Commentary on Galatians, Commentary · Chapter 1

Commentary on Galatians · Commentary · Chapter 1

p. 1Cap. 1.

1 Paule an Apoſtle, not of men, neither by man, but by Ieſus Chriſt and God the Father, which raiſed him from the dead,

2 And all the brethren which are with me, vntounto the Churches of Galatia:

3 Grace vntounto you and peace from God the Father, and the Lord Ieſus Chriſt:

4 Which gaue himſelfe for our ſinnes, that he mighte take vsus from this preſent euill worlde, according to the will of God, and of our Father,

5 VntoUnto whome be glory for euer, Amen.

1. Paule an Apostle.

I HaueHave ſayde in another place, that Paule in hys ſalutations is wont to aſcribe vntounto himſelf y^e name of an Apoſtle, that by his perſon he mighte get authorytie vntounto hys doctrine. The authoritye of the perſon doth depende neither of the iudgment nor yet of the wil of men: but of the only calling of God, and therefore he requireth to be hearde, becauſe he is an Apoſtle. Let vsus always holde this, That God alone is to be heard in the Churche, and he which is appointed by him a Teacher, euen Ieſus Chriſt. Therefore whoſoeuer he be that will take vppon him the place of a Teacher, muſt ſpeake in the name of GOD or of Chriſte: but becauſe among the Galathians Paules callyng was more doubted than elſewhere it was: therefore to confirme the ſame, hee doeth expreſſe ſomewhat more heere than in other Epyſtles hee doeth: for hee doth not p. 2only affirme y^t he was called by God: but on the contrary parte, he denieth that he was called eyther of men or by men. Here note that he ſpeaketh not of the common office of Paſtors, but of the office of an Apoſtle, the ſlaunderers durſt not vtterly ſpoyle him of the honour of the Miniſterie: only they did take away from him the name and right of an Apoſtle. I ſpeake now of the office of an Apoſtle in a proper ſignification: for it is two manner of waies takē, ſometime it ſignifieth any y^e preachers of the Goſpel: but in this place ſpecially it ſignifieth a principall order in the Churche, ſo that Paule is equall to Peter, and the reſt of the twelue. That firſt member, That he was not called of men, hee had common with all the true Miniſters of Chriſt. As no man ought to take vntounto himſelfe the honour: ſo is it not in the power of men to giuegive it vntounto whome it pleaſeth them. It belongeth to God alone to rule his Church: therefore Calling cannot be lawfull but of him. And although a man be rightly ſometime called in reſpect of the Church, who notwithſtanding through a wycked deſire, and not of a good conſcience, doth come vntounto the Miniſterie: yet neuertheleſſe Paule doth here ſpeake of the perfecte approbatiō of his Calling, in y^e whych nothing is lacking. Some man wyll obiect, Obiectiō. Anſwere. doth it not fall out that the falſe apoſtles boaſt the ſelfe ſame thing alſo? I graunt it: yea and that more arrogantly, and with greater boldnes than the ſeruantes of the Lord dare: but the thing in deed fayleth to them, which Paule myght openly ſhew. The ſecond member, That he was not called by man, doth peculierly belong to the Apoſtles: neyther ſhould this (namely to be called by man) hauehave been at that time a fault in a Paſtor. Paule himſelfe with Barnabas did make Elders by election in eueryevery towne Act. 14.23. the ſame he doth commaund to bee done of Titus and Timothie. 1. Tim. 5.17. Tit. 1.3. And this is the ordinary way to elect Paſtors: for we muſt not waite, till God doth reueale from heauen, thoſe whome he will choſe. Why then doth Paule reiect from hym that which is not onelyonly not euill, but alſo laudable? I hauehave already ſhewed that Paule thought it not ſufficient, if he had taken himſelfe either a Paſtor or any one of the Miniſters of the Goſpell: for he ſpeaketh (and the controuerſie was) about the office of an Apoſtle, and Apoſtles muſt be otherwiſe choſē than Paſtors, y^t is to ſay immediatly (as p. 3they terme it) of the Lord himſelfe, Mat. 10.1. So Chriſt hymſelfe choſe the twelue: Act. 1.23. and when a ſucceſſor was to bee pacled in ſtead of Iudas, the Church durſt not chooſe one by election but, flieth to lottes. Certayne it is that there was no lottes vſed in the choſing of Paſtors: why do they it then in the ordayning of Mathias? forſooth that he might be choſen of God: becauſe the office of an Apoſtle muſt bee diſcerned from the other miniſteries (or offices.) Therefore to the end that Paule might exempt himſelfe from the common order of Miniſters, Obiectiō. he contendeth that his Calling is immediate from God. But how doth hee deny himſelfe to be called by men, when as Luke doth ſhew Act. 22.21.26. that he an5d Barnabas were called by the Church of Antiochia? Some anſwere, Anſwere. that he had the function of the office of an Apoſtle before (that time:) and therefore that that Calling was not the foundation of his Apoſtleſhip. But then agayne exception myght be made, that at that time he was firſt appoynted an Apoſtle to the Gentils: in which number the Galathians were. Therefore the truer and playner anſwere is, that he would not exclude heere vtterly the Calling of the Church: but only ſhew that his Apoſtleſhyppe reſted vppon a greater prerogatiue, the which is true: For the Antiochians did not lay their handes vponupon Paule of theyr owne heads,An oracle is a ſpech from god. but being commaunded by an Oracle. Becauſe therefore that he was called by Diuine Reuelation, and after that was appointed and called the Apoſtle of the Gentils by the holy Ghoſt: it foloweth that he was not brought in by men, howſoeuer the ſolemne vſage of ordayning was afterward added. If the indirecte contrarietye betweene Paule and the falſe Apoſtles pleaſe any manne, I gaineſay it not: becauſe they boaſted of the name of men, it ſhall bee thus, as though hee ſaide, Of whomſoeuer they boaſt themſelues to be ſent, I certainly will be aboue them, becauſe I hauehave a commaundement from God and Chriſte. By Ieſus Chriſte and God the father. Hee maketh God the Father and Chriſt the authors of his Apoſtleſhip. He nameth Chriſt firſt, becauſe it belongeth to him to ſend, and we do our ambaſſage for him. But to amplify it, he addeth alſo the father: as if he ſhould ſay, If the maieſtie of Chriſt ſuffice not, let them know alſo, that my office is enioyned me by God the Father which hath raiſed him. Not without cauſe in p. 4this place doth he make mention of the reſurrection: for it is the beginning of the kingdome of Chriſte. Therefore did they lightly eſteeme Paule, in that he was not conuerſant with Chriſt vppon earth: he on the contrary part doth ſignify, that Chriſt, as by his reſurrection he is glorified, ſo verily and in deed at length ſhewed foorth his power in ruling the Church. Therefore more dignity hath Paule his calling, than if he had been ordained of Chriſt while he was yet mortall. And this circumſtance is worthy noting, becauſe Paule doth couertly ſhewe the wonderfull power of God, which appeared in the reſurrection of Chriſte, to be hatefully ſpoken againſt of his backbiters: becauſe the heauenly father which hath raiſed Chriſte from death, euen he hath appointed Paule a preacher of that his power.

