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2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear setteth open the gate, that he may come in unto us. He hath nothing to do with proud and careless men. It is a common thing for the Spirit to be signified by wind, (or a blast,) (John 20:22.) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel’s vision there was a whirlwind and wind, (Ezekiel 1:4.) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the power of God which God doth pour into all creatures as it were by breathing. The shape of tongues is restrained unto the present circumstance. For as the figure and shape of a dove which came down upon Christ, (John 1:32,) had a signification agreeable to the office and nature of Christ, so God did now make choice of a sign which might be agreeable to the thing signified, namely, that it might show such effect and working of the Holy Ghost in the apostles as followed afterward.

The diversity of tongues did hinder the gospel from being spread abroad any farther; so that, if the preachers of the gospel had spoken one language only, all men would have thought that Christ had been shut up in the small corner of Jewry. But God invented a way whereby it might break out, when he divided and clove the tongues of the apostles, that they might spread that abroad amongst all people which was delivered to them. Wherein appeareth the manifold goodness of God, because a plague and punishment of man’s pride was turned into matter of blessing. For whence came the diversity of tongues, save only that the wicked and ungodly counsels of men might be brought to naught? (Genesis 11:7.) But God doth furnish the apostles with the diversity of tongues now, that he may bring and call home, into a blessed unity, men which wander here and there. These cloven tongues made all men to speak the language of Canaan, as Isaiah foretold, (Isaiah 19:18.) For what language soever they speak, yet do they call upon one Father, which is in heaven, with one mouth and one spirit, (Romans 15:6.) I said that that was done for our sake, not only because the fruit came unto us, but because we know that the gospel came unto us not by chance, but by the appointment of God, who to this end gave the apostles cloven tongues, lest any nation should want that doctrine which was committed unto them; whereby is proved the calling of the Gentiles; and, secondly, hereby their doctrine doth purchase credit, which we know was not forged by man, seeing that we hear that the Spirit did dwell in their tongues.

Now, it remaineth that we declare what the fire meaneth. Without all doubt, it was a token of the (force and) efficacy which should be exercised in the voice of the apostles. Otherwise, although their sound had gone out into the uttermost parts of the world, they should only have beat the air, without doing any good at all. Therefore, the Lord doth show that their voice shall be fiery, that it may inflame the hearts of men; that the vanity of the world being burnt and consumed, it may purge and renew all things. Otherwise they durst never have taken upon them so hard a function, unless the Lord had assured them of the power of their preaching. Hereby it came to pass that the doctrine of the gospel did not only sound in the air, but pierce into the minds of men, and did fill them with an heavenly heat (and burning.) Neither was this force showed only in the mouth of the apostles, but it appeareth daily. And, therefore, we must beware lest, when the fire burneth, we be as stubble. Furthermore, the Lord did once give the Holy Ghost under a visible shape, that we may assure ourselves that his invisible and hidden grace shall never be wanting to the Church.

And it sat. Because the number is suddenly changed, it is to be doubted whether he speaketh of the fire. He said that there appeared tongues as it had been of fire. It followeth by and by, and it sat upon them. Notwithstanding, I refer it unto the Spirit. For the Hebrews use commonly to express the substantive of the verb in the second member, which they did omit in the former. Wherefore we have an example in this place: It sat upon them, and they were all filled with the Holy Ghost. And we know that although Luke did write in Greek, yet is he full of those phrases which the Hebrews use. ⁷⁹⁷⁹     “Hebraismis,” Hebraisms. Now, whereas he calleth the tongues the Holy Ghost, it is according to the custom of the Scripture. For John calleth the dove by the same name, (John 1:32,) because the Lord would testify and declare the presence of his Spirit by some such sign. If it were a vain sign, it should be an absurd naming (to call the sign by the name of the thing signified;) but where the thing is annexed, the name of the thing is fitly given to the sign which offereth the same unto our senses to be perceived. The fullness of the Spirit, wherewith he saith every one was replenished, doth not express the [an] equal measure of gifts in every one, but that excellence which should be meet for such a calling. ⁸⁰⁸⁰     “Excellentiam quae obeundo muneri par futura esset.” but that excellence which might be sufficient to enable each to execute his office.

