Commentary on the Acts of the Apostles John Calvin (continued)
Commentary on Acts law, and so he granteth that they be under the law 960 not simply 961 to teach, but also to humble men with the guilt of eternal death. Considering that that quality was annexed unto doctrine, he affirmeth that the souls of the godly must not be tied with the yoke of the law, because by this means it should of necessity come to pass that they should be drowned in eternal destruction. But, when as not only the grace of the Holy Spirit is present to govern us, but also free forgiveness of sins to deliver and acquit us from the curse of the law; then is that of Moses fulfilled, that the commandment is not above us, (Deuteronomy 30:11;) and then do we also perceive how sweet the yoke of Christ is, and how light his burden is, (Matthew 11:30.) For, because we know that through the mercy of God that is forgiven us, which is wanting through the infirmity of the flesh, we do cheerfully, and without any grief, 962 take upon us that which he enjoineth us. Wherefore, so that the rigor of the law be taken away, the doctrine of the law shall not only be tolerable, but also joyful and pleasant; neither must we refuse the bridle which doth govern us mildly, and cloth not urge us sorer than is expedient.
11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope 963 in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, "He which doth these things shall live in them;" the other is, "Cursed is every one which doth not continue in all the commandments." Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter's reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law. Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us. 964
Wherefore, those must needs depart from the righteousness of the law, whosoever desire to find life in Christ; for this contrariety appertaineth not unto doctrine, but unto the cause of justification.
Whereby is also refuted their surmise, 965 who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth
960"Jugo," yoke. 961"Verum quia legis officium est." but because it is the office of the law. Omitted. 962"Sine molestia," without trouble, repugnance. 963"Spem salutis," hope of salvation. 964"Fucum faceret," should make a gloss. 965"Commentum," fiction.
John Calvin us strength to fulfill the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfill the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge, 966 and which cannot be pleased nor entreated, a merciful Father. I confess, indeed, that we be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter's contrariety [antithesis] shall fall to the ground, or else be dissolved.
Even as they. Peter doth testify in this place, that though the servitude of the law were laid upon the fathers as touching the external shoe, yet were their consciences free and quit; whereby is put away that absurdity, which might otherwise have troubled godly minds not a little. For, seeing that the covenant of life is eternal, and the same which God made with his servants from the beginning until the end of the world, it were an absurd thing, and intolerable, that any other way to obtain salvation should be taught at this day than that which the fathers had in times past. Therefore, Peter affirmeth that we agree very well with the fathers, because they no less than we reposed hope of salvation in the grace of Christ; and so, reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Jews the stumbling-block which they reigned to themselves by reason of the discord.
Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attain unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. Therefore, this place agreeth with that saying
966"Vel severo et implacabili judice," or a severe and implacable judge.