Commentary on Romans, Chapter 11 (2 of 4)
I ſay then, HaueHave they therefore ſtombled that they ſhould fall? God forbide. But thorough theyr fall ſaluation hath come vntounto the Gentiles to this end to prouoke them to emulation. Wherefore if the fal of them be the riches of the world, & the diminiſhing of them the riches of the Gentiles, howe muche more ſhal theyr fullnes be?
I ſay then, hauehave they therefore ſtombled that they ſhould fall? God forbid, But thorough theyr fall, ſaluation hath come vntounto the Gentiles.] The meaning is: God hath not therefore made blind and forſaken the Iewes, that they ſhould fall, as though the purpoſe of God ſhould ſtay there, nor ſeke any farther commodity: it ſought doubtles farther commodity, and that was the conuerſion ofMany ends appointed one vnderunder an other. the Gentiles: whoſe end alſo is the ſaluation of the Iewes: wherefore that nation ought not vtterly to deſpayre or repentaunce, neither ſhall theyr fall be perpetuall. Auguſtine in his Enchiridion ſayth that God is ſo good, that he ſuffreth nothing that is euill to happē, but that thereof come ſome good things. And the ſame Auguſtine interpreting this place ſayth, that the Apostle denieth not: but that the lewes fell, but he ſayth, that theyr fall was not in vayne, nor vtterly without fruite. But this is not to be paſſed ouer with ſilence that the thinges which the Apoſtle ſpeaketh are not to be vnderſtanded of all the Hebrewes perticularly, for ſome of themThe thinges which are here ſpokē are not to be vnderſtanded of all men perticularly. were in ſtate to be holpen, and were cōuerted vntounto Chriſt: but others thorough theyr incurable obſtinacy and blindnes periſhed. Wherefore theſe thinges are to be referred vntounto the nation of the Iewes generally, which ſo fell away from the grace, fauor, and giftes of God, that yet notwithſtanding there ſtill remayneth in it precious ſede, y• ſtill hath remnantes which ſhalbe ſaued, and the roote is not vtterly ſo dead, but that God in due time commeth and when it ſhal ſeme vntounto him good, can make it to ſpring forth agayne. For the promiſes of God, although they are not bound vntounto the ſtocke of the Iewes, yet are they alwayes fullfilled in them as touching the elect. Neither is it of neceſſity, that whē a IewAs touching ſaluation it is no hindraunce to a Iewe that he is borne a Iewe. is borne, his plague ſhould therefore for that he is a Iew, be incurable, or vtterly paſt all hope. And as touching the wordes Paul ſayth foreign and foreign ſignifieth nothing els but to ſtomble and to fall. The Lattine interpreter hath added this word, So: But in the Greke is not red that particle. And it ſkarſely fitteth well, when as Paul entreateth not here of the greauouſnes of the fall of the Iewes, but rather le…ifieth it by the end, namely, for that it was not vnprofitable. For of it followed the ſaluation of the Gentiles: and therefore it is to beThe Iewes by their fall made roume for the Gentiles to enter in. thought that it ſhall dure but for a time. For the Iewes gaue place for a time, to make roume for the Gentiles to enter in. And this is referred vntounto God, who ſuffred the Iewes therefore to be reiected, that the Gentiles which were vnbeleuers might be called. But this is to be knowen, that the fall of the Iewes, if we will ſpeake properly, was not the cauſe of the ſaluation of the Gentiles, but rather an occaſion. For this is a conſtant and moſt firme rule, that the effect canThe fall of the Iewes was an occaſion and not a cauſe that the Gentiles were called not in dignity excel ye cauſe, if we cōſider it as the ful and true cauſe. Wherfore it is of neceſſity, that good thinges, in as much as they are good, doo ſpring from ells where, then of the euill thinges. And if after ſinnes follow ſome ſpirituall commodities, that is in no wiſe to be aſcribed vntounto them, but