4. They began to speak He showeth that the effect did appear presently, and also to what use their tongues were to be framed and applied, But because Luke setteth down shortly after, that strangers out of divers countries did marvel, because that every one of them did hear the apostles speaking in their own tongue, some think that they spoke not in divers tongues, but that they did all understand that which was spoken in one tongue, as well as if they should hear their natural tongue. ⁸¹⁸¹     “Nativum,” native. Therefore, they think that one and the same sound of the voice was diversely distributed amongst the hearers. Another conjecture they have, because Peter made one sermon in the audience of many gathered together out of divers countries, who could not understand his speech (and language,) unless another voice should come unto their ears than that which proceeded out of his mouth. But we must first note that the disciples spoke indeed with strange tongues; otherwise the miracle had not been wrought in them, but in the hearers. So that the similitude should have been false whereof he made mention before; neither should the Spirit have been given so much to them as to others. Again, we hear how Paul giveth thanks to God, that he speaketh with divers tongues, (1 Corinthians 14:18.) Truly he challengeth to himself both the understanding, and also the use thereof. Neither did he attain to this skill by his own study and industry, but he had it by the gift of the Spirit. In the same place he affirmeth that it is an especial gift, wherewith all men are not endued. I suppose that it doth manifestly appear hereby that the apostles had the variety and understanding of tongues given them, that they might speak unto the Greeks in Greek, unto the Italians in the Italian tongue, ⁸²⁸²     “Latine,” in Latin. and that they might have true communication (and conference) with their hearers. Notwithstanding, I leave it indifference whether there was any second miracle wrought or no, so that the Egyptians and Elamites did understand Peter speaking in the Chaldean tongue, as if he did utter divers voices. For there be some conjectures which persuade me thus to think, and yet not so firm but that they may be refuted. For it may be that they spoke with divers tongues, as they light upon this man or that, and as occasion was offered, and as their languages were diverse. Therefore, it was a manifest miracle, when they saw them ready to speak divers languages. As touching Peter’s sermon, it might be understood of the greater part of men wheresoever they were born; for it is to be thought that many of those which came to Jerusalem were skillful in the Chaldean tongue. Again, it shall be nothing inconvenient if we say that he spoke also in other tongues. Although I will not much stand about this matter; so that this be out of doubt, that the apostles changed their speech. ⁸³⁸³     “Vere mutasse,” truly changed.

5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; ⁸⁵⁸⁵     “Linguae commercium,” interchange of speech. but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men fearing God.

6. When this was noised abroad. Luke saith thus in Greek, This voice being made; but his meaning is, that the fame was spread abroad, whereby it came to pass that a great multitude came together. For if one after another in divers places, and at divers times, had heard the apostles speaking in divers tongues, the miracle had not been so famous; therefore they come altogether into one place, that the diversity of tongues may the better appear by the present comparison. There is a further circumstance also here to be noted, that the country (and native soil) of the apostles was commonly known, and this was also commonly known, that they never went out of their country to learn ⁸⁶⁸⁶     “Ut peregrinas linguas discere potuerint,” so as to be able to learn foreign tongues. strange tongues. Therefore, forasmuch as one speaketh Latin, another Greek, another the Arabian tongue, as occasion was offered, and that indifferently, and every one doth also change his tongue, the work of God appeareth more plainly hereby.

