Chapter 1: Verses 10–17
Chapter 1: Verses 10–17 10 For now whether preach I men or God? Or seek I to please men? For if I should yet please men, I were not the servant of Christ.
The interrogations in the place, "Do I preach?" and, "Do I please?," are instead of earnest negations—"I do not preach, I do not please."
And when he says, "Do I now preach men, or God?," his meaning is this: Heretofore I have preached the traditions of men, but now being an apostle, I preach not the doctrine of men, but of God. And when he said, "Do I seek to please men?," his meaning is this: I do not make this the scope of my ministry, to frame and temper my doctrine so, as it may be suitable and pleasing to the affections of men. For otherwise "we are to please men in that which is good, and for their good" (1 Cor. 10:33; Rom. 15:2).
This verse contains a double reason of his former speech, and of the repetition thereof. The first is this. Though heretofore I taught the traditions of men, yet now I teach the word not of men, but of God.
And therefore I accurse them that teach otherwise. The second is framed thus. If I should yet please men, I were not the servant of God. But I am the servant of God. Therefore I seek not to please men, but, if need shall be, I will denounce curses against them.
Here first we see the proper nature of the ministry, which is not the word or doctrine of man, but of God. By this the ministers of the gospel are taught to handle their doctrine with modesty and humility, without ostentation, with reverence, and with a consideration of the majesty of God whose the doctrine is which they utter, that God may be glorified (1 Peter 4:11).
Secondly, the hearers in hearing are to know that they have to deal with God, and that they are to receive the doctrine taught "not as the word of man, but as the very word of God," as the Thessalonians did
(1 Thess. 2:13). The want of this consideration is the cause that some contemn the ministry of the word, as others are not touched and moved in hearing.
Again, here is set down the right manner of dispensing the word, which must not be for the pleasing of men, but of God. Hence it appears that ministers of the gospel must not be men-pleasers, nor apply and fashion their doctrine to the affections, humors, and dispositions of men, but keep a good conscience and do their office.
The Lord tells Jeremiah [that] he must not turn "to the people, but the people must turn to him" (Jer. 15:19). Thus God shall be with them, and they shall bring forth much fruit.
And the people must know it to be a good thing for them, not to be pleased always by their ministers. The ministry of the word must be as a sacrificing knife, to kill and mortify the old Adam in us, that we may live unto God. A sick man must not always have his mind, but he must often be crossed and restrained of his desire. And so must we that are sick in our souls in respect of our sins. It is a fault therefore of men that desire to be pleased, and to have matters smoothed over of their teachers. This is David's balm, which he wishes may never be wanting to his head (Ps. 141:5).
The end of this verse sets down a memorable sentence, that if we seek to please men, we cannot be the servants of God. Hence I gather that our nature is full of rebellion and enmity against God, because they which please men cannot please God. Again, here is set down what is the hurt that comes by pride and ambition. It keeps men that they cannot be servants of Christ. "Ye believe not," says Christ,
"because ye seek glory one of another" (John 5:44). Ambition so fills the mind with vanity and the heart with worldly desires that it cannot think, or desire to please God. Wherefore he that would be a faithful minister of the gospel must deny the pride of his heart, and be emptied of ambition, and set himself wholly to seek the glory of God in his calling. And generally, he that would be a faithful servant of Christ must set God before him as a judge, and consider that he has to deal with God. And he must turn his mind and senses from the world and all things therein, to God, and seek above all things to approve his thoughts, desires, affections, and all his doings unto
Him.
Lastly, the profession of the servant of God is here to be observed in the example of Paul, who says, "Do I now preach men?" and, "Do I yet please men?," as if he said: "I have done thus and thus, I have preached the traditions of men heretofore, and I have pleased men in persecuting the church of God, but I do not so still, neither will I."
And he that can say the like with good conscience, "I have sinned thus and thus heretofore, but now I do not, neither will I sin as I have done," is indeed the servant of God.
11 Now I certify you, brethren, that the gospel which was preached by me, was not after man.
The meaning is this: That it may the better appear that I have justly accursed them which teach any other gospel, and justly reproved you for receiving it, I give you to understand, "that the gospel which I preached was not after man," that is, not devised by man, or preached of me by man's authority, but it was from God, and preached by the authority of God. And this sense appears by vv. 10 and 12.
In these words is laid down the reason of the conclusion, or the assumption of the principal argument, which was on this manner: If I be called to teach, and that immediately of God, and my doctrine be true, then you ought not to have revolted from the gospel which I preached. But I was called to teach immediately of God, and my doctrine is true. The first part of the assumption is here set down, and handled to the end of the second chapter. And the conclusion (as we have heard) was set down in the premises.
Hence two main points of doctrine that are of great consequent may be gathered. The first is this: It is a thing most necessary that men should be assured and certified that the doctrine of the gospel and the Scripture is not of man, but of God. This is the first thing which Paul stands upon in this epistle. It may be demanded how this assurance may be obtained. I answer, thus. For the settling of our consciences that Scripture is the Word of God, there be two testimonies. One is the evidence of God's Spirit, imprinted and expressed in the Scriptures. And this is an excellency of the Word of God above all words and writings of men and angels, and contains thirteen points. The first is the purity of the law of Moses, whereas the laws of men have their imperfections. The second is that the Scripture sets down the true cause of all misery, namely sin, and the perfect remedy, namely, the death of Christ. The third is the antiquity of Scripture in that it sets down an history from the beginning of the world. The fourth is prophecies of things in sundry books of Scripture, which none could possibly foretell but God. The fifth is the confirmation of the doctrine of the prophets and apostles by miracles, that is, works done above and contrary to the strength of nature, which none can do but God. The sixth is the consent of all the Scriptures with themselves, whereas the writings of men are often at jar with themselves. The seventh is the confession of enemies, as namely of heretics, who in oppugning of Scriptures, allege
Scriptures, and thereby confess to the truth thereof. The eighth is an unspeakable detestation that Satan and all wicked men bear to the doctrine of Scripture. The ninth is the protection and preservation of it from the beginning to this hour by a special providence of God. The tenth is the constant profession of martyrs that have shed their blood for the gospel of Christ. The eleventh is that fearful punishments and judgments have befallen them that have oppugned the Word of God.
The twelfth is holiness of them that profess the gospel. The last is the effect and operation of the word. For it is an instrument of God, in the right use whereof, we receive the testimony of the Spirit of our adoption and are converted unto God. And yet nevertheless, the word which converts is contrary to the wicked nature of man.
