demption. Blessed be God for the benefit of imputed righteousness to such as live in the practice and power of inherent holiness. True, our sanctification and holiness, when most perfect, cannot justify us before God; but it will evidence our justification before men, and be a witness to our own consciences that we are accepted in the Beloved.

25 Who was delivered for our offences, and was raised again for our justification.

:

In this one verse we have an abridgment of the whole gospel; the death and resurrection of Christ declared, and the benefit and advantages of both assigned. 1. For his death he was delivered for our offences. Here note, 1. The person delivered; he, that is, Christ Jesus the righteous, the Lord our righteousness. Note, 2. The person delivering, not expressed, but necessarily implied and understood. Judas delivered him, the Jews delivered him, God the Father delivered him, and Christ himself delivered himself. All these did one and the same act, but not for one and the same end; Judas delivered him for gain, the Jews for envy; the Father delivered him out of love, and Christ delivered himself in great compassion to a lost world. Note, 3. Unto what was he delivered, namely, unto death, even the death of the cross. This in God was an act of the highest justice, in Christ an act of wonderful obedience, in the Jews an act of the highest wickedness. Note, 4. For whom and for what he was deliver. ed for us and for our offences. It notes the vicegerency of his sufferings, not barely for our good as the final cause, and for our sins as the meritorious cause; but for us, in our room, place, and stead, dying under an imputation of guilt, and dying as the sacrificed beast for the expiation of that guilt. The original word here for offences, signifies great falls, grievous offences, and heinous crimes. The sacrificed Lamb was delivered and died to expiate the guilt of great sins, and to make atonement for the greatest sinners. Note, 5. It is here said, that Christ was delivered, rather than died, for our offences, to lead us to the consideration of the first cause of his suffering for us; namely, the determinate counsel of God, pursuant to which there was a concession or permission given to wicked instruments to shed his blood; his own Father delivering him up to death for our offences. Learn hence, That our sins were

not only the occasions, but the moving and impulsive cause of Christ's sufferings. He died as a sacrifice to atone an offended Deity; as the sacrifices of old were brought to the altar, and there slain, so Christ, substituting himself in our room and stead, was brought to the altar of his cross, and there died as a victim or expiatory sacrifice for our sins. Thus he was delivered for our offences. Observe next, our Lord's resurrection asserted: He was raised again; and its end assigned, for our justification. Christ as our surety was under the arrest of death; but having given satisfaction by his sufferings, our discharge was published to the world by his resurrection. As by dying in our stead he bare the curse of the law; so by rising again as a common person, we receive our acquittal from the hand of the judge. His death was our payment, his resurrection our discharge : He was raised again for our justification. Learn thence, That Christ's resurrection was the cause of our justification: not the me ritorious cause, for that was his death and bloodshed; for the declarative and perfective cause of our justification. His resurrection was a declaration of our justification, the justice of God thereby declaring itself satisfied by its prisoner being released. His resurrection is also the perfective cause of our justification. The work of redemption wrought for us by his death, is perfected, and made effectual, by his resurrection. This makes our redemption complete, which otherwise had been partial and imperfect; nay, none at all. 'Tis upon Christ, as raised, that our faith must be settled: had he not been raised from the dead, faith in his death had had no foundation, for it had been an unaccountable thing to believe in one that lay under the power of death. By Christ's resurrection, the efficacy of his death was declared to all the world; therefore, says the apostle, chap. viii. Who shall condemn us, when Christ hath died for us? yea, rather, is risen again. As our redemption was not in its glory till Christ's resurrection, so neither is our faith in its full strength and vigour, till it eyes him, who was delivered for our offences, and raised again for our justification.

CHAP. V.

The apostle having in the foregoing chapters asserted, and by many arguments demonstrated, the necessity of a sinner's justification by faith alone in the Lord Jesus Christ; whom God the Father, in infinite mercy and compassion to us,

set forth to be a propitiation for us, delivering

him to death for our offences, and raising him again

for our justification; in this chapter he declares and advantages, which flow from the foregoing privilege, and redound to all such as are in a justified condition; namely, peace with God, perseverance in grace, patience under affliction, joy in tribulation, hope of glory, &c. But let us consider them distinctly.

the sweet fruits and benefits, the blessed effects

THEREFORE being justified by faith, we have peace with God, through our Lord Jesus Christ:

