Galatians 2:5

(Vers. 3-5.) But not even Titus, who was with me, though he was a Gentile, was compelled to be circumcised. Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. But even Titus, who was with me, was not compelled to be circumcised, although he was a Gentile.

"Not even for a short while," [he says,] "would we endure their arrogant opinions, but we preferred the truth of the gospel before all things." … He says this about those who obeyed the law by custom. For since it was likely that the Galatians …

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only ] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son the Creator, and others that He is Himself God over all. Others, again, hold that He is a mere man, and others that this flesh is not to rise again, so that our proper course is to live and partake of a life of pleasure, for that this is the chief good to beings who are in a little while to perish. A swarm of such evils has burst in upon us. But ye have not "given place by subjection to them, no, not for one hour." For ye are the fellow-citizens as well as the disciples of Paul, who "fully preached the Gospel from Jerusalem, and round about unto Illyricum," and bare about "the marks of Christ" in his flesh.

Neither must we prescribe this from custom, but overcome opposite custom by reason. For neither did Peter, whom first the Lord chose, and upon whom He built His Church, when Paul disputed with him afterwards about circumcision, claim anything to himself insolently, nor arrogantly assume anything; so as to say that he held the primacy, and that he ought rather to be obeyed by novices and those lately come. Nor did he despise Paul because he had previously been a persecutor of the Church, but admitted the counsel of truth, and easily yielded to the lawful reason which Paul asserted, furnishing thus an illustration to us both of concord and of patience, that we should not obstinately love our own opinions, but should rather adopt as our own those which at any time are usefully and wholesomely suggested by our brethren and colleagues, if they be true and lawful. Paul, moreover, looking forward to this, and consulting faithfully for concord and peace, has laid down in his epistle this rule: "Moreover, let the prophets speak two or three, and let the rest judge. But if anything be revealed to another that sitteth by, let the first hold his peace." In which place he has taught and shown that many things are revealed to individuals for the better, and that each one ought not obstinately to contend for that which he had once imbibed and held; but if anything has appeared better and more useful, he should gladly embrace it. For we are not overcome when better things are presented to us, but we are instructed, especially in those matters which pertain to the unity of the Church and the truth of our hope and faith; so that we, priests of God and prelates of His Church, by His condescension, should know that remission of sins cannot be given save in the Church, nor can the adversaries of Christ claim to themselves anything belonging to His grace.

"To whom we gave place in the way of subjection, no, not for an hour." Observe the force and emphasis of the phrase; he says not, "by argument," but, "by subjection," for their object was not to teach good doctrine, but to subjugate and enslave them. Wherefore, says he, we yielded to the Apostles, but not to these. "That the truth of the Gospel might continue with you." That we may confirm, says he, by our deeds what we have already declared by words,-namely, that the "old things are passed away, behold they are become new;" and that "if any man is in Christ he is a new creature;" (2 Cor. v: 17.) and that "if ye receive circumcision, Christ will profit you nothing." (Gal. v: 2.) In maintaining this truth we gave place not even for an hour. Then, as he was directly met by the conduct of the Apostles, and the reason of their enjoining the rite would probably be asked, he proceeds to solve this objection. This he does with great skill, for he does not give the actual reason, which was, that the Apostles acted by way of condescension and in the use of a scheme, as it were; for otherwise his hearers would have been injured. For those, who are to derive benefit from a scheme should be unacquainted with the design of it; all will be undone, if this appears. Wherefore, he who is to take part in it should know the drift of it; those who are to benefit by it should not. To make my meaning more evident, I will take an example from our present subject. The blessed Paul himself, who meant to abrogate circumcision, when he was about to send Timothy to teach the Jews, first circumcised him and so sent him. This he did, that his hearers might the more readily receive him; he began by circumcising, that in the end he might abolish it. But this reason he imparted to Timothy only, and told it not to the disciples. […]