The second testimony is from the prophets and apostles, who were ambassadors of God extraordinarily to represent His authority unto
His church, and the penmen of the Holy Ghost to set down the true and proper Word of God. And the apostles above the rest were eyewitnesses and ear-witnesses of the sayings and doings of Christ. And in that they were guided by the infallible assistance of the Spirit, both in preaching and writing, their testimony touching the things which they wrote must needs be authentical. If it be said that counterfeit writings may be published to the world under the name of the apostles, I answer, if they were in the days of the apostles, they by their authority cut them off. And therefore Paul says, "If any teach otherwise, let him be accursed." And they provided that no counterfeits should be foisted under their names, after their departure. And hereupon John the last of the apostles, concludes the New Testament with this clause, "If any man shall add unto these things, God shall add unto him the plagues that are written in this book" (Rev. 22:18). If any demand, of what value is the testimony of the church, I answer, consider the church distinct from the apostles, and then the testimony thereof is far inferior to the apostolical
testification, concerning the Word of God. For the church is to be ruled by the testimony of the apostles in the written Word. And the sentence of the church is not always and altogether certain, nor joined with that evidence of the Spirit, wherewith every testimony apostolical is accompanied.
Furthermore, that we may be capable of these two testimonies, and take the benefit thereof, we ourselves for our parts must yield subjection and obedience to the Word of God. In this our obedience shall we be assured that it is indeed of God, as our Savior Christ says
(John 7:17).
This doctrine touching the certainty of the Word is of great use. For when the mind and conscience, by means of the double testimony before mentioned, plainly apprehends it, there is a foundation laid of the fear of God and of justifying faith. And before we be assured that the Scripture is the Word of God, it is not possible that we should conceive and hold a faith in the promises of God. And the want of this certainty in many is an open gap to heresy, apostasy, atheism, and all iniquity. Secondly, by this it appears that the Church of Rome errs grossly in teaching that we cannot know the Scripture to be the Word of God without the testimony of the church in these latter times, and that without it we could have no certainty of religion, whereas the testimony of the Spirit, or the evidence thereof in Scripture, with the testimony of the apostles, will do the deed sufficiently, though the church should be silent.
The second main point is that it is necessary that men should be assured in their consciences that the calling and authority of their teachers is of God. It may be demanded, how we in these days should be assured thereof. I answer thus: A diverse consideration must be had, of the first ministers of the gospel, and of their successors.
Touching the first ministers and planters of the gospel, within these eighty years, we must consider that a calling is of two sorts: ordinary and extraordinary. Ordinary is when God calls by the voices and consent of men, following the laws of His word. Extraordinary is when God calls otherwise. And this He does three ways; first, by immediate voice. Thus God called Abraham and Moses, and thus were the apostles called. The second is by the message of a creature.
Thus Aaron and the tribe of Levi was called by Moses; Elijah, by Elisha; Philip was called by the angel to baptize the eunuch (Acts
8:26). The third is by instinct. Thus Philip a deacon preached in Samaria (Acts 8:14). Thus the men of Cyprus and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but private persons (Acts 11:19–20). Of this kind was the calling of the first preachers of the gospel. It may be objected that they did not confirm their callings and doctrine by miracles, which they should have done, if their callings had been extraordinary. I answer: They preached no new doctrine, but the old and ancient doctrine of the prophets and apostles, which they had heretofore confirmed by miracles. Now old doctrine needs no new miracles, but new doctrine such as are the popes' decrees and decrials.
Again, it may be alleged that men may falsely pretend extraordinary calling. I answer [that] if three rules be observed, they cannot. The first is that extraordinary never takes place, but when there is no room for ordinary. The second, that they which plead a calling extraordinarily must be tried by the word, both for doctrine and life.
For this is an infallible way to discover false teachers (Matt. 7:22; Deut. 13:1, 5). John's authority is said to be from heaven, because his baptism, that is, his doctrine, was so (Luke 20:4). The third is that extraordinary teachers in these last days, after they have brought men to receive the gospel, are to be ordained as other ordinary
ministers after the laws of God's Word. For they are not extraordinary in respect of their doctrine, which is the doctrine of the word, nor in respect of their office or function, in which regard they are pastors and teachers, and not apostles or evangelists; but their callings are extraordinary, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These three rules as caveats observed, we may easily perceive who are called extraordinarily, who not. And they are all fully verified in the first preachers of the gospel.
Thirdly, it is objected that they which are lawfully called are ordained by them whose ancestors have been successively ordained by the apostles. I answer: Succession is threefold. The first is of persons and doctrine jointly together. And this was in the primitive church. The second is of persons alone, and this may be among infidels and heretics. The third is of doctrine alone. And thus our ministers succeed the apostles. And this is sufficient. For this rule must be remembered, that the power of the keys, that is of order and jurisdiction, is tied by God and annexed in the New Testament to doctrine. If in Turkey, or America, or elsewhere, the gospel should be received of men, by the counsel and persuasion of private persons, they shall not need to send into Europe for consecrated ministers, but they have power to choose their own ministers from within themselves—because where God gives the word, He gives the power also.
Touching the successors of the first preachers, their calling was altogether ordinary, and they were ordained of their predecessors. It is objected that their callings are corrupt. I answer thus. All actions ecclesiastical that tend to binding or loosing appertain properly to the person of Christ, and men are but ministers and instruments thereof. And therefore to call men to the ministry and dispensation
of the gospel belongs to Christ, who alone gives the power, the will, the deed. And the church can do no more but testify, publish, and declare whom God calls, by examination of parties for life and doctrine, by election, and by ordination. This is for substance all that the church can do. And all this is allowed and prescribed by the laws of this church and land. And therefore our callings for their substance are divine, whatsoever defects there be otherwise.
This assurance that our callings are of God is of great use. It causes the minister to make a conscience of his duty. It is his comfort in trouble (Isa. 49:2; 2 Cor. 2:15). And to the hearers it is a means of great reverence, and obedience.
12 For neither received I it of man, neither was I taught it, but by the revelation of Jesus Christ.
The meaning is this. Paul here says he received not the gospel "of man," because he received not the office to teach and preach the gospel from any mere man. For here he speaks of himself as he was an apostle. And then an apostle properly is said to receive the gospel, when he receives not only to know and believe it, but also to preach it. And he adds further that he was not taught it, that is, that he learned the gospel not by the teaching of any man, as formerly he learned the law at the feet of Gamaliel. The last words, "but by revelation of Jesus Christ," carry this sense: But I learned it and received it of Christ who taught me by revelation. Further, revelation is twofold: one ordinary, the other extraordinary. Ordinary is when
Christ teaches men by the word preached and by His Spirit. In this sense the Holy Ghost is called the "Spirit of revelation" (Eph. 1:17).
Extraordinary is without the word preached, and that four ways.
