Chapter 1
R. C.
Chapter 1: The Epistle of St. Paul to the Galatians The Argument Two things are generally to be considered, the occasion of this epistle and the scope. The occasion that moved Paul to write this epistle was because certain false apostles slandered him both in respect of his calling as also in respect of his doctrine, teaching that he was no apostle and that his doctrine was false. And by this means they seduced the churches of Galatia, persuading them that justification and salvation was partly by Christ and partly by the law. The scope of the epistle is in three things. First, the apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching justification by Christ alone. And upon this occasion he handles the greatest question in the world, namely, what is that justice whereby a sinner stands righteous before God, in the third and fourth and in the beginning of the fifth. Thirdly, he prescribes rules of good life in the fifth and sixth chapters.
Chapter 1: Verses 1-5
The Text 1 Paul an apostle (not of men, nor by man, but by Jesus Christ, and God the Father, who raised him from the dead.)
The Exposition The epistle has three parts: a preface, an instruction, and the conclusion. The preface is in the five first verses, and it has two parts, an inscription, and a salutation.
The inscription sets down the persons that write the epistle, and the persons to whom it is sent. The persons that write are two: Paul and the brethren.
Paul is mentioned in the first verse. In which, in comely and decent manner he commends himself to the Galatians by his office and function, "an apostle," that is, one called to be a planter and founder of the church of the New Testament among the nations. And because the title of an apostle in general signification may agree to all teachers, therefore he goes further, and sets down the cause of his apostleship. And first he removes the false causes in these words "not of men," that is, not called by men as by authors of my calling, or not called by the authority of men. And in this Paul opposes himself to the false apostles, who were called not by God, but by men. Again he says, "not by men," that is, not called of God in and by the ministry of any mere man. And in this Paul opposes himself to all ordinary ministers of the gospel whatsoever, who are called of God by man.
This done, he propounds the true cause and author of this apostleship, of whom he was called immediately. Against this it may be objected, that Paul was ordained to be an apostle by the imposition of hands of the church of Antioch. I answer, that this imposition was rather a confirmation than a calling. Secondly, they
of Antioch had not imposed hands on Paul, but that they were commanded by the Spirit of God. Further Paul adds that he was called by Christ, "and God the Father," for three causes. The first was to signify the consent of will in the Father and Christ. The second was to teach us how we are to conceive of God, namely that He is the Father, and Jesus Christ, and the Holy Ghost; for the Godhead may not be conceived out of the Trinity of persons. The third is because the Father is the fountain of all good things that come to us by Christ.
Lastly, he sets down the effect or action of the Father, "who raised him from the dead," and that for two causes. One was to prove Christ to be the natural Son of God, for He professed Himself to be so, and that was one cause why He was crucified and put to death. Now when
He was dead, if He had not been the Son of God indeed, He had never risen again but perished in death. And in that the Father raised
Him again to life, He gave testimony that He was His own natural Son. And therefore Paul says that Christ was "declared to be the Son of God by the resurrection from the dead" [Rom. 1:5]; and he applies the words of the psalm, "Thou art my Son this day have I begotten thee," to the time of Christ's resurrection [Acts 13:33]. Again, Paul mentions the resurrection of Christ to note the time of his own calling, for though the rest of the apostles were called when Christ was in the estate of humiliation, yet Paul was called afterwards, when
Christ was entered into His kingdom, and sat at the right hand of God.
The Use. First, whereas Paul in the very forefront of his epistle begins with his own calling, I gather, that every minister of the gospel ought to have a good and lawful calling. A man cannot preach
"unless he be sent" [Rom. 10:14]. Christ took not unto Him the office of a mediator till He was called and sent of the Father. Therefore the opinion of the Anabaptists is foolish and fantastical, who think that every man may preach that will without any special calling. They
allege that "the house of Stephanas ordained themselves to the ministry of the saints" [1 Cor. 16:15]. Answer. The meaning of the place is not that they called themselves, but that they set themselves apart to the ministry of the saints, in the purpose and resolution of their own hearts. Again, they allege that all Christians in the New
Testament "are kings and priests" [Rev. 5:10], and the office of the priest is to teach. I answer, all are priests in that they are to offer themselves in sacrifice to God and to teach privately within their places and callings, as the master his servants, the father his children, etc., and to make a confession of their faith, when they are called so to do. Thirdly, they allege that the power of the keys is given to the church. I answer, it is indeed; yet so as the use and administration thereof belongs to the ministers alone, in the dispensation of the word.