2. And the brethren which are with me. He ſemeth to hauehave written in y^e name of many: (for this cauſe) y^t if they did attribute litle to him alone, that yet at the leaſtwiſe they ſhould harken to many, and not deſpiſe the whole congregation. And he is accuſtomed rather about the end to wryte ſalutations from the brethren, than to ioyne them to him in the beginning as partners of his wryting, at the leaſt he nameth not aboue two at any time, which two are well knowne, but here he doth otherwiſe, for hee comprehendeth all, which I thinke is not done without cauſe: for the conſent of ſo many godly perſons ought ſomwhat to preuaile with the Galathians, to make them apt to be enformed and to be tractable. To the Churches. It was a large countrey, and therefore had many diſperſed congregations: Obiectiō. but it is maruaile that this title is graunted to the Galathians, who almoſte were ſhronke away from Chriſt, for where the Church is, there is vnity of faith. Anſwere. I anſwere, In as much as there was among them the profeſſion of Chriſtianitye, the inuocation of one God, the vſe of the Sacramentes, and a Miniſterie, ſuch as it was, that there were remaining as yet ſome markes of a Church. There is not in al Churches then, that purity alwayes that may be required. Thoſe which are moſt pure hauehave their blemiſhes: other ſome are not only full of ſpottes, but almoſte deformed. It is not meete therefore that wee ſhould ſo be offended with the faultes of doctrine and manners, that if all thinges like vsus not in eueryevery Congregation, we ſhould ſtraight way take from them the name of a p. 5Churche. Paule in this place doth teache vsus another manner of kindneſſe, neuertheleſſe ſo are thoſe Congregations which are faulty to be acknowledged as the Churches of Chriſte, that we notwithſtanding condemne whatſoeuer is euyll in thē: neither is it thus, that where there is a Church, whatſoeuer one it bee, there is perfection of all thoſe thinges which are to be wiſhed in the Church. This I ſpeake therefore, becauſe the Papiſtes catching this word (Church) will hauehave eſtablyſhed whatſoeuer they luſt to thruſt in: although there be great diuerſity between the eſtate & faſhion of the Church of Rome and Galatia. If Paule liued at theſe dayes, he ſhoulde perceiue there miſerable ruines of the Church, and horrible waſte and ſpoile, but no building. If you had rather hauehave it more briefly, it is called the Church by the figure Synecdoche, where there is ſome portiō of a Church,Synecdoche is a Figure whereby parte is put for the whole. although all thinges anſwere not fully in it.

3. Grace be vntounto you & peace. I hauehave ſpoken of this maner of ſalutation in other epiſtles. I remaine in opinion, that Paule wiſheth God mercifull to the Galathians, & after that, all things to be proſperous: ſith that out of God his beneuolence, floweth vntounto vsus the happy ſucceſſe of all thinges. He wiſheth both, from the Father and alſo from Chriſte, becauſe that without Chriſt there is neither grace nor any good ſucceſſe.