11. The wonderful works of God. Luke noteth two things which caused the hearers to wonder; first, because the apostles being before ignorant and private persons, ⁸⁷⁸⁷     “Idiotae,” unlearned. born in a base corner, ⁸⁸⁸⁸     “Nati in contempto angulo,” born in a district of no repute. did, notwithstanding, intreat profoundly of divine matters, and of heavenly wisdom. The other is, because they have new tongues given them suddenly. Both things are worth the noting, because to huddle out [utter] words unadvisedly and foolishly, should not so much have served to move their minds; and the majesty of the things ought the more to have moved them to consider the miracle. Although they give due honor to God, in that they are astonished and amazed, yet the principal and of the miracle is expressed in this, that they inquire, and thereby declare that they are prepared to learn; for otherwise their amazedness and wondering should not have done them any great good. And certainly we must so wonder at the works of God, that there must be also a consideration, and a desire to understand.

12. Others mocking Hereby it appeareth how monstrous as well the sluggishness, as also the ungodliness of men is, when Satan hath taken away their mind. If God should openly (and visibly) descend from heaven, his majesty could scarce more manifestly appear than in this miracle. Whosoever hath any drop of sound understanding in him must needs be stricken with the only hearing of it. How beastly, then, are those men who see it with their eyes, and yet scoff, and go about with their jests to mock the power of God? But the matter is so. There is nothing so wonderful which those men do not turn to a jest who are touched with no care of God; because they do, even upon set purposes, harden themselves in their ignorance in things most plain. And it is a just punishment of God, which he bringeth upon such pride, to deliver them to Satan, to be driven headlong into blind fury. Wherefore, there is no cause why we should marvel that there be so many at this day so blind in so great light, if they be so deaf when such manifest doctrine is delivered, yea, if they wantonly refuse salvation when it is offered unto them. For if the wonderful and strange works of God, wherein he doth wonderfully set forth his power, be subject to the mockery of men, what shall become of doctrine, which they think tasteth of nothing but of that which is common? Although Luke doth signify unto us that they were not of the worst sort, or altogether past hope, which did laugh (and mock;) but he meant rather to declare how the common sort was affected when they saw this miracle. And truly it hath been always so in the world, for very few have been touched with the true feeling of God as often as he hath revealed himself. Neither is it any marvel; for religion is a rare virtue, and a virtue which few men have; which is, indeed, the beginning of understanding. Nevertheless, howsoever the more part of men, through a certain hard stiff-neckedness, doth reject the consideration of the works of God, yet are they never without fruit, as we may see in this history.

14. And Peter, standing By this word standing he did signify, that there was a grave sermon made in the assembly; for they did rise when they spoke unto the people, to the end they might be the better heard. The sum of this sermon is this, he gathereth that Christ is already revealed and given by the gift of the Holy Ghost, which they saw. Yet, first, he refuteth that false opinion, in that they thought that the disciples were drunk. This refutation consisteth upon a probable argument; because men use not to be drunk betimes in the morning. For, as Paul saith,

“Those which are drunk are drunk in the night,”
(1 Thessalonians 5:7.)

For they flee the light for shame. And surely so great is the filthiness of this vice, that for good causes it hateth the light. And yet this argument were not always good; for Esaias doth inveigh in his time against those which did rise early to follow drunkenness. And at this day there be many who, like hogs, so soon as they awake, run to quaffing. But because this is ⁸⁹⁸⁹     “Abhorret,” differs from. a common custom amongst men, Peter saith, that it is no likely thing. Those which have but even small skill in antiquity do know that the civil day, from the rising of the sun until the going down thereof, was divided into twelve hours; so that the hours were longer in summer, and shorter in winter. Therefore, that which should now be the ninth before noon in winter, and in summer the eighth, was the third hour amongst the old people. ⁹⁰⁹⁰     “Veteribus,” the ancients. Therefore, whereas Peter doth only lightly remove the opinion of drunkenness, he doth it for this cause, because it had been superfluous to have stood about any long excuse. ⁹¹⁹¹     “Anxia excusatio,” anxious excuse. Therefore, as in a matter which was certain and out of doubt, he doth rather pacify those which mocked, than labor to teach them. And he doth not so much refute them by the circumstance of time, as by the testimony of Joel. For when he saith that that is now come to pass which was foretold, he toucheth briefly their unthankfulness, because they do not acknowledge such an excellent benefit promised unto them in times past which they now see with their eyes. And whereas he upbraideth the fault of a few unto all, ⁹²⁹²     “Quod autem omnibus exprobrat paucorum vitium,” as to his upbraiding all with the fault of a few. he doth it not to this end, that he may make them all guilty of the same fault; but because a fit occasion was offered by their mocking to teach them altogether, he doth not foreslow the same. ⁹³⁹³     “Eam non negligit,” he does not neglect it.