First, by voice. Thus God taught Adam and the patriarchs. The second, by dreams, when things revealed were represented to the
mind in sleep. The third is vision, when things revealed are represented to the outward senses of men being awake. The fourth is instinct, when God teaches by inward motion and inspiration. Thus did God usually teach the prophets (2 Peter 1:21). Now the revelation which Paul had was not ordinary, but extraordinary, and that partly by vision, partly by voice, and partly by instinct (Acts 9; 22). It may here be demanded, where Christ was, whether on earth or in the heaven, because Paul heard His voice and saw Him visibly. I answer
He was not on earth, but in heaven. And that Paul both saw Him and heard Him, it was by miracle; whereas Stephen in like manner saw
Christ, he saw Him not on earth, but standing at the right hand of God in heaven. For otherwise the opening of the heavens had been a needless thing.
These words then are a confirmation of the former verse, on this manner. The authority whereby I teach, and the doctrine which I teach, I first received and learned it not of man, but immediately of Christ. Therefore the gospel which I preach is not human, but divine, and preached not by human, but divine authority.
In the scope and sense of the words, many points of doctrine are contained. The first, that Christ is the great prophet and doctor of the church. "Hear him" (Matt. 17:6). "One is your Doctor, namely Christ"
(Matt. 23:8). And He is called "the great Shepherd of the sheep"
(Heb. 13:20). His office is three things. The first is to manifest and reveal the will of the Father touching the redemption of mankind
(John 1:18; 8:26). This He has done from the beginning of the world (the Father never speaking and appearing immediately but in the baptism and transfiguration of Christ). And this He does to Paul in this place. The second is to institute the ministries of the word, and to call and send ministers. "As my Father sent me, so send I you"
(John 20:21). He it is that gives "some to be pastors, some to be
teachers" (Eph. 4:11). And thus appoints Paul to be an apostle. The third is to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He opens the understanding of His disciples, that they may understand the Scriptures (Luke 24:45). Thus here He enlightens and teaches Paul.
Furthermore, it must be observed, that this office of teaching is inseparably annexed to the person of Christ, and is by Him accordingly executed even after His ascension, as appears in the conversion of Paul. And therefore Isaiah says, "They shall all be taught of God" (Isa. 54:13). As for the ministers of the gospel, they in teaching are no more but instruments of Christ, to utter and pronounce the word to the ear. This is all they can do. Therefore Paul says, "He that plants or waters is not anything, but God that giveth the increase" (1 Cor. 3:7). The teacher then properly in the ministry of the New Testament to the very end of the world is Christ Himself.
This must teach us reverence in hearing God's word, and care with diligence in keeping of it (Heb. 2:1–3, etc.). Secondly this teaches us that they which embrace not the gospel among us are contemners of Christ, and shall endure eternal condemnation (John 3:18; Heb.
12:25). Thirdly, if we want understanding, we must pray to Christ for it, and because we have so excellent a teacher, we must pray unto
Him that He would give unto us hearing ears, that is, hearts tractable and obedient to His word, that we may be fit disciples for so worthy a master.
The second is that there be two ways whereby Christ teaches those that are to be teachers. One is immediate revelation; the other is ordinary instruction in schools by the means and ministry of man.
The like says Amos, "I was neither prophet, nor son of a prophet, but the Lord sent me to prophesy to Israel" (Amos 7:14).
The third point is that they which are to be teachers must first be taught; and they must teach that which they have first learned themselves. "Abide in the things which thou hast learned" (2 Tim.
3:14). Christ taught that which He heard of the Father; the apostles, that which they heard of Christ: ordinary ministers, that which they have learned of the apostles. This is the right tradition. And if it be observed without addition or detraction, the gospel shall remain in his [its] integrity. Here our ancestors are greatly to be blamed, who have not contented themselves with that which they have learned of the apostles, but have delivered things of their own which they were never taught. Hence sprang unwritten traditions, and the corruption of religion. Again, such are here to be blamed that take upon them to be teachers of the gospel, and were never taught by revelation, or by any ordinary way. Thirdly, private persons are much more to be blamed that broach and deliver such doctrines, and opinions, as they themselves never learned by any ministry. For teachers themselves must first learn, and then teach.
The fourth point is that they which are to be teachers are first to be taught, and that by men, where revelation is wanting. This kind of teaching is the foundation of the school of the prophets, and it has been from the beginning. The patriarchs till Moses were prophets in their families, and they taught not only their families in general, but also their firstborn, that they might succeed as prophets after them.
There were forty-eight cities of the Levites dispersed through all the tribes, where not only the people were taught, but also schools erected that they might be taught, which were to be priests and Levites. One city among the rest is called Kiriath-sepher (Josh.
15:15), that is, "the city of books," or as we say, the university. Samuel a young man was sent to the tabernacle in Shiloh to be taught and trained up of Eli the priest. Samuel when he was judge of Israel erected colleges of prophets, and ruled them himself (1 Sam. 10). In
the decayed estate of the ten tribes, Elijah and Elisha set up schools of the prophets in Bethel, Carmel, etc., and the young students were called the sons of the prophets (2 Kings 2:3). Christ Himself, besides the sermons made to the people, trained up and taught His twelve apostles and His seventy disciples. Paul commands Timothy to "teach that which he had learned, to such as shall be fit to teach others" (2 Tim. 2:2). Furthermore, this teaching is of great use. For it serves to maintain the true interpretation of Scripture, the purity of doctrine; and it is a means to continue the ministry to the end of the world. The meanest art or trade that is, is not learned without great teaching. Then much more teaching is required in divinity, which is the art of all arts. The true interpretation of Scripture and the right cutting of the Word is a matter of great difficulty, and a matter
(whatsoever men think) of the greatest learning in the world.
Therefore it is necessary that teachers should first be taught, and learn aright the gospel of Christ. Eleven hundred years after Christ, men began to lay aside Moses, and the prophets, and the writings of the New Testament, and to expound the writings of men, as the Sentences of Peter Lombard. Hence ignorance, superstition, and idolatry come headlong into the world. Seeing then the teaching of them that are to be teachers is of such antiquity and use, all men are to be exhorted to put to their helping hands, that this thing may go forward. Princes are to maintain it, by their bountifulness, and authority, as they have done, and do still. And that which they do, they must do it more. Parents must dedicate the fittest of their children to the service of God in the ministry, and not to use it in the last place for a shift, as they do. For commonly, the eldest must be the heir, the next the lawyer, the youngest the divine. Students must love and affect this calling above all other (1 Cor. 14:1). Lastly, all men must make prayer that God would prosper and bless all schools of learning, where this kind of teaching is in use.
Here again it appears that Christ is God, and more than a mere man, because He is opposed to man, and that Paul received authority and the keys of the kingdom of heaven immediately of Christ, as well as Peter.
13 For ye have heard of my conversation, in times past, how that I persecuted the church of God extremely, and wasted it.
14 And profited in Jewish religion, above many of my companions, of mine own nation, and was much more zealous of the traditions of my fathers.