4. Which hath giuen himſelfe. He commendeth here from the beginning the grace of Chriſt, that he may cal back y^e Galathians vntounto him, & retayne thē in him. For if they had worthely conſidered this benefite of redemption, they would neuer hauehave fallen to ſtrange obſeruations. For he which knoweth Chriſt aright, holdeth him with tooth & naile, embraceth him with both armes, is occupied wholy in him, deſireth nothing beſide him. This therefore is a very good remedy, wherwith we may purge our minds of all kind of errors & ſuperſtitions, (namely) to bring into mynd what Chriſte is vntounto vsus, & what he hath brought vntounto vsus. Neyther is it a ſmall thing that is ſignified in theſe words, Whiche hath giuen himſelfe for our ſinnes: for he would premoniſh the Galathians that the purging of ſinnes, & by that meanes perfect righteouſneſſe is no where els to be ſought, but in Chriſte: becauſe he hath offred himſelfe for a ſacrifice to his Father, & ſuch an Hoſte, as to ſet any other ſatiſfactions againſt it, were wrong p. 6and wickednes: moreouer that this Redemption is of ſo great worthines, that it ought wholy to rauiſh vsus into the admiration thereof. But that which in this place Paule aſcribeth to Chriſt, the ſcripture elſewhere applieth to God the father, and both properly. For both the Father by his eternall counſell hath determined this Purging and ſatiſfaction for vsus, & in this hath witneſſed his louelove toward vsus, that he hath not ſpared his onelyonly begotten ſonne, but hath giuen him for vsus: And Chriſt hee offered himſelfe a ſacrifice to reconcile vsus to God, Rom. 8.31. whereof foloweth y^t his death is a ſatiſfaction for ſinnes. That he might take vsus. Hee alſo declareth the end of our Redemption: that Chriſte hath gayned vsus vntounto hym by hys death to bee hys owne. That cōmeth to paſſe when we are ſeparated from the world, for as long as we are of the world we partayne not to Chriſt. This word World is taken here for the corruptiō that is in the world as, 1. Io. 5.19. where it is ſayd, That the whole world is layd in wickednes, and in many other places. It is otherwiſe taken in the Goſpel, whereas Chriſt ſayth, I pray not that thou take thē out of the world: but that thou keepe them frō euill. Io. 17.15. for there he ſignifieth the preſent life. What then is the World in this place? Men ſeparated from the kingdome of God and the grace of Chriſte. For a man as long as he liueth to himſelfe, is totally damned. The World then & Regeneration are thinges oppoſite or contrary: as alſo Nature and Grace, the Fleſh and the Spirite. And therefore they that are borne of the Worlde, hauehave nothing but ſinne and wyckednes: not by creation, but by corruption. Chriſte then hath died for our ſinnes, that he might redeeme or ſeparate vsus from the World. Wicked. He addeth this epithete or title, to ſhew that he ſpeaketh of the corruption or wyckednes that commeth of ſinne, and not of the creature of God, or of corporall life. And yet wyth this one woorde, as with the ſtroke of a thunderbolt he hurleth downe all the pryde of man. For he witneſſeth, that without the renewing which is by the Grace of Chriſte, there is nothing in vsus but meere wyckedneſſe. For we are of the World: and vntill Chryſte take vsus out of it, the World raigneth in vsus, and we liue vntounto it. Howe much ſoeuer then menne pleaſe themſelues, they are but miſcheuous and wicked with all their iolittye. VntoUnto themſelues p. 7they ſeeme not ſuche: but let it ſuffice vsus, that the Lord doeth ſo ſpeake it by the mouth of Paule. According to the will. Hee ſheweth the firſt ſpring of grace to be the purpoſe of God: for ſo God loued the world that he gaue his only begotten ſonne, Io. 3.16. But it is to be noted that Paule is accuſtomed to ſet the purpoſe of God agaynſt all deſertes or merites of men. So Wyll ſignifieth here in this place that whyche commonly they call the Good Pleaſure. The ſence than is, That Chriſt ſuffered for vsus, not becauſe we were worthy, or becauſe wee brought any thing whyche myght prouoke hym: but becauſe the Counſell of God was ſo. Of God and our father, is as muche as if it had been ſaide of God which is our father.

5. VntoUnto whome be glory. He braſteth forth into ſodaine thanks giuing, to quicken their minds to conſider this ineſtimable benefite of God: to that end that they may ſhew themſelues afterward more apt to learne. Although it bee alſo a generall exhortation, that as often as that mercy of God commeth in minde, ſtrayghtway it ſhould prouoke vsus to glorifie hym.

6 I wonder that you are ſo ſone carried ouer frō Chriſt, which hath called you in grace, vntounto another Goſpell:

7 Whiche is no other thing, but that there are ſome which trouble you, and are willing to ouerthrowe the Goſpell of Chriſt.

8 But although we, or an Angell from heauen, preach a Goſpell vntounto you beſide that Goſpell which wee hauehave preached vntounto you, let him be accurſed.

9 As we hauehave ſayd afore, now alſo ſay I againe, If any ſhall preach a Goſpell vntounto you, beſide that which you hauehave receiued, let him be accurſed.

6. I wonder that. He beginneth with chiding, which chiding is ſomewhat more gentle than they deſerued: but his vehement chiding he had rather beſtowe vponupon the falſe Apoſtles, as we ſhal ſee. He reprehendeth them for theyr ſhrinking away, not from his doctrine only, but from Chriſt. For they might not otherwiſe hold Chriſte, than to acknowledge vsus by his benefite to be ſet at liberty from the bondage of the Law: but the neceſſity which the p. 8falſe Apoſtles did put in ceremonies was vtterly contrary, and ſo they were caried ouer from Chriſte, not becauſe they did altogether caſt away Chriſtianitie, but becauſe in ſuche corruption there was only left vntounto thē a counterfeite Chriſt. So at theſe dayes the Papiſtes, becauſe they will hauehave a halfe Chriſt, and a torne Chriſt, hauehave no Chriſt: and therefore they are caried ouer from Chriſt, for they are full of ſuperſtitious, which are directly contrary wyth the nature of Chriſt. This muſt be dilligently marked, That we are caried ouer frō Chriſt, when we fal vntounto thoſe thinges which are contrary to his office: for light cannot be mingled with darkenes. After the ſame reaſon is it, that hee calleth it another goſpell, that is, contrary to the true goſpell: & yet the falſe apoſtles did profeſſe themſelues to preach the goſpell of Chriſt: but whereas they did mingle their fayned deuiſes, wherewith they deſtroye the principall force of the Goſpell, therefore they had a falſe, a corrupt, and a counterfeyte goſpell. He vſeth the word of the preſent time, as though their fall were now in y^e doing: as though he ſhould ſay, I ſay not that ye are already carried ouer, for then it were more hard for you to returne into the way: but now, whileſt you are yet in the middeſt of your courſe, drawe backe your feet rather than go forward. Some reade, From him that hath called you in the grace of Chriſt, meaning of the father: but the reading which I followe is more playn. In that he ſaith, that they were called of Chriſt by grace, it ſerueth to vpbrayde theyr vnthankfulneſſe. To fall from the Sonne of God, of it ſelfe is euill & wycked, but to fall from hyme when hee hath called vsus freely to ſaluation, is much more hatefull, for his goodneſſe towards vsus augmenteth the greatneſſe of our wyckednes, if we be vnthankefull. Soone. He augmenteth the foulenes of their inconſtancye. There is no time fit to fall from Chryſte, but ſo much the more are the Galathians to be dyſprayſed, in that they were led away euen ſo ſoone as Paule was departed from them. Therefore as before he amplified their vnthankfulnes in reſpect of their free calling: ſo now he doth augment their lightnes by the circumſtaunce of tyme.