vntounto the goodnes and prouidence of God, which hath a perpetuall care for the gouernment of the world and rule of the Church. And euen as of falſe propoſitions ſometimes followeth a true propoſition by the force and order of the ſillogiſme, but yet not byA ſimilitude. the efficacy of the falſe and lieng propoſition: ſo by▪ this order which God vſeth in the adminiſtration of thinges, out of euill thinges commeth ſome good. And as in naturall tranſmutacions we perpetually ſe, that the generation of one thing is the corruption of an other: for this commeth not, for that corruptionAn other ſimilitude. of his owne nature helpeth forward generation: but bycauſe that efficiēt cauſe, which expelleth out of the ſubiect the firſt forme, bringeth in a new. And that the elect ſuccede thoſe which hauehave fallen, we rede in the Apocalipſe. Hold faſte that which thou haſt, leaſt an other man receaue thy crowne. This is therefore ſpoken that we ſhould not glory in ſinne, for that the nature of it is not to helpe vsus forwardGod vſeth the wickednes of the vngodly. to good things, neyther lieth it in our power, to make the euente thereof happy, for whēſoeuer that happeneth, it commeth thorough Gods helpe, and not thorough the deſert of them that ſinne. For God oftentimes vſeth the wickednes of the vngodly, to bring thinges to paſſe farre otherwiſe then they thought for: as we manifeſtly ſe came to paſſe in vsus. For that the Iewes reiected the Goſpell, and would not admitte it, and by that meanes contemned the preaching of the Apoſtles, the Apoſtles turned to the Gentiles. God could vndoubtedly together with the ſaluation of the Iewes hauehave called the Gentiles alſo vntounto Chriſt, but he would not: yea rather he would follow this order in bringing the gētilsBetwene the fal oft…e Iewes and ſ…luation of the Gētles is not a neceſſary connexion. to ſaluation. Wherefore in this connexion of the blindnes and reiection of the Iewes, with the▪ ſaluation of the Gentiles, there is not any abſolute neceſſity, but only by ſuppoſition, namely, that God by his eternal counſell had ſo apointed: and this thing is not only now at this preſent declared, but alſo ells where in many places. In the Actes Paul and Barnabas ſayd vntounto the Iewes, VntoUnto you ought the kingdome of God firſt to be preached, but bycauſe ye reiect it, behold we nowe turne vntounto the Gentiles. Chriſt himſelfe alſo in the Goſpell vnderunder the parable of the vineyard taught the ſame, when he teſtified, that the vineyard ſhold be trāſferred and let out vntounto other huſbandmen, which ſhould render fruite: and that doubtles in ſuch ſort y• the wicked ſhould wickedly periſh. Chriſt alſo ſayd vntounto ye womā of Sidon, I am not ſent but vntounto the loſt ſhepe of the houſe of Iſrael, neyther it it mete to take the childrens bread and to geue vntounto dogges: In an other parable alſo of the wedding, for that they which were bidden, refuſed to come, they which ſemed vtterly vnworthy lieng in the ſtreates and by the high way ſides were compelled to enter in, and they which deſpiſed theyr calling, were worthely puniſhed. Paul moreouer as we ſhall afterward ſe, ſayth, that Chriſt was the miniſter of circumciſion. And eueryevery where, where is entreated of the rendring of the ſaluationBetwen… the Iewes and th… Gē … tles is only a reſp…ct of order. and felicity which we looke for, he ſayth, VntoUnto the Iew firſt and vntounto the Grecian. After this maner the fall of the Iewes is called the ſaluation of the Gentiles, the riches of the worlde, and reconciliation with God: and the Iewes are ſayd therefore to be cut of, that the Gentiles might be grafted in theyr place. But to what end the calling of the Gentiles tendeth, Paul declareth when he ſayth:
