Galatians 1:15–17

Paul before prooued, that he learned not the Gospell of any man before his conuersion: here he further prooues, that he learned it of no man after his conuersion. And the substance of his reason, is this, because immediately vpon his conuersion, he conferred with no man; but went, and preached in Arabia, and Damascus.

In the words I consider foure things. First, the causes of Pauls conuersion. And here he sets down three degrees of causes, depending one vpon another. The first is, the good pleasure of God, whereby he doth whatsoeuer he will, in heauen, & earth, in these words [when it pleased.] The second, is, his seperation from the wombe: which is an acte of Gods counsell, whereby he sets men apart to be members of Christ, and to be his seruants, in this, or that office. This separation is said to be from the wombe; not because it began then, for it was appointed by God before all times, euen from eternitie, as all his counsels are. But the H. Ghost hereby signifies, that all our goodnesse, and all our dexteritie, to this, or that office, is meerely from God: because we are sanctified, dedicated, and set apart in the Counsell of God, from all eternitie, and therefore from the wombe, 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 hath appointed. The second thing is, the manner of forme of Pauls vocation, in these words [to reueale his sonne 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 16. and 17. verses.

To begin with the efficient causes of Pauls conuersion: here we see the order and dependance of causes, in the conuersion, and saluation of euery sinner. The beginning of our saluation, is, in the good pleasure of God: then followes separation, or election to eternall life: then vocation by the word and spirit: then obedience to the calling of god, & after obedience, euerlasting life. This order Paul here sets down, and the consideratiō of it, is of great vse. Hence it appeares to be a doctrine erronious, which beginnes our saluation, in the preuision of mans faith, and good workes. For in Paul order, workes haue the last place. And it must be Gods pleasure, that man shall doe a good worke, before he can doe it. And if seperation to eternall life, should be according to faith, or workes, then we should make seperation of our selues, as well as God. And vocation is not for workes, but that we might doe good workes. Eph. 1. 4. Secondly, by this order it appeares, that the saluation of them that beleeue, is more sure, then the whole frame of heauen, and earth: because it is founded in the vocation of God, which is without repentance, in the counsell of seperation, and in the pleasure of God. Thirdly, by obseruing well this order, we may attaine to the assurance of our election. For if thou hast beene called, and hast in trueth answered to the calling of God, by obedience, thou maist assure thy selfe, of thy seperation from the womb, to euerlasting life, because this order is (as it were) a golden chaine, in which, all the linkes are inseperably vnited. Lastly the consideration of this order, serues to mortifie the pride, & arrogancie of our hearts, in that it ascribes all to God: and nothing to man, in the cause of saluation. Read Ezech. 16. 63.

Againe by the consideration of these 3. causes, we gather that God hath determined what he will doe with euery man, and that he hath in his eternall counsell assigned euery man his office and condition of life. For there is in God a pleasure whereby he may doe with euery man what he will. And by his eternall counsell, he seperates euery man from the very wombe to one calling, or other: and accordingly he calles them in time by giuing giftes, and will, to doe that, for which they were appointed. And this I vnderstand of all lawfull callings, in the familie, church, or common wealth. Thus Christ was called from the wombe, and set apart to be a mediatour. Isai. 47. 1. and Iohn. 6. 27. Ieremie to be a prophet Ierem. 1. 5. Christ is said to giue Apostles, Prophets, Pastors teachers. Eph. 4. 11. God sent Ioseph vnto Egipt to be the gouernour thereof, and a releeuer of Iacobs familie. Gen. 45. In this regard the Medes and Persians are said to be the sanctified ones of God Isai. 13. 3. and the men of his counsell, Isa. 46. 11.

