{Commentarii in Epistolam D. Pauli ad Ephesios, facili et perspicua methodo conscripti. A D. Benedicto Aretio bernensi theologo. Cum indice rerum memorabilium quae in hisce continentur. Posterior haec}

ly offer themselves to a defection from the doctrine once received. The whole argumentation looks to this. For in the opening, he immediately says that he was not called through men, nor by men, but by God himself through Christ. Therefore, they should not have deserted his doctrine. Then, regarding the person of the new teachers, he says: they disturb you and institute a new Gospel, contrary to the mind of Christ, therefore they are not to be listened to. Soon, in the narration, he shows the same thing from the author of his doctrine. The Gospel which he had preached to the Galatians, he received from God, therefore it was not to be so easily deserted. Also, that his doctrine was not corrected in any way by the Apostles later, when he had traveled to Jerusalem to confer with them. Also, that he resisted Peter to his face and corrected him concerning such an observance of Jewish ceremonies, and similar things.

The other proposition is about the very kind of doctrine, namely that we are justified by faith in Christ, not by legal or ceremonial works. He immediately opposes this to the doctrine of the false teachers and confirms it with many valid reasons. Here the locus is explained concerning justification, faith, the law, legal works, and other articles of his doctrine, which he had previously explained to them by word of mouth.

The members of the Epistle hold together thus. First mo-