Secondly, whereas Paul says, "not of men, but of Christ," I gather that every lawful calling is of God, and not of men as authors thereof; and that the right to call belongs to God. The Father thrusts forth laborers into His vineyard [Matt. 9:38]; the Son gives pastors and teachers [Eph. 4:11]; the Holy Ghost makes overseers [Acts 20:28]. It may be alleged that the church has authority to call and ordain ministers. I answer, that the church's authority is no more but a ministry or service, whereby it does testify, declare, and approve whom God has called.
Thirdly, whereas Paul thus proclaims his calling ("Paul an apostle of Jesus Christ"), I gather that the callings of the ministers of the gospel must be manifest to their own consciences and the consciences of their hearers, and that for diverse weighty causes. First, they are ambassadors, instruments, and the mouth of God. And for this cause they are to speak in the name of God, and this they cannot do unless they know themselves to be called. Secondly, that the calling of the
ministry may tend to edification, there is required the assistance of God's Spirit in the teacher, the protection of him and his ministry, the effectual operation of the Spirit in the hearts of the hearers. And he that wants the assurance of his calling cannot pray to God in faith for these things, neither can he apply the promises of God to himself.
Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the fear of God. Lastly, knowledge of our callings in the consciences of the hearers breeds a reverence in their hearts and obedience to the ministry of the word. Upon this, some may demand how they may know that they are called of God to the ministry of the word. Answer. They may know it if they find three things in themselves. The first is the testimony of their consciences, that they entered not for praise, honor, lucre, but in the fear of God, with a desire to glorify Him and to edify the church. The second is a faculty to do that to which they have a desire and will. In this faculty are two things: knowledge of God and His ways, and aptness to deliver that which they know. The third is the ordination of the church, which approves and gives testimony of their will and ability.
He that has these things is certainly called of God. Now put the case, a man wants the first of these three because he entered with evil conscience, being carried with ambitious and covetous desires. Then
I answer, that his calling still in respect of the church, is good and lawful, and when he repents of his bad conscience, it is also accepted of God.
The fourth point to be observed is that Paul makes three kinds of callings in the church. One is when men are called by man, and not by God; and thus are all false teachers called. The second is when men are called of God by the ministry of men; thus are all ordinary ministers of the word called. The third is when men are called not by men, but by Christ immediately. And Paul here signifies that he himself and the rest of the apostles were called according to this
third way. And in this respect he puts a difference between the apostles and all the ministers of the New Testament. For in that they were called immediately, they were also taught by immediate inspiration, and also aided by the infallible assistance of God's Spirit.
And of all this they had promises (Matt. 10:19, 20; Luke 10:16).
Hence we may gather the certainty of our religion. The essential note of the church is faith. Faith stands in relation to the word of God.
And the word of God is no word unto us, unless we know it to be so.
And we know it to be so, because it was written by the apostles, who in preaching and writing could not err. Secondly, hence I gather that the doctrine of the apostles is the immediate word of God, because it was given by inspiration both for matter and words. Whereas the doctrine of the church in sermons and the decrees of councils is both the word of God and the word of man—the word of God, as it agrees with the writings of the apostles and prophets; the word of man, as it is defective, and as it is propounded in terms devised by man. It may be objected that Paul spoke some things of himself, and not from the Lord, "not the Lord, but I" (1 Cor. 7:12). Answer. The meaning is, not the Lord by any express commandment, but I by collection and interpretation of Scripture, and that by the assistance of God's Spirit
(v. 40). Seeing then the writings of the apostles are the immediate and mere word of God, they must be obeyed as if they had been written without man by the finger of God.
