowledge of Christ, as we shall see by and by. Therefore, because the gift of the Spirit was a fruit of the resurrection of Christ, he proveth by the testimony of David that Christ must needs have risen again, that the Jews may thereby know that he was the author of the gift. For he taketh it as a thing which all men grant, that he was raised up from death, that he may live not for himself, but for his. Now we see Peter's drift; that that ought to seem no strange thing which was foretold so long before; and that Jesus is also Christ, because David did prophecy of him, as of the tied of the Church.
First of all, we must see whether this place ought altogether to be understood of Christ, as Peter affirmeth; that done, if there be any thing in the words worth noting, we will in order discuss it. Peter denieth that that agreeth with David which is said in this place:
"Thou shalt not suffer thine Holy One to see corruption," (Psalm 16:10,)
because David's carcass was corrupt in the grave. It seemeth at the first blush to be but a light argument. For a man might easily object, that the word is not to be urged, forasmuch as David meant nothing else, save only to exempt himself from destruction. Therefore, howsoever corruption did touch him, yet doth that no whit hinder but that he may easily
? 110 "Christi," of Christ.
111 "Inculcasset," inculcated.
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? say that he was safe from the danger thereof, because he knew that the Lord would deliver him. Yea, it seemeth to be a repetition of the former sentence, according to the common custom of the Hebrew tongue. Which if it be so, the sense shall be plain, that God will not suffer him to be oppressed with death, or that death should consume him. And this inter- pretation is confirmed by that where we read hell, it is in Hebrew ? ? , (seol;) where we read corruption, there it is ? ? ? , (shachat;) both these words do signify the grave. By this means David should say twice, that he shall be delivered from death by the grace of God. Finally, he saith the same thing in this place, which he saith, (Psalm 49:15,) "God shall redeem my soul from the hand of hell. " Like as, on the other side, when he speaketh of the reprobates, he is wont to take "going down into the grave" for destruction. I answer briefly, that there is some greater thing expressed in this place than the common redemption or deliverance of the godly. David, indeed, doth promise that God will be his eternal deliverer, as well in life as in death. Neither had he been much better for this, to have been once delivered from one danger, unless he had hoped that he should be safe even unto the end through God's protection; but he speaketh of such safety as is not common. 112 And surely the words do sound that he speaketh of some new and singular privilege. Admit I grant that it is a repeti- tion, and that there is all one thing uttered in these two members, "Thou shalt not leave my soul in hell;" and, "Thou shalt not suffer me to see corruption;" yet do I deny that it is simply to be understood that God will deliver his Holy One from eternal destruction; for freedom from corruption is promised by name. Neither do I pass for this, that ? ? ? (shachat) doth signify the grave, as ? ? , (seol,) which is put in the former member. For although I do not stand nor contend about the words, yet must we respect the etymology. Therefore, forasmuch as the grave is called ? ? ? , (shachat) because it doth corrupt man's body with rottenness, it is not to be doubted but that David meant to note that quality. Therefore, 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 Psalm speaketh "to rot or corrupt in the grave. " And for- asmuch as David was not free from this necessity, it followeth that the prophecy was neither truly nor perfectly fulfilled in him.
And that the Psalm ought altogether to be expounded of Christ, the thing itself doth prove. For seeing that David was one of the sons of Adam, he could not escape that universal condition and estate of mankind,
"Dust thou art, and unto dust thou shalt return," (Genesis 3:19;)
the grave standeth open (I say) for all the children of Adam, that it may swallow them up, and consume them; so that no man can exempt himself from corruption. So that, be- holding ourselves apart from Christ, we see the grave prepared for us, which threateneth to
? 112 "Superiorem communi sorte," superior to the common lot.