To this end, to prouoke thē to emulation.] How ye Hebrues were by the calling of ye Gentiles incenſed with zeale and emulatiō, it is not hard to know. For they ſaw that the ſpirite, grace, knowledge of the ſcriptures, miracles, and in a maner all ſpirituall giftes, wherwith they before floriſhed and were adorned, were now tranſferred vntounto the Gentiles: which giftes although of themſelues they are greate and excellent, and mought as touching theyr nature be common vntounto all men, yet notwithſtanding they ſemed moſt of all proper vntounto the Iewes. Wherfore they could not but be excedingly ſory, y• they which were the childrē of the kingdome, the peculiar people and inheritaunce of God had fallen away from ſo greate giftes, and y• the Ethnikes ſhould be put in theyr place to poſſeſſe theſe thinges, which before were idolaters, vncleane, ignoraunt of thinges diuine, fooles, and contaminated with all kind of vices: and that the ſame ſhould be brought to paſſe not by the iudgement of men, which is oftentimes peruerſe & weake, but by the iudgement of the immortal God, who as he ſtraieth not frō iuſtice, ſo alſo moſt conſtantly appoynteth he his decrees. God would in thys maner hauehave the Iewes grieued for that the Gentiles were receaued, and would alſo that our ſaluation ſhould nippe them at the hart, for y• theſe things were of no ſmall force to impel vntounto Chriſt, the elect of that nation. He before made mention of thys irritacion, when he cited the teſtimonye of Moſes. And as touching the word, foreign ſignifyeth nothing ells but to prouoke and ſtirre vp to emulation. Wherfore the Lattine interpreter turned it ill, ſaying, vt illos aemulentur: that is, that they, namely, the Iewes ſhoulde emulate or prouoke thē. For vntounto God is all whole referred, and the ſence is that whiche we before gaue, namely, to prouoke them to emulation: Which hath effect in thoſe which pertain vntounto election. For the reprobate which are of that natiō, are hereby rather diſturbed, prouoked to enuy, and in great deſperation peariſh: and are in a manner broughte to that point, that they neither alſo beleue Moſes. But whereas Paul ſaith, that this emulation in ſome turneth to good, that is both now partly true, & towardes the end of the world ſhalbe fully performed. Yea this ſhould now alſo hauehave better ſucceſſe, if as we hauehave the veritye of doctrine, ſo alſo we had vprightnes of life. ByWhat is a …et to the aduancement of the kingdom of god. this meanes without doubt, when the euidence of the doctrine, and efficacye of the woordes of God ſhoulde be ſet foorth vntounto infidels, as well Turkes, as Iewes, and Papiſtes, the kingdome of Chriſt ſhould much be aduaūced: but our doings ſéeme ſuch, that we rather turne away the hartes of the vnbeleuers frō God. Chriſoſtome could not but wonder at the excellent prudency of the Apoſtle, which minding to entreate of the blindenes and reiection of the Iewes vſed the oracles of the Prophets, to the ende the leſſe to irritate their minds againſt him in ſo teaching. But on the other ſide when he comforteth them, and extolleth their conuerſiō to come, he ſpeaketh in his owne perſon, to the ende they might vnderſtande that he loued them, and hated them not. Although in déede the Iewes fell gréeuouſlye, yet doth not Paul here entreate of the gréeuouſnes of the fal, and deſtruction of the Iewes, to deny that they fell gréeuouſly: but by the euente he comforteth them, and ſayth that that nation ſhall after the ſaluation of the Ethnikes be rayſed vp and erected. The oracles now alleadged ſéemed at the firſte to make the fall of the Iewes irrecouerable, but Paul here by his wiſedome helpeth the matter, and geueth a milde expoſition. For God is good and ſuffreth not his promiſes to be vniuerſally voyde. But as touching the wordes this is to be noted, that Paul putteth no ſmall difference betwéene foreign and foreign. For in the firſte place by foreign, Paul vnderſtandeth to fall irrecouerably: but foreign ſignifieth to