17. It shall be in the last days By this effect he proveth that the Messiah is already revealed. Joel, indeed, doth not express the last days, (Joel 2:29;) but for as much as he intreateth of the perfect restoring of the Church, it is not to be doubted but that that prophecy belongeth unto the last age alone. Wherefore, that which Peter bringeth doth no whit dissent from Joel’s meaning; but he doth only add this word for exposition sake, that the Jews might know that the Church could by no other means be restored, which was then decayed, but by being renewed by the Spirit of God. Again, because the repairing of the Church should be like unto a new world, therefore Peter saith that it shall be in the last days. And surely this was a common and familiar thing among the Jews, that all those great promises concerning the blessed and well-ordered state of the Church should not be fulfilled until Christ, by his coming, should restore all things. Wherefore, it was out of all doubt amongst them, that that which is cited out of Joel doth appertain unto the last time. Now, by the last days, or fullness of time, is meant the stable and firm condition of the Church, in the manifestation or revealing of Christ.

I will pour out my Spirit He intendeth to prove, (as we have already said,) that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit. And we must take I will pour out of my Spirit in the same sense, as if he had said simply, I will pour out my Spirit. For these latter words are the words of the prophet. But Peter followed the Grecians, who translate the Hebrew word ח, (cheth,) απο Therefore, some men do in vain more subtlely play the philosophers; because, howsoever the words be changed, yet must we still retain and keep the prophet’s meaning. Nevertheless, when God is said to pour out his Spirit, I confess it must be thus understood, that he maketh manifold variety and change of gifts to flow unto men from his Spirit, as it were out of the only fountain, the fountain which can never be drawn dry. For, as Paul doth testify, there be divers gifts, and yet but one Spirit, (1 Corinthians 12:4.) And hence do we gather a profitable doctrine, that we can have no more excellent thing given us of God than the grace of the Spirit; yea, that all other things are nothing worth if this be wanting. For, when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us. And truly it is, as it were, the key which openeth unto us the door, that we may enter into all the treasures of spiritual good things; and that we may also have entrance into the kingdom of God.

Upon all flesh It appeareth, by that which followeth, of what force this generality is; for, first, it is set down generally, all flesh; after that the partition is added, whereby the prophet doth signify that there shall be no difference of age or kind, but that God admitteth all, one with another, unto the partaking of his grace. It is said, therefore, all flesh, because both young and old, men and women, are thereby signified; yet here may a question be moved, why Clod doth promise that unto his people, as some new and unwonted good thing, which he was wont to do for them from the beginning throughout all ages; for there was no age void of the grace of the Spirit. The answer of this question is set down in these two sentences: “I will pour out,” and, “Upon all flesh;” for we must here note a double contrariety, ⁹⁴⁹⁴     “Antithesis,” antithesis. between the time of the Old and New Testament; for the pouring out (as I have said) doth signify great plenty, when as there was under the law a more scarce distribution; for which cause John also doth say that the Holy Ghost was not given until Christ ascended into heaven. All flesh cloth signify an infinite multitude, whereas God in times past did vouchsafe to bestow such plenty of his Spirit only upon a few.