Lastly, seeing it is the property of an apostle to be called immediately by Jesus Christ, hence it follows, that the authority, office, and function of apostles ceased with them, and did not pass by succession to any other. Therefore it is a falsehood that the pope of Rome succeeds Peter in apostolical authority, and in the infallible assistance of the Spirit, when he is in his consistory.
And where Paul said he was called by Jesus Christ, and not by man, that is, mere man, he gives a pregnant testimony that Christ is both
God and man.
And whereas Paul was called by Christ raised from the dead, hence I gather the dignity of the apostle Paul above all other apostles, in that he was called after the resurrection of Christ, when He was entered into His kingdom.
2 And all the brethren that are with me, to the churches of Galatia.
By brethren we are to understand such as separated themselves from the pagans, and received the faith of Christ (1 Cor. 5:11). And here more specially such as taught and professed the faith, that is, both pastors and people, whether of Antioch (as some think), or of Rome, as others.
And Paul writes his epistle as well in their names as in his own, and with their consent, for two causes. One was that he might not be thought to deliver any private doctrine devised of his own head. And this care he had always, and therefore taught nothing but that "which was in the writings of Moses and the prophets" (Acts 26:22). And this was the care of Christ, who says, "My doctrine is not mine, but his that sent me" (John 7:16). And at this day, this must be the care of the ministers of the gospel to deliver nothing of their own. First therefore their doctrines must be founded in the writings of the prophets and apostles; and secondly, that they may be sure of this, they must have the consent of the true church, especially of such as have been the restorers of the gospel in this last age. This rule Paul gives to Timothy, "to continue in the things which he had learned" of Paul and the rest of the apostles (2 Tim. 3:14). Hence it appears to be a fault in sundry private persons, when they read the Scriptures, to
gather private opinions, to broach7 them to the world. This practice has been the foundation of heresies and schisms in the church.
Secondly, Paul writes with consent, that he might the better move and persuade the Galatians to receive his doctrine which he is now to deliver.
Hence it appears that the consent of pastors and people is of great excellency. For the better conceiving of it, and the meaning of the text, I will handle three points. The first is, what is the force of consent? Wherein stands it? And where it is now to be found? For the first, consent is of force to prepare the heart, and move it to believe. As Augustine says, "I had not believed the gospel, except the authority of the church had moved me." And this is all it can do. For it is the word that is the object and the cause of our faith. The word itself works in us that faith whereby it is believed. And Paul in this place uses consent, not to work a faith in the Galatians, but only to stir up a liking of his doctrine. Two errors of the Church of Rome must here be avoided. One, that consent is a certain mark of the church. It is false, for the consent may be among the wicked, in the kingdom of antichrist (Rev. 13:16). In the kingdom of darkness, all is in peace. Again, dissension may be among the godly, as between Paul and Barnabas, Paul and Peter. In the church of Corinth there were schisms (1 Cor. 11). Consent therefore simply, unless it be joined with true faith and true doctrine, is not of force to declare unto us the true church. The second error is that the catholic consent of believers in points in religion is the true and lively Scripture, and that the written
Word is but a dead letter to it, and to be judged by it for his sense and meaning. But all is contrary. For the written Word is the first and perfect pattern of the mind and will of God, and the inward consent of the hearts of men is but a rude and imperfect extract and draught of it.
The second point is, wherein stands this consent? It must have his foundation in Christ, and thence flow to the members, as the oil from Aaron's head to his garments (Ps. 133); and it stands in three things: consent in one faith and doctrine; consent in affection, whereby men be of one heart (Acts 2:47); [and] consent in speech (1 Cor. 1:10).