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? us corruption. Wherefore, if David be separated from Christ, that shall not belong to him which is here said, that he shall be preserved from the grave. Therefore, when he boasteth that he shall be free from the grave, as touching corruption, without all doubt he placeth himself in the body of Christ, wherein death was overcome, and the kingdom thereof abol- ished. But and if David do promise himself exempting from the grave in another respect, save only so far forth as he is a member of Christ, hereby it appeareth that this freedom must begin at Christ as at the head. What man soever shall be of sound judgment shall easily know that this is a good argument. God did put all mankind under corruption; therefore, David, 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 Jews, before whom this sermon was made, forasmuch as without question that maxim was of force amongst them, that they were to hope for the restoring of things at the hands of Christ alone, did the more readily stay themselves upon 113 the words of Peter; because they saw that that could no otherwise be which the words do import, unless they should apply it to the Messias. For they were not come to that point of impudence, at least those of whom mention is made here, that they durst cavil in matters which were evident; for God had then offered unto his disciples those which were godly hearers, and apt to be taught. They sought the Messias in the Old Testament. They knew that David was a figure of him. There was amongst them some religion and reverence of the Scriptures then; but now the impudency of all the whole nation almost is desperate. Howsoever they be urged, they wrench themselves out one way or other. 114 Where there is no way to escape, yet they break through; although they be overcome, yet will they not yield; neither is it to be doubted but that this their shameless forwardness is a punishment for their ungodliness. But let us return unto Peter's sermon.
Seeing that David doth not only affirm that God also shall be his deliverer, but doth express a singular way and means; namely, that he shall not be subject to the corruption of the grave, Peter doth for good causes gather, that that doth not properly appertain unto him, for that his body was corrupt in the grave. And now, because this had been somewhat hard to be spoken among the Jews, he mollifieth the hardness with a circumlocution. For he doth not flatly deny in one word that that was fulfilled indeed in David, but doth only by the way 115 signify so much unto them, because he lieth consumed in the grave after the common custom of other men. And David did so prophesy of Christ, that he did both apply this consolation unto himself privately, and' also extend the same unto the whole body of the Church. For that which is sound and perfect in the head is spread abroad, being afterward poured out into all the members. Neither is it to be denied but that David spoke of himself
? 113 "Acquieverint," acquiesced in.
114 "Eludunt," they evade, practice evasion.
115 "Oblique," indirectly.
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? in this place; yet only so far forth as he beheld himself in Christ, as in the mirror of life. First, he hath respect unto Christ; after that he turneth his eyes toward himself, and others the faithful. So that we have a general doctrine prescribed unto us in this plate, concerning the nature of faith, the spiritual joy of conscience: and the hope of eternal deliverance.
I saw We must hold this principle. If we will have God present with us, we must set him before our eyes; and that before he do appear; for the prospect of faith pierceth far further than unto the present experience. Therefore faith hath this property, to set God always before it as a guide in all dangers and confused matters. For there is nothing that doth so much hold us up, as when we know that God is present with us; as the opinion of his absence doth often cast us down, and at length quite discourage us. David addeth, That he took not heed in vain unto the direction of God. "He is (saith he) at my right hand;" whereby he doth sig- nify that we need not to fear lest we be deceived, 116 when as we set him before us at present; for we shall always feel his help most ready. Faith, in hoping for the help of God, ought to prevent and overgo 117 all experience, and whatsoever is perceived by the sense; but so soon as it shall give this glory to God, that it doth behold him in his Word, although he be absent, and so, consequently, invisible, it shall be overcome with the effect of the thing. For the measure of faith is not able to comprehend the infinite greatness of the power and goodness of God. He draweth a similitude from those which, when they will underprop the weak, or strengthen the fearful, do join themselves unto their side. Not to be moved, is not to be thrown down from their degree, but to remain firm in their estate; like as also Psalm 46:5, God is in the midst of it, therefore shall it not be moved. For although it come to pass sometimes that the godly be sore shaken, yet because they come to themselves again, they are said to continue firm. Therefore, there is no cause why they should be afraid of falling, who are upholden by the help of God. Like as, on the other side, those which place their strength anywhere else save only in God, they shall be like to fall at every blast of wind, but at any mean wind of temptation they shall fall to the ground.
26. For this my heart rejoiced Joy of the soul, gladness of the tongue, and quietness of all the whole body, do ensue upon sure hope and confidence; for unless men be quite past feeling, 118 they must needs be careful and sorrowful, and so, consequently, miserably tor- mented, so long as they feel themselves destitute of the help of God. But that sure trust which we repose in God doth not only deliver us from carefulness, 119 but doth also replenish our hearts with wonderful joy (and gladness. ) That is the joy which Christ promised to his dis-
116 "Non esse periculum ne unquam nos ac fidem nostram frustratur," there is no danger of his deceiving us or our faith.