7. Which is not another thing Some do thus expound it, ſeing there is not another goſpell, as though it were a kind of correctiō, leaſt any man ſhold thinke there were more goſpels. I, as p. 9touching the expoſition of the words, take it more ſimply: for he ſpeaketh contemptuouſly of the doctrine of the falſe Apoſtles, that it is onelyonly a matter of troubles and deſtruction, as though he ſhould ſay, What bring theſe men? What cauſe hauehave they to gaynſay the doctrine by me taught? Forſooth they trouble you, and ouerthrowe the Goſpell, and nought els doe they. The ſenſe notwithſtanding commeth to one poynt: for I graunt that by this kinde of ſpeaking is corrected that which was ſpoken of another Goſpell. He denieth it therefore to be the Goſpell, but a mere perturbation and trouble. OnelyOnly I was willing to admoniſh that Aliud here in this place is (after my iudgement) taken for Alia res, that is in Engliſh, Another thing, as we are accuſtomed to ſaye, That is no other thing but that you wil play the deceiuer. Are willing to ouerthrow. He layeth the ſeconde accuſation agaynſt them, that they doe Chriſt wrong, willing to ouerthrowe his Goſpell. It is a wondrous great accuſation, for ouerthrowing is more then corrupting. Neither yet doth he vndeſeruingly lay it to their charge. For Chriſt doth not ſtande, and the doctrine of the Goſpell falleth, where as the prayſe of mans iuſtifying is tranſpoſed to other, and where the conſciences are ſnarled and entangled. We muſt alwaye beholde what are the ſpecialleſt things in the Goſpell, ſurely he that ouerthroweth theſe is a deſtroyer of the Goſpell. The name of Chriſt which is added, maye be two wayes expounded, other for that it commeth from Chriſte the Author: or that it doth purely ſhewe Chriſt. But no doubte he woulde ſhew by this epithet the true and natural goſpel, which ought to be accounted but one.

8 But although we.) Here he aſſayleth them with greate boldneſſe, to defende the authoritie of his doctrine. And firſt he affirmeth the doctrine by him preached, to be that only goſpell, which to empeyre were great wickedneſſe. Or elſe the falſe Apoſtles might aunſwere him and ſay: Wee alſo wiſhe the Goſpell to remayne pure and vncorrupt, neither iudge we leſſe honourable of it thē thou. As at theſe dayes the Papiſts exclaime, that the goſpell is holden holy among them, and that they embrace the name thereof with great reuerence: but when you come to the triall of it, then doe they turmoile the pure & plaine p. 10doctrine of the Goſpell as they were wood. Therefore Paule not content with that generall teſtification, doth define what maner of thing that Goſpell is, and what it conteineth, and he pronounceth his doctrine to be the true Goſpell, leſt it ſhould be ſought els where. For what ſhall it profite to giuegive our conſent to the Goſpell, and wot not what it meaneth? Among the Papiſtes peraduenture it might ſerue,A folded or hiddē truth where Fides implicita is in force: but among Chriſtians there is no fayth, where there is no knowledge. Therfore leſt the Galathians, beeing otherwiſe ready to obey the Goſpell, ſhould wauer hither and thither, and beeing in doubt ſhould not finde where to ſet faſt footing, Paul biddeth them bide in his doctrine. Further he will hauehave ſuche credite giuen to his preaching, that he pronounceth a curſe vppon all them that dare ſpeake agaynſt it. Yea and he beginneth with him ſelfe, becauſe it was needefull, for ſo he preuenteth the reproche wherewith his yll willers woulde hauehave burdened him: (as thus) Thou wilt hauehave receiued without controuerſie whatſoeuer commeth from thee, becauſe it is thine. Therefore to ſhewe that he maketh no account of him ſelfe in this caſe, he taketh euen from him ſelfe power, whereby he might dare do any thing agaynſt this doctrine. He doth not by this meanes make other his inferiors or ſubiectes: but with him ſelfe he bringeth all others into frame, as meete it is, to be ſubiectes to the worde of God. But to the intent that with greater force he might caſt downe the falſe Apoſtles, he climbeth vp euen to the Angelles: neither doth he ſimplye denye them to be hearde, if they bring anye other thing, but he ſayth they ought to be curſed. This maye ſeeme vntounto ſome an abſurditie, that he ioyneth the Angels in triall with his doctrine: but he that doth rightly waye all thinges, ſhall ſee that he did it needefully. Sure it is that the Angels of heauen can bring no other ſaue the certayne trueth of God: but where the contention was about the credite of the doctrine reuealed by God for the ſaluation of men: he thoughte it not inoughe to exempte the ſame from the iudgement of men, excepte he affirmed it alſo about the Angels. Wherefore when as he pronounceth the iudgement of a curſe vppon Angels, if they teache any other thing: although it be an p. 11argumentOf that which is vnpoſſible. ab impoſſibili, notwithſtanding it is not ſuperfluous. Neither doth this exceſſe ſmally auayle to amplifie the credite of Paules preaching. He ſawe both him ſelfe and it, to be preaſſed with the highe titles of men, he aunſwereth, that not euen the Aungels hauehave any weighte or authoritie to treade downe his doctrine. Neither dothe he iniurie to the Angels, for ſithe they were created to ſet foorth the glory of God by all meanes that maye be, he which to this ende dothe holily abuſe their name, diminiſheth nothing their dignitie. And hereof we not onelyonly gather howe great the Maieſtie of the worde of God is, but our fayth alſo taketh a ſingular confirmation, whyleſt that we vſing the worde of God, maye ſafely triumph ouer the Angels and curſe them.