fall thorow negligence: which happeneth vntounto them that liue careleſly and looſely. Neither is this a meane honor which the holy Goſt by Paul aſcribeth vntounto the natiō of the Iewes, when vntounto theyr fall he adioyneth the calling of the Gentils, and vntounto theyr laſte conuerſion the reſurrection from the dead. Origen vponupon this place noteth, that the fall of the nation of the Iewes was not as the fall of the Deuill, for that their fall is recouerable. But Satan cannot be conuerted, no not at the ende of the worlde. Which ſentēce is both worthy of admiration, and is alſo moſt manifeſtly repugnante vntounto his opinion whiche he hath both in his booke Peri arch foreign, and alſo inOrigens interpretatiō vponupon this epiſtle ſuſpected. many other places. Wherfore this his interpretacion vponupon this Epiſtle to the Romanes is not without iuſt conſideration ſuſpected of the learned, as though it wer none of his: vnles we wil ſay that at diuers times he was diuerſly minded: or that his bokes were as ſome thinke corrupted by heretikes▪ which thing in my iudgemente is not ſo credible: for that it is ſcarſe poſſible to corrupte all the examplers. But this mighte be, that he whiche turned this expoſition into Lattine ſalued it ſomewhat in ſome places. But touchinge this matter, howſoeuer it be, it ſhall ſuffice to be admoniſhed thereof. In the meane time let vsus conſider that God in his iudgements is alwayes one, & therfore y• which we hauehave now hearde, let vsus neuerHow we may vſe the ſinnes of other men. ſuffer to ſlippe out of memory. Namely that falles and ſinnes by the prouidence of God alwayes bring with them ſome profite and ſomewhat tending to the glorye of God: but although not alwayes to them which hauehave ſinned, yet oftentimes to others. Wherfore it is our part, that when we ſée ye fal of our neighbor, we ſtraight way conſider, how we may vſe that fall either to our edification, or to admoniſhe, correct or to comfort him which hath ſinned, or at the leaſt way to inſtruct & helpe others. And if peraduenture none of theſe thinges take place, yet let vsus not therefore put of all hope, but cleauing faſte to this doctrine, let vsus praye vntounto God, that he woulde vouchſafe to geue vntounto ſinnes and wicked actes that are committed ſome deſired fruite.
If the fall of them be the riches of the world, and the diminiſhing of thē, the riches of the Gentils, how much more ſhall theyr fulnes be?] Hereto Paul tendeth, to teach that the conuerſion of the Iewes ſhalbe profitable, euen as theyr blinding was, & he vſeth an argumente taken a minori, that is of the leſſe. For if their fal and diminiſhing gaue place vntounto the Gentils, that they alſo mightGood is of more might then euil. obteine ſaluation, muche more ſhall theyr conuerſion be profitable vntounto the Gentils: for that which is good is of his owne nature of greater might to produce forth good thinges, then is that which is euill. And Paul by an excellent Antitheſis vntounto fulnes ſetteth as contrary falling, and diminiſhing. And when he ſayth that theyr fal and diminiſhing was the riches of the world, he meaneth, that by that meanes great plenty and a great multitude of the Gentils came vntounto the Goſpell and vntountoHe comforteth not only the Iues but alſo the Gentles. the church. Theſe thinges ſerue not onelyonly to comforte the Iewes, but alſo to cō firme the Gentils: for they mought hauehave ſuſpected that the conuerſion of y• Iewes ſhould be vntounto them noyſome, by an argument taken of contraries after this ſort. If the execation of them was a way and occaſion of theyr ſaluation, then contrariwiſe their conuerſion ſhalbe an occaſion of theyr reiection. But ſaith Paul it is not ſo: for that this came to paſſe againſte the order of nature, that the fall of the Iewes ſhould cauſe the calling of the Gentils. But that the repentaunce and ſaluation