117 "Antevertere," outstrip.
118 "Stupeant," be stupid or stunned.
? 119 "Anxietate," anxiety.
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? ciples should be full in them, and which he testified could not be taken from them, (John 16:22; 17:13. ) He expresseth the greatness of the joy when he saith, That it cannot be kept in, but that it will break forth into the gladness of the tongue. 120 ? ? ? ? , doth signify, indeed, glory, but it is taken in that place, as in many others, for the tongue And so the Grecians have truly translated the same. The rest of the flesh doth signify the quietness of the whole man, which we have through the protection of God. Neither is this any let, because the faithful are continually out of quiet and tremble; for as in the midst of sorrows they do nevertheless rejoice; so there are no troubles so great that can break them of their rest. If any man object, that the peace of the faithful doth consist in the spirit, and that it is not in the flesh: I answer, that the faithful do rest in body; not that they are free from troubles, but because they believe that God careth for them wholly, and that not only their soul shall be safe through his protection, but their body also.
27. Because thou shalt not leave To leave the soul in hell is to suffer the same to be op- pressed with destruction. There be two words used in this place, both which do signify the grave amongst the Hebricians. Because ? ? ? ? , doth signify to require, I suppose it is called ? ? ? , because death is insatiable; whence also cometh that translation, Hell hath enlarged her soul. Again, they set open their mouth like hell. And because the latter ? ? ? , is derived and set for corruption, or consumption, that quality is to be considered, as David meant to note the same. Those things which are disputed in this place by divers, concerning the des- cending of Christ into hell, are in my judgment superfluous; because they are far from the intent and purpose of the prophet. For the word anima, or soul, doth not so much signify the spirit being of an immortal essence as the life itself. For when a man is dead, and lieth in the grave, the grave is said to rule over his life. Whereas the Grecians translate it holy, it is in Hebrew ? ? ? , which doth properly signify meek, or gentle, but Luke did not much regard this, because it doth not much appertain unto the present purpose. Furthermore, gentleness and meekness is so often commended in the faithful, because it behoveth them to imitate and resemble the nature of their Father.
28. Thou hast made known. He meaneth, that he was restored from death to life by the grace of God. For in that he was, as it were, a man raised from death to life, he acknowledgeth that it was a great good gift of God. This was in such sort fulfilled in Christ, that there wanted nothing unto perfection. As for the members they have their measure. Therefore Christ was far from corruption, that he may be the first-fruits of those which rise from death, (1 Corinthians 15:23. ) We shall follow him in our order at length, but being first turned into dust, (1 Corinthians 15:42. ) That which followeth, that he was filled with gladness, with the countenance of God, agreeth with that: Show us thy face, and we shall be safe. And, again, The light of thy countenance is showed upon us: thou hast put gladness in my heart. For it
? 120 "Quin erumpat in linguae exultationem," but will burst forth into the language of exultation.
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is only the pleasantness of God's countenance, which doth not only make us glad, but also quickens us; again, when the same is turned away, or troubled, we must needs faint.
30. Therefore, seeing he was a prophet He showeth, by two reasons, that it is no marvel if David do speak of things that should come to pass long after his time; the former is, because he was a prophet. And we know that things to come, and such as are removed far from the knowledge of men, are revealed unto the prophets. Therefore, it were wickedness to measure their speeches according to the common manner and order which we use in measuring the speeches of other men, forasmuch as they go beyond the long courses of years, having the Spirit for their director. Whereupon they are also called seers; because being placed, as it were, upon an high tower, 121 they see those things which, by reason of great distance, are hidden from other men. Another reason is, because Christ was promised to him peculiarly. This maxim was so common amongst the Jews, that they had ever now and then the son of David in their mouth, so often as there was any mention made of Christ. They be no such arguments, I confess, as do necessarily prove that this prophecy is to be expounded of Christ; neither was that Peter's intent and purpose; but first he meant to prevent the contrary ob- jection, whence David had such skill to foretell a thing which was unknown. Therefore he saith, That he knew Christ, both by prophetical revelation, and also by singular promise. Furthermore, this principle was of great (Romans 10:4) force amongst the better-minded sort which Paul setteth down, that Christ is the end of the law. 122 No man, therefore, did doubt of this, but that this was the mark whereat all the prophets did aim, to lead the godly unto Christ as it were by the hand. Therefore, what notable or extraordinary thing soever they did utter, the Jews were commonly persuaded that it did agree with Christ. Furthermore, we must note, that Peter doth reason soundly, when he gathered that David was not ignorant of that which was the chiefest point of all revelations.