The first blessed effect and sweet fruit of our justification by faith, is peace and reconciliation with God. Pardon and peace go together, and accompany one another; a sinner being discharged from guilt, and thereby from his obnoxiousness to God's wrath, is instantly brought into a state of friendship and reconciliation with God; for there is no middle state betwixt his favour and his wrath. Learn hence, 1. That peace is proclaimed in heaven betwixt God and every justified person whatsoever, the enmity betwixt God and such a soul being taken away. Peace, I say, is proclaimed in the sinner's conscience. A person may be in a state of peace, and yet want the sense of peace. Again, there is a two-fold peace with God; one which is opposite to God's hatred as an enemy; the other opposed to God's paternal anger as a father. Now the apostle here speaks of the former: Being justified by faith, we have peace with God; that is, God has no more hos tile enmity against us, and will not satisfy his justice upon us, by punishing of us; but if we offend him, we shall certainly fall under his frowns and chastisements, and feel the effects of his heavy displeasure as an angry father! With this agrees that of the learned and pious bishop Davenant: Deus absolvit justificatum ab omni pæna satisfactoria, sed non ab omni pœna medicinali et castigatoria. Learn, 2. That our reconciliation with God is settled upon a sure foundation by Jesus Christ: We have peace with God, through our Lord Jesus: that is, through him as a Mediator betwixt God and us; he made peace by the blood of his cross, Col. i. 20. that is, by his blood shed upon the cross, his meritorious satisfaction brought us into a state of peace and reconciliation, and his prevailing intercession keeps us in it: Being justified by faith, we have peace with God, through our Lord Jesus Christ.

2 By whom also we have access

by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

A second benefit which flows from justification by faith, is our admission to grace and favour with God. This is a privilege beyond the former: a traitor may

be

pardoned by his prince, and yet not admitted into the presence of his prince: as Absalom's crime was forgiven, but he must not see his father's face. But by Christ's mediation, every justified person meets with divine acceptance; yea, he is not only brought into a state of grace and favour, but he stands and abides in it. No sufferings from God, no sufferings from man for God's sake, no temptations, no tribulations, nor persecutions, can cause God to cast him out of his grace and favour; having access by faith into it, he shall stand and abide in it. True, he may fall under his Father's rod, but he shall never fall from his Father's love: Through Christ we have access by faith into this grace wherein we stand. Α third benefit follows, We rejoice in hope of the glory of God. Here observe, 1. The happy union and connexion between grace and glory: grace is glory begun, and glory is grace consummated; grace is glory in the bud, glory is grace in the fruits; grace is the lowest degree of glory, and glory the highest degree of grace. Happy soul that art partaker of the first-fruits of grace, thou shalt ere long reap the crop of glory. Observe, 2. A justified person has the hope of future glory, and always may, and sometimes can, rejoice in the hope; We rejoice in hope of the glory of God. He hopes for the glory of God, and well he may, for it is purchased for him it is promised to him; he has it already in the first-fruits and earnest of it; it is prepared for him, and he is preparing for that; and he rejoices in the hope of his glory; believing it to be great and glorious, sure and certain, never decaying, everlasting.

3 And not only so, but we glory in tribulations also knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

godly; and a state of impotency, without strength. We were without strength, and so wanted help : ungodly, and so refused help. Man is but an impotent and an obstinate creature; without power to resist justice, and without affection to desire mercy so weak, that he trembles at the appearance of a worm; and yet so wicked, that he lifts up his head against heaven. The state of unregeneracy, is both a state of enmity and a state of impotency. Note, 2. The ways and means found out for our recovery, the death of Christ; When we were yet without strength, Christ died for us. Though he found the whole race of mankind buried in the ruins of their lapsed state, yet he did not leave them so, but died for them. Note 3. The seasonableness of the means interposed for our recovery: it was in due time that Christ died; that is, in the fulness of time appointed by God the Father, and determined in his decree and purpose. Here we may remark, That Christ came not in the beginning of time, in the infancy and morning of the world, (though it was then promised that he should come,) nor yet did he stay till the last period and end of time; but came as it were in the middle of time, which is called the fulness of time, Gal. iv. 4. and here due time. Christ came not for our recovery as soon as ever we were fallen, that mankind might be the more sensible of the badness of their condition; had we been instantly cured as soon as we complained, we should neither have apprehended the danger of our disease, nor esteemed the kindness of our physician: neither did he stay till the last period and end of time before he came, that the faith and expectation of his church might not be put upon too long and severe an exercise. The patriarchs believed in Christ that was to come; the apostles in Christ then present; and christians now believe in him that long since did come, and is gone again. So that the apostle might well say here, That in due time Christ died.

