uncircumcision was committed unto him, and over the circumcision unto Peter, when, notwithstanding, Paul, almost everywhere preached to the Jews in their synagogues, and Peter likewise to the Gentiles? There are examples and testimonies of both in the Acts. Peter converted the centurion, with his family, which was a Gentile, (Acts x. 3.) He wrote also to the Gentiles, as his first epistle testifieth. Paul preaching Christ among the Gentiles, entereth notwithstanding into the synagogues of the Jews, and there preacheth the gospel, (Acts xiv. 1.) And our Saviour Christ, in Matthew and Mark, commandeth his apostles to go throughout the whole world, and preach the gospel to every creature, (Matt. xxviii. 20. Mark xvi. 15.) Paul likewise saith, "the gospel preached to every creature which is under heaven," (Col. i. 23.) Why then doth he call himself the apostle of the Gentiles, and Peter, with the other, the apostles of the circumcision?

Paul hath respect unto this, that the other apostles remained specially in Jerusalem, until God called them unto other places. Thus stood the matter then for the time, that while the political state of the Jews continued, the apostles still remained in Judea; but when the destruction of Jerusalem approached, they were dispersed throughout the whole world. But Paul, as it is written in the Acts (chap. xiii. 2.), by a singular vocation was chosen to be the apostle of the Gentiles, and being sent out of Judea, he travelled through the countries of the Gentiles. Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, (Acts xiv. 1.) and by this occasion he first brought unto them, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ. When they would not hear this, he turned to the Gentiles, as Luke witnesseth, Acts xiii. where he bringeth in Paul thus boldly speaking against the Jews: It was necessary that we should first preach the word of God unto you; but seeing ye reject it, and judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And in the Acts (chap. xxviii. 28,) "Be it known, therefore, unto you, that this salvation of God is sent unto the Gentiles, and they shall hear it." Wherefore, Paul was sent specially unto the Gentiles. But because he was a debtor unto all, and became all things unto all men, therefore, occasion being offered, he went into the synagogues of the Jews, where, not only the Jews, but also the Gentiles, heard him preaching Christ. Otherwise, he preached publicly in the market-place, in houses, and by the rivers' sides. He was specially then the apostle of the Gentiles, as Peter was of the Jews; who, notwithstanding, preached Christ to the Gentiles also when occasion was offered.

And here he calleth uncircumcision the Gentiles, and circumcision the Jews, by a figure named synecdoche, which, under a part, comprehendeth the whole; which figure is commonly used in the scripture; the gospel then over uncircumcision, is that which was appointed to be sent unto the Gentiles. This gospel, saith he, was committed unto him, as the gospel over circumcision was unto Peter; for as Peter preached the gospel among the Jews, so did he among the Gentiles.

This he often repeateth, that Peter, James, and John, which seemed to be the pillars of the church, taught him nothing, nor committed unto him the office of preaching the gospel, as having authority and rule over him. But they themselves, saith he, did see that the gospel was committed unto me, but not by Peter; for as I did not receive or learn any gospel of man, so did I receive no commandment by man to preach the same; but both the knowledge and the commandment to preach it among the Gentiles, I received immediately from God; like as the charge was given of God unto Peter to preach the same among the Jews.

This place witnesseth very plainly that the apostles had like calling, like charge, and all one gospel. Peter preached no other gospel than the rest of the apostles did, neither did he appoint to others their charge and office; but there was an equality among them all, for they were all taught of God, that is, both their vocation and charge was wholly and immediately from God. There was none, therefore, greater than other, none that had any prerogative above other. And therefore, when the Pope vaunteth that Peter was the chief of the apostles, that thereby he might confirm and establish his usurped primacy, it is an impudent lie.

VERSE 8. For he that was mighty by Peter.