The vse. Hence we are all taught, to walke in our callings with diligence, and good conscience. Because they are assigned vs of God. Hence we are taught to yeeld obedience to our rulers & teachers: because they that are our rulers and teachers, were seperated from the wombe to be so, and that by God himselfe, without the will of man. Hence we may gather assurance of Gods protection, and assistance in our callings: for in that he hath appointed vs our callings, he will also defend vs in them. 2. Cor. 3. 46. Isay. 49. 2. Hence we may learne patience, and contentation in all the miseries, and troubles of our callings, for in what calling soeuer thou art, thou wast ordained to it by God from thy mothers wombe. Thinke on this. Hēce we learne thankfulnes to god, because our calings, giftes, and the exequution of our callings, is wholy of God: and this Paul signifies, when he saith that our seperation to our offices, and callings, was from our first conception. Hence we learne to depend on Gods prouidence for the time to come. For if he prouided our callings, when we were not, he will much more aide, and blesse vs in them now while we haue a beeing. Read. Psalme. 22. 8. 9. Poore parents that cannot leaue landes, and liuings to their children after their decease, let them comfort themselues in this; that there children are from their mothers wombe, seperated to some good office, and condition of life, by the wisdome of God: and that a good office, or calling is better then land and liuing.

Thirdly, it appeares hence that the time of all euentes, is determined in the counsell of God. For God determines with himselfe the time in which he will call, and conuert Paul. By this we are taught, in our praiers not to limit God to any time for the accōplishment of our requests: for the disposition of time is his, and that is to be left to his wisdome. Againe in our afflictions and temptations we may not make hast, for helpe and deliuerance before the time, but waite the leasure of God, who hath decreede the time of deliuerance. He that beleeues makes no hast. Isai. 28. 16. Habacuk must waite because the vision is for a time appointed. Hab. 2. 1. Dauids eyes and strength failed in waiting on God. Psal. 69. 3. Daniel waites on God. 70. yeares, and then praies for deliuerance out of captiuitie, the time beeing expired. This serues to discouer the wickednes of them, that beeing in any kind of miserie, cannot staie the leasure of God till he deliuer them by good meanes, but they will haue present remedie, though it be from the deuill: and if helpe cannot be had when they desire, they presently make away themselues.

The second point is, the Forme of the calling, or conuersion of Paul in these wordes [to reuele his sonne in me] that is, to teach me the doctrine of the redemption of mankind by the sonne Iesus Christ. Here I consider, to whome reuelation is made, and how?

For the first, reuelation of the sonne is made to cruell, and persequuting Paul, a desperate sinner. Hence euery man can gather, that God hath mercy for great, and notorious offenders, as for Paul, and such like: and the collection is good. For God is much in sparing Isai. 55. 7. And yet here it must be remembred, that all desperate offenders, shall not finde mercie; vnlesse they be great in their repentance as God is great in mercy. For Gods mercy hath a double effect in vs, one is, remission of sinne, by the imputaton of the merit of Christ: the other, the mortification of originall sinne, by his efficacie. And these two be inseperable, as we see in Paul, on whome God shewed great mercie, whose repentance also was notable. As the woman Iohn. 7. had many sinnes forgiuen her, so shee loued much. v. 47. By this we see the great, and common abuse of the mercy of God. Men euery where presume vpon the greatnes of gods mercie, and they make Christ a packe-horse, lading him with their burdens, and there is little or no amendment of life.

The manner that God vsed in reuealing the sonne to Paul, stands in two things: Preparation and Instruction.

Preparation is a worke of God, whereby he humbled Paul, subdued the pride, and stubbernenesse of his heart, and made him tractable, and teachable. This humiliation is outward, or inward. The outward, was partly by lightening from heauen, that cast him to the earth, and made him blinde: and partly by a voice reproouing him: Saul, Saul, why persecutest thou me? The inward humiliation, was in a sight, and horrour for his sinnes. The sinnes that God reuealed to him, are these: the first was, an height of wickednesse, that in persecuting the Church, he made warre euen against God himselfe. Secondly, God made manifest vnto him the meaning of the tenth commandement, and, that secret lust without consent of will, was sinne. Rom. 7. 7. And thus the lawe killed him, that was aliue, in his owne opinion, when he was a Pharise.