He had sworn with an oath God swore not only to the end he might make David believe his promise, but also that the thing promised might be had in greater estimation. And to this end, in my judgment, it is here repeated, that the Jews may think with themselves of what great weight the promise was, which God did make so notable (and so famous. ) The same admonition is profitable for us also. For we need not to doubt of this, but that the Lord meant to set forth the excellency of the covenant by putting in a solemn oath. In the mean season, this is also a fit remedy for the infirmity of our faith, that the sacred name of God is set forth unto us, 123 that his words may carry the greater credit. These words, "according to the flesh," do declare that there was some more noble thing in Christ than the flesh.
121 "Specula," watch tower.
122 "Hoc principium quod Paulus tradit Christum esse finem legis," etc. , this principle which Paul delivers,
viz. , that Christ was the end of the law, was of great force, etc. 123 "Pignoris instar," like a pledge, omitted.
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? ? Therefore Christ did so come of the seed of David as he was man, that he doth nevertheless, retain his divinity; and so the distinction between the two natures is plainly expressed; when as Christ is called the Son of God, according to his eternal essence, in like sort as he is called the seed of David according to the flesh.
Acts 2:25-31
? ? 77
Acts 2:32-36
? ? Acts 2:32-36
? 32. This Jesus hath God raised up; whereof we all are witnesses. 33. He being therefore exalted by the right hand of God, and having received the promise of the Holy Ghost of the Father, he hath now shed forth that which ye now see and hear. 34. For David is not ascended into heaven: But he saith, The Lord said unto my Lord, Sit at my right hand, 35. Until I make thine enemies thy footstool. 36. Therefore, let all the house of Israel know for a surety, that God hath made this Jesus Lord, and the same Christ, whom ye have crucified.
? ? ? 32. This Jesus After that he had proved by the testimony of David, that it was most re- quisite that Christ should rise again, he saith, that he and the rest of his fellows were such witnesses as saw him with their eyes after his resurrection. For this text 124 will not suffer this word raised up to be drawn into any other sense. Whereupon it followeth that that was fulfilled in Jesus of Nazareth which David did foreshow concerning Christ. After that he intreateth of the fruit or effect. For it was requisite for him to declare that first, that Christ is alive. Otherwise it had been an absurd and incredible thing that he should be the author of so great a miracle. Notwithstanding he doth therewithal teach us, that he did not rise for his own sake alone, but that he might make the whole Church partaker of his life, having poured out the Spirit.
33. He being therefore exalted by the right hand of God The right hand is taken in this place for the hand or power, in like sort as it is taken everywhere in the Scripture. For this is his drift, to declare that it was a wonderful work of God, in that he had exalted his Christ (whom men thought to be quite destroyed by death) unto so great glory.
The promise of the Spirit for the Spirit which was promised. For he had oftentimes before promised the Spirit to his apostles. Therefore Peter doth signify, that Christ had obtained power of God the Father to fulfill the same. And he maketh mention of the promise in plain words, to the end the Jews may know that this came not to pass suddenly, but that the words of the prophet were now verified, which went long time before the thing itself.
Furthermore, whereas it is said that he obtained it of the Father, it is to be applied to the person of the Mediator. For both these are truly said, that Christ sent the Spirit from himself and from the Father. He sent him from himself, because he is eternal God; from the Father, because in as much as he is man, he receiveth that of the Father which he giveth us. And Peter speaketh wisely according to the capacity of the ignorant, lest any man should move a question out of season concerning the power of Christ. And surely forasmuch as it is the office of Christ to direct us unto his Father, this is a most apt form of speaking for the
? 124 "Contextus," context.
