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Verses 9, 10. Much more then being now iustified by his bloud, we shall be saued from wrath through him. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled we shall be saued by his life.
VVHat doth this text contayne?
It containes a conclusion drawne
from the circumstance of time, wherein Christ shewed his loue by dying for vs, while yet wee were sinners and ene∣mies; the summe whereof is thus much: If Christ out of his loue dyed for vs being wicked, nowe beeing through faith in his death and bloudshed iustified, hee will much more saue vs from eternall punishment.
How is this conclusion amplified and enlarged in the 10 verse?
By comparing vs with our selues, and Christ with himselfe according to diuers estates after this sort: Before we beleeued we were sinners, vng odly and enemies, nowe wee are made friends and iustified. Christ once dyed, and by his death wroght much for vs; now he liueth an eternal life, and raigneth with his Father, and can doe more for vs; for if Christ by his death could doe so much, as when wee were enemies to make vs friends, and to iustifie vs being vn godly: now that we are friends, and he is aliue raigning in heauen, hee is much more able to bring vs to felicity and glory.
Now we haue heard the scope, sumnie and order of this text, let vs heare the words expounded, and tell vs what is heere meant by his bloud, and by iustified?
By his bloud is meant, the whole death and suffe∣rings of our lord, whether they were felt in soule or body; and by being iustified, is to bee acquitted from our sinnes, and to bee accounted perfectly iust with God by Christs death, and obedience imputed.
Doth Christ his obedience to death Iustifie vs alone, without any other thing?
Wheresoeuer iustification is spoken of, there Christ and his bloud or death (if faith bee not named) are to be vnderstood with respect to faith, which appre∣hends and applies it: and on the contrary, where faith is named and not Christ, it hath reference to Christ. This doth appeare to be so: first, by those plaine places where it is said, we are iustified by faith in Christ. Se∣condly, by comparing, Gen. 12, 3. and Gal. 3, 8. toge∣ther:
also in this present Text, in the particle [Now] which implieth that before, while they were vngodly and vnbeleeuers, they were not iustified.
What then do ye thinke the meaning of these wordes to bee?
Thus much: wee are iustified, that is; wee are freed from the guilt of our sinnes and accepted for righ∣teous with God by his bloud, (that is) through faith whereby we beleeue the bloud of Christ to bee shed to death for vs, and those other thinges which he suffered, to be suffered for our sinnes.
What is meant heere by wrath?
Not onely all iudgements heere inflicted vpon* 1.1 the vnrepentant world, but an eternall paine or punish∣ment in the world to come, proceeding from a iust and wrathfull God offended with mans sinne.
What learne we by this?
Not to make light account of sinne whereby the wrath of God is kindled euen to the euerlasting destru∣ction of his creature, but to feare it more then Hell, for Gods wrath and displeasure is the greatest euill.
What is meant by being saued?
Two things: first, our deliuery from the gulfe of perdition. Secondly, the keeping or preseruing of the faithfull vnto heauenly blisse.
But we are saued when we first beleeue and haue our sinnes forgiuen vs, and are regenerated by the spirite of Christ, as Christ said to Zacheus at his conuersion, This day saluati∣on is come to thine house. Luke, 19.
True: that is the beginning, but Paul spea∣keth heere of the toppe and perfection of our saluation, which is the glorifying of vs in Heauen.
What learne we from this?
That both the entrance and end, the first be∣ginning and last consummation of our saluation is from Christ by faith; therefore they rob Christ of his glory which attribute any part of their saluatiō to any other,
as all sects doe, saue true Christians.
What things were considered in the tenth verse?
A three-fold estate of Gods Children: the first is of corruption (they were enemies.) The second is of Grace: they are iustified and reconciled. The third is of Glory: they shall be saued. There is a fourth not na∣med heere, to wit; the estate of innocency by creation. Euery true Child of God must passe through all these.
What else is to be considered heere?
A two-sold estate of Christ, one of humiliation (he was dead:) the secōd of exaltation (he now liueth.) In the former estate Christ merited for vs, as our High∣Priest, in the latter he effecteth and applieth vnto vs all his merites as a King, daily working and bringing vs to∣wards the saluation once merited.
What doe ye gather from this?
This comforte; that true beleeuers which haue their sinnes forgiuen them by Christ, they haue good hope that they shall certainly bee saued: the reason is plaine, for if Christ by the merit of his death being be∣leeued in, could set the elect (being enemies) in the e∣state of saluation: now that he liueth, surely hee is able by his power to set them (being friends and reconciled) in the possession of saluation. Secondly, from hence are reproued such as say, that true beleeuers may fall from grace and perish: also, such as teach that they ought continually to doubt of their saluation, as the Papists do teach. Lastly, it reproueth Gods Children which doe yeeld to doubtings of their owne saluation. For this is an iniury vnto Christ as if he were not strong enough to saue them, whom he was sufficient to recon∣cile. This is a most excellent place for the infallible (not probable and coniecturall, as Romanists speake) certainty of glory, and perseuerance in grace. Lastly, wee are taught by example of our heauenly Father, to make atonement with our enemies.
A Metonimie of the cause put for the effect.