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3. Unto men being uncircumcised. This was not forbidden by the law of God, but it was a tradition which came from the fathers. And yet, notwithstanding, Peter doth not object that they dealt too hardly ⁷²⁶⁷²⁶     “Praecise,” strictly. with him in this point, and that he was not bound by the necessity of man’s law. He omitteth all this defense, and doth only answer, that they came first unto him, and that they were offered unto him, as it were, by the hand of God. And here we see the rare modesty of Peter, because whereas, trusting to the goodness of the cause, he might have justly despised unskillful men, who did trouble him unjustly, yet doth he mildly excuse himself as it becometh brethren. This was no small trial in that he was unworthily accused, because he had obeyed God faithfully. But because he knew that this law was enjoined the whole Church, that every man be ready to give an account of his doctrine and life so often as the matter requireth, and he remembered that he was one of the flock, he doth not only suffer himself to be ruled, but submitteth himself willingly to the judgment of the Church. Doctrine, indeed, if it be of God, is placed above the chance and die of man’s judgment; but because the Lord will have prophecy judged, his servants must not refuse this condition, that they prove themselves to be such as they will be accounted. But we shall see anon how far the defense both of doctrine, as also of facts, ought to extend.

For this present we must know this, that Peter doth willingly answer for himself when his fact is reproved. ⁷²⁷⁷²⁷     “Petrum ad causam dicendam libenter descendere quum ejus factum improbatur,” that Peter readily condescends to plead his cause when his act is impugned. And if the Pope of Rome be Peter’s successor, why is not he bound by the same law? Admit we grant that this submission was voluntary, yet why doth not the successor imitate such an example of modesty showed unto him? Although we need no long circumstance ⁷²⁸⁷²⁸     “Circuitu,” circumlocution. here; for if that be true which the Popes spew out in their sacrilegious decrees, Peter did treacherously betray and forsake the privileges of their seat, [See,] and so he betrayed the See of Rome. For, after that they have made the Pope the judge of all the whole world, affirming that he is not subject to man’s judgment; after that they have lifted him up above the clouds, that, being free from giving an account, his will and pleasure may stand for a reason, [law,] they make him forthwith patron of the apostolic seat, [See,] stoutly to defend the privileges thereof. Of what great sluggishness shall Peter then be condemned, if he did lose his right given him of God, by yielding so cowardly? [easily.] Why did not he at least object that he was free from the laws, and exempt from the common sort? But he useth no such preface, but entereth [on] the cause without making any delay. And let us remember, that there is nothing which hindereth us from contemning that idol safely, seeing that usurping such unbridled tyranny, he hath blotted himself out of the number of the bishops.

And Peter beginning. Because this narration is all one with [that] which we had in the chapter next (going before,) and because it is repeated almost in the very same words, if any thing need to be expounded let the readers repair thither. The purpose of Peter, and all the whole sum of his speech, shall appear by the conclusion. Yet, before I come thither, we must briefly mark that he maketh the preaching of the gospel the cause of salvation. Thou shalt hear (saith he) words wherein thou mayest have salvation, not because salvation is included in man’s voice, but because God, offering his Son there unto eternal life, doth also cause us to enjoy him by faith. This is assuredly wonderful goodness of God, who maketh men ministers of life, who have nothing but matter of death in themselves, and which are not only subject to death in themselves, but are also deadly to others. Nevertheless, the filthy unthankfulness of the world betrayeth itself in this point, which, loathing true and certain salvation offered unto it, and forsaking it when it lieth at the feet, doth imagine divers and vain salvations, in seeking which, it had rather gape being hungry, ⁷²⁹⁷²⁹     “Famelicus inhiare mavult,” it prefers gaping famished. than to be filled with the grace of God which meeteth it and is present.

16. I remembered the word of the Lord. We have sufficiently declared in the first chapter, that when Christ uttered that sentence, he did not make a comparison between two baptisms; but that he intended to declare what difference there was between him and John, (Acts 1:5.) For, as we distinguish the sign from his [its] truth, so it is good to distinguish the minister from the author, lest mortal man challenge ⁷³⁰⁷³⁰     “Ad se trahat,” arrogate to himself. that which is proper to God. Man hath the sign in his hand; it is Christ alone which watereth and regenerateth. For it skilleth much whither men’s minds be directed in seeking the graces of God, because they shall not receive one drop without Christ. Therefore, there is this general difference between Christ and all the ministers of the Church, because they give the external sign of water, but he fulfilleth and performeth the effect of the sign by the power of his Spirit. The readers were to be admonished of this thing again in this place, because many do falsely infer that John’s baptism and ours are not all one, whilst that Christ, challenging to himself the Spirit, doth leave nothing for John save water alone.