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use of godliness, that Christ being placed, as it were, in the midst between God and us, doth deliver unto us with his own hand those gifts which he hath received at the hands of his Father. Furthermore, we must note this order that he saith, that the Spirit was sent by Christ after that he was exalted. This agreeth with those sentences:
And again,
"The Spirit was not yet given, because Christ was not yet glorified," (John 7:39. )
"Unless I go hence, the Spirit will not come," (John 16:7. )
Not because the Spirit began then first to be given, wherewith the holy fathers were endued since the beginning of the world; but because God did defer this more plentiful abundance of grace, until such time as he had placed Christ in his princely seat; which is signified by this word poured out, as we saw a little before. For by this means the force and fruit of Christ his death and resurrection is sealed; and we do also thereby know, that we have lost nothing by Christ his departing out of the world; because, though he be absent in body, yet is he present with us after a better sort, to wit, by the grace of his Holy Spirit.
34. For doubtless David Although they might easily gather by the very effect which they saw with their eyes, that the principality was granted and given to Christ, yet to the end his glory may carry the greater credit, he proveth, by David his testimony, that it was so appoin- ted in times past by God, that Christ should be lifted up unto the highest degree of honor. For these words, to "sit at the right hand of God," import as much as to bear the chief rule, as we shall afterward more at large declare. Yet before he reciteth the prophecy, he saith that it agreeth only to Christ. Therefore, to the end the sense may be more manifest, the sentence must thus run. David pronounceth that it was decreed by God that a king should sit at his right hand. But this doth not appertain unto David, who was never extolled unto so great dignity. Therefore lie speaketh this of Christ. Furthermore, that ought to have seemed no strange thing unto the Jews which was foretold by the oracle of the Holy Ghost. Hereby it appeareth in what sense Peter denieth that David ascended into heaven. He in- treateth not in this place of the soul of David, whether it were received into blessed rest, and the heavenly dwelling or no; but the ascending into heaven comprehendeth under it those things which Paul teacheth in the Epistle to the Ephesians, (Ephesians 4:9), where he placeth Christ above all heavens, that he may fulfill all things. Wherefore the disputation concerning the estate of the dead is altogether superfluous in this place. For Peter goeth about to prove no other thing but this, that the prophecy concerning the sitting at the right hand of God was not fulfilled in David, and that, therefore, the truth thereof must be sought elsewhere. And forasmuch as it can be found nowhere else save only in Jesus Christ, it resteth that the
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? Acts 2:32-36
? Jews 125 do know that that is showed to them in Christ which was foretold them so long before. That is true, indeed, that David reigned, God being the author hereof, and, in some respect, he was God's vicegerent; yet not so that he might be above all creatures. Wherefore, this sitting agreeth to none, unless he excel and be above all the whole world.
The Lord said unto my Lord. This is the most lawful manner of ruling, when as the king (or by what other title soever he be called) doth know that he is ordained of God, therefore David pronounceth that the commandment to reign was given unto Christ by name, (Psalm 110:1. ) As if he should say, He took not the honor to himself rashly, but did only obey God when he commanded him, (Hebrews 5:5. ) Now must we see whether Peter's reason be sound enough or no. He gathereth that the words concern Christ, because the sitting at the right hand of God doth not agree to David. It seemeth that this may be refuted, because David did reign by the peculiar commandment, name, and help of God; which is to sit at the right hand of God. But Peter taketh that for a thing which all men grant, which is true, and which I have already touched, that a greater and more royal government is here spoken of than that which David did enjoy. For howsoever he was God's vicegerent and did, as it were, represent his person in reigning, yet is this power far inferior to that, to sit even at the right side of God. For this is attributed to Christ, because he is placed above all principality, and above every name that is named, both in this world, and in the world to come, (Ephesians 1:21. ) Seeing that David is far inferior to the angels, he doth possess no such place that he should be counted next to God. For he must ascend far above all heavens, that he may come to the right hand of God. Wherefore no man is said to sit at it, rightly and properly, save only he which doth surpass all creatures in the degree of honor. As for him which is resident amongst the creatures, although he be reckoned in the order of angels, yet is he far from that highness. Again, we must not seek the right hand of God amongst the creatures; but it doth also surpass all heavenly principalities.
Furthermore, there is great weight even in the sentence itself. The king is commanded to bear the chiefest rule, until God have put all his enemies under his feet. Surely, although I grant that; he name of such an honorable sitting may be applied unto earthly lordship: yet do I deny that David did reign until such time as all his enemies were subdued. For we do hereby gather that the kingdom of Christ is eternal. But the kingdom of David was not only temporal, but also frail, and of a small continuance.