7 For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.

Here the apostle amplifies, extols, and magnifies the love of Christ, in dying for us when we were enemies to him; by comparing his love to us, with our love to one

another. He intimates to us, that amongst men it is very rare and seldom known, that one man will lay down his life to save another's; but if so, it must be for a very extraordinary friend, for a person of uncommon goodness, and of eminent worth; For, says he, scarcely for a righteous man will one die. As if he had said, Such a thing may be, but it is scarcely ever known, that a person will lay down his life for another, though he be a very righteous, innocent, and truly honest man. Perhaps for a good man, that is, for a very kind and bountiful benefactor; for some person of rare charity, and extraordinary goodness; for a man that is a public blessing and common good to the whole community; some person from a sense of strong obligations, would even dare to die. The scope of the apostle is this; to set forth the transcendency of Christ's love in dying for the ungodly; to show that it is beyond all human example, and that there can be no resemblance, much less any parallel of it: He loved us, and gave himself for Had he only as an advocate spoken and pleaded for us, his condescension had been admirable, and his love unspeakable. But to die, yea, to die for us, to be not only our Mediator, but Redeemer; not only our Redeemer, but our ransom: here is love beyond comparison. Blessed Jesus, was ever love like thine!

us.

8 But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us.

Observe here, How the scripture distinctly represents the love of God in giving Christ to die for us, as well as Christ's love in dying for us: God commended his love: declared, expressed, and inade manifest his love to us. Christ's death is often represented in scripture as an instance of the great love of the Father towards us; because his wisdom did contrive this way for our redemption, and he has graciously accepted of his Son's sufferings in our stead. Verily, the giving heaven itself, with all its joys and glory, is not so full and perfect a demonstration of the love of God, as the giving of his Son to die for us, especially if we consider one endearing circumstance of this love of God, which he commended towards us; namely, that it warmed the heart of God from all eternity, and was never interrupted in that vast duration. Our salvation by Christ is the product of God's eternal counsel, Acts ii. 23. that is,

the fruit of his everlasting love; before the world began, we were in the eyes, yea, in and upon the heart of God. In a word, well might the apostle say, That God commended his love towards us, forasmuch as in common esteem he expressed greater love to us than to Christ himself: for God, in giving him to die for us, declared to us, that our salvation was more dear to him than the life of his own Son. God repented that he made man, but never that he gave his Son to redeem man. Learn hence, That the death of Christ for sinners is an evident demonstration of the love of God the Father, and of the Lord Jesus Christ: God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

10

9 Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, wę were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

As if the apostle had said, He that loved us when we were enemies, will not damn us now we are his children. He that reconciled us to himself by his Son's death, that is, for the sake of his Son's sufferings and satisfaction, will certainly save us from wrath to come by his life, or for the sake of his prevailing intercession." If when enemies we were reconciled to God through the death of his Son. Here note, That this word if is not a word of doubting, but of argumentation. The apostle supposes it a known truth, or a principle yielded by all christians. That the death of Christ was to reconcile sinners unto God. Learn hence, That Christ has reconciled God and us, by the satisfaction which his death has made to the justice of God for our sins; and, reparation being made, the enmity ceases on God's part, if the terms of reconciliation be accepted on our part. Our reconciliation with God, when enemies, was effected, 1. By the sacrifice of the death of Christ, which was the price that purchased it. 2. By the application of that benefit to us through faith. And, 3. By Christ's potent and eternal intercession, whereby our state of reconciliation is confirmed, and all future breaches prevented; for if any man sin, we have an advocate with the Father, even Christ the righteous, 1 John ii. 1, 2. We dare not

say, that God could not have reconciled us any other way but this; but we may safely say, that no way like this was so expressive of his love to us; it was the most obliging and endearing way imaginable, to reconcile us to himself by the death of his Son.

11 And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.

As if the apostle had said, "And moreover, we are not only reconciled to, but we glory and rejoice in, God, through our Lord Jesus Christ, by whom we have re

ceived the atonement or reconciliation." Here note, The christian's great duty to rejoice, and cause of that his joy, his reconciliation with God: and the means by which he obtains reconciliation with God, through our Lord Jesus Christ; that is, through the death of our Lord Jesus Christ, and through faith in his death. Hence learn, That our rejoicing, as to reconciliation with God, depends upon our belittle, if our faith be little; great, if our faith lieving; it is none, if our faith be none: be great. No man can rejoice in an unknown good: let us therefore give all diligence to clear up to ourselves our interest in this atonement. worth his blood to purchase it; surely Christ thought it then it is worth our pains to clear it, in order to our rejoicing in it. He that seeks not reconciliation with God, is an enemy to his soul; and he that rejoices not in the reconciliation, is an enemy to his own comfort.

12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned :

The doctrine of original sin is not more difficult to be understood, than it is necessary to be known; the apostle here declares the manner how sin and death entered the world, namely, by the fall of Adam the first man: By one man sin entered into the world, and death by sin. Note, 1. An unhappy parent; namely, Adam by him sin entered into the world. 2. An unhappy posterity; namely, the whole world, proceeding from and coming out of the loins of Adam, in whom all have sinned. 3. An unhappy portion; sin and death. Sin entered by Adam, and