To satisfy both, Peter declares in a sermon the effect and intent of the miracle, proving Jesus, whom they had crucified, to be Lord and Christ. When they heard this, many of the most obstinate among them were ' pricked at the heart,' and relented. A happy sermon it was that Peter preached, it brought in thousands of souls to Christ ; the first handsel of the power of the Spirit and success of the gospel.
It is good to observe what course they took for ease and relief after this piercing and brokenness of heart ; they ' said to Peter, and the rest of the apostles. Men and brethren, what shall we do?' This is the usual question of men under a sound and thorough conviction.
To their serious question Peter makes a seasonable answer, ver. 38. It is the part of a good physician not only to discover the disease, but also to prescribe a remedy ; especially should spiritual physicians be tender of broken-hearted sinners, and willing and ready to give them counsel.
In Peter's direction and counsel to them, observe — (1.) What he persuades them to do. (2.) By what motive and argument; what they should do, and what they should receive.
In the advice, he persuades them to repentance, and to be baptized in the name of Christ. The latter we are upon.
For explaining it, we may inquire : —
Quest. 1. Why is baptism mentioned, rather than faith and other things more internal and necessary to salvation ?
I answer — (1.) Certainly faith is implied ; for, Mark xvi. 16, * He
462 HOW OUGHT WE TO IMPKOVE OUR BAPTISM ? [ACTS II. 38.
that believeth and is baptized shall be saved.' Baptism is an open and real profession of Christ crucified ; so that, * Be baptized in the name of Jesus Christ' is as much as be ' Baptized, believing on the name of the Lord Jesus, for the remission of sins.' (2.) Baptism is mentioned because it was the visible rite of receiving proselytes to Christ. Now, it imported them who were convinced as persecutors to turn professors, if they would have ease for their consciences ; and therefore not only to believe with the heart, but to make open profession of faith in Christ, Eom. X. 10.
Quest. 2. Why in the name of Christ only ? The Father and the Holy Ghost are not mentioned, according to the prescript form, Mat. xxviii. 19. I answer — He speaks not of the form of baptism, but the use and end thereof Now, the great use of baptism is that we may have benefit by the mystery of redemption by Christ ; therefore, else- where we are said to be ' baptized into Jesus Christ,' Eom. vi. 3 ; and to ' put on Christ,' Gal. iii. 27. He is the head of the church, and by baptism we are planted into his mystical body.
This being premised, my work shall be to show what use and re- spect baptism has unto this benefit of obtaining remission of sins by Jesus Christ. I shall do it in these considerations : —
1. That God hath ever delighted to deal with his creatures in the way of a covenant, that we might know what to expect from him, and might look upon ourselves as under the firmer bonds of obedience to his blessed majesty. In a covenant, which is the most solemn trans- action between man and man, both parties are engaged — God to us, and we to God. It is not meet that one party should be bound and the other free ; therefore both are bound to each other, God to bless and we to obey. Indeed, in the first covenant, the dehitum poence is only mentioned, because that only took place : Gen. ii. 17, ' In the day that thou eatest thereof, thou shalt surely die.' But the other part is implied, and it doth in effect speak thus much, ' Do and live, sin and die.'
2. Because the first covenant was broken on our part, God was pleased to enter into a second, wherein he would manifest the glory of his redeeming grace and pardoning mercy to fallen man ; this was brought about in Christ : 2 Cor. v. 19, ' God was in Christ reconciling the world to himself ;' and therefore this second covenant is called a ' covenant of peace,' as being made with us after the breach, and when man was obnoxious to the wrath of God : Isa. liv. 10, ' The covenant of my peace shall not be removed.' Man needeth such a covenant, and God, appeased by Christ, oflfereth it to us.
3. In this covenant of peace, the privileges and duties are suited to the state in which man was when God invited him into cove- nant with himself Man was fallen from his duty, and obnoxious to the wrath and displeasure of God ; and therefore the new covenant is a doctrine of repentance and remission of sins. What is ' preach the gospel to every creature,' Mark xvi, 16, is in Luke xxiv. 47, ' that repentance and remission of sin should be preached in his name among all nations ;' for that is the gospel, or the new remedial law of our Lord Jesus: repentance to heal us and set us in joint again as to our duty ; remission of sins, to recover us into God's favour. Both these benefits