Moreover, when David died, he left many enemies alive here and there he got many notable victories, but he was far from subduing all his enemies. He made many of those people which were round about him tributaries to him; some did he put to flight and des- troyed; but what is all this unto all? Finally, we may prove by the whole text of the Psalm, that there can nothing else be understood save only the kingdom of Christ. That I may pass
? 125 "Prophetia admoniti," admonished by prophecy, omitted.
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? over other things: that which is here spoken touching the eternal priesthood is too far dis- agreeing from David's person. I know that the Jews do prattle, that kings' sons are called elsewhere cohenim. But he intreateth here of the priesthood as it is ascribed by Moses to the king Melchizedek. And there is established by a solemn oath a certain new kind of priesthood. And, therefore, we must not here imagine any common or ordinary thing. But it had been wickedness for David to thrust himself into any part of the priest's office. How should he then be called cohen, greater than Aaron, and consecrated of God for ever? But because I do not intend at this present to expound the whole Psalm, let this reason suffice which Peter bringeth: That he is made Lord of heaven and earth, which sitteth at the right hand of God. As touching the second member of the verse, read those things which I have noted upon the fifteenth chapter (1 Corinthians 15:25) of the former Epistle to the Corinthians, concern- ing the putting of his enemies under his feet.
36. Therefore, let all the house of Israel know The house of Israel did confess that that Christ should come which was promised; yet did they not know Who it was. Therefore, Peter concludeth, that Jesus: whom they had so spitefully handled, yea, whose name they did so greatly detest: is he whom they ought to acknowledge to be their Lord, and whom they ought to reverence. For, (saith he,) God hath made him Lord and Christ; that is, you must look for none other than him whom God hath made and given. Furthermore, he saith, That he was made, because God the Father gave him this honor. He joineth the title Lord with the word Christ, because it was a common thing among the Jews, that the Redeemer should be anointed upon this condition, that he might be the Head of the Church, and that the chiefest power over all things might be given him. He speaketh unto the whole house of Israel; as if he should say, Whosoever will be reckoned among the sons of Jacob, and do also look for the promise, let them know for a surety, that this is he and none other. He useth the word house, because God had separated that name and family from all other people. And he saith ? ? ? ? ? ? ? , or for a surety, not only that they may repose their sure confidence and trust in Christ, but that he may take away all occasion of doubting from those which do oftentimes willingly doubt even of matters which are certain and sure. In the end of his oration he upbraideth unto them again, that they did crucify him, that being touched with greater grief of conscience, they may desire remedy.
And now, forasmuch as they know that Jesus is the Anointed of the Lord, the governor of the Church, and the giver of the Holy Ghost, the accusation hath so much the more force. For the putting of him to death was not only full of cruelty and wickedness, but also a testi- mony of outrageous disloyalty against God, of sacrilege and unthankfulness, and, finally, of apostasy. But it was requisite that they should be so wounded, lest they should have been slow to seek for medicine. And yet, notwithstanding, they did not crucify him with their own hands; but this is more than sufficient to make them guilty, in that they desired to have him put to death. And we also are accused by this same voice, if we crucify him in ourselves,
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being already glorified in heaven, making a mock of him, as saith the Apostle, (Hebrews 6:6. )
Acts 2:32-36
? ? 82
Acts 2:37-39
? ? Acts 2:37-39
? 37. And when they heard these things, they were pricked in heart, and said unto Peter and to the other apostles, Men and brethren, what shall we do? 38. Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Spirit. 39. For the promise appertaineth unto you, and unto your children, and unto all which are far off, whomsoever the Lord our God shall call.
