qualitie of the reprehension is in this place to be marked For Paule did not simply reprehende Peter as one Christian doth another but he did it as they say Ex officio that is to say according to the right or prerogatiue of the Apostolike person which he executed And here the Papacie of Rome is throwne flat downe with an other thunderbolt speciallye that shamelesnesse or impudencie is conuinced and manifestly shewed in that the Romane Antichrist doth boast himselfe free from giuing an account and in that he doeth exempt himselfe from the iudgement of the whole Church In this place one man not rashly not with an vnlawfull boldnes but according to the power and authoritie graunted him of God doth rebuke Peter before the whole Church and Peter doth submit himselfe obediently to the rebuke nay rather the whole disputation of these two Chapters was nothing else then a manifest ouerthrowing of that tyrannicall supremacie which the Romanists do babble to haue bene founded by the law of God But if they will haue god to be the authour thereof they must needes then forge a newe scripture And if they will not haue him to their professed enimie of necessitie they must wipe out these two chapters out of the holy scripture Because he was worthy of reprehension The greeke Participle signifieth reprehensus that is reprehended but I am out of doubte that it is put in steede of the Nowne for him that deserueth a iuste reprehension for whereas Chrysostom doth enterprete it thus That that complainte and the accusation did arise of others truly it is a cold or weake exposition For it is often vsed of the Greekes to giue vnto participles the signification of nownes the which euery man seeth to agree to this place and hereof a man maye readilye gather how vnapt the exposition of Hierome and Chrisostome is who thought the Apostles of a set matche to haue played this part or pranke before the people Neither doe these two wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpe them which signifie that Peter being reprehended to his face had neuer a word to aunswere Whereas Chrisostome doth iudge that they to auoyd offence would haue talked together priuately if they had had any dissention it is of no waight for other small offences were little to bee regarded in respect of this most pernicious offence because the Churche by this should be deuyded because by this the Christian lybertie was in hazarde because by this the grace of Christ was ouerwhelmed openly therfore must this open or publique sinne be reprehended The cheefest argument or reason whereto Hierome leaneth is to be friuolous and vayne Why would Paule haue condemned sayth he in an other that which he counteth prayse worthy in himselfe for he boasteth that to the Iewes he was become a Iewe 1. Cor. 9.20 I aunswere That Peter did farre otherwise for Paule didde not in any wise conforme himselfe to the Iewes but that the doctrine of libertie shoulde remayne safe and sound whereby neither would he circumcise Titus that the truth of the Gospell might remayn whole But Peter did so play the Iewe that he draue the Gentils into bondage and seruitude and also as it were with this preiudice he did abase the doctrine of Paule He did not therefore holde the meane because he had more regarde to gratifie than to edifie and he did more respect what pleased the Iewes then what was expedient for the whole body More rightly therefore hath Augustine iudged whiche sayth that nothing was done of a sette matehe but that Paule did sincerelye of a Christian zeale sette himselfe againste the naughtye and vnseasonable simulation of Peter because he deemed it harmefull to the Church 12 For before certaine came The state of the cause is here described that Peter for the Iewes sake had made a departing from the Gentils so that he would driue them from the cōmunion of the Church except they would renounce the liberty of the Gospell and put their necks vnder the yoke of the law If Paul should now haue held his peace his whole doctrine did fall his whole building erected through his ministerie did lie aground therefore it was neede for him both stoutly to resist and sharpely to fight Here we beholde how warily we must attemper our selues to please men lest we swerue aside from the right course with too much desire to please or else with preposterous feare to offend If that might happen to Peter howe much more easilye shall it happen to vs except we take very good heede 14 When I saw they went not forward rightly Some expounde this of the Gentils who being troubled with the example of Peter did now begin to faynt but it is more conuenient to vnderstand it of Peter Barnabas and their followers The right path or way to the truth of the Gospel keeping sound the true Doctrine was to vnite and bring in one the Iewes and the Gentils but to bynde