9 As I hauehave ſayde afore.) When hee ſayth let him be Anathema id. accurſed theſe words Of you muſt be vnderſtanded, I hauehave ſpoken of this worde Anathema 1. Cor. 12.3. which in this place ſignifieth a curſe, and is vſed for the Hebrewe word Chorem.1 Cor 12:3Nowe letting paſſe the mention of him ſelfe and the Angelles, he doth agayne generally repeate, that it is lawfull for no maner of man to deliuer any other thing then that which they had learned. Note this verbe Accepistis, You hauehave receiued, for he alwayes endeuoureth, that they hang not vppon an vnknowen Goſpell of their owne imagining, but holde the certayne definition thereof, and be earneſtly perſwaded, that that which was deliuered vntounto them and they had embraced, is the true Goſpell of Chriſte. For nothing is leſſe agreable with fayth then ſuppoſing or imagining. What then if any man doubt, not knowing what thing or what manner of thing the Goſpell is? He dothe therefore commaunde that they ſhoulde be helde for diuels whatſoeuer they bee, that dare bring an other goſpell contrarie to hys, calling that another, vntounto whiche the inuentions of others are patched. Neither was the doctrine of the falſe Apoſtles altogeather repugnaunt or contrarye, but it was corrupted with falſe additions. The ſhift therefore of the Papiſts is childiſh, wheras they dally thus with Paules words, Firſt that his whole preaching is not extant: neither that it can be knowen what it conteined, except the Galatians which heard it might be rayſed vp frō the dead for to be witneſſes: moreouer that it is not forbidden, but that ſomwhat may be added: but only this y^e other goſpels are condēned. As for Pauls p. 12Goſpell, we gather, and that not darkely, out of his writinges, what maner a one it was, as farre forth as ſkilleth vsus to know: It is manifeſt that the whole Papacie is an horrible ouerthrower of this Goſpell. Laſtly by the circumſtaunce it is playne, that eueryevery falſified Doctrine is contrary to Paules preaching, and therefore they helpe themſelues nothing by cauilling on this maner.

10 Doe I now perſwade after men, or after God? or do I ſeeke to pleaſe men? if I ſhoulde as yet pleaſe men, I were not the ſeruaunt of Chriſt.

11 I make it knowne vntounto you, bretheren, as touching the Goſpell that was preached by me, that it was not after man.

12 For I neither tooke it, neither learned it of man: but by the r…uelation of Ieſu Chriſt.

13 And ye heard of my conuerſation, whiche in time paſt was in Iewiſh Religion: that aboue meaſure I did perſecute the Churche of GOD, and ſpoyled it.

14 And I did profite in Iewiſh religion aboue many my companions in my kindred, when as I was greatly ſtudiousStudioſus deſirous or diligent to attaine anye thing. of the traditions of my fathers.

Becauſe he had ſo boldly extolled his preaching, now doth he without vaine boaſting, ſhew that he did it lawfully: and he vſeth two Argumentes to ſhew it: The firſt is of the effect of his minde, becauſe he doth not apply himſelfe vntounto men ambitiouſly or to flatter. The ſeconde is much more forcible, in that hee himſelfe is not the authour of this Goſpell, but hauing receyued it of God, hath faythfully deliuered the ſame by hande.

10 Doe I now perſwade.) This place for the ambiguitie of the Greeke conſtruction, is diuerſly expounded. Some doe thus tranſlate it, 10. Doe I perſwade men or God? Others doe take God for godly thinges, and men for humane thinges, which ſenſe would very well agree, if it were not ſomewhat far diſagreeing from the wordes, I had rather therefore to followe that ſence which was leſſe forced, for it is a common thing with p. 13the Greekes to vnderſtande the prepoſition foreign. Paule ſpeaketh not of the argument of his preaching, but of the purpoſe of his minde, that he hath regard vntounto God rather then vntounto men, although the doctrine be aunſwerable to y^e affection of him that teacheth. For as corruption of doctrine ſpringeth of ambitiō, auarice, or any other wicked deſire, ſo a right cōſcience maketh y^t the pure truth is retained. Therfore he enforceth y^t his doctrine is true, in that it is not conformed vntounto men. Or do I ſeeke to pleaſe men? This ſecond differeth not much from the firſt: notwithſtanding it differeth ſomwhat: for the deſire to get fauor is the cauſe why we ſpeake after men. Where ſuch ambitiō raigneth in our harts, that we couet to frame our ſpeeche to win the fauour of men, it may not be that we can teach ſincerely. Therfore Paule doth teſtifie himſelfe to be pure and free from this vice, and that he may with the more boldneſſe attempt himſelfe alſo from ſlaunder he ſpeaketh aſking the queſtion: For queſtions hauehave more waight, for that we giuegive our aduerſaries leaue to ſpeake againſte vsus if they hauehave any thing (to ſay.) For that was a ſigne of great ſuertie, which the teſtimony of a good conſcience gaue to Paule: becauſe, indeede, he knewe himſelfe ſo to hauehave done his duety, that he was not in daunger of ſuch a reproche. For if I ſhould pleaſe men. A ſentence worthy of remembraunce: that the ambitious, that is, they which hunt after the fauour of men, cannot ſerue Chriſte: Notwithſtanding hee ſpeaketh of his owne perſon ſingulerly in this ſence, that hee hath willingly put himſelfe out of fauour with men, y^t he might giuegive himſelfe to ſerue Chriſt: and compareth the ſtate of his life afore, with his life nowe. He was in verye great eſtimation, he was receiued in euerye place with great applaudings and welcomes, wherefore if he would hauehave pleaſed men, he needed not chaunge his eſtate, But hereof is to be gathered that generall doctrine which I ſpake of: Whoſoeuer will faithfullye ſerue Chriſt, they muſt couragiouſly contemn the fauour of mē. This worde, Men, hath in this place a certaine note: for the Miniſters or ſeruauntes of Chriſt may not purpoſely deſyre to pleaſe men: but there are diuers ſortes of men. Looke whome Chriſte is pleaſaunt vntounto, let vsus ſtudy to pleaſe them in Chriſte: they that will hauehave true Doctrine ſet behinde their affections, them p. 14in no wiſe muſt we obay. And truly this battayle muſt alwayes be ſuſtayned of Godly and ſound Paſtors, that they ſet noughte by the offending of them, which will hauehave what they liſt in all thinges. For the Church ſhall alwaye hauehave Drones and wicked perſons, which will preferre their owne will before the worde of God. Yea and the good men are ſometyme tempted of the Diuell, ſo that they be angry with their Paſtor that aduiſeth them rightly: whether they doe it of ignoraunce, or of infirmitie. It is our partes therefore not to be afrayde of any offence, ſo that thereby we doe not alienate the weake from Chriſt. Manye doe otherwiſe expounde this place, as though it were Conceſſio, (that is a graunting or yielding) and they thinke this the ſence, If I didde pleaſe men, Then I were not the Seruaunte of Chriſte: I graunte it. But who will vpbrayde this vntounto mee? Who ſeeth not that I ſeeke not the fauoure of menne? But that former ſence doeth more pleaſe me, in that Paule maketh mention, of howe greate fauour of men, he hath bereft himſelfe: that he mighte wholye giuegive himſelfe to Chriſt.