This is a confutation of another argument of the false apostles. Why do the false apostles boast, saith he, that the gospel of Peter was mighty, that he converted many, that he wrought many and great miracles, raised up the dead, and with his shadow healed the sick? (Acts v. 15.) I grant all these things to be true; but Peter received this power from Heaven. God gave a virtue to his word, so that many did believe him, and great miracles were wrought by him. The same power had I also; which I received not of Peter, but the same God and the same spirit which was mighty in Peter, was mighty to me also. I had the same grace; I taught many; I wrought many miracles, and through my shadow also I healed the sick. And this Luke testifieth in these words: "And God wrought no small miracles by the hands of Paul, so that from his body were brought napkins and handkerchiefs, and the diseases departed from them, and the evil spirits went out of them," (Acts xix. 11, 12.) Read more hereof in Acts xiii. xvi. xx. xxviii.

To conclude, Paul will be counted in no point inferior to the rest of the apostles; and herein he glorieth with a godly and a holy pride. Necessity constrained him stoutly to withstand Peter, and the burning zeal he had for the glory of God, moved him so to do. Certain profane spirits, as Julianus and Porphirius, not considering this, thought it to be but a carnal pride that caused Paul thus to do; such as at this day we see in the Pope and his generation. But Paul had not here his own business in hand, but a matter of faith. Now, as concerning faith we ought to be invincible, and more hard, if it might be, than the adamant stone; but as touching charity, we ought to be soft, and more flexible than the reed or leat that is shaken with the wind, and ready to yield to every thing; therefore, the controversy was not here touching the glory of Paul, but the glory of God, the word of God, the true worship of God, true religion, and the righteousness of faith, to the end that these things might still remain pure and uncorrupt.

VERSE 9. And when James, and Cephas, and John, knew of the grace that was given unto me, which are counted to be pillars, they gave to me, and to Barnabas, the right-hands of fellowship, that we should preach unto the Gentiles, and they unto the circumcision.

That is to say, when they heard that I had received my calling and charge from God, to preach the gospel among the Gentiles, and that God had wrought so many miracles by me: moreover, that so great a number of the Gentiles were come to the knowledge of Christ through my ministry, and that the Gentiles had received the Holy Ghost, without the law and circumcision, by the only preaching of faith, they glorified God for his grace which was given unto me.

He calleth grace here, whatsoever he had received of God; to wit, that of a persecutor and waster of the church he was made an apostle, was taught by Jesus Christ, and enriched with spiritual gifts. And here withal he sheweth, that Peter gave testimony unto him, that he was a true apostle, sent and taught not by himself, nor by the other apostles, but by God alone, and not only acknowledged the ministry and authority of Paul, and the gifts of the spirit, which were in him, as heavenly things, but also approved and confirmed the same, and yet not as a superior and ruler, but as a brother and witness. James and John did likewise the same. Wherefore he concludeth, that they which are esteemed for the chief pillars among the apostles, are wholly with him, and not against him.

VERSE 9. The right-hands of fellowship.

As if they should have said: We, O Paul, in preaching the gospel, do agree with thee in all things; therefore, in doctrine we are companions, and have fellowship together therein; that is to say, we have all one doctrine, for we preach one gospel, one

baptism, one Christ, and one faith. Wherefore we can teach or enjoin thee nothing, since there is one mutual consent betwixt us in all things. For we do not teach any other or more excellent things than thou dost; but the same gifts which we have, we see to be in thee also, saving that to thee is committed the gospel over uncircumcision, as the gospel over the circumcision is unto us. But we conclude here, that neither uncircumcision nor circumcision ought to hinder our society and fellowship, since it is but one gospel which we both preach.

Hitherto Paul hath proved by manifest witness, not only from God, but also from man, that is to say, the apostles, that he had truly and faithfully preached the gospel; therefore he sheweth, that whatsoever the false apostles said to diminish his authority, is but feigned and forged matter, and that the testimony of the apostles maketh for him, and not for the false apostles. But for that he is alone, and without witness, therefore he addeth an oath, and calleth God to record that the things which he hath spoken are true.