of the Iewes ſhoulde aduaunce the fayth and pietye of the Gentils, is farre more agréeable: and if we ſhoulde weigh the matter well, humane reaſon can not ſo well perceaue how the fall of the Iewes could cauſe the calling of the Gentils: and therfore we before ſayd, that this is wholy to be aſcribed vntounto the ordinaunceWhat ſhall be the fulnes of the Iewes. of God. The fulnes of the Iewes ſhall then be, when that nation ſhall publikelye confeſſe Chriſt: for now only a few remnantes are adioyned vntounto the church. But at y• time the number ſhal be great, and they ſhal hauehave an ample church gathered of theyr own nation. foreign. Paul in this place taketh for wante or diminiſhing of this verbe foreign, which ſignifieth to be vanquiſhed and to be ouercome. Wherefore foreign is a conflict and hath a paſſiue ſignification, namely when a man in fighting and ſtriuing is ouercome. Whē the Iewes withſtood Chriſt and his doctrine and ſought to driue him away cleane, they were ouercome, and were ſpoyled of al the good giftes wherwith they were before adorned. This ſelfe ſame woord Paul vſed to the Corrinthians, in his firſt epiſtle againſt them which in matters of contention drew theyr bretherne to the iudgement ſeates of infidels: and there when they were ouercome with luſt or deſire, and not able to bridle their affectes they ſuffred foreign, that is, they were vanquiſhed, Origen in this maner expoundeth the fulnes of the Iewes, that in this time the churche ſhalbe enlarged amongeſt many natiōs, which church although by getting vntounto it new members it be alwaies encreaſed, yet then ſhall it hauehave his fulnes, that is, his vttermoſte power and perfection, when the people of the Iewes ſhall cleaue vntounto Chriſt. And yet let no man thinke, that all ſhall at the length ſo come vntounto the Goſpell, that in that people amongſt the ſhéepe ſhall not be mingled many goates, and with the wheate, tares, and with the wiſe virgins, fooliſh virgins, But the ſence is, that euen as nowe all of them are in a manner turned away from Chriſte, ſo at that time the greateſt parte of them ſhalbe turned vntounto Chriſte. Chriſoſtome vponupon this place hath in my iudgement a very bold interpretation. For he ſayth that Paul in wordes only fauoreth the Iewes, after a ſorte to comforte them, and aſcribeth vntounto them thoſe commendations, which in very déede are not commendations: for that howſoeuer it were that the Iewes were made blinde, the Gentils ſhould neuer hauehave had ſaluation vnles they had beleued. Here doubtles I durſt not geue ſuch an interpration, and although I confeſſe that by the vſuall and naturall order ſinnes can in no wiſe bee the cauſes of any thing that is good, eſpecially if we conſider them thatWe muſt not charge the Scriptures wyth any kind of lyeng. God hath no nede of ſecōd cauſes, but vſeth ſuch cauſes as pleaſeth hym. God cā vſe ſinnes for inſtrumentes of ſaluation▪ ſinne: yet woulde I in no wiſe take vppon me to ſay, that Paul dealeth onelyonly in wordes, & in ſteade of commendations, ſetteth forth vntounto vsus thoſe which in very dede were no cōmendations: for we ought to defend the holy Scriptures from all manner of lying. Therfore I thus thinke with my ſelfe that God doth not of neceſſity néede ſeconde cauſes, but rather that naturall cauſes therefore bring foorth ſome effect, for that it hath pleaſed God to vſe them as inſtruments in the ſetting forth of new thinges. Wherfore euen as he vſeth the Sunne to make warme and to geue light, for this thing hath he by his word commaunded that it ſhoulde do ſo: can he if he will vſe any other thing to theſe workes? Wherefore as I hauehave before ſayd, according to the order of nature, ſinnes can not be the cauſes of vocation, and of ſaluation: but onelyonly occaſions, howbeit if God will vſe them as inſtrumentes whereby to woorke, I ſe not what can let