? ? ? 37. They were pricked in heart. Luke doth now declare the fruit of the sermon, to the end we may know that the power of the Holy Ghost was not only showed forth in the diversity of tongues, but also in their hearts which heard. And he noteth a double fruit; first, that they were touched with the feeling of sorrow; and, secondly, that they were obedient to Peter's counsel. This is the beginning of repentance, this is the entrance unto godliness, to be sorry for our sins, and to be wounded with the feeling of our miseries. For so long as men are careless, they cannot take such heed unto doctrine as they ought. And for this cause the word of God is compared to a sword, (Hebrews 4:12,) because it doth mortify our flesh, that we may be offered to God for a sacrifice. But there must be added unto this pricking in heart readiness to obey. Cain and Judas were pricked in heart, but despair did keep them back from submitting themselves unto God, (Genesis 4:13; Matthew 27:3. ) For the mind being oppressed with horror, can do nothing else but flee from God. And surely when David af- firmeth that a contrite spirit and an humble heart is a sacrifice acceptable to God, he speaketh of voluntary pricking; forasmuch as there is fretting and fuming mixed with the prickings of the wicked. Therefore, we must take a good heart to us, and lift up our mind with this hope of salvation, that we may be ready to addict and give over ourselves unto God, and to follow whatsoever he shall command. We see many oftentimes pricked, who, notwithstanding, do fret and murmur, or else forwardly strive and struggle, and so, con- sequently, go furiously mad. Yea, this is the cause why they go mad, because they feel such prickings against their will. Those men, therefore, are profitably pricked alone who are willingly sorrowful, and do also seek some remedy at God's hands.
38. Peter said Hereby we see that those do never go away empty which ask at the mouth of the Lord, and do offer themselves unto him to be ruled and taught; for that promise must needs be true, Knock, and it shall be opened unto you, (Matthew 7:7. ) Therefore, whosoever shall be rightly prepared to learn, the Lord will not suffer his godly desire to be in vain; for he is a most faithful master, so that he hath scholars which are apt to be taught and studious. Wherefore, there is no cause why he should fear, lest he suffer us to be destitute of sound counsel, if we be attentive and ready to hear him, and do not refuse to embrace whatsoever he shall teach us. And let us suffer ourselves to be governed by the counsel and authority of
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Acts 2:37-39
? those men whom he offereth unto us to teach us, for this ready obedience cometh thence so suddenly in those which addict themselves unto the apostles, because they are persuaded that they are sent of God, to show them the way of salvation.
Repent. There is greater force in the Greek word, for it doth signify the conversion of the mind, that the whole man may be renewed and made another man, which thing must be diligently noted, because this doctrine was miserably corrupted in the time of Popery; for they translated the name of repentance almost unto certain external rites. They babble somewhat, indeed, about the reigned contrition of the heart; but they touch that part very slightly, and they stand principally upon the external exercises of the body, which were little worth; yea, though there were in them no corruption; but they urge nothing else in a manner but reigned trifles, wherewith men are wearied in vain. Wherefore, let us know that this is the true repentance, when a man is renewed in the spirit of his mind, as Paul teacheth, (Romans 12:2. ) Neither need we to doubt of this; but that Peter did preach plainly of the force and nature of repentance; but Luke doth only touch the chief points, and doth not reckon up the words of the oration which he made. We must, therefore, know thus much, that Peter did at the first exhort the Jews unto repentance; and that done, he lifted them up with hope of pardon; for he promised them forgiveness of sins, which two things are the two parts of the gospel, as we know full well; and, therefore, when Christ will briefly teach what the doctrine of the gospel doth contain, he saith, that repentance and remission of sins (Luke 24:47) must be preached in his name. Furthermore, because we are reconciled unto God only by the intercession of Christ's death, neither are our sins otherwise purged, 126 and done away, save only by his blood, therefore, Peter calleth us back unto him by name. He putteth baptism in the fourth place, as the seal whereby the promise of grace is confirmed.
Wherefore, we have in these few words almost the whole sum of Christianity, namely, how a man renouncing himself and taking his farewell of the world, may addict himself wholly to God; secondly, How he may be delivered by free forgiveness of sins, and so adopted into the number of the children of God. And forasmuch as we can obtain none of all these things without Christ, the name of Christ is therewithal set forth unto us, as the only foundation of faith and repentance. And we must also note this, that we do so begin repent- ance when we are turned unto God, that we must prosecute the same during our life; therefore, this sermon must continually sound in the Church, repent, (Mark 1:15;) not that those men may begin the same, who will be counted faithful, and have a place already in the Church; but that they may go forward in the same; although many do usurp the name of faithful men, which had never any beginning of repentance. Wherefore, we must observe this order in teaching, that those which do yet live unto the world and the flesh may begin to crucify the old man, that they may rise unto newness of life, and that those who are already
? 126 "Expiantur," expiated.