The instruction whereby God taught the same to Paul, hath two parts. The first is, the call of God, whereby he inuites Paul to become a member of the sonne of God. And this he did, first, by propounding vnto him the commandement of the Gospel, which is to repent and beleeue in Christ. Secondly, by offering to him the promise of remission of sinnes, and life euerlasting, when he beleeued. The second part of instruction, is a reall and liuely teaching, when God made Paul in his heart to answer the calling, according to that, Psalme. 27. v. 5. When thou saidst, seeke ye my face, mine heart answered, I will seeke thy face, O Lord. And in Zacharie, 13. 9. He shall say, it is my people, and they shall say, the Lord is our God. This is a spirituall Eccho, that is made in the heart. The sound of Gods word, goes through the world, and the hearts of men, which be as Rocks and stones, make answer. And this worke of God, that makes man yeild to the calling of God, is in scripture, a kind of diuine teaching: thus the father is said to teach the sonne, by drawing, Ioh. 6. 44. And God is said to teach vs his waies, when he guids vs by his spirit in the land of righteousnesse, Psal. 143. That this reall, and heauenly kind of teaching, may take place, God by his grace, puts a kind of softnesse into the heart, whereby it is made subiect, and obedient to the word. And it hath two parts. One is an acknowledgement by faith, that the sonne is our redeemer. The second is, regeneration, which is the putting off the old man, and the putting on of the newe: which to doe, by the vertue of Christ, is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul, by preparing him, and making him teachable, by propoūding the doctrine of saluation to him, and by causing him inwardly to beleeue it, and to obey it. And thus we see the manner of the calling, and conuersion of Paul.

For the better cleering of this doctrine, fiue questions are to be answered. The first is, what was the preuenting grace in the conuersion of Paul? Answer. Schoolemen, 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 vncapable of any good desire, or purpose, till it be regenerate. The trueth is this: that the preuenting grace, in the first conuersion, is the grace of regeneration, and secondly, the inspiration of good desires, and motions. When Christ preuents Lazarus, that he may reuiue againe, he first puts a soule into him, and then he calls vnto him, and saith, Come forth, Lazarus, because he was dead: in like manner, we are dead in sinne, and therefore regeneration (which is the soule of our soules) must be put into vs, before any inspiration of heauenly motions can take place. Yet after we are once borne anew, good motions and desires put into our hearts, may be the preuenting grace, for the doing of sundrie good workers.

The second question is, whether the will of Paul, were an agent, or cause, in the effecting of his first conuersion? Answer. No: scripture makes two sorts of conuersion: one Passiue, when man is conuerted by god. In this, man is but a subiect, to receiue the impression of grace, and no agent at all. For in the creating, setting, or imprinting of righteousnesse, and holinesse in the heart, Will can doe nothing. The second conuersion, is Actiue, whereby man beeing conuerted by God, doth further turne & conuert himselfe to God, in all his thoughts, wordes, and deeds. This conuersion is not onely of grace, nor onely of will; but partly of grace, and partly of will: yet so as grace is the principall agent, and will but the instrument of grace. For beeing first turned by grace, we then can mooue, and turne our selues. And thus there is a cooperation of mans will, with Gods grace. And Austen said truely, He that made thee without thee, doeth not Term 25 de verbi, Apest. saue thee without thee.

The third question is, whether God did offer any violence, to Pauls minde and will, in his conuersion. Ansvver. There is a double violence, or Coaction. One, which doth abolish all consent of will; and this he vsed not. The other, draws out a consent from the will, by causing it of an vnwilling 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 drawne, Ioh. 6. 45.