In the former verse, the apostle set down, that he learned the gospel, not of man, but of Jesus Christ, immediately. This in the next place he goes about to prove at large. His reason is framed thus. If I learned the gospel of any man, I learned it either before, or after my conversion. But I learned it neither before, nor after my conversion of any man. The first part of his reason is here confirmed thus.
Before my calling and conversion, I professed Judaism, and I lived accordingly, persecuting the church, and suppressing the gospel of Christ, and profiting in my religion above many others. Therefore I was not then fit to bear and learn the gospel of Christ of any man.
This argument he further confirmed by the testimony of the Galatians thus: That this was my conversation in Judaism, thou art witnesses. For you have heretofore heard as much.
In the example of Paul, two points are generally to be considered.
The first, that the distinction of man and man arises not of the will or natural disposition of man, but of grace and mercy of God. For Paul an elect vessel for nature and disposition, before his conversion, is as wicked as any other. And he says that the difference between man and man before God is "not in him that willeth, nor in him that runneth, but in God that sheweth mercy" (Rom. 9:11). Therefore it is
a Pelagian error to think that men, doing that which they can do by nature occasion God to give them supernatural grace. The second point is that Paul here makes an open and ingenuous confession of his wicked life past. And hence I gather that this apostle, and consequently the rest, wrote the Scriptures of the New Testament by the instinct of God's Spirit, and not by human policy, which (no doubt) would have moved them to have covered and concealed their own faults, and not to have blazed66 their own shame to the world.
And therefore the books of Scripture are not books of policy (as atheists suppose) to keep men in awe, but they are the very Word of God. Again, the end of this plain confession is that Paul might thereby confirm and justify his own calling to the office of an apostle.
This serves to give a check to such persons as used to sit and rehearse their wicked lives past in boasting and rejoicing manner.
In Paul's example there be two things to be considered: his profession before his calling, and his conversation. His profession was Judaism. And this hindered him from embracing the gospel. It may here be demanded, what Judaism, or the Jewish religion, is?
Answer. In the days of Christ and the apostles, there were three special sects among the Jews: Essenes, Sadducees, and Pharisees.
And the Pharisees were the principal, and their doctrine was commonly embraced of the Jews. And therefore by Judaism (as I take it) Pharisaism is here meant. Now the principal doctrines of the Pharisees were these: I. They held that there was one God, and that this God was the Father, without any distinction of persons. For when Christ mentioned the distinction of the Father and the Son, they would not acknowledge it (John 8:19). II. They acknowledged in the Messiah but one nature, for when it was asked them how Christ being the son of David should nevertheless be his Lord, they could not answer (Matt. 22). III. They held that the kingdom of the Messiah was an earthly kingdom, and with this opinion, the disciples
of Christ were tainted. IV. They held that the keeping of the moral law stood in external obedience, as appears by the speeches of Christ, reforming their errors (Matt. 5–7). V. They maintained a natural freedom of the will in the observing of the law. "Lord I thank thee," says the Pharisee, "I do thus and thus" (Luke 18). VI. They held a justification by the works of the law, without the obedience of the Messiah (Rom. 9:3). VII. Beside the written Word and law of Moses, they had many unwritten traditions, which they observed precisely, and the observation of them was accounted the worship of God
(Matt. 15:3, 9). Other points they held, but these are the principal. It may further be demanded how the Jews could hold such heretical and damnable opinions and yet be the people of God. Answer. They had for their parts forsaken God, but God had not forsaken them because the temple was yet standing and the sacrifices with the outward worship yet remained among them. In this regard, they were still a reputed people of God. Again, they are called a people of God, not of the bigger, but of the better part; and the better part was a small remnant of them that truly feared God and believed in the Messiah. Of which sort were Joseph, Mary, Zacharias, Elisabeth,
Simeon, Anna, Joseph of Arimathea, Nicodemus. Again it may be demanded how the Jews being such a people of God should fall away to so damnable a religion. Answer. They neither loved nor obeyed the doctrine of Moses and the prophets and therefore God in judgment left them to the blindness of their own minds and the hardness of their own hearts (Isa. 6). The like may be our case. If we love and obey not the gospel, more than we have done, our religion may end in ignorance, superstition, and profaneness, as theirs has done.
The second thing in Paul's example is his conversation, whereby he lived and conversed according to his religion. The like should be in us. For the profession of the faith and godly conversation are to go together (Phil. 1:27). Faith in the heart is a light, and works are the
shining of the light (Matt. 5:16). Christ has redeemed them that believe "from their vain conversation" (1 Peter 1:18). Here many of us do amiss, disjoining faith and good life. And this fault is the greater because it is an occasion to our adversaries to mislike and reject our religion.
Paul's conversation has two parts: his persecution of the church and his profiting in his religion.
Persecution properly is the afflicting of the people of God for their faith and religion. In this we are not allowed to follow Paul, but to do the contrary, that is, by all means to seek the good of the church.
After God's glory immediately, we are to seek the coming and advancement of the kingdom of God. Now this kingdom is a certain state and condition of men, whereby they stand subject to the Word and Spirit of God. And this subjection to God and Christ is the property of them that be members of the church of God. All, both rich and poor, conferred something (according to their ability) to the building of the temple, which figured the church of God. The fault of our times is that we build ourselves and our worldly estates, and little respect the common good of the church.
In persecution of the church by Paul, two points are to be considered, the manner and measure or accomplishment. The manner is that he persecuted the church "extremely," or, above measure. That which Paul did in his religion, we must do in ours. The good things that we are to do, we must do them "with all our might" (Eccles. 9:10). Our duty is to keep our hearts in the fear of God, and we must do it with all diligence (Prov. 4:24). It is our duty to seek God's kingdom, and we must "take it with violence" (Matt. 11:12). To enter into life is our duty, and we must "strive to enter" (Luke 13:24). To pray is our duty, and we must "wrestle in prayer" (Rom. 15:30). Josiah turned to God
with all his heart. The law requires that we should love God with all the powers of body and soul, and with all the strength of all the powers. In earthly things we must moderate our thoughts and cares, but spiritual duties must be performed with all our might.
The accomplishment of persecution is that Paul wasted the church and made havoc of it. Here I consider two points: what is wasted and who is the waster. For the first, it is the church. Here two questions may be demanded; the first is, how the church can be wasted.
Answer. In respect of the inward estate thereof, which stands in election, faith, justification, glorification, it cannot be wasted. In respect of his outward estate, it may be wasted, that is in respect of men's bodies, and in regard of the public assemblies, and the exercises of religion. The second question is, why God suffers His enemies to waste His own church. Answer. Judgment begins in God's house and His judgments sometime are very sharp, whether they be inflicted for trial or correction of sins past, or for the preventing of sins to come. As in the body, sometime there is no hope of life, except arms and legs be cut off; even so is it in the church. Hence it appears that there shall be a last judgment, and that there is a life everlasting in heaven; because the wicked man flourishes in this world, and the godly are often oppressed.