him. For he calleth thoſe things which are not, as if they were: he healeth by the ſight of the braſen Serpent, he by ſpittle and duſt reſtoreth ſight vntounto the blynde man: wherefore he can alſo vſe ſinnes as inſtruments and meanes whereby to bring ſome to ſaluation. Yet not withſtanding we aſcribe the whole efficacy thereof vntounto God, and doubt not but that Paule ſpake in good earneſt. But there yet remayneth an other doubt. What ſayth Paule, ſhalbe theyr fulnes, if theyr fall & diminiſhing be the riches of the world? Of which wordes it ſéemeth that we might gather, that by the conuerſion of the Iewes many other nations ſhall be brought vntounto Chriſt, which is not poſſible, when as afterwarde it is ſayd, that the Iewes ſhall then bee ſaued and enter in, when the fulnes of the Gentles hath entred in. And if the calling of the Gentles ſhalbe complete, what other Gentles ſhall there be remayning to be by the conuerſion of the Iewes brought vntounto Chriſt? But this wee maye aunſwere, that Paule in this place ſayth not, that by the conuerſion of the Iewes in the laſt time ſhalbe drawen other nations vntounto Chriſt: but onelyonly ſayth, How mutch ſhall theyr fulnes be? For it is poſſible that the Gentles already conuerted may wonderfully bee holpen by the Iewes which beleue in Chriſt: for paraduenture by lyght of doctrine, feruentnes of the ſpirit, and holynes of lyfe, they ſhall ſo illuſtrate theThe church ſhal receiue profite by the conuerſion of the Gentlles. Church, that by them the Gentles alſo ſhall be ſtirred, and confirmed, and ſhall thinke themſelues to bee in a manner nothing in compariſon of them, or to hauehave done nothing in reſpecte of them. Wherefore by them as it appeareth ſhall be brought much perfection vntounto the Church.
For I ſpeake to you Gentles, in as mutch as I am the Apoſtle of the Gentles, I glorify my miniſtery. To trye if I might by any meanes prouoke them of my fleſh to followe them, and might ſaue ſome of them. For if the caſting away of them be the reconciling of the world, what ſhall the receauing be, but life from the dead? For if the firſt fruites be holy, then is the lompe holy: and if the roote be holy, the braunches alſo ſhalbe holy.
For I ſpeake to you Gentles, in as much as I am the Apoſtle of the Gentles, I glorifie my miniſtery.] When he had now reaſoned a minori, that is, of the leſſe, he by an example of himſelfe confirmeth his ſentence which he put forth. namely, that of the conuerſion of the Gentles ſhould follow the ſaluation of the Iewes through emulation. For he had ſayd that God called the Gentles to prouoke the Iewes to followe them: he now addeth: that which God doth, I alſo ſéeke in my miniſtery: for I glorifye it by this, to bring many of the Gentiles to Chriſt, to ſée if I coulde by any meanes prouoke them of my fleſhe to followe them, and to bring ſome of them to ſaluation. By this place we ſée, wherein conſiſtethThe honor of the miniſtery wherin it conſiſteth. the honour of the miniſtery, namely, to bring and to conuert manye vntounto Chriſt, and this is done by doctrine and preaching, both publique and priuate. The miniſtery is not adorned with riches, nor with ſilkē and precious garments eyther to be vſed commonly, or to be vſed about any holy ſeruices. Theſe ornaments are Sophiſticall, that is, per accidens, or by chaunce. For eueryevery thing ought to be adorned with thoſe thinges which pertayne to the nature & ſubſtance therof. Wherefore ſeing that the holy miniſtery conſiſteth chiefely in doctrine and preaching, thereout ought it to hauehave his dignity. But as there hauehave bene many which only by beard, cloke, and ſtaffe hauehave made a ſhew of Philoſophers, and as Seneca ſayth, ſought rather to hauehave the viſor then the face of a Philoſopher: ſo in our dayes, there are many, which will vſe only the name, title, and garments of miniſters, but will