Galatians 1:5

In these words, the second argument is propounded, whereby Christ is described, namely the effect of Christ, which is, that he gaue himselfe. And he is said to giue himselfe for two causes. First, because he presented himselfe as a price and sacrifice for sinne to God the Father, Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second, because he did publikely propound and set forth himselfe to the world, as a sacrifice and price of redemption. Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12.

In this giuing there are fiue things to be cōsidered. The first, the giuer, Christ: the second, the thing giuen, and that is Christ himselfe. The third is the ende of his giuing, for sinne, that is, that he might make satisfaction for our sinnes. The fourth is, another end of his giuing, that he might deliuer vs out of this present euil world. Here the present world signifies the corrupt estate of mē, that liue according to the lusts of their own hearts. 1. Ioh. 2. 16. And men are here said to be deliuered & takē out of the world, when they are seuered from the condition of sinnfull men by sanctification, and newnes of life, and by diuine protection, whereby they are preserued from euill after they are sanctified. Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to giue himselfe, and that is the will of God.

In the 5. verse there is set downe a corollarie or conclusion, which containes the praise of God.

The vse followes. Whereas Christ is the giuer of himselfe, hence it followes that his death and sacrifice was voluntarie. And this he shewed in two things. When he was to be attached he fledde not, but went to a garden in the mount, as his custome was, which was knowne to Iudas, Ioh. 18. 2. And in the very separation of bodie and soule, he cried with a loud and strong voice, which argued that he was Lord of death, & died because his will was to die. This must be remembred. For otherwise his death had not beene a satisfaction for sinne.

In that Christ gaue himselfe to be a sacrifice, we learne many things. First, that the worke of redemption exceedes the worke of creation. For in the creation, Christ gaue the creatures to man; in the redemption he gaue himselfe, and that as a sacrifice. Secondly in that he gaue himselfe, it appeares that he gaue neither angel, nor meere man, nor any thing out of himselfe; and that all merits of life, and satisfactions for sinne, are to be reduced to the person of Christ: and consequently that there be no humane satisfactions for sinne, nor meritorious workes done by vs: because they pertaine not to the person of Christ, but to our persons: and they were neuer offered of Christ vnto God as merits and satisfactions, because he gaue nothing but himselfe, and the things which appertained vnto his owne person. Thirdly, in that Christ giues himselfe, we must take, and receiue him with hungering hearts. Nay he is to suffer violence of vs, and the violent are to take him to themselues. Lastly, in that he giues himselfe to vs, we againe must giue our bodies and soules vnto him in way of thankefulnes, and dedicate all that we haue or can doe to the good of men. The creatures at our tables present vs with their bodies: and so must we present our bodies, and soules to God.

The first ende of this giuing is, that Christ might be a sacrifice, and ransome for sinne. The knowledge of this point is of great vse. First, it workes loue in vs, on this manner. We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sinnes of his enemies, his endles loue: and the consideration of this loue will mooue vs to loue him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sacrifice of himselfe, must breede in vs 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 gaue himselfe to redeeme vs from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Lastly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal. 32. 1. And in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the iudgement of God: and if at any time they sinne, they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust. 1. Ioh. 2. 1.

And whereas Paul saith, that Christ gaue himselfe for our sinnes, he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe. This applying is done by faith: and the right manner of application is this. We must turne to Christ, and in turning by faith applie: and when we applie Christ by faith, we must withall turne. Faith goeth before conuersion in order of nature, yet in the order of teaching, and practise, they are both together. They which vse to applie Christ and his benefits vnto themselues, and yet will not turne themselues to Christ, misapplie, and presume: because the right apprehension of Christ, is in the exercises of inuocation, and repentance.

The second ende, for which Christ gaue himselfe, is that he might take vs out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at the wickednes of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prooue what is the Rom. 8. 28. goodwill of God and doe it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be in heauen. Reuel. 13. 6. the beast out of the sea persequutes them that dwell in heauen, that is, such as dwell on earth and for affection haue their conuersation in heauen. And seeing this must be so, we must not loue the world, but loue the comming of Christ, and euery day prepare our selues against the day of death, that we may enter into our owne home.

And whereas Paul calls this world an euill world, he doth it to signifie that there is nothing in men but sinne, till they be regenerate, yea that ciuill vertues, and ciuill life, that are excellent in the eyes of men, are no better then sinnes before God. It is the errour of the Papists, that men may thinke and doe some thing that is morally good without grace.

The cause that mooued Christ to giue himselfe, is the will of God. Hence it appeares that God giues Christ to no man for his foreseene faith, or works. For there is no higher cause of the will of God. The foreknowledge of things that may come to passe, goes before will, but the foreknowledge of things that shall come to passe, and therefore the foreknowledge of faith, and works, followes the will of God. Because things that shall come to passe are first decreed, and then foreseene.

The will here mentioned, is said to be the will of God, that is, the first person, the father: for when Christ is opposed to God, then God signifies the father. And he is most commonly called God, because he is God without communication of the godhead from any: whereas the Sonne and holy Ghost are God, by communication of godhead from the father.

And this God, is called our father by Paul. And hereby he signifies that the scope of the Gospel is; first, to propound God vnto vs not only as a creator, but as a father: secōdly, to inioyne vs to acknowledge him to be our father in Christ: and consequently to carrie our selues as dutifull children to him in all subiection and obedience. They which doe not this, know not the intent of the Gospel: and if they know it, in deede they denie it.

The conclusion annexed to the salutation (To whome be glorie for euer) teacheth vs so oft as we remember the worke of our redemption by Christ, so oft must we giue praise & thāks to God; yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption. And all our praise and thankes to God, must proceede from the serious affection of the heart, signified by the word, Amen: that is, so be it.