The waster of the church is Paul. By whom we learn that sin, where it takes place, gives a man no rest till it has brought him to a height of wickedness. Hatred having entered into Cain's heart leaves him not till it has caused him to imbrue his hands in his brother's blood.
Covetousness makes Judas at length to betray his Master and hang himself. Blind zeal makes Paul not only to persecute, but also to waste the church. Therefore it is good to avoid the first beginnings, yea, the very occasion of sin.
The second part and point in Paul's conversation is that he profits in his religion. Thus should we profit in the gospel of Christ. It is God's commandment, "Be ye perfect as your heavenly Father is perfect"
[Matt. 5:48]—that is, endeavor to come to perfection. All the faith we have or can obtain is little enough in the time of temptation. Job that said in his affliction, "Though the Lord kill me I will still trust in him"
(Job 13:15), says also that God wrote bitter things against him and made him to possess the sins of his youth (Job 13:26). It is a token that a man is dead in his sins, when he does not grow, or increase in good (1 Peter 2:2). In this regard great is the fault of our days, for many are weary of the gospel; many stand at a stay without profiting; many go backward. The cause is this. Commonly men live as it were without the law and think it sufficient if they do not grossly offend— not considering the law of God is a law to our thoughts, and affections, and all the circumstances of our actions. That we may hereafter make good proceedings in our religion, we must remember three caveats. One, that we must endeavor to see and feel in ourselves the smallness of our faith, repentance, fear of God, etc., and the great mass of corruption that is in us. Thus with the beggar, we shall always be piecing and mending our garment. The second, that as travellers72 we must forget things past, and go on to do more good (Phil. 3:14). The third, that we must set before us the crown of eternal glory, and seek to apprehend it (1 Tim. 6:11); thus did Moses
(Heb. 11).
In Paul's profiting, two things must be considered, the measure and the thing in which he profited. The measure, in that he profited
"above many" others. Hence we learn, that in matters of religion there should be an holy emulation and contention amongst us. And our fault is that we contend, who shall have the most riches and honor, or go in the finest apparel, and strive not to go one beyond another in good things. Again, Paul's model modesty must here be
observed. He does not say he profited more than all, but "more than many." And he says not, more than his superiors, but more than "his equals" for time. And he says not, more than all the world, but more than they "of his own nation." This modesty of his must be learned of us, for it is the ornament of us; for it is the ornament of our faith, and therefore must be joined with our faith.
The matter or the thing in which Paul profited is that he was "abundantly zealous for the traditions of the fathers." Here I consider three points. I. What zeal is. Answer. It is a certain fervency of spirit, arising of a mixture of love and anger, causing men earnestly to maintain the worship of God, and all things pertaining thereto, and moving them to grief and anger when God is any way dishonored. II.
For what is Paul zealous? Answer. For the outward observation of the law, and withal, for the Pharisaical unwritten traditions, which therefore he calls the traditions of his fathers. III. What is the fault of his zeal (for he condemns it in himself)? Answer. He had the zeal of God, but not according to knowledge. For his zeal was against the Word, in that it tended to maintain unwritten traditions, and justification by the works of the law out[side] of Christ (Rom. 10:2).
Hence we learn sundry things. (For that which Paul did in his religion, we are to do in the profession of the gospel.) First, we are to addict and set ourselves earnestly to maintain the truth and the truth of the gospel. Christ was even consumed with the zeal of God's house
(John 2). The angel of the church of Laodicea is blamed, because he is "neither hot, nor cold" (Rev. 3). He is accursed of God, "that doth the work of God negligently" (Jer. 48). Secondly, we are to be angry in ourselves and grieved when God is dishonoured and His Word disobeyed. When the Israelites worshiped the golden calf, Moses, in holy anger, burst the tables of stone. David wept, and Paul was humbled for the sins of other men (Ps. 119:136; 2 Cor. 12:21).
Thirdly, we are here taught not to give liberty to the best of our natural affections as to zeal, but to mortify them and to rule them by the Word (Num. 15:39). Otherwise, they will cause us to run out of order, like wild beasts, as here we see in Paul. Lastly, let it be observed, that Paul here condemns zeal for the maintenance of unwritten traditions. And let the papists consider this.
15 But when it pleased God (which had separated me from my mother's womb, and called me by his grace),
16 To reveal his Son in me (or to me) that I should preach him among the Gentiles, immediately I communicated not with flesh and blood.
17 Neither came I to Jerusalem, to them which were apostles before me, but I went into Arabia, and turned again to Damascus.
Paul before proved that he learned not the gospel of any man before his conversion. Here he further proves that he learned it of no man after his conversion. And the substance of his reason is this: because immediately upon his conversion, he conferred with no man, but went and preached in Arabia and Damascus.
In the words I consider four things. First, the causes of Paul's conversion. And here he sets down three degrees of causes, depending one upon another. The first is the good pleasure of God, whereby He does whatsoever He will in heaven and earth, in these words, "when it pleased." The second is his separation from the womb, which is an act of God's counsel whereby He sets men apart to be members of Christ and to be His servants in this or that office.
This separation is said to be "from the womb," not because it began then, for it was appointed by God before all times, even from
eternity, as all His counsels are. But the Holy Ghost hereby signifies that all our goodness and all our dexterity to this or that office is merely from God because we are sanctified, dedicated, and set apart in the counsel of God from all eternity, and therefore from the womb, or from our first conception and beginning. The third cause is vocation by grace; the accomplishment of both the former in the time which God has appointed. The second thing is the manner or form of Paul's vocation, in these words: "to reveal his Son to me." The third is the end of his vocation, to "preach Christ among the Gentiles." The last is his obedience to the calling of God, in the sixteenth and seventeenth verses.
To begin with the efficient causes of Paul's conversion, here we see the order and dependence of causes in the conversion and salvation of every sinner. The beginning of our salvation is in the good pleasure of God; then follows separation or election to eternal life; then vocation by the word and Spirit; then obedience to the calling of God, and, after obedience, everlasting life. This order Paul here sets down, and the consideration of it is of great use. Hence it appears to be a doctrine erroneous which begins our salvation in the prevision of man's faith and good works. For in Paul's order, works have the last place. And it must be God's pleasure that man shall do a good work before he can do it. And if separation to eternal life should be according to faith or works, then we should make separation of ourselves, as well as God. And vocation is not for works, but that we might do good works (Eph. 1:4). Secondly, by this order it appears, that the salvation of them that believe is more sure than the whole frame of heaven and earth because it is founded in the vocation of God which is without repentance, in the counsel of separation, and in the pleasure of God. Thirdly, by observing well this order, we may attain to the assurance of our election. For if you have been called, and have in truth answered to the calling of God by obedience, you
may assure yourself of your separation from the womb to everlasting life, because this order is (as it were) a golden chain in which all the links are inseparably united. Lastly, the consideration of this order serves to mortify the pride and arrogance of our hearts in that it ascribes all to God and nothing to man in the cause of salvation (read
Ezek. 16:63).