The third point is, where it is now to be found? The papists say that they have true and perfect consent among themselves, and that fathers and councils be on their side, and that we have no consent among ourselves. I answer first that they have not the consent which they pretend, for the proper points of popery were not known to the apostles nor to the apostolical churches, but were taken up in the ages following by little and little. Secondly, false doctrines as the papists make articles of faith are but opinions and conjectures in the fathers and councils. Thirdly, the things which the papists hold are the same peradventure in name, but they are not the same indeed with that which the fathers hold, neither are they held in the same manner. As for example, the purgatory which the fathers hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may brag, but they cannot show it. As for ourselves, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent. The difference is in the manner, whether it be virtually or locally.9 There is difference about the pains of Christ in His agony and passion, yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the government of the visible church on earth. For the substance of government all agree, but for the manner of execution and administration, they do not. That Christ is present in the Eucharist, and that His body and blood is there to be eaten and drunken, all our churches agree; and the difference is only touching the manner of His presence, namely, whether it be spiritual or local. And this is the
mercy of God, that in all our differences the foundation of religion is not razed. Let us pray for the continuance and increase of this consent.
Thus much of the persons that write. Now follow the churches to which the epistle is sent: "to the churches of Galatia." At this time the Galatians had made a revolt, and were fallen from justification by the obedience of Christ; so as Paul "was afraid of them" (ch. 4), and yet he called them churches still, using great meekness and moderation.
His example must we follow in giving judgment of churches of our time. And that we may the better do this, and the better relieve our consciences, mark three rules. The first is that we must rightly consider of the faults of the churches. Some are faults in manners; some in doctrine. If the faults of the church be in manners, and these faults appear both in the lives of ministers and people, so long as true religion is taught, it is a church and so to be esteemed, and the ministers must be heard (Matt. 23:1). Yet may we separate from the private company of bad men in the church (1 Cor. 5:11), and, if it be in our liberty and choice, join to churches better ordered. If the error be in doctrine, we must first consider whether the whole church err, or some few therein. If the error be in some, and not in all, it remains a church still, as Corinth did, where some denied the resurrection— because a church is named of the better part. Secondly, we must consider whether the church errs in the foundation or no. If the error or errors be beside the foundation of religion, Paul has given the sentence that they which build upon the foundation hay and stubble of erroneous opinion may be saved (1 Cor. 3:15). Thirdly, inquiry must be made whether the church err of human frailty, or of obstinacy. If it err of frailty, though the error be in the foundation, yet it is still a church, as appears by the example of the Galatians. Yet if a church shall err in the foundation openly and obstinately, it separates from Christ, and ceases to be a church, and we may
separate from it and may give judgment that it is no church. When the Jews resisted the preaching of Paul, and had nothing to say but to rail, Paul then separated the church of Ephesus and Rome from them (Acts 19:9; 28:28). It may here be demanded, why Paul writes to the Galatians as brethren, and calls them churches, seeing they have erred in the foundation, and are as he says, "removed to another gospel" (verse 6). I answer, he could do no otherwise. If a private man shall err, he must first be admonished, and then the church must be told of it. If he hear not the church, then judgment may be given that he is as a publican, and not before. Much more then, if the church shall err, there must first be an examination of the error, and then sufficient conviction; and after conviction, follows the censure upon the church, and judgment then may be given, and not before. And Paul had now only begun in this epistle to admonish the church of Galatia. Great therefore is the rashness, and want of moderation in many, that have been of us that condemn our church for no church, without sufficient conviction going before. If they say that we have been admonished by books published, I say again, there be grosser faults in some of those books, than any of the faults they reprove in the Church of England. And therefore the books are not fit to convince, specially a church.
And though Paul call the Galatians churches of God, yet may we not hence gather, that the Church of Rome is a church of God. The name it may have; but it does in truth openly and obstinately oppugn the manifest principles of Christian religion.
If any demand, what these churches of Galatia are? I answer, that they were a people of Asia the Less. And though they were famous churches in the days of the apostle, yet now the country is under the dominion of the Turk. This shows what God might have done to us in England long ago for the contempt of the gospel. This again shows
what desolation will befall us unless we repent, and bring forth better fruits of the gospel.
3 Grace be with you and peace from God the Father, and from our Lord Jesus Christ.
4 Who gave … Here is laid down the second part of the preface, which is the salutation propounded in the form of a prayer, Grace and peace, etc.