the consciences of the Godlye with the necessitye of keeping the lawe and in silence to burye the Doctrine of libertie were an vnworthye rewarde of vnitie The truth of the Gospell Paule taketh in this place as afore hee didde vnto which he setteth opposite the colour wherewith Peter and other did deforme the Gospell Whiche sith it is so it is not to bee doubted that Paules contention was serious and waightye As touching doctrine they did verye well agree but because Peter hauing no respecte of Doctrine did too too seruilely followe the Iewes mynde therefore is he reproued of halting There be some which with another pretence may excuse Peter for that hee being the Apostle of the Circumcision ought to haue had more care of the Iewes sauegarde or saluation and neuerthelesse they maye also graunte that Paule did well in taking vpon him the Gentils cause but it is a fonde thing to defende that whiche the holye Ghost hath condemned by the mouth of Paule Neyther was mans businesse talked of here but the puritie of the Gospell was brought into daunger least it shoulde be defiled with Iudaicall leauen Before all By this example we are admonished that they are openly to be chastised which to the hurt of many haue offended as farre forth as it is profitable for the Churche The ende is lest if suche a fault shoulde be lefte vnpunished it shoulde by the example thereof doe harme and Paule doth teach 1. Tim. 5. ver 20. that that oughte to bee obserued namely in Priests or Elders that is to saye for that in respecte of the office whiche they beare they doe by their example more greeuouslye hurte but speciallye it was profitable to defende constantlye before the people a good cause whiche did belong to all whereby Paule might make it more manifest that he did not flye the light If thou seing thou art a Iewe. Paules Oration to Peter consisteth of two partes in the firste he doth expostulate for that he doth the Gentils wrong because he doth driue
to preuayle to the binding of the cōsciences and this will I take hold of that there is one law giuer vvhich hath power to saue and destroy Let this be the sum Paule in this place reasoneth from the generall to the speciall negatiuely vvhich is an ordinarie and most naturall maner of disputing But with vvhat testimonies and reasons he proueth this sentence We are iustified by the only grace of Christ vve shal see in his place This he prosecuteth euen to the end of the third Chapter In the beginning of the fourth chapter he intreateth of the right vse of ceremonies and vvhy they vvere ordained vvhere also he sheweth that they are now abolished For he must preuent this absurditie vvhich straight vvay might haue come in any mans minde To what end than vvere ceremonies were they vnprofitable did the Fathers occupie thēselues in thē in vaine He determineth both breefelye namelye that in their time they vvere not superfluous also that now they are abrogated by the comming of Christ because he is the truth and ende of them wherefore he teacheth that we must abide in him where also hee briefely toucheth what our state differeth from the state of the Fathers whereof it foloweth that the doctrine of the false apostles which darkeneth the brightnesse of the Gospel with the shadowes of the old Lawe is a peruerse and hurtfull doctrine with his doctrine hee mingleth certayne exhortations to moue the affections About the ende of the Chapiter he setteth out his matter with a fine and pleasant allegorie In the fifte chapiter he exhorteth to holde faste the libertie purchased by the blood of Christ that they deliuer not their consciences to be entangled vvith the doctrines of men but yet withall he admonisheth what is the lawfull measure of libertie And vpon this occasion he sheweth which are the true exercises of Christians least whileste they are in vayne occupied about ceremonies they passe ouer those things that are principall Finis ¶ A Commentarie of M. Iohn Caluin Vpon the Epistle to the Galathians and translated into Englishe by R. V. Cap. 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 vnto the Churches of Galatia 3 Grace vnto you and peace from God the Father and the Lord Iesus Christ 4 Which gaue himselfe for our sinnes that he mighte take vs from this present euill worlde according to the will of God and of our Father 5 Vnto whome be glory for euer Amen 1. Paule an Apostle I Haue sayde in another place that Paule in hys salutations is wont to ascribe vnto himself the name of an Apostle that by his person he mighte get authorytie vnto 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 vs 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 only affirme that 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 the 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 vnto himselfe the honour so is it not in the