Again, by consideration of these three causes, we gather that God has determined what He will do with every man, and that He has in His eternal counsel assigned every man his office and condition of life.
For there is in God a pleasure whereby He may do with every man what He will. And by His eternal counsel He separates every man from the very womb to one calling or other. And accordingly He calls them in time by giving gifts and will to do that for which they were appointed. And this I understand of all lawful callings in the family, church, or commonwealth. Thus Christ was called from the womb and set apart to be a mediator (Isa. 49:1; John 6:27); Jeremiah, to be a prophet (Jer. 1:5). Christ is said to give apostles, prophets, pastors, teachers (Eph. 4:11). God sent Joseph unto Egypt to be the governor thereof and a reliever of Jacob's family (Gen. 45). In this regard the Medes and Persians are said to be "the sanctified ones of God" (Isa.
13:3) and "the men of his counsel" (Isa. 46:11).
The Use. Hence we are all taught to walk in our callings with diligence and good conscience because they are assigned us of God.
Hence we are taught to yield obedience to our rulers and teachers because they that are our rulers and teachers were separated from the womb to be so—and that by God Himself, without the will of man. Hence we may gather assurance of God's protection and assistance in our callings, for in that He has appointed us our callings, He will also defend us in them (2 Cor. 3:6; Isa. 49:2). Hence we may learn patience and contentation in all miseries and troubles
of our callings, for in whatever calling thou art, you were ordained to it by God from your mother's womb. Think on this. Hence we learn thankfulness to God, because our callings, gifts, and the execution of our callings is wholly of God. And this Paul signifies, when he says that our separation to our offices and callings was from our first conception. Hence we learn to depend on God's providence for the time to come. For if He provided our callings when we were not, He will much more aid and bless us in them now while we have a being
(read Ps. 22:8–9). Poor parents that cannot leave lands and livings to their children after their decease, let them comfort themselves in this: that their children are from their mothers' womb separated to some good office and condition of life by the wisdom of God, and a good office or calling is better than land and living.
Thirdly, it appears hence that the time of all events is determined in the counsel of God. For God determines with Himself the time in which He will call and convert Paul. By this we are taught in our prayers not to limit God to any time for the accomplishment of our requests, for the disposition of time is His, and that is to be left to His wisdom. Again in our afflictions and temptations we may not make haste for help and deliverance before the time, but wait the leisure of God, who has decreed the time of deliverance. "He that believes makes no haste" (Isa. 28:16). Habakkuk must wait "because the vision is for a time appointed" (Hab. 2:1). David's eyes and strength failed "in waiting on God" (Ps. 69:3). Daniel waits on God seventy years and then prays for deliverance out of captivity, the time being expired. This serves to discover the wickedness of them that, being in any kind of misery, cannot stay the leisure of God till He deliver them by good means; but they will have present remedy, though it be from the devil, and if help cannot be had when they desire, they presently make away themselves.
The second point is the form of the calling or conversion of Paul, in these words: "to reveal his Son in me," that is, to teach me the doctrine of the redemption of mankind by His Son Jesus Christ. Here
I consider to whom revelation is made and how.
For the first, revelation of the Son is made to cruel and persecuting Paul, a desperate sinner. Hence every man can gather that God has mercy for great and notorious offences, as for Paul and such like, and the collection is good. For "God is much in sparing" (Isa. 55:7). And yet here it must be remembered that all desperate offenders shall not find mercy unless they be great in their repentance, as God is great in mercy. For God's mercy has a double effect in us; one is remission of sin by the imputation of the merit of Christ; the other, the mortification of original sin by His efficacy. And these two be inseparable, as we see in Paul, on whom God showed great mercy, whose repentance also was notable. As the woman "had many sins forgiven her, so she loved much" (Luke 7:47). By this we see the great and common abuse of the mercy of God. Men everywhere presume upon the greatness of God's mercy, and they make Christ a packhorse, loading Him with their burdens, and there is little or no amendment of life.
The manner that God used in revealing the Son to Paul stands in two things: preparation and instruction.
Preparation is a work of God whereby he humbled Paul, subdued the pride and stubbornness of his heart, and made him tractable and teachable. This humiliation is outward or inward. The outward was partly by lightning from heaven that cast him to the earth and made him blind, and partly by a voice reproving him: "Saul, Saul, why persecutes thou me?" (Acts 9:4). The inward humiliation was in a sight and horror for his sins. The sins that God revealed to him are
these. The first was a height of wickedness—that in persecuting the church, he made war even against God Himself. Secondly, God made manifest unto him the meaning of the tenth commandment, and that secret lust without consent of will was sin (Rom. 7:7). And thus the law killed him that was alive, in his own opinion, when he was a Pharisee.
The instruction whereby God taught the same to Paul has two parts.
The first is the call of God whereby He invites Paul to become a member of the Son of God. And this He did, first, by propounding unto him the commandment of the gospel, which is to repent and believe in Christ. Secondly, by offering to him the promise of remission of sins and life everlasting when he believed. The second part of instruction is a real and lively teaching, when God made Paul in his heart to answer the calling, according to that, "When thou saidst, seek ye my face; mine heart answered, I will seek Lord" (Ps.
27:8). And in Zechariah 13:9, "He shall say, it is my people, and they shall say, the Lord is our God." This is a spiritual echo that is made in the heart. The sound of God's word goes through the world, and the hearts of men which be as rocks and stones make answer. And this work of God that makes man yield to the calling of God is in Scripture a kind of divine teaching; thus the Father is said to teach the son by "drawing" (John 6:44). And God is said to teach us His ways when He guides us by His Spirit in the land of righteousness
(Ps. 143). That this real and heavenly kind of teaching may take place, God by His grace puts a kind of softness into the heart whereby it is made subject and obedient to the word. And it has two parts. One is an acknowledgement by faith that the Son is our
Redeemer. The second is regeneration, which is the putting off the old man and the putting on of the new. Which to do, by the virtue of Christ, is to learn Christ (Eph. 4:20, 23). Thus then God reveals the Son to Paul by preparing him and making him teachable, by
propounding the doctrine of salvation to him, and causing him inwardly to believe it and to obey it. And thus we see the manner of the calling and conversion of Paul.