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Acts 2:37-39
? entered the course of repentance may continually go forward towards the mark. Furthermore, because the inward conversion of the heart ought to bring forth fruits in the life, repentance cannot be rightly taught unless works be required, not those frivolous works which are only in estimation amongst the Papists, but such as are sound testimonies of innocence and holiness.
Be baptized every one of you. Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul's sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins. And as I said before, that the doctrine of repentance hath a daily use in the Church so must we think of the forgiveness of sins, that the same is continually offered unto us; and surely it is no less necessary for us during the whole course of our life, than at our first entrance into the Church, so that it should profit us nothing to be once received into favor by God, unless this embassage should have a continual course; be-reconciled unto God, because
"he which knew no sin was made sin for us, that we might be the righteousness of God in him,"
(2 Corinthians 5:20. )
Moreover, the Papists do so corrupt this other part of the gospel, that they quite exclude the remission of sins, which was to be obtained by Christ. They confess their sins are freely forgiven in baptism, but they will have them redeemed with satisfactions after baptism; and although they mix the grace of Christ together therewithal, yet because they inwrap the same in men's merits, they do by this means overthrow the whole doctrine of the gospel; for, first, they take from men's consciences the certainty of faith; that done, forasmuch as they part the forgiveness of sins between the death of Christ and our satisfactions, they do altogether deprive us of Christ's benefit. For Christ doth not reconcile us unto God in part, but wholly, neither can we obtain remission of sins by him, unless it be whole and perfect. But the Papists are much deceived therein, who restrain baptism unto the nativity and former life, as if the signification and force thereof did not reach even unto death.
Let us know, therefore, that forgiveness of sins is grounded in Christ alone, and that we must not think upon any other satisfaction 127 save only that which he hath performed by the sacrifice of his death. And for this cause, as we have already said, doth Peter express his
? 127 "Expiatione," expiation.
85
name, whereby he doth signify unto us, that none of all these things can be rightly taught, unless Christ be set in the midst, to the end the effect of this doctrine may be sought in him. That needeth no long exposition where he commandeth them to be baptized for the remission of sins; for although God hath once reconciled men unto himself in Christ" by not imputing unto them their sins," (2 Corinthians 5:19,) and doth now imprint in our hearts the faith thereof by his Spirit; yet, notwithstanding, because baptism is the seal whereby he doth confirm unto us this benefit, and so, consequently, the earnest and pledge of our adoption, it is worthily said to be given us for the remission of sins. For because we receive Christ's gifts by faith, and baptism is a help to confirm and increase our faith, remission of sins, which is an effect of faith, is annexed unto it as unto the inferior mean. Furthermore, we must not fetch the definition of baptism from this place, because Peter doth only touch a part thereof. Our old man is crucified by baptism, as Paul teacheth, that we may rise unto newness of life, (Romans 6:4, 6. ) And, again, we put on Christ himself, (1 Corinthians 12. ) and the Scripture teacheth every where, that it is also a sign and token of repentance, (Galatians 3:27. ) But because Peter doth not intreat in this place openly of the whole nature of baptism, but speaking of the forgiveness of sins, doth, by the way, declare that the con- firmation thereof is in baptism, there doth no inconvenience follow, if ye do omit the other part. 128
In the name of Christ. Although baptism be no vain figure, but a true and effectual testimony; notwithstanding, lest any man attribute that unto the element of water which is there offered, the name of Christ is plainly expressed, to the end we may know that it shall be a profitable sign for us then, if we seek the force and effect thereof in Christ, and know that we are, therefore, washed in baptism, because the blood of Christ is our washing; and we do also hereby gather, that Christ is, the mark and end whereunto baptism directeth us; wherefore, every one profiteth so much in baptism as he learneth to look unto Christ. But here ariseth a question, Whether it were lawful for Peter to change the form prescribed by Christ? The Papists do think, at least feign so, and thence do they take a color of liberty to change or abrogate the institutions of Christ. They confess that nothing ought to be changed, as touching the substance, but they will have the Church to have liberty to change whatsoever it will in the form. But this argument may easily be answered. For we must first know that Christ did not indite and rehearse unto his apostles magical words for enchanting, as the Papists do dream, but he did, in few words, comprehend the sum of the mystery.