11 I make it knowne vntounto you.) This is a moſte ſtrong argument, and a ſpeciall ſtaye on whiche his cauſe dependeth, That he receyued not his Goſpell of men, but it was reuealed vntounto him by GOD. And becauſe this mought hauehave bene denyed him, he ioyneth an expoſitiue proofe, that is, a proofe which conſiſteth in the declaration of the thing done. But that this declaration maye hauehave the more force, he proteſteth that he ſpeaketh not of an obſcure or darke thing, but ſuch as he is ready to make proofe off, for ſuch an Exordium or beginning is meete for an earneſt matter. He denyeth it to be after man, becauſe it ſauoureth of no humane thing, or elſe becauſe it was not forged or made by man: for proofe whereof, hee doth ſtraighte waye put too, that hee was not taughte of anye earthly maiſter.

12 For I neither tooke it of man.) What than? ſhall a mans authoritie be therefore the baſer, if hee being taughte by the miniſterie of man, do afterwarde ſo become a teacher? But it is requiſite alwayes to conſider with what engines the p. 15falſe Apoſtles inuaded him, videlicet, that he tooke an halting and counterfeyte Goſpell of ſome no verye good mayſter, or at the leaſt of ſome baſe teacher, and vnderſtanding it but weakelye, nowe raſhlye to preache it. In the meane while they boaſted themſelues the Diſciples of the higheſt Apoſtles, the ſence of whoſe myndes they hadde perfectlye. It was therefore needefull for Paule to ſette his Doctrine agaynſte all the World, and to ſtay him vppon this ſhore. viz. That it was reuealed vntounto h…m by GOD, and not taughte him in the ſchoole of any man, otherwiſe he ſhoulde neuer hauehave bene deliuered from the ſlaunders of the falſe Apoſtles. Obiection. If anye will obiecte that he was taught of Ananias, Act. the ninth Chapt. the tenth ver. The ſolution thereof is eaſie: Anſwere. there is no let but that GOD by himſelfe hath taught him by Oracles, and to garniſhe the miniſterie alſo, hath vſed mans helpe in teaching him, as I hauehave ſayde afore that he was both called immediately by Oracle of God, and alſo was ordayned by the voyces of men and ſolemne approbation or admiſſion, theſe things diſagree not in themſelues.

13 For ye hauehave heard my conuerſation.) All this Narration is added in ſteede of a probation or proofe, for he ſheweth that all his life long hee didde ſo muche abhorre the Goſpell, that he was an hatefull enemie thereof, and a ſpoyler of Chriſtians, thereof we gather that his conuerſion was of GOD, And certeſſe hee appealeth them as witneſſes of a thing not doubtfull, that that whiche hee ſpeaketh of maye bee oute of doubt.

He calleth them his Companions which were of the ſame tyme, for if he had made the compariſon with the Elders, it hadde bene vnproper. The traditions of my Fathers. Hee meaneth not thoſe additions with whiche the lawe of GOD was corrupted, but the law of God it ſelfe, in whiche hee was broughte vp from his childehoode, and which he hadde receiued from his Fathers and Graundſires by mouth. When as therefore he was greatly addicted to the cuſtomes of the Fathers: it was not eaſy for him to be remoued from it, except the Lorde had drawne him by myracle.

p. 1615 And after that it pleaſed God which had ſeperated me from my mothers wombe, and called mee by his grace.

16 To reueale his ſonne vntounto me, that I might preache him among the Gentils, ſtraight way I conferred not with fleſh and blood.

17 Neither returned I to Ieruſalem to them which wer Apoſtles before me: but I went into Arabia, and againe I returned to Damaſco.

18 Three yeres after that I came back to Ieruſalem, that I mighte ſee Peter, and I remained with him fifteene dayes.

19 Other of the Apoſtles I ſaw none but James the brother of our Lorde.

20 Furthermore the thinges whiche I write vntounto you, beholde before God, I lye not.

21 After that I came into the Countreys of Syria and Cilicia.

22 And I was vnknowne in face to the churches of Jury, which were in Chriſt.

23 But only this report was among them. Hee that in time paſt perſecuted vsus, now preacheth the faith, which in time paſt he ouerthrew.