power of men to giue it vnto 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 vnto the Ministerie yet neuerthelesse Paule doth here speake of the perfecte approbatiō of his Calling in the 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 haue been at that time a fault in a Pastor Paule himselfe with Barnabas did make Elders by election in euery 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 onely not euill but also laudable I haue 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 that is to say immediatly as they 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 vpon 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 haue 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 this 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 haue written in the name of many for this cause that 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 haue 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 vs not in euery Congregation we should straight way take from them the name of a Churche Paule in this place doth teache vs 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 haue 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 haue 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 vnto you peace I haue 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 vnto vs 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 the Galathians vnto him retayne thē in him For if they had worthely considered this benefite of redemption they would neuer haue 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 vnto vs what he hath brought vnto vs. 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 and wickednes moreouer that this Redemption is of so great worthines that it ought wholy to rauish vs 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 vs in this hath witnessed his loue toward vs that he hath not spared his onely begotten sonne but hath giuen him for vs And Christ hee offered himselfe a sacrifice to reconcile vs to
is it that they vnto whome his maruailous vertues were manifest by their effect should not doe the like if onely report suffised them why were not these content with the sight of the thinges He is sayde to haue 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 onely 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 vnto vs 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 vpon the Authour that we may ascribe vnto 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 ¶ The seconde Chapter 1 Fourteene yeares after that I went vp againe to IerusaleÌ„ together with Barnabas taking Titus also with me 2 And I went vp according to reuelation and I conferred with them the Gospell which I preache among the Gentils but priuately with theÌ„ which were in price least by any meanes I should or had run in vaine 3 But neither Titus which was with me being a Greeke was compelled to be circumsised 4 For because of false bretheren being entred in whiche came in to spie out our libertie which wee haue in Christ Iesu that they might bring vs into bondage 5 Vnto whom no not for an hower gaue we place by subiection that the truth of the Gospell might remain in you FOurteene yeres after Scarslye can any man affirme for a certaintie whether he meane that going vp which Luke mentioneth Act. 15.2 nay rather the order of the History leadeth vs to the contrarye parte for there it is shewed that Paule came foure times to Ierusalem of his first comming is already sayde his seconde comming was when he and Barnabas broughte the almes collected in the Congregations of Graecia and Asia as it is reade Act. 12.25 of the which that I should rather vnderstande this present place many reasons moue me or else it must needes bee that the one of them must tell an vntruth Moreouer the coniecture doth more moue me that Peter was reprehended at Antiochia what time as Paule did abide there and that was before he was sent to Ierusalem of the Churches to dispatche the disseÌ„tion arisen about ceremonies Beside that it is not agreeable to reason that Peter would haue vsed such simulation if that controuersie had bene ended and the decree of the Apostles published Paule in this place writeth that he came to Ierusalem after he addeth that Peters simulation was reproued by him which simulation he would neuer haue vsed but in doubtfull things That is Paule furthermore he would scant at any time haue enterprised that voyage taken by the common consent of the faythfull letting passe the cause and suppressing so memorable an ende And it appeareth not sufficiently at what time this Epistle was written but that the Greekes do coniecture it to be sent froÌ„ Rome and the Latines from Ephesus But I suppose that it was not only written before that Paule saw Rome but also before the counsell was held where the Apostles gaue sentence as touching