The fourth question is, wherein standes the efficacie of the preuenting grace, whereby Paul was effectually conuerted? Answ. The Councell of Trent, and sundrie Papists, incline to this opinion, to thinke that it stands in the euent, in that the will of man applies it selfe to the grace which God offereth. But then the efficacie of grace must be from mans will: and then man hath something, whereof to boast, and he is to thanke himselfe for the grace of God. Other Papists place the efficacie of grace, in the congruitie, or aptnesse of motions, or heauenly perswasiōs, presented to the mind of the mā that is to be cōuerted. But this opinion also, is deuoid of trueth. For there is no efficacie in any motions, or perswasions, till there be a change, and newe creation of the will. The true answer is this. Outward meanes are effectuall, because they are ioyned with the inward operation of the spirit. Inward grace is effectuall: because God addes to the first grace, the second grace. For hauing giuen the power to beleeue, and repent, he giues also the will and the deede: and then faith and repentance must needs followe. And herein stands the efficacie of the first grace, that God addes vnto it, and workes the will and the deede, Phil. 2. 13.

The last question is, whether it was in the power of Pauls will, to resist the calling, or the grace of God? Answ. The will for his condition is apt to resist grace: neuer the lesse, if we consider the efficacie of Gods grace, and the will of God, he could not resist the calling of God. Euery one that hath heard and learned of the father, comes to Christ, Ioh. 6. 45. Gods will determines and limits the will of man: and mans will is an instrument to effect the will of god: It may be here demanded; howe the efficacie of grace, may stand with the libertie of mans will; if it haue not libertie, to accept or refuse the grace of God? Ans. Libertie and freedome of will in God, is perfect libertie: nowe God cannot will either good or euill, but onely that which is good. And mans will, the neerer it comes to this will of God, the greater libertie hath it. Therefore to wil that onely which is good, so it be freely without compulsion, is true libertie, to be able to will that which is euill, and to resist the calling of God, is not libertie, but impotencie. And he that can onely will that which is good, doth more freely will good, and hath more libertie, then he that can will either good or euill.

The vse. Ministers of the Gospell must learne Christ as Paul learned him. They may not content themselues with that teaching which they find in schooles, but they must proceede further to a reall learning of Christ: and that is to beleeue in the sonne of God, to die to their sinnes by the vertue of his death, and to liue to God by the vertue of his life. This is a reall & liuely learning of Christ. They that must conuert others, it is meete they should be effectually conuerted. Iohn must first eate the booke and then prophecy. Reuel. 10. 9. And they that would be first Ministers of the Gospell, must first themselues eate the booke of God And this booke is indeede eaten, when they are not only in their mindes inlightned, but their hartes are mortified and brought in subiection to the worde of Christ. Vnlesse Christ be thus learned spiritually and really, diuines shall speake of the word of God, as men speake of riddles, and as Preists in former time said their mattens, when they hardly knewe what they saide. Againe students in euery faculty, are with Paul to learne Christ, and that as he learned him. Such persons desire and loue good learning: nowe this is the best learning of all, to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning. The knowledge of the remission of our sinnes is the learning of Dauid that great prophet. For this title he giues to the 32. Psalme, The vnderstanding of Dauid. Lastly all men are on this reall manner with Paul to learne the same. For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him. Philip. 4, 9, Hoc vrge.

The third point is the end of Paules conuersion in these wordes [that he might preach him among the gentiles.] Here I consider what he must preach, namely the sonne Christ: and to whome I namely among the nations. Againe of the preaching of Christ, I consider two thinges: the first is, why Christ must be preached rather then Moses? Answer, there be two causes. One is, because Christ is the substance or subiect matter of the whole Bible. For the summe of the scriptures may be thus gathered together. The sonne of God made man, and working our redemption, is the sauiour of mankind: but Iesus the sonne of Marie is the sonne of God made man, working our redemption: therefore Iesus the sonne of Marie is the sauiour of mankind. The maior is the summe of the old testament: the minor is the summe of the new: and the conclusion is the scope of both. The second cause is. The law is the ministerie of death: and the Gospell (which is the doctrine of saluation by the sonne) is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation. Therefore the doctrine principally to be preached is the Gospell, and not the lawe.

