Commentary upon Galatians

p. 1CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS.

TWo things are generally to be considered, the occasion of this Epistle, and the Scope. The occasion that mooued Paul to write this Epistle was, because certen false-Apostles slaundered him both in respect of his calling, as also in respect of his doctrine; teaching that he was no Apostle, and that his doctrine was false. And by this means they seduced the Churches of Galatia, perswading them that iustification and saluation was partly by Christ and partly by the Lawe. The Scope of the Epistle is in three things. First the Apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching iustification by Christ alone. And vpon this occasion, he handles the greatest question in the world, Namely, what is that Justice whereby a sinner stands righteous before God, in the 3. and 4. and in the beginning of the fift. Thirdly, he prescribes rules of good life in the fift and sixt chapters.

1. Paul an Apostle (not of men, nor by man, but by Iesus Christ, and God the father, who raised him from the dead.)

THe Epistle hath 3. parts, a Preface, an Instruction, and the Conclusion. The preface is in the fiue first verses: and it hath two parts, an inscription, and a Salutation.

The inscription sets downe the persons that write the Epistle, and the persons to whome it is sent. The persons that write are two; Paul & the Brethren.

p. 1Paul is mentioned in the first verse. In which, in comely and decent manner he commende himselfe to the Galatians by his office and function [as Apostle] that is, one called to be a planter and founder of the Church of the newe Testament among the nations. And because the title of an Apostle in generall signification may agree to all teachers: therefore he goes further, p. 2and sets downe the cause of his Apostleship. And first he remooues the false causes in these words [not of men] that is, not called by men as by Authors of my calling, or not called by the authoritie of men. And in this Paul opposeth himselse to the false-apostles, who were called notby God, but by men. Againe he saith [not by man] that is, not called of God in and by the ministerie of any meere man. And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer, who are called of God by man. This done, he propounds the true cause and author of his Apostleshippe, of whome he was called immediately. Against this it may be obiected, that Paul was ordained to be an Apostle by the imposition of hāds of the Church of Antioch. I answer, that this imposition was rather a confirmation then a calling. Secondly, they of Antioch had not imposed hands on Paul, but that they were commanded by the spirit of God. Further Paul addes that he was called by Christ [and God the father] for three causes. The first, was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God, namely that he is the Father, and Iesus Christ, and the Holy Ghost: for the Godhead may not be conceiued out of the trinitie of persons. The third is, because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father [who raised him from the dead] and that for two causes. One was to prooue Christ to be the naturall sonne of God, for he professed himselfe to be so: and that was one cause why he was crucified and put to death. Nowe when he was dead, if he had not bin the sonne of God indeede, he had neuer risen againe but had perished in death. And in that the father raised him againe to life, he gaue testimonie that he was his own naturall sonne. And therefore Paul saith that Christ [Rom. 1. 5.] was declared to be the sonne of God by the resurrection from the dead: and he applies the words of the Psalme, (thou art my sonne this day haue I begotten thee) to the time of Christs resurrection. [Act. 13. 33.] Againe, Paul mentions the resurrection of Christ, to note the time of his owne calling: for though the rest of the Apostley were called when Christ was in the estate of humiliation yet Paul was called afterwards, when Christ was entred into his kingdome, and sate at the right hand of his father.

p. 2The vse. First, whereas Paul in the very fore front of his Epistle p. 3beginnes with his owne calling, I gather, that euery minister of the Gospell ought to haue a good and lawefull calling, A man cannot preach vnlesse he be sent. Christ tooke not vnto [Rom. 10. 14.] him the office of a Mediatour till he was called and sent of the Father. Therefore the opinion of the Anabaptist is foolish and phantasticall, who thinke that euery man may preach that will without any speciall calling. They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints. Answer, [1. Cor. 16. 15. 〈 in non-Latin alphabet 〉 .] the meaning of the place is not that they called themselues, but that they set themselues apart to the ministerie of the Saints, in the purpose and resolution of their owne hearts. Againe they alleadge, that all Christians in the newe Testament are Kings and Priests, and the office of the priest is to teach. I answer, [Apoc. 5. 10.] all are priests in that they are to offer themselues in sacrifice to God: and to teach priuately within their places and callings, as the master his seruants, the father his children, &c, and to make a confession of their faith, when they are called so to doe. Thirdly, they alleadge, that the power of the keies is giuen to the Church. I answer, it is indeed; yet so as the vse and administration thereof belongs to the Ministers alone, in the dispē sation of the word.