Grace here mentioned is not any gift in man, but grace is God's, and in God. And it signifies His gracious favor and good will, whereby He is well pleased with His elect, in and for Christ. Thus Paul distinguishes the grace of God from "the gift that is by grace" (Rom.
5:15) and sets grace before the gift as the cause of it. Here comes the error of the papists to be confuted, which teaches that the grace which makes us grateful to God is the infused gift of holiness and charity;13 whereas indeed we are not first sanctified, and then please
God, but first we please God by grace in Christ, and then upon this we are sanctified and endued with charity.
Peace is a gift not in God, but in us. And it has three parts. The first is peace of conscience, which is a quietness and tranquility of mind, arising of a sense and apprehension of reconciliation with God (Rom.
5:1). The second is peace with the creatures. And it has five branches.
The first is peace with angels, for man is redeemed by Christ, and by means of this redemption, sinful man is reconciled to good angels
(Col. 1:20). The second is peace with the godly, who are all made of one heart and mind (Isa. 11:9). The third is peace with ourselves. And that is a conformity of will, affections, and inclinations of man's nature to the renewed mind. The fourth is peace in respect of our enemies. For the decree of God is, "Touch not mine anointed, and do my prophets no harm" [Ps. 105:15]. Again, "All things turn to the
good of them that love God" [Rom. 8:28]. The fifth is peace with the beasts of the field. God makes a covenant with them for His people
(Hos. 2:18). The creatures desire and wait for the deliverance of God's children (Rom. 8). They that trust in God shall walk upon the lion and the basilisk (Ps. 91).
The third part of peace is prosperity and good success. Whatsoever the righteous man does, it prospers. And all things prospered in the house of Potiphar when Joseph was his steward, because he feared
God (Gen. 39:1–2).
To proceed, Paul sets down the causes of grace and peace, and they are two: God the Father and Jesus Christ. And here it must be remembered that the Father and Christ, as They are one God, They are but one cause. And yet in regard of the manner of working, They are two distinct causes. For the Father gives grace from none but Himself, by the Son; and Christ procures grace and peace, and He gives it unto men from the Father. Furthermore, Christ is described by His property, "our Lord," and by His effects in the next verse.
The Use. Whereas Paul begins his prayer with grace, we learn that grace in God is the first cause and beginning of all good things in us.
Election is of grace (Rom. 11:5). Vocation to God is of grace (2 Tim.
1:9). Faith is of grace (Phil. 1:29). Justification is freely by grace (Rom. 3:24). Love is by grace (1 John 4:9). Every good inclination is of grace (Phil. 2:13). Every good work is of grace (Ezek. 36:27; Eph.
2:10). Life everlasting is of grace (Rom. 6:23). To avoid any evil is the least good, and every good is of God. It may be said that will in man is the cause and beginning of some good things. Answer. In the creating or imprinting of the first grace in the heart, will is no cause at all, but a subject to receive the grace given. After the first grace is given, will is an agent in the receiving of the second grace, and in the
doing of any good work. Yet this must be remembered, that when the will is an agent, it is no more but an instrument of grace, and grace in God is properly the first, middle, and last cause of grace in us, and of every good act. Hence it follows that there be not any meritorious works that serve to prepare men to their justification, and that the cooperation of man's will with grace in the act of conversion, whereby we are converted of God, is but a fiction of the brain of man.
Lastly, this doctrine is the foundation of humility, for it teaches us to ascribe all to grace and nothing to ourselves.
Secondly, we learn that the chief good things to be sought for are the favor of God in Christ, and the peace of a good conscience. Consider the example of David (Pss. 4:7; 73:24–25), and of Paul, who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keep our hearts and minds in Christ (Phil. 4:7). The fault of most men is [that] they spend their days and their strength in seeking riches, honors, pleasures, and they think not on grace and peace. After the manner of beasts, they use the blessings of God, but they look not at the cause, namely, the grace of God. Our Duty. Above all things to seek for grace and peace.
The Reason. True happiness, which all men desire, consists in peace, and is founded in grace. They are said to be happy and blessed that mourn and suffer persecution for justice sake (Matt. 5), because in the midst of their sorrows and miseries, they have the favor of God and the peace of good conscience.