Furthermore, in both comparisons we do not deny but that the fathers under the law were partakers of the self, same grace whereof we are partakers; but the Lord doth show that we are above them, as we are indeed. I say, that all godly men since the beginning of the world were endued with the same spirit of understanding, of righteousness, and sanctification, wherewith the Lord doth at this day illuminate and regenerate us; but there were but a few which had the light of knowledge given them then, if they be compared with the great multitude of the faithful, which Christ did suddenly gather together by his coming. Again, their knowledge was but obscure and slender, and, as it were, covered with a veil, if it be compared with that which we have at this day out of the gospel, where Christ, the Sun of righteousness, doth shine with perfect brightness, as it were at noon day. Neither doth that any whit hurt or hinder that a few had such an excellent faith, that peradventure they have no equal at this day. For their understanding did nevertheless smell or savor of the instruction and schoolmastership ⁹⁵⁹⁵     “Paedagogiam,” tutelage. of the law. For that is always true, that godly kings and prophets have not seen nor heard those things which Christ hath revealed by his coming. Therefore, to the end the prophet Joel may commend the excellency of the New Testament, he affirmeth and foretelleth that the grace of the Spirit shall be more plentiful in time thereof; and, again, that it shall come unto more men, (Matthew 13:17; Luke 10:24.)

And your sons shall prophesy By the word prophesy he meant to note the rare and singular gift of understanding. And to the same purpose tendeth that partition which followeth afterwards, “your young men shall see visions, and your old men shall dream dreams;” for we gather out of the twelfth chapter of Numbers, that these were the two ordinary ways whereby God did reveal himself to the prophets. For in that place, when the Lord exempteth Moses from the common sort of prophets, he saith,

“I appear unto my servants by a vision, or by a dream; but I speak unto Moses face to face,”
(Numbers 12:6.)

Therefore, we see that two kinds are put after the general word for a confirmation; yet this is the sum, that they shall all be prophets so soon as the Holy Ghost shall be poured out from heaven. But here it is objected, that there was no such thing, even in the apostles themselves, neither yet in the whole multitude of the faithful. I answer, that the prophets did commonly use to shadow under tropes most fit for their time, ⁹⁶⁹⁶     “Suo seculo,” for their own age. the kingdom of Christ. When they speak of the worship of God, they name the altar, the sacrifices, the offering of gold, silver, and frankincense. Notwithstanding, we know that the altars do cease, the sacrifices are abolished, whereof there was some use in time of the law; and that the Lord requireth some higher thing at our hands than earthly riches. That is true, indeed; but the prophets, whilst they apply their style unto the capacity of their time, comprehend under figures (wherewith the people were then well acquainted) those things which we see otherwise revealed and showed now, like as when he promiseth elsewhere that he will make priests of Levites, and Levites of the common sort of men, (Isaiah 66:21,) this is his meaning, that under the kingdom of Christ every base person shall be extolled unto an honorable estate; therefore, if we desire to ]lave the true and natural meaning of this place, we must not urge the words which are taken out of the old order ⁹⁷⁹⁷     “OEconomia,” economy. of the law; but we must only seek the truth without figures, and this is it, that the apostles, through the sudden inspiration of the Spirit, did intreat of the heavenly mysteries prophetically, that is to say, divinely, and above the common order.

Therefore, this word prophesy doth signify nothing else save only the rare and excellent gift of understanding, as if Joel should say, Under the kingdom of Christ there shall not be a few prophets only, unto whom God may reveal his secrets; but all men shall be endued with spiritual wisdom, even to the prophetical excellency. As it is also in Jeremiah,

“Every man shall no longer teach his neighbor; because they shall all know me, from the least unto the greatest,”
(Jeremiah 31:34.)

And in these words Peter inviteth the Jews, unto whom he speaketh, to be partakers of the same grace. As if he should say, the Lord is ready to pour out that Spirit far and wide which he hath poured upon us. Therefore, unless you yourselves be the cause of let, ye shall receive with us of this fullness. And as for us, let us know that the same is spoken to us at this day which was then spoken to the Jews. For although those visible graces of the Spirit be ceased, yet God hath not withdrawn his Spirit from his Church. Wherefore he offereth him daily unto us all, by this same promise, without putting any difference. Wherefore we are poor and needy only through our own sluggishness; and also it appeareth manifestly, that those are wicked and sacrilegious enemies of the Spirit which keep back the Christian common people from the knowledge of God; and forasmuch as he himself doth not only admit, but also call by name unto himself, women and men, young and old.