VERSE 10. Warning only that we should remember the poor, which thing also I was diligent to do,

After the preaching of the gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the church is, there must needs be poor; who, for the most part, are the only true disciples of the gospel, as Christ saith: "The poor receive the glad tidings of the gospel," (Isa. lxi. 1. Matt. xi. 5. Luke iv. 26.) for the world and the devil do persecute the church, and bring many to poverty, who are afterwards forsaken and despised of the world. Moreover, the world not only offendeth herein, but also is careless for the preservation of the gospel, true religion, and the true service of God. There is none that will now take any care for the maintenance of the ministers of the church, and erecting of schools; but for the erecting and establishing of false worship, superstition, and idolatry, no cost was spared, but every man was ready to give most liberally and largely. And herecf came so many monasteries, so many cathedral churches, so many bishoprics in the Pope's church, where all impiety reigned, with so great revenues provided for their sustentation; whereas now a whole city thinketh much to find one or two poor ministers and preachers of the gospel, which before, while the Pope and all impiety reigned, did sustain sundry monasteries of monks, friars, nuns, and whole swarms of massing priests. To be brief, true religion is ever in need. And Christ complaineth, "that he is hungry, thirsty, harbourless, naked, and sick," (Matt. xxv. 42.) Contrariwise, false religion and impiety flourisheth and aboundeth with all worldly wealth and prosperity. Wherefore a true and faithful pastor must have a care of the poor also: and this care Paul here confesseth that he had.

VERSE 11. And when Peter was come to Antiochia, I withstood him to his face: for he was to be blamed.

Paul goeth on still in his confutation, saying, "that he not only hath for his defence the testimony of Peter, and the other apostles which were at Jerusalem, but also that he withstood Peter, in the presence of the whole church of Antioch." He sheweth here a matter, not done in a corner, but in the face of the whole church. For, as before I have said, he hath here no trifling matter in hand, but the chiefest article of all Christian doctrine. The utility and majesty whereof whoso rightly esteemeth, to him all other things shall seem but vile and nothing worth. For what is Peter? What is Paul? What is an angel from heaven? What are all other creatures to the articles of justification? Which, if we know, then are we in clear light: but if we be ignorant thereof, then are we in most miserable darkness. Wherefore, if we see this article impugned, or defaced, fear not to resist either Peter or an angel from heaven, following the example of Paul, who seeing the majesty of this article to be in danger for the dignity of Peter, had no regard of his dignity and estimation, that he might keep the same pure and uncorrupt. For it is written: "He that loveth father or mother, or his own life more than me, is not worthy of me," (Matt. x. 37.)

Wherefore we are not ashamed, for the defence of the truth, to be counted and called of the hypocrites, proud and obstinate, and such as will be only wise, will hear none, will give place to none. Here we must needs be obstinate and inflexible. For the cause why we offend man, that is to say, tread down the majesty of the person or of the world, is so great, that the sins which the world judgeth to be most heinous, are counted singular virtues before God. "In that we love our parents, honour the magistrates, shew reverence to Peter and other ministers of the word, we do well." But here we have in hand the cause neither of Peter, nor parents, nor magistrates, nor of the world, nor of any other creatures, but of God himself. Here if I give no place to my parents, to the magistrate, or an angel from heaven, I do well. For what is the creature in respect of the Creator? Yea, what are all creatures, being compared unto him? Even as one drop of water in respect of the whole sea. Why then should I so highly esteem Peter, which is but a drop, and set God aside, which is the whole sea? Let the drop therefore give place to the sea, and let Peter give place unto God. This I say to the end that ye should diligently weigh and consider the matter wherefore Paul intreateth: for he intreateth of the word of God, which can never be magnified enough.

And where he saith (to his face) this clause maketh specially against the venomous vipers and apostles of Satan, which slander those that are absent, and in their presence dare not once opentheir mouths: as the false apostles did, whom also here he touch