Secondly it may be demanded, what it is to preach Christ? Answer: it is a great worke, and it containes 4. ministeriall actions. The first, generally to teach the doctrine of the incarnation of Christ and of his three offices, his kingly office, his propheticall office, and his priesthood with the exequution therof. The second, to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits. The third is to certifie and to reuele to euery hearer, that it is the will of God to saue him by Christ in particular, so be it he will receiue Christ. For when the Gospell is preached, God thereby signifies vnto vs, that his will is to giue vs life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to euery particular hearer, that he is to apply Christ with his benefits to himselfe in particular, and that effectually by his faith, that a change and conuersion may followe both in hart and life. 1. Ioh. 3. 23. And thus when these things are rightly performed, Christ is preached. Hence it appeares that to learne Christ, is not only to know him generally, but also effectually to apply him to our selues by our faith, that there may be a change and renouation of the whole man. They which learne Christ, must thus learne him, els can they not be saued.

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, Psal. 2. and 110. Isai. 2. The second, because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished. Eph. 2. 13. Here I obserue the difference betweene Apostles, and ordinary Ministers. Their charge is a sett, and particular congregation; whereas the charge of an Apostle is the whole world.

The 4. and last point is the obedience of Paul to the calling of God, in that he went and preached the Gospell. Here a question may be demaunded: whether Paul performed his obedience, by vertue of the grace which he had formerly receiued without the helpe of new and speciall grace, or noe? Answer. noe. His obedience proceedes from the first grace, helped or excited, by speciall grace. In the regenerate, that haue power to doe good, God workes the will, and the deede, in euery good worke. Phil. 2. 13. And it is a certaine truth: we doe not that which we are able to doe, vnlesse God make vs doe it, as he made vs able to doe it. Therefore to the dooing of euery new acte, there is new, and speciall grace required.

In Pauls obedience, I consider 3. points. 1. When he obeyed? Immediatly. How? without deliberation or consultation. when? In Arabia and Damascus.

For the first, in that he obeied God in going to preach immediatly, we learne how we are to answer and obey the calling of God, that calles to amendment, and newnesse of life: namely in all hast, without deferring of time. Hebr. 3. 8. To daie if ye will heare his voice, harden not your hartes: and v. 13. exhort one another while it is called to day. Psal 119. 60. I made hast and did not delaie to keepe thy commandements. And there be good reasons, why we should no longer deferre our conuersion to God. The ende of our life is vncerten: and looke as death leaues vs, so shall the last iudgement find vs. Secondly, when we delay our repentance, we add sinne to sinne, and so treasure vp wrath against the day of wrath. Rom. 2. Thirdly, when we deferre to obey and turne to God, we growe to perfection in sinne: and sinne beeing perfected bringes forth death. I am. 1. 14. Lastlie, late repentance is seldome, or neuer, true repentance. For when men are dying, their sinnes forsake them, and they doe not commonly forsake their sinnes. God hath called vs in England more then 40. yeares together, and yet many of vs haue not listned to the call of God but deferred to obey: let vs now presently amend, and turne to God: least if we still deferre the time of our repentance, Gods iudgements come forth in hast vpon vs.

The manner of his obedience is, that Paul did not communicate with men: that is, conferre, 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 Hierusalem. And he addes a reason of his doing: because they were but flesh and blood, in respect of God: and indeede it is vnmeete to consult with men, touching the matters of God.

Hence I gather, that Gods word, whether preached or written, doth not depend on the authoritie of any man, no not on the authoritie of the Apostles themselues; it is sufficient to authorize it selfe. Christ receiues not the testimonie of man, Iohn. 5. 34. And it is an errour, to thinke that the Church doth authorize the word, and religion, in the consciences of men. For the Church it selfe 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 vsed at any time, touching the holding, or not holding of our religion. He that will followe Christ, may not put his hand to the plough, and then looke backe againe to his friends, to see what they will say, Luke, 9: 61. He that would be wise, must denie his owne wisdome, and become a foole, 1. Cor. 3. 18. The three children would not consult, touching the worshipping of the image, but said: be it knowne to thee, O king, that we will not worship thy gods, Dan. 3. When the iudge gaue Cyprian the martyr leaue to deliberate a while; whether he would denie his religion: he answered, that in diuine matters deliberation is not to be vsed. By this I gather, that the Schoolemen haue done euill, which haue turned all diuinitie into Questions, and haue made of the articles of our faith, a questionarie diuinitie. Secondly, by this we are taught, that in the day of triall, we may not consult of the change of religion: but we must be resolute, and tread vnder foote the perswasions of flesh and blood.