18. Upon my servants. In these words the promise is restrained unto the worshippers of God. For God doth not profane his Spirit; which he should do, if he should make the stone common to the unbelieving and despisers. It is certain that we are made the servants of God by the Spirit; and that, therefore, we are not, until such time as we have received the same; but, first, whom God hath adopted to be of his family, and whom he hath framed by his Spirit to obey him, those doth he furnish with new gifts afterward. Again, the prophet did not respect that order of thee, but his meaning was to make this grace proper to the Church alone. And forasmuch as the Church was only among the Jews, he calleth them honorably the servants and handmaids of God. But after that God did gather unto himself on every side a Church, the wall of separation being pulled down, so many as are received into the society of the covenant are called by the same name. Only let us remember, that the Spirit is appointed for the Church properly.

19. And I will show wonders We must first see what is meant by this great day of the Lord. Some do expound it of the former coming of Christ in the flesh; and others refer it unto the last day of the resurrection, I do allow neither opinion. For, in my judgment, the prophet comprehendeth the whole kingdom of Christ. And so he calleth it the great day, after that the Son of God began to be revealed in the flesh, that he may lead us into the fulfilling of his kingdom. Therefore, he appointeth no certain day, but he beginneth this day at the first preaching of the gospel, and he extendeth the same unto the last resurrection. Those which restrain it unto the time of the apostles are moved with this reason, because the prophet joineth this member and that which goeth next before together. But in that there is no absurdity at all, because the prophet doth assign the time when these things began to come to pass, howsoever they have a continual going forward even until the end of the world. Furthermore, whereas he saith that the sun shall be turned to darkness, and the moon into blood, they are figurative speeches, whereby he doth give us to understand thus much, that the Lord will show tokens of his wrath through the whole frame of the world, which shall bring men even to their wit’s end, as if there should be some horrible and fearful change of nature wrought. For as the sun and moon are unto us witnesses of God’s fatherly favor towards us, whilst that by course they give light to the earth; so, on the other side, the prophet saith, that they shall be messengers to foreshow God’s wrath and displeasure. And this is the second member of the prophecy. For after that he had intreated of the spiritual grace which should be abundantly poured out upon all flesh, lest any man should imagine that all things should be quiet and prosperous together, therewithal he addeth that the estate of the world shall be troublesome, and full of great fear under Christ; as Christ himself doth more fully declare, Matthew 24 and Luke 21.

But this serveth greatly to the setting forth of grace, that whereas all things do threaten destruction, yet whosoever doth call upon the name of the Lord is sure to be saved. By the darkness of the sun, by the bloody streaming of the moon, by the black vapor of smoke, the prophet meant to declare, that whithersoever men turn their eyes, there shall many things appear, both upward and downward, which may make them amazed and afraid, as he hath already said. Therefore, this is as much as if he should have said, that the world was never in a more miserable case, that there were never so many and such cruel tokens of God’s wrath. Hence may we gather how inestimable the goodness of God is, who offereth a present remedy for so great evils; and again, how unthankful they are towards God, and how froward, which do not flee unto the sanctuary of salvation, which is nigh unto them, and doth meet them. Again, it is out of all doubt, that God meaneth by this so doleful a description, to stir up all godly men, that they may with a more fervent desire seek for salvation. And Peter citeth it to the same end, that the Jews may know that they shall be more miserable unless they receive that grace of the Spirit which is offered unto them. Yet here may a question be asked, how this can hang together, that when Christ is revealed, there should such a sea of miseries overflow and break out therewithal? For it may seem to be a thing very inconvenient, ⁹⁸⁹⁸     “Absurdum,” absurd. that he should be the only pledge of God’s love toward mankind, in whom the heavenly Father doth lay open all the treasure of his goodness, yea, he poureth out the bowels of his mercy upon us, and that yet, by the coming of the same, his Son, his wrath should be more hot than it was wont, so that it should, as it were, quite consume both heaven and earth at once.