For the better clearing of this doctrine, five questions are to be answered. The first is, what was the preventing grace in the conversion of Paul? Answer. Schoolmen and papists generally teach that it was the inspiration of good motions and desires into the heart of Paul. But it is false which they teach. For the heart is incapable of any good desire or purpose, till it be regenerate. The truth is this: that the preventing grace in the first conversion is the grace of regeneration, and, secondly, the inspiration of good desires and motions. When Christ prevents Lazarus that he may revive again, He first puts a soul into him; and then He calls unto him and says,
"Come forth, Lazarus," because he was dead. In like manner, we are dead in sin, and therefore regeneration (which is the soul of our souls) must be put into us before any inspiration of heavenly motions can take place. Yet after we are once born anew, good motions and desires put into our hearts may be the preventing grace for the doing of sundry good works.
The second question is, whether the will of Paul were an agent or cause in the effecting of his first conversion? Answer. No. Scripture makes two sorts of conversion: one passive, when man is converted by God. In this, man is but a subject to receive the impression of grace, and no agent at all. For in the creating, setting, or imprinting of righteousness and holiness in the heart, will can do nothing. The second conversion is active, whereby man being converted by God, does further turn and convert himself to God in all his thoughts, words, and deeds. This conversion is not only of grace, nor only of will, but partly of grace and partly of will; yet so as grace is the principal agent, and will but the instrument of grace. For being first
turned by grace, we then can move and turn ourselves. And thus there is a cooperation of man's will with God's grace. And Augustine said truly, "He that made you without you, does not save you without you."
The third question is, whether God did offer any violence to Paul's mind and will in his conversion? Answer. There is a double violence or coaction. One, which does abolish all consent of will, and this He used not. The other draws out a consent from the will, by causing it of an unwilling will to become willing. This coaction or violence God offered to Paul; and in this sense, they which come to Christ are said to be drawn (John 6:45).
The fourth question is, wherein stands the efficacy of the preventing grace whereby Paul was effectually converted? Answer. The Council of Trent and sundry papists incline to this opinion, to think that it stands in the event, in that the will of man applies itself to the grace which God offers. But then the efficacy of grace must be from man's will. And then man has something whereof to boast, and he is to thank himself for the grace of God. Other papists place the efficacy of grace in the congruity or aptness of motions, or heavenly persuasions, presented to the mind of the man that is to be converted. But this opinion also is devoid of truth. For there is no efficacy in any motions or persuasions till there be a change and new creation of the will. The true answer is this. Outward means are effectual because they are joined with the inward operation of the Spirit. Inward grace is effectual because God adds to the first grace, the second grace. For having given the power to believe and repent,
He gives also the will and the deed. And then faith and repentance must needs follow. And herein stands the efficacy of the first grace, that God adds unto it and "works the will and the deed" (Phil. 2:13).
The last question is, whether it was in the power of Paul's will to resist the calling or the grace of God? Answer. The will for his condition is apt to resist grace. Nevertheless, if we consider the efficacy of God's grace and the will of God, he could not resist the calling of God. Every one that has heard and learned of the Father comes to Christ (John 6:45). God's will determines and limits the will of man. And man's will is an instrument to effect the will of God. It may be here demanded, how the efficacy of grace may stand with the liberty of man's will, if it have not liberty to accept or refuse the grace of God? Answer. Liberty and freedom of will in God is perfect liberty.
Now God cannot will either good or evil, but only that which is good.
And man's will, the nearer it comes to this will of God, the greater liberty has it. Therefore to will that only which is good, so it be freely without compulsion, is true liberty. To be able to will that which is evil and to resist the calling of God is not liberty, but impotency. And he that can only will that which is good, does more freely will good and has more liberty than he that can will either good or evil.
The Use. Ministers of the gospel must learn Christ as Paul learned Him. They may not content themselves with that teaching which they find in schools, but they must proceed further to a real learning of Christ. And that is to believe in the Son of God, to die to their sins by the virtue of His death, and to live to God by the virtue of His life.
This is a real and lively learning of Christ. They that must convert others, it is meet they should be effectually converted. John must first eat the book and then prophesy (Rev. 10:9). And they that would be first ministers of the gospel must first themselves eat the book of God. And this book is indeed eaten when they are not only in their minds enlightened, but [when] their hearts are mortified and brought in subjection to the word of Christ. Unless Christ be thus learned spiritually and really, divines shall speak of the Word of God as men speak of riddles and as priests in former time said their
Matins, when they hardly knew what they said. Again students in every faculty are with Paul to learn Christ, and that as he learned
Him. Such persons desire and love good learning. Now this is the best learning of all, to learn to know and to acknowledge Christ. The knowledge of Christ crucified is Paul's learning. The knowledge of the remission of our sins is the learning of David that great prophet.
For this title he gives to the thirty-second psalm, "The understanding of David." Lastly, all men are in this real manner with Paul to learn the same. For he is an example to all that shall believe in Him to life everlasting (1 Tim. 1:16). Paul bids us do the good things which we have seen in him (Phil. 4:9). Hoc urge.
The third point is the end of Paul's conversion, in these words: "that he might preach him among the Gentiles." Here I consider what he must preach, namely the Son, Christ. And to whom? Namely, among the nations. Again of the preaching of Christ, I consider two things.
The first is, why Christ must be preached rather than Moses?
Answer. There be two causes. One is because Christ is the substance or subject matter of the whole Bible. For the sum of the Scriptures may be thus gathered together. The Son of God, made man and working our redemption, is the Savior of mankind; but Jesus the Son of Mary is the Son of God, made man, working our redemption.
Therefore Jesus the Son of Mary is the Savior of mankind. The major is the sum of the Old Testament. The minor is the sum of the New.
And the conclusion is the scope of both. The second cause is the law is the ministry of death. And the gospel (which is the doctrine of salvation by the Son) is the instrument of God to begin and to confirm all graces of God in us that are necessary to our salvation.
Therefore the doctrine principally to be preached is the gospel and not the law.
Secondly, it may be demanded, what it is to preach Christ? Answer.
It is a great work, and it contains four ministerial actions. The first, generally to teach the doctrine of the incarnation of Christ and of His three offices: His kingly office, His prophetical office, and His priesthood with the execution thereof. The second, to teach that faith is an instrument ordained of God to apprehend and to apply Christ with His benefits. The third is to certify and to reveal to every hearer that it is the will of God to save him by Christ in particular, so be it he will receive Christ. For when the gospel is preached, God thereby signifies unto us that His will is to give us life everlasting (1 John
5:11). The last is to certify and to reveal to every particular hearer that he is to apply Christ with His benefits to himself in particular, and that effectually by his faith, that a change and conversion may follow both in heart and life (1 John 3:23). And thus when these things are rightly performed, Christ is preached. Hence it appears that to learn Christ is not only to know Him generally, but also effectually to apply Him to ourselves by our faith that there may be a change and renovation of the whole man. They which learn Christ must thus learn Him, else can they not be saved.