the vse of ceremonies For where as the aduersaries did falsly pretend the name of the Apostles did leane chiefly thervpoÌ„ to burdeÌ„ Paule withal what great negligeÌ„ce had it ben to passe ouer the decree euery where published among all men wherwith they were confouÌ„ded Surely this one word wold haue stopped their mouth ye obiect to me the Apostles but all men know what they haue iudged therefore I holde you conuict of a shamelesse lie You put vpon the Gentils necks necessitie of keeping the law as though ye did so by their commaundement but their writing is extant whereby they set the consciences at liberty froÌ„ it Moreouer this is to be added that in the beginning he did check the Galathians in that they fell so soone from the gospel which he deliuered them And a man may readily gather that some space there was from that time which they were brought vnto the gospel before that controuersie of ceremonies was moued Finally I take the foureteene yeares not from the one iorney to the other but that the account may begin alwayes from Paules conuersion So were there xi yeres betweene his two iorneyes 2 I went vp according to reuelation Here he doth approue his Apostleship and doctrine not only by workes but also by diuine oracle For whereas God did gouerne that iorney the cause whereof was the confirmation of his doctrine it is not nowe by the consent of men confirmed only but also by the authoritie of god which ought abouÌ„dantly to breake their obstinacie who did burdeÌ„ Paule by obiecting the Apostles names for although afore ther were some shadow of coÌ„teÌ„ding yet thaÌ„ wheÌ„ gods iudgemeÌ„t setteth in foote al quarrelling hath an end I coÌ„ferred with theÌ„ First ye must note this word Conferre for they do not prescribe vnto him what he ought to teache but he sheweth what he hath tâ—ught that they may prescribe vnto him and giue their coÌ„sent because his aduersaries might slaunderously talk by dissembling many things craftily that he weÌ„t about to get the Apostles fauour he doth namely expresse that he coÌ„ferred the Gospell as he preached it among the Gentiles whereby he turneth away all suspition of deceite and ouerthwarting We shall see what followeth at last for the Apostles did not thinke it blame worthye in that he had begun without their commaundement but without controuersie or quarelling they ratified that which he had done and that by the instinction of the same spirite who being guide Paule came vnto them He was not therefore made of them an Apostle but so acknowledged but these thinges shall be mentioned afterwarde Least by any meanes What then shall the truth of God fall except it be stayde by the testimony of men but although the whole world be faithlesse yet for all that the truth of God remayneth sure and vncorrupted neyther doe they lose their labour which by the commaundement of God do teach the Gospell although they bring forth no fruite by their labor neither doe the words of Paule tende to this ende but for that as
that they haue the true Gospel whiche is not onely corrupted with many figments but more than counterfeit with many wicked doctrines Let vs remember than that it is not ynough to hold the name of the gospell and a kind of sinne therof except the purity of it remayne firme and vnspotted Where are them that would with painted moderations reconcile vs to the papists as though it were lawfull to cut of ought from the doctrine of Religion as it were from money or land We see haw far Paule abhorreth this kind of Transactio agreement which auoucheth that not to be the true Gospel which is not the pure gospell 6 From those which seemed to be somewhat what they were in times past it is no matter to me God accepteth not the persō of a man for vnto me they which seemeth to be accounted off added nothing 7 Nay rather contrariwise whan they sawe the Gospell of vncircumcision committed to me as the Gospell of Circumcision was committed to Peter 8 For he that was mightie or effectuous in Peter to the Apostleship of Circumcision was also mightie in me toward the Gentils 9 And when Iames and Cephas Iohn who seemed to be pillers did know the grace giuen vnto me they gaue the right hands of fellowship vnto me Barnabas that we should excercise Apostleship amōg the Gentils and they vpon the Circumcision 10 Onely that we should be mindfull of the poore in the which also I haue ben diligent to do the same 6 From them which seemed Paule is not as yet content except the Galathians doe also know that he learned nothing of Peter and the Apostles hereof it is that Porphirius and Iulianus acccuse the holy man of pride because he doth take so much vpon him that he may not away to learne any thing of other because he boasteth himself to be made a teacher or Doctor hauing no mayster or helper because he so greatly indeauoreth to