XIII. The third inquiry we proposed was, by whom ministers are to be chosen. Now, for this no certain rule can be gathered from the appointment of the apostles, which was a case somewhat different from the common call of other ministers. For as theirs was an extraordinary office, it was necessary, in order to render it conspicuous by some eminent character, that they who were to sustain it should be called and appointed by the mouth of the Lord himself. The apostles, therefore, entered upon their work, not in consequence of any human election, but empowered by the sole command of God and of Christ. Hence, when they wish to substitute another in the place of Judas, they refrain from a certain appointment of any one, but nominate two, that the Lord may declare by lot which of them he wills to be his successor.[835] In the same sense must be understood the declaration of Paul, that he had been created “an apostle, not of men, neither by man, but by Jesus Christ, and God the Father.”[836] The first clause, _not of men_, was applicable to him in common with all pious ministers of the word; for no man can lawfully exercise this ministry without having been called by God. The other clause was special and peculiar to himself. When he glories in this, therefore, he not only claims what belongs to a true and lawful pastor, but likewise brings forward an evidence of his apostleship. For whereas there were, among the Galatians, some who, from an eagerness to diminish his authority, represented him as a common disciple deputed by the primary apostles,—in order to vindicate the dignity of his preaching, against which he knew these artifices were directed, he found it necessary to show that he was not inferior to the other apostles in any respect. Wherefore he affirms, that he had not been elected by the judgment of men, like some ordinary bishop, but by the mouth and clear revelation of the Lord himself.