24 And they glorified God in me.

15 After it pleaſed God.) The ſeconde peece of his Narration, is of his wonderfull conuerſion: but here muſt be made a reſolution in y^t he was called by the grace of God to preach Chriſt among the Gentils: and in that, ſtraight way after his calling, not conſulting with the Apoſtles, he prepared him to the worke enioyned him without any doubting, being certayne of God his determination. Eraſmus diſagreeth in the conſtruction of the wordes from the common tranſlations (in Latine) for thus he ioineth it, Whē it ſeemed good vntounto God y^t I ſhould preach Chriſt among the Gentils, which called me to this, y^t he might reueale him by me. But y^e old tranſlatiō is more apte in my iudgement, for firſt the reuelation of Chriſt was offered vntounto him: and after p. 17that the preaching was committed. Or elſe if it like you to follow the tranſlation of Eraſmus ſo that foreign doe ſignifie in engliſh by me, yet for all that this peece, that I ſhould preache, is added to expreſſe the maner of the reuelation. But at the firſte bluſhe, the reaſoning of Paule may ſeeme not ſo firme, for howſoeuer he was conuerted to Chriſtianitie, he did by and by take vponupon him, without aſking counſell of the Apoſtles, the office of preaching the Goſpell, and doth it not for all that follow therefore that he was appointed vntounto it by y^e reuelation of Chriſt, but hee endeuoreth with many reaſons to proue it, all which if you gather into one, they will be ſufficient to make a full argumēt, firſt that he was called by Gods grace: ſecondly, that his Apoſtleſhip was approued of the reſt of the Apoſtles: and ſo forth. Let the Readers therefore remember to reade his whole narration together: and ſo therevpon to conclude of the whole, and not of the ſinguler partes. Which had ſeperated me.) This ſeparation was the councell of God whereby Paule was appointed to the office of an Apoſtle, before he did know himſelfe to bee borne a man: His calling afterward followed in due time, when as the Lord manifeſted his will as touching him, and commanded him to be in a readineſſe vntounto his worke. But there is no doubt, but that God, before the worlde was made, determyned what he woulde doe with eueryevery one of vsus, and aſſigned by his ſecret iudgement to eueryevery one his duety and charge. But otherwhile the ſcripture doth vſe to place theſe three degrees: The eternall predeſtination of God: his appoynting from the mothers wombe: and calling which is the effecte and fulfilling of both. The Lord ſpeaketh ſomewhat otherwiſe, Ieremy the firſt chap. the fift ver. that the wordes of Paule doe ſounde: and yet in the ſame ſence or meaning. Before y^t I did ſhape thee in thy mothers wombe, I did know thee: before thou cameſt oute of thy mothers wombe I ſanctified thee: I gaue thee to be a Prophet to the Nations or Gentils. God alſo ſanctified Paule not yet borne, to the office of an Apoſtle as he did Ieremie to y^e office of a Prophet, but he again is ſaid to ſeparat vsus frō our mothers wombe, becauſe y^t to this end we are brought forth into y^e world, that he might fulfil in vsus y^t which he hath determined. And our calling is deferred euen vntill it be a fitte time to execute, when p. 18as God hath made vsus meete to fulfill that office which he enioyneth vsus. Thus therefore may you reſolue Paules wordes, When it pleaſed God to reueale his ſonne by me, which called me, as before he did ſeperate me. For he would declare his calling to depende vponupon the ſecret election of God: neither that he was therefore appoynted an Apoſtle, becauſe he had prepared himſelfe by his owne induſtrie to take vponupon him ſo great an office: or els becauſe God had found him meete, as to whom he might cōmit this buſines: but becauſe he was appoynted thervnto by the hidden counſell of God, & that before he was borne: For ſo he is accuſtomed to aſcribe the cauſe of his calling, to the free pleaſure of God: which is diligently to be marked. For therby we are taught, that it is to be referred to the grace of God, not onelyonly that we are elected and adopted vntounto eternall life: but alſo that he vouchſafeth to vſe our helpe, wheras otherwiſe we are vtterly vnprofitable: and that he aſſigneth vsus a lawfull calling, in which we may exerciſe our ſelues. For what had Paule beeing not yet borne that was worthy of ſo great honour? Thus then muſt we make our count, that this is altogether the gifte of God, and not gotten by our power, that we are called to gouerne his Church. Finally in that ſome do more ſubtilly diſpute in the worde, Seperated, they do it without cauſe, and out of ſeaſon. Neither is God ſayd to ſeperate vsus, becauſe he doth put into vsus ſome habite or forme, wherby we may differ from other: but becauſe he doth order vsus by his counſell. Although verily he had already manifeſtly inoughe attributed his calling to the grace & fauour of God, when he made the beginning thereof that voluntary ſeparation from his mothers wombe: yet agayne by name doth he expreſſe it, partly that the cōmendation of the grace might take away al opniō of boſting, partly that he might teſtifie his thankfulnes to God. For he is accuſtomed willingly to do thus, euen where he hath no controuerſie with the falſe Apoſtles.

16 To reueale his ſonne. If you reade, To reueale his ſonne by me: it ſhal be y^e final cauſe of the Apoſtleſhip, to make Chriſt manifeſt. How? by preaching him among the Gentiles, that which the falſe Apoſtles laid to his charge as a fault. But wheras in Greeke it is foreign, I take it to be an Hebrue phraſe p. 19for mihi, for with the Hebrues ב is often ſuperfluous: which is wel inough knowen to thē that are expert in y^e tong. The ſenſe then is, that Chriſt was reuealed to Paul, not y^t he alone ſhould hauehave the fruition of the knowlege of him, & that he ſhould keepe him cloſe in his boſome: but that he ſhould preach him being by him knowen among y^e Gentiles. Straightway I conferred not. To confer With fleſh and bloud, is to take fleſh and bloud to counſell. And as touching the ſignification of theſe words, his minde was ſimply to exclude all counſels of men: for generally in this place he comprehendeth all men, & whatſoeuer wiſdome or counſell they hauehave, as by & by will appeare by the text: naye rather he doth by name ſhewe or note the Apoſtles, & that with that purpoſe, that y^e immediate calling of God may more clearly appeare. He therefore vſing only the authoritie of God, & being content therwith, prepareth himſelfe to the office of preaching.