But we must first mark, that because men are too slow to receive Christ, they must be constrained by divers afflictions, as it were with whips. Secondly, forasmuch as Christ doth call unto himself all those which are heavy laden and labor, (Matthew 11:28,) we must first be tamed by many miseries, that we may learn humility. For through great prosperity men do set up the horns of pride. And he cannot but despise Christ fiercely, whosoever he be, that seemeth to himself to be happy. Thirdly, because we are, more than we ought, set upon the seeking of the peace of the flesh, whereby it cometh to pass that many tie the grace of Christ unto the present life, it is expedient for us to be accustomed to think otherwise, that we may know that the kingdom of Christ is spiritual. Therefore, to the end God may teach us that the good things of Christ are heavenly, he doth exercise us, according to the flesh, with many miseries; whereby it cometh to pass that we do seek our felicity without the world. Moreover, men do bring miseries upon themselves through their unthankfulness; for the servant which knoweth his master’s will, and doth not obey, is worthy of greater and more stripes, (Luke 12:47.) The more familiarly that God doth communicate with us in Christ, the more doth our ungodliness grow and break out into open contumacy, so that it is no marvel if, when Christ is revealed, there appear many tokens of God’s vengeance on the other side, forasmuch as men do hereby more grievously provoke God against them, and kindle his wrath through wicked contempt. Surely, in that the day of Christ is fearful, it is an accidental thing; whether God will correct our slothfulness, to bring us under, which [who] are yet inapt to be taught, or whether he will punish our unthankfulness. For it bringeth with it of itself nothing but that which is pleasant; but the contempt of God’s grace doth provoke him to horrible anger not without cause.

21. Whosoever shall call upon An excellent place. For as God doth prick us forward like sluggish asses, with threatenings and terrors to seek salvation, se, after that he hath brought darkness upon the face of heaven and earth, yet doth he show a means whereby salvation may shine before our eyes, to wit, if we shall call upon him. For we must diligently note this circumstance. If God should promise salvation simply, it were a great matter; but it is a far greater when as he promiseth the same amidst manifold dungeons of death. Whilst that (saith he) all things shall be out of order, and the fear of destruction shall possess all things, only call upon me, and ye shall be saved. Therefore, howsoever man be swallowed up ill the gulf of miseries, yet is there set before him a way to escape. We must also note the universal word, whosoever For God admitteth all men unto himself without exception, and by this means doth he invite them to salvation, as Paul gathereth in the tenth chapter to the Romans, and as the prophet had set it down before,

“Thou, Lord, which hearest the prayer,
unto thee shall all flesh come,”
(Psalm 65:2.)

Therefore, forasmuch as no man is excluded from calling upon God, the gate of salvation is set open unto all men; neither is there any other thing which keepeth us back from entering in, save only our own unbelief. I speak of all unto whom God doth make himself manifest by the gospel. But like as those which call upon the name of the Lord are sure of salvation, so we must think that, without the same, we are thrice miserable and undone. And when as our salvation is placed in calling upon God, there is nothing in the mean season taken from faith, forasmuch as this invocation is grounded on faith alone. There is also another circumstance no less worthy the noting; in that the prophet doth signify, that the calling upon God doth properly appertain and agree unto the last days. For although he would be called upon in all ages, notwithstanding, since that he showed himself to be a Father in Christ, we have the more easy access unto him. Which thing ought both the more to embolden us, and to take from us all sluggishness. As he himself doth also reason, that by this privilege our forwardness to pray is doubled to us: “Hitherto have ye asked nothing in nay name; ask, and ye shall receive;” as if he should say, theretofore, although I did not yet appear to be a mediator and advocate in the faith, yet did ye pray; but now, when you shall have me to be your patron, with how much more courage ought ye to do that?