But if any man trusting to this testimony do make baptism a cold spectacle, and void of all grace of the Spirit, he shall be also greatly deceived. For the Holy Scripture useth to speak two manner of ways of the sacraments. For because Christ is not unfaithful in his promises, he doth not suffer that to be vain which he doth institute; but when as the Scripture doth attribute to baptism strength to wash and regenerate, it ascribeth all this to Christ, and doth only teach what he worketh by his Spirit by the hand of man and the visible sign. Where Christ is thus joined with the minister, and the efficacy of the Spirit with the sign, there is so much attributed to the sacraments as is needful, (Titus 3:5;) but that conjunction must not be so confused, but that men’s minds, being drawn from mortal and frail things, and things like to themselves, and from the elements of the world, they must learn to seek for salvation at Christ’s hand, and to look unto the power of his Spirit alone; because he misseth the mark of faith, whosoever turneth aside even but a little from the Spirit unto the signs; and he is a sacrilegious person who taketh even but an inch of Christ’s praise, that be may deck man therewith. And we must also remember that Christ did comprehend under the word Spirit, not only the gift of tongues, and such like things, but all the whole grace of our renewing; but because these gifts were an excellent argument of Christ’s power, this sentence may well be applied unto them. I will make this more plain; seeing that Christ did bestow upon the apostles the visible graces of the Spirit, he did plainly declare that the Spirit was in his hand; so that by this means he did testify, that he is the alone author of cleanness, righteousness, and of the whole regeneration. And Peter applieth it unto his purpose thus, that forasmuch as Christ did go before, carrying with him the force of baptism, it became him to follow with the addition, ⁷³¹⁷³¹     “Cum accessione,” with the accessary. that is, the outward sign of water.

17. Who was I? Now do we see to what end Peter made that narration; to wit, that he might declare that God was the author and governor of all the whole matter; therefore, the state of the question consisteth in [turneth upon] the authority of God, whether meat be not of more weight than men’s counsels. ⁷³²⁷³²     “Annon praeponderet cibus humanis consiliis,” whether meat do not preponderate in man's counsels. Peter affirmeth that he did nothing but that which was rightly and orderly done, because he obeyed God; he showeth that he preached the doctrine of the gospel, neither amiss, neither rashly, where Christ bestowed the graces of his Spirit. The approbation of our doctrine, and also our deeds, must be brought to this rule so often as men call us to an account; for whosoever stayeth himself upon the commandment of God, he hath defense enough. If men be not content, there is no cause why he should pass for their judgments any more. ⁷³³⁷³³     “Non est quod perversa eorum judicia amplius moretur,” there is no reason why he should any longer regard their perverse judgments. And hereby we gather that the faithful ministers of God’s word may in such sort give an account of their doctrine, that they may no whit impair the credit and certainty thereof; to wit, if they show that it was given them by God: but if they shall deal with unjust men, who will not be enforced with the reverence of God to yield, let us let them alone with their obstinacy, appealing unto the day of the Lord.

And we must also note, that we do not only resist God by striving against him, but also by lingering, if we do not that which our calling requireth, and which is proper to it. For Peter saith that he cannot deny baptism and brotherly fellowship to the Gentiles, but that he should be [without being] an enemy to God. But he should have essayed nothing which was manifestly contrary to the grace of God. That is true indeed; but he which doth not receive those whom God offereth, and shutteth the gate which God openeth, he hindereth the work of God so much as in him lieth; as we say at this day, that those men make war against God who are set against the baptizing of infants; because they most cruelly exclude those out of the Church whom God hath adopted into the Church, and they deprive those of the outward sign whom God vouchsafeth to call his children. Like unto this is that kind of resisting, in that many dissemblers, who, whilst they be magistrates, ought to assist, according to their office, the martyrs of Christ, go about to stop their mouths, and to take from them their liberty. For because they hate the truth, they would have it suppressed.