Thirdly, in that grace and peace are joined, we learn that peace without grace is no peace. "There is no peace to the wicked, saith my
God" (Isa. 57:21). They which make a covenant with hell and death are soonest destroyed (Isa. 28:18). "Laughter," says Solomon, "is madness" (Eccl. 2:2), namely, when it is severed from grace and peace. "When men say, peace peace, then comes destruction" (1
Thess. 5). The prosperity of the men of this world ends in perdition (read Ps. 73).
Paul says not simply that grace and peace comes from God, but from God the Father and from Jesus Christ, [so] that he may teach us rightly to acknowledge and worship God. For God is to be acknowledged and worshiped in the Father, in Christ, and in the Holy Spirit. It was the fault of the pagans, and it is the fault of sundry
Christian, to worship an absolute God, without the Father, and without Christ. This fault must be amended, for it turns God to an idol.
Again when Paul says that grace proceeds first from the Father, and secondly from Jesus Christ, he sets down the order which God observes in the communication of grace and peace. The Father is the fountain of grace, and gives it from none but from Himself. Christ again is (as it were) a conduit or pipe, to convey grace from the Father to us. "Of His fullness we receive grace for grace" (John 1). "In Him we are complete" (Col. 2). Election, justification, salvation, and all is done in and by Christ (2 Tim. 1:9). The Use. I. Let them that travel under the burden of a bad conscience and a bad life come to Christ by turning from their sins, and by believing in Him, and they shall obtain grace and find rest to their souls. II. In our miseries our hearts may not be troubled overmuch, but we must always moderate our sorrows. For if we believe in Christ, we shall always have grace and peace (read John 14:27). III. We must moderate our cares for this life. For if we trusting in Christ have grace and peace, we shall want nothing (read Ps. 4:6–7).
Jesus Christ that gives grace and peace is called, "our Lord," for two causes. One is to teach us to acknowledge Christ aright, and that is as well to acknowledge Him to be our Lord, as well as our Savior. He is
a priest to procure life, a prophet to teach the way of life, [and] a Lord to command them to walk in the way of life. The fault of our times [is that] all men profess Christ, yet many allow of no Christ, but of their own devising—namely, a Christ that must be a Savior to deliver them from hell, but not a Lord to command them; that they cannot brook. The second cause why Christ is called "our Lord" is to signify the persons to whom grace and peace belong, that they are such as acknowledge Christ for their Lord, and yield subjection to Him in heart and life. They find rest to their souls that take up the yoke of Christ in new obedience, and the patient bearing of the cross
(Matt. 11:29).
4 Who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of God our Father.
5 To whom be glory for ever and ever, Amen.
In these words the second argument is propounded, whereby Christ is described, namely the effect of Christ, which is, that He "gave himself." And He is said to give Himself for two causes. First, because He presented Himself as a price and sacrifice for sin to God the Father (Matt. 20:28; Eph. 5:2; 1 Tim. 2:6). The second, because
He did publicly propound and set forth Himself to the world as a sacrifice and price of redemption (Rom. 3:25; John 3:14; Acts 4:12).
In this giving there are five things to be considered. The first, the giver, Christ; the second, the thing given, and that is Christ Himself.
The third is the end of His giving, for sin, that is, that He might make satisfaction for our sins. The fourth is another end of His giving, that He might deliver us out of this present evil world. Here the present world signifies the corrupt estate of men that live according to the lusts of their own hearts (1 John 2:16). And men are here said to be delivered and taken out of the world when they are severed from the
condition of sinful men by sanctification and newness of life and by divine protection, whereby they are preserved from evil after they are sanctified (Titus 2:14; John 17:15). And this deliverance is not in this life in respect of place, but in respect of quality. The fifth thing is the cause that moved Christ to give himself, and that is the will of God.
In the fifth verse there is set down a corollary or conclusion, which contains the praise of God.