Thirdly our obedience to God must be without consultation. We must first trie what is the will of God, and then absolutely put it in exequution, leauing the issue to God. Abram is called of god to forsake his countrie & kindred. Gen. 12. he derectly then giues attendance to the commandement, and goes as it were blind fold, he knowes not whither. God promised him a childe in his old age, he beleeues God without any reasoning, or disputing the case with himselfe, too or fro: Rom 4. 20. But the common manner is, (though we knowe the will of God) to dispute the case, and to consult with our friends, and to practise according to carnall counsell. Eue listens to the counsell of Satan, and neglects Gods commandement. Saul beeing forbidden to offer Sacrifice in Gilgal, till Samuel came to doe it; consults with himselfe, whether he may doe it or no: and followes his owne reason, against Gods commandement, and lost his kingdome for it. And this kind of deliberation, whereby mē consult what is to be done, is the cause of the manifold rebellions of men, in the world.

In that man is tearmed here, flesh and blood, we are taught, not to put confidence in man: we are taught to humble our selues before God: we are taught, euery day, to prepare our selues against the day of death, and the day of iudgement: yea to account euery 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 Sina standes, and where the children of Israel wandered 40. yeares. The inhabitants thereof, were of two forts: some more ciuill, and some barbarous. Ciuill, as the Israelites, Amalechites, Madianites, &c. (Yet were they professed enemies of the people of God.) Barbarous, as the Easterne part of Arabia, to ward Babylon. For the inhabitants dwelt in Tents, and liued like wilde and sauage men, by robbing, and stealing, and consequently by killing. Isai. 13. 20. Ierem. 3. 2.

Here we see Pauls estate and condition, when he first begins the exequution of his Apostolicall function. God then laies vpon him a sharpe and waightie triall. For he goes alone into Arabia, and he must become a teacher to his owne professed enemies, yea to a sauage generation of whose conuersion he had no hope, in mans reason. And this hath bin an vsuall dealing of God, with his owne seruants. When Moses was called to deliuer the Israelites, and was in the way, the Lord, for a defect in his family, comes against him; to destroy him, Exod. 4. 24. Dauid is annointed king of Israel: and withall Saul is raised vp, to persecute him, and to hunt him, as men hunt Partridges in the mountaines. Ionas is called to preach to Niniue, and withall God forsakes him, and leaues him to himselfe, so, as he is cast into the sea, and deuoured of a fish: and after this, beeing deliuered, he must goe preach at Niniue. When Christ was in his baptisme (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wildernesse, to be with wild beasts, and to be tempted of the deuill, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this meanes sinnefull men, are made fit for the office of teaching. For the saying is true, Reading, praier; and temptation, make a Diuine. Againe, by this meanes they are caused to depend on the prouidence, and protection of God, and they are made fit for the assistance, and presence of Gods spirit, who dwels onely with them that are of humble, and contrite hearts. Nowe then, let not them, that in any notable change of their liues, finde notable temptations, be discouraged; for this is a condition that befalls them, by a wise and speciall prouidence of God. For it was the spirit of God, that led Christ into the wildernesse, to be tempted, after his baptisme.

Againe, here we are taught, to acknowledge three things in God. His power, in that he sets vp his kingdome, where it is most oppugned, and raignes in the middest of his owne enemies; namely, the wicked and sauage Arabians, according to that in the Psalme, 110. v. 2. His goodnes, in that he sends Paul to preach repentance, to the people, that are in the snare of the deuill, at his will. 2. Tim. 2. 26. His trueth, in that he nowe fulfils things foretold by Dauid. Psal. 72. 10. The kings of Sheba & Saba shall bring gifts: that is, Ethiopians and Arabians.