13, 14. The God of Abraham. He addeth a remedy now in calling them back unto Christ. And the sum is this, That this is God’s purpose in those miracles which he worketh by the apostles to set forth the glory of his Christ; whereupon it followeth that all those do deal disorderly who set up Peter, or any other, whatsoever he be, forasmuch as all men must decrease, and Christ alone must be excellent, (John 3:30.) Here appeareth a manifest difference between Christ and the apostles. First of all, he is the author, they are only the ministers; secondly, this is the lawful end, that he alone may have the glory; and as for them there is no respect to be had of them as concerning glory; for certainly they which do glorify any in miracles besides Christ, they set themselves flatly against the counsel of God.
He maketh mention of the God of Abraham, Isaac, and Jacob, to the end he may declare unto the people that he meaneth nothing less than to lead them away from the old and ancient worship of the true God, which they had received of the fathers. Furthermore, God hath given himself this title, that he might (dissever and) distinguish himself by some mark from idols; for we do not comprehend God in his essence, which cannot be seen, and which is infinite; therefore, he useth such means as agree best with us, to bring us to the knowledge of him. The Turks do boast that they do worship God, which is the creator of heaven and earth; but before they come at heaven they vanish away. Therefore, to the end God might keep his people from vain and erroneous inventions, he kept them in his covenant; therefore, when he calleth himself the God of Abraham, he did briefly teach that which Moses declareth more at large, (Deuteronomy 30:12,)
“Say not, Who shall ascend into heaven? Who shall go down into the depth? Or who shall sail over the seas? The word is nigh,” etc.
Furthermore, as amongst the Jews the name of the holy fathers was in high estimation, so Peter doth closely (181) tell them, that they were no better than other men, without the only begotten Son of God. And at this day God will be known by a more evident mark yet, when as he calleth himself the Father of our Lord Jesus Christ.
Let us now return unto 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 hear him, (Deuteronomy 13:3.) Like as Paul teacheth, that we must retain one foundation in the spiritual building, (1 Corinthians 3:11,) because, so soon as we depart even but a little from Christ, there can nothing ensue but ruin. And hereby also we may easily discern in what sense he calleth God the God of the fathers; for neither doth he take this for a general maxim, that what manner of worship soever the fathers had, we must continue the same, as the Papists do foolishly vaunt that they do follow the manner of worshipping which was used amongst the fathers; for Peter doth expressly reckon up Abraham, Isaac, and Jacob, from whom true religion did proceed, and by whom it was divinely delivered; whereby he doth signify unto us, that we must not follow all fathers, whereof many did grow out of kind, and became altogether unlike to the first fathers; that this honor is due to the children of God alone, and that others are to be refused; which thing the prophets do also beat in (182) everywhere:
“Walk not in the ways of your fathers,” etc., (Ezekiel 20:18.)
Whom ye have delivered He mingleth with doctrine a most sharp chiding, according as the matter did require; for it was impossible to bring them truly unto God, unless they were first brought to the knowledge of their sins; neither doth he only lightly touch them, but he doth very gravely show them the horribleness of that offense which they had committed. To this end tendeth that comparison, that they delivered him to be put to death, whom Pilate would have loosed; and again, that, pardoning a murderer, they put the Prince of life to death; that they did reject the just and holy. Men must be so stricken, that being brought to know their guiltiness, they may earnestly fly unto the remedy of pardon. Such vehemence and earnestness did Peter also use in his first sermon; he saith afterward that God raised him up, whereby they ought to know that, in putting Christ to death, they did strive against God; although Peter had respect unto an higher thing, to wit, that their cruelty did no whit impair the glory of Christ, because God had nevertheless restored him to life. When as he saith, that he and his fellows in office were witnesses of the resurrection, his meaning is, that they saw it with their eyes, (Luke 24:48.) Therefore, this is referred not only unto the apostolical function, but because they saw Christ with their eyes after that he was risen from the dead; although I do also grant that this second thing is comprehended under these words, because it is likely that Peter doth make mention of that function which was committed unto him, to the end he may purchase the greater authority.
(181) “ Tacite admonet,” tacitly reminds them.
(182) “ Inculcant,” inculcate.