The second point is that Paul must preach to the Gentiles. There be two causes of it: one, that the prophecies of the calling of the Gentiles might be fulfilled (Pss. 2; 110; Isa. 2). The second, because at the death of Christ, the division which was between the Jews and Gentiles was quite abolished (Eph. 2:14). Here I observe the difference between apostles and ordinary ministers. Their charge is a set and particular congregation; whereas the charge of an apostle is the whole world.
The fourth and last point is the obedience of Paul to the calling of God, in that he "went and preached the gospel." Here a question may be demanded: whether Paul performed his obedience by virtue of the
grace which he had formerly received without the help of new and special grace, [or] no? Answer. No. His obedience proceeds from the first grace, helped or excited by special grace. In the regenerate that have power to do good, God works the will and the deed in every good work (Phil. 2:13). And it is a certain truth: We do not that which we are able to do, unless God make us do it, as He made us able to do it. Therefore to the doing of every new act, there is new and special grace required.
In Paul's obedience, I consider three points. First, when he obeyed?
Immediately. How? Without deliberation or consultation. Where? In Arabia and Damascus.
For the first, in that he obeyed God in going to preach immediately, we learn how we are to answer and obey the calling of God that calls to amendment and newness of life—namely, in all haste, without deferring of time. "To day if ye will hear his voice, harden not your hearts" (Heb. 3:8), and, "Exhort one another while it is called to day"
(Heb. 3:13). "I made haste and did not delay to keep thy commandments" (Ps. 119:60). And there be good reasons why we should no longer defer our conversion to God. The end of our life is uncertain. And look as death leaves us, so shall the last judgment find us. Secondly, when we delay our repentance, we add sin to sin, and so "treasure up wrath against the day of wrath" (Rom. 2).
Thirdly, when we defer to obey and turn to God, we grow to perfection in sin. And "sin being perfected brings forth death"
(James 1:15). Lastly, late repentance is seldom, or never, true repentance. For when men are dying, their sins forsake them, and they do not commonly forsake their sins. God has called us in England more than forty years together, and yet many of us have not listened to the call of God, but deferred to obey. Let us now presently
amend and turn to God, lest if we still defer the time of our repentance, God's judgments come forth in haste upon us.
The manner of his obedience is that Paul did not communicate with men—that is, confer and consult with them touching his doctrine and calling. And this he amplifies by a comparison, thus. He did not consult with any man, no not the apostles of Jerusalem. And he adds a reason of his doing: because they were but "flesh and blood" in respect of God. And indeed it is unmeet to consult with men touching the matters of God.
Hence I gather that God's word, whether preached or written, does not depend on the authority of any man, no not on the authority of the apostles themselves; it is sufficient to authorize itself. Christ
"receives not the testimony of man" (John 5:34). And it is an error to think that the church does authorize the word and religion in the consciences of men. For the church itself is founded on the word. The church cannot consist without faith, nor faith without the word.
Secondly, hence I gather that there is no consultation or deliberation to be used at any time touching the holding or not holding of our religion. He that will follow Christ may not put his hand to the plough and then look back again to his friends to see what they will say (Luke 9:62). He that would be wise must deny his own wisdom and become a fool (1 Cor. 3:18). The three children would not consult touching the worshipping of the image, but said: "Be it known to thee, O king, that we will not worship thy gods" (Dan. 3). When the judge gave Cyprian the Martyr leave to deliberate a while, whether he would deny his religion, he answered that "in divine matters deliberation is not to be used." By this I gather, that the Schoolmen have done evil, which have turned all divinity into questions, and have made of the articles of our faith, a questionary divinity.
Secondly, by this we are taught that in the day of trial, we may not consult of the change of religion, but we must be resolute, and tread underfoot the persuasions of flesh and blood.
Thirdly, our obedience to God must be without consultation. We must first try what is the will of God, and then absolutely put it in execution, leaving the issue to God. Abram is called of God to forsake his country and kindred (Gen. 12). He directly then gives attendance to the commandment and goes as it were blindfolded, he knows not whither. God promised him a child in his old age; he believes God without any reasoning or disputing the case with himself, to or fro
(Rom. 4:20). But the common manner is (though we know the will of God) to dispute the case and to consult with our friends and to practice according to carnal counsel. Eve listens to the counsel of Satan and neglects God's commandment. Saul being forbidden to offer sacrifice in Gilgal till Samuel came to do it, consults with himself whether he may do it or no, and follows his own reason, against God's commandment, and lost his kingdom for it. And this kind of deliberation whereby men consult what is to be done is the cause of the manifold rebellions of men in the world.
In that man is termed here, "flesh and blood," we are taught not to put confidence in man. We are taught to humble ourselves before God. We are taught every day to prepare ourselves against the day of death and the day of judgment, yea, to account every new day as the day of death, because we are but flesh and blood.
The third point is, where Paul first preached? Namely, "in Arabia and Damascus." Arabia is a region of the world where Mount Sinai stands and where the children of Israel wandered forty years. The inhabitants thereof were of two sorts: some more civil and some barbarous. Civil, as the Ishmaelites, Amalekites, Midianites, etc. (Yet
were they professed enemies of the people of God.) Barbarous, as the eastern part of Arabia, toward Babylon. For the inhabitants dwelt in tents and lived like wild and savage men by robbing and stealing and, consequently, by killing (Isa. 13:20; Jer. 3:2).
Here we see Paul's state and condition when he first begins the execution of his apostolical function. God then lays upon him a sharp and weighty trial. For he goes alone into Arabia, and he must become a teacher to his professed enemies, yea to a savage generation, of whose conversion he had no hope in man's reason. And this has been a usual dealing of God with His own servants. When Moses was called to deliver the Israelites and was in the way, the Lord, for a defect in his family, comes against him, to destroy him (Ex. 4:24).
David is anointed king of Israel, and withal Saul is raised up to persecute him and to hunt him as men hunt partridges in the mountains. Jonah is called to preach to Nineveh, and withal God forsakes him, and leaves him to himself, so as he is cast into the sea and devoured of a fish; and after this, being delivered, he must go preach at Nineveh. When Christ was in His baptism (as it were inaugurated the doctor of the church), presently after, before He began to preach, He is carried into the wilderness to be with wild beasts and to be tempted of the devil (Mark 1:12). And the reasons of this dealing of God are manifest. By this means sinful men are made fit for the office of teaching. For the saying is true, "Reading, prayer, and temptation, make a divine." Again, by this means they are caused to depend on the providence and protection of God, and they are made fit for the assistance and presence of God's Spirit who dwells only with them that are of humble and contrite hearts. Now then let not them that in any notable change of their lives find notable temptations be discouraged, for this is a condition that befalls them by a wise and special providence of God. For it was the