The use follows. Whereas Christ is the giver of Himself, hence it follows that His death and sacrifice was voluntary. And this He showed in two things. When He was to be attached, He fled not, but went to a garden in the mount, as His custom was, which was known to Judas (John 18:2). And in the very separation of body and soul,
He cried with a loud and strong voice, which argued that He was Lord of death, and died because His will was to die. This must be remembered. For otherwise His death had not been a satisfaction for sin.
In that Christ gave Himself to be a sacrifice, we learn many things.
First, that the work of redemption exceeds the work of creation. For in the creation, Christ gave the creatures to man; in the redemption
He gave Himself, and that as a sacrifice. Secondly, in that He gave Himself, it appears that He gave neither angel, nor mere man, nor anything out of Himself; and that all merits of life, and satisfactions for sin, are to be reduced to the person of Christ—and consequently that there be no human satisfactions for sin, nor meritorious works done by us, because they pertain not to the person of Christ, but to our persons, and they were never offered of Christ unto God as merits and satisfactions, because He gave nothing but Himself, and the things which appertained unto His own person. Thirdly, in that Christ gives Himself, we must take and receive Him with hungering
hearts. Nay He is to suffer violence of us, and the violent are to take Him to themselves.22 Lastly, in that He gave Himself to us, we again must give our bodies and souls unto Him in way of thankfulness, and dedicate all that we have or can do to the good of men. The creatures at our tables present us with their bodies, and so must we present our bodies and souls to God.
The first end of this giving is that Christ might be a sacrifice and ransom for sin. The knowledge of this point is of great use. First, it works love in us on this manner. We must in mind and meditation come to the cross of Christ. Upon the cross we are to behold Christ crucified; and in His death and passion, His sacrifice; in His sacrifice for the sins of His enemies, His endless love. And the consideration of this love will move us to love Him again, and the Father in Him.
Secondly, the consideration of His endless pains for our sins in the sacrifice of Himself must breed in us a godly sorrow for them; for if He sorrow for them, much more we. Thirdly, this knowledge is the true beginning of amendment of life. For if Christ gave Himself to redeem us from iniquity, we must take up a purpose of not sinning, and never wittingly sin more. Lastly, this knowledge is the foundation of comfort in them that truly turn to Christ. For the price is paid for their sins. And they which are eased of their sins are blessed (Ps. 32:1). And in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law, and the judgment of God; and if at any time they sin, they must recover themselves and remember that they "have an Advocate with the Father, Jesus Christ the just" (1 John 2:1).
And whereas Paul says that Christ "gave himself for our sins," he teaches that every man must apply this gift and sacrifice of Christ to himself. This applying is done by faith. And the right manner of application is this: We must turn to Christ, and in turning by faith
apply. And when we apply Christ by faith, we must withal turn. Faith goes before conversion in order of nature, yet in the order of teaching and practice, they are both together. They which use to apply Christ and His benefits unto themselves, and yet will not turn themselves to Christ, misapply and presume, because the right apprehension of Christ is in the exercises of invocation and repentance.
The second end for which Christ gave Himself is that He might take us out of this evil world. And hence we are taught three things. First, that we must be grieved and displeased at the wickedness of the world as Lot was (2 Peter 2:7). Secondly, that we must not fashion ourselves to the wicked lives of the men of this world, but we must in all things "prove what is the good will of God" [Rom. 12:2], and do it.
Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be in heaven. The beast out of the sea persecutes them that dwell in heaven (Rev. 13:6), that is, such as dwell on earth, and for affection have their conversation in heaven.
And seeing this must be so, we must not love the world, but love the coming of Christ, and every day prepare ourselves against the day of death, that we may enter into our own home.
And whereas Paul calls this world an "evil world," he does it to signify that there is nothing in men but sin till they be regenerate; yea that civil virtues and civil life that are excellent in the eyes of men, are no better than sins before God. It is the error of the papists that men may think and do something that is morally good without grace.
The cause that moved Christ to give Himself is the will of God. Hence it appears that God gives Christ to no man for his foreseen faith or works. For there is no higher cause of the will of God. The foreknowledge of things that may come to pass, goes before will; but