17 Neither returned I to Ieruſalem. It is an expoſition & alſo an amplification of the former ſentence: as if he ſhould ſay, I hauehave deſired no man in the world to be mine autor, no not euē the Apoſtles them ſelues. They are therfore deceiued which ſay that the Apoſtles are not cōprehended vnderunder fleſh and bloud, becauſe he doth name them now apart. For he doth not adioyne any new or cōtrary thing, but only doth expound more playnly that which was darkly ſpokē. Neither is he therfore reprochful to y^e Apoſtles in ſuch maner of appellation: becauſe, to y^e end that he might ſhew him ſelfe not to hauehave bin moued by man, it was needful for him to ſet thē oppoſite vntounto god, for cauſe of y^e forged braggings of lewd perſons. And wheras y^e creature is cōpared with God, although it (I meane the creature) be preſſed downe with low & baſe titles, it hath no wrong done to it. But I went into Arabia. Luke in his hiſtory of the Actes hath paſſed ouer theſe 3. yeres, as neither alſo he doth reckē vp al other things: colde therefore is their falſe ſurmiſe, which ſeeke in this place ſome pretence of contrarietie. But let the godly readers waye what a greeuous battell of temptation tooke hold of Paule immediatly after his firſt ſeruice while he was yet but a young ſouldier, who y^e day before forhonors ſake was ſent with a goodly band to Damaſco, & to day like a baniſhed man is cōpelled to wander in a ſtraunge countrie: and yet for all that fainteth not.

18 Three yeres. The thirde yere at laſt after he exerciſed p. 20the office of an Apoſtle, he went vp to Ieruſalem, therefore hee began not by the calling of man. And neuertheleſſe leſt he ſhould ſeeme to hauehave his conſiderations contrary frō others, & therfore to flie the ſight of them: he ſaith that he came for this purpoſe, to ſee Peter: therefore although he waited their authoritye in taking vponupon him his office, yet hee helde not his degree of Apoſtleſhip, they being agaynſt it, but agreeing to it, and allowing it, and this is that which he intendeth, y^t neither he was at anye time of contrary opinion to the other Apoſtles, & moreouer y^t he did well agree with them. He noteth the ſhort time that he ſpent there, to ſhew y^t he came not thither to learn, but only that they might common one with another. To that ende belongeth that which he addeth, that he ſaw no other, becauſe that he going ſomewhether elſe, made his iorney that way only.

19 But Iames.) Who this Iames was we muſt ſee. The olde writers for y^e moſt part do agree y^t it was one of y^e Diſciples, by ſurname Oblias and Iuſtus, which ruled the Church of Ieruſalem. Although ſome think him y^e ſon of Ioſeph by another wife: ſome (which is more like to be true) think him coſine German to Chriſt of his mothers ſiſter: but ſeing he is reckoned among the Apoſtles, I allow not y^e opiniō. Neither is y^e excuſe of Hierome of any force. That this name is otherwhile ſet ouer from y^e xii. vntounto other, ſeing y^t here he ſpeaketh of the higheſt dignity, & we ſhal heare y^t the ſame (Iames) is a litte after accoūted amōg the principal pillers, therfore it ſeemeth to me much more probable to be the ſon of Alphaeus of whome he ſpeaketh. As for the reſt it is likely that they were then diſpearſed through diuerſe Countreyes, for they reſted not in one place idle. Although Luke doe ſhew Act. 11.15. that he was brought by Barnabas to the Apoſtles: yet that is not to be vnderſtanded of the xii. but of theſe two, which then were alone at Ieruſalem. 20 Fathermore the things which I write vntounto you.) This affirmatiō is extēded to the whole narratiō: & it ſheweth how ſeriouſly Paule cōtēdeth about this matter in y^t he putteth to an oth, the whiche it is not lawful to vſe, but in great cauſes & thoſe of much waight. And it is no maruaile though he ſtay long in ſo greate a contention, for wee ſaw afore what the deceauers didde goe about, by taking awaye from him the name and honour of an Apoſtle. p. 21But the faſhions of ſwearing which the Sayntes vſe, muſt bee marked of vsus: that we may vnderſtande that with an othe wee doe nothing elſe but call before the iudgement of God, the fidelitie and truth of our ſayinges and doinges: the whiche when wee doe it, needefull it is that religion & the feare of God ſhould gouerne.

22 I was in face vnknowne.) This ſeemeth to be added, that he might the more largely ſet out the mallice and ill will of his backbiters. For if onelyonly hereſay did moue the iewiſh Churches to giuegive glory vntounto God becauſe he had ſo wonderfully wrought in Paule: how deteſtable a thing is it, that they, vntounto whome his maruailous vertues were manifeſt by their effect, ſhould not doe the like? if onelyonly report ſuffiſed them, why were not theſe content with the ſight of the thinges? He is ſayde to hauehave ouerthrowne the faith, not becauſe faith of it ſelfe is able to be ouerthrowne, but becauſe he deſtroyed the ſame in weake perſons. Finally the enterpriſe is more reſpected then the effect.

24 They did glorifie.) This was a manifeſt token, that his miniſterie was approued of all the Churches of Iury, and ſo approued that with great wondering and praiſe they acknowledged the great power of God. So glauncingly he nippeth his ill willers, in that they by their ſpite and ſlaunders onelyonly profite herein, that they darken the glory of God, whiche the Apoſtles had acknowledged and openly confeſſed to ſhine in the Apoſtleſhip of Paule. In the meane ſpace here is by the way preſcribed vntounto vsus a rule, how much we ought to reuerence the Saints of God. For ſuch is either our wickedneſſe, or our vnthankefulneſſe, or our readineſſe to ſuperſtition, that looke whome we ſee garniſhed with the giftes of God, thoſe we worſhip as it were Gods, not remembring of whome they had thoſe giftes. And therefore we are warned in this place rather to caſt our eyes vponupon the Authour, y^t we may aſcribe vntounto him that which is his. And alſo we are taught that it was an occaſion to prayſe God, in that Paule of an enimie was become a Miniſter.