seeme inferior to no man But whosoeuer shall consider how necessary this boasting was will acknowledge that it was holye and worthye of very great prayse For if hee had graunted this to his aduersaries that he had profited vnder the Apostles hee had armed them with two slaunders for by and by they would haue sayde At length thou hast something profited that thou mightst correct that which thou haddest before offended in and that thou mightst pluck back thy foote frō thy rash enterprise So first of al his whole doctrine of former time should haue ben suspected his building cast down secondarily in time to come also he should haue had lesse authoritie or estimation because he shold haue ben takē for a cōmon disciple We see thā that he is caried away into this holy bosting not so much for his own cause as by a necessitie of auouching his doctrine Here is not contention of ambition for that in no wise hee reasoneth aboute the Persons but Paule will not that his Apostleship vnto which the authority of his doctrine was adioined should be blemished with the greatnesse of any man And if this be not ynough to stop those dogs mouths yet doth it sufficiētly confute their barking What they were in times past These wordes are to bee read by themselues for to the end that his aduersaries shoulde knowe that he cared not for the iudgement of men he put in this Parenthesis But this place they doe diuerse wayes expounde Ambrose doeth thinke that their folly is by the waye reprehended whiche didde laye the Apostles in Paules dishe to waye him downe withall as if he shouid saye As though I mighte not make exception that they were poore idiots whiche knewe nothing but fishers craft but as for me I was instructed with learning euen from my childehoode vnder my Mayster Gamaliel but I let all that passe because I know God forceth not of any mens persons Chrysostome and Hierome doe vnderstande it more hardlye as though after a sort he threatned also the chiefe Apostles according to this sence Whatsoeuer they be they shall not escape the iudgement of God if they go aside from their office neither the dignitie of their office or else the estimation of men shall deliuer them But vnto me this exposition seemeth plainer and more agreeable to Paules mynde That he graunteth them to haue bene the first or chiefe in deede in order of tyme but hee denyeth that to be any hinderaunce vnto him whereby he should not now holde his degree in like maner He doeth not saye that he careth not what maner of men they be at this presente but hee speaketh of the time past in whiche they were alreadye Apostles he himselfe being a straunger from the fayth of Christ In summe Hee will not haue them iudge after the tyme past nor yet that that prouerbe shoulde bee of force in this cause That hee which is before in Tyme shoulde be more abled in Righte The person of a man Besides the expositions whiche I haue already brought this thirde also hath some shew That in the Worldes pollicie or gouernment persons haue place but in the Spirituall kingdome of Christ they oughte to giue place That is plausiblye sayde but the Lorde speaketh of Worldelye policye or gouernment when hee sayeth Thou shalte not accepte a person in iudgement Deut. the tenth Chapt. and the seuenteenth ver But I enter not into that Disputation because it maketh nothing to this present place for Paule doth simply vnderstande that that degree of Honoure into whiche the Apostles were come before didde not lette that hee shoulde not be called of GOD and of a man of no accounte shoulde of a sodayne be made equall vnto them and although there were great difference that that auayled nothing before God who is not ledde with the accepting of persons and whose calling is in daunger of no preiudices But this as yet hee maye seeme to haue spoken withoute reason for graunte that it bee true that persons are not to bee respected in the Lordes businesse as that in deede must dilligentlye be taken heede of What is this to Peter and to his fellowes the Apostles who were not in person alone reuerent but also in true holinesse and psiritual giftes for a person or the respecting of a person is opposit or set against the feare of God a good conscience Act. 10.34.35 1. Pet. 1.17 this is the common vsage of scripture But godlynesse a right zeale holynesse and other like giftes did get vnto the Apostles speciall fauour and honour and Paule trulye speaketh as contemptuouslye in this place as though there had bene nothing in them but outward shewes I aunswere That Paule doth estimate in this place the Apostles after the value they were of but according to the vayn boasting of his aduersaries for to the ende they might sell their smoke with full mouthes they thundered out the names of Peter Iames and Iohn and that reuerence which the Churche did giue vnto them