not performe the work therof. Paul ſayd, that this thing isWhat is chiefly required at miniſters handes. chiefely required of ſtewards and miniſters, that they be found faythfull. And in the 2. to the Corint: the 6. chapiter. Let vsus in all things approue our ſelues as the miniſtres of God, in much patience, in afflictions, in neceſsities, in diſtreſſes, in ſtripes, in priſons, as deceauers when yet we are true. All which thinges he as a notable example to miniſters excellently performed, for he continually ſuffred greate troubles, beſides the dayly care which he had ouer all Churches: none was tempted or burned, but he together with him ſuffred and was burnt. Where néede was, he preached frealy, he ſought not his owne things, but was made all to all, to the end to winne all men, he ſayd: Woo be vntounto me if I preach not the Goſpel. He which to his power doth not with theſe vertues glorifye the miniſtery of the Goſpel, diſhonoreth it. Yea, and Origen vponupon this place ſayth, That Deacons or Miniſters by the testimony A place of the fi…t to Timothie.of the Apoſtle, if they Miniſter well, gette vntounto themſelues a good degre. Wherfore it is manifeſt, that they which execute not their office well, but yll, gett vntounto them ſelues a degree of reprobation, yea, rather aſſured damnation. And the ſame writer in this place, exhorteth Prieſts, and alſo Biſhops, to glorifye their miniſtery. And doubtles all men as many as hauehave the charge of ſoules committed vntounto them ought to thinke that this is ſpoken vntounto them: for, for that at this tyme there are not Apoſtles, they hauehave ſucceded in their place. But euen as ciuills lawes are manyA ſimilitude. tymes well and healthfully made, but yet want ſuch as ſhould ſée them put in vſe and executed, ſo at this day in the Church are degrées, and titles, and names of miniſteries. But there are found very fewe which truly execute their office. Wherefore God is not without iuſt cauſe angry for that the miniſtery is ſo conterfeated. And it is much to be lamented, that this office is of a great many of the laity had in contempt: neyther can the miniſters iuſtly complayne hereof, when as the greateſt part of them hauehave firſt, and before all others thorough their licentiouſnes, idlenes, ſlouthfulnes, and neglecting of their office, brought this functiō out of eſtimation. Wherfore we muſt earneſtly pray vntounto GOD, that he would vouchafe now at the length to ſuccour his Church in ſending woorkmen, whichThe falſe Apoſtles ſpake ill of Paul▪ will labour diligently. The Apoſtle mought hauehave ſayd, I glorifye the grace which is geuen vntounto you, for that ye ſhould come vntounto Chriſte and vntounto his Goſpel, for thereby the Iewes were ſtirred vp to emulation: but he would make mencion of his miniſtery, to the end to commend it and to ſet it forth, and that not without néede, for there were many falſe Apoſtles, which ſayd that Paul was not the true Apoſtle of Chriſt, and eueryevery where as much as in them lay extenuated his authoritye. And that Paul was an inſtructer and teacher of the Gentiles, it is manifeſt by the Epiſtle to the Galathians, where he ſayth, that Peter, Iames, and Iohn, had geuen vntounto hym their right hands, that he ſhould preache amongſt the Gentiles, as they Paul was an inſtructer and teacher of the Gentles. Paul firſt preached vntounto the Iues before he preached to the Ethnikes.did vntounto the circumciſion. And vntounto Timothe he teſtifyeth, that he was appointed a teacher and inſtructer of the Gentiles. Although as he went thoroughout the world, before that he preached in any city vntounto the Gentiles, he went firſt to the Sinagoge of the Iewes, beginning thereto publiſhe abraode the Goſpell, according to the order appointed by God, that the Iewes ſhould firſt be called: but y• charge of the Church of Ieruſalem he wholy left vntounto others.