Commentary on Romans, Commentary · Chapter 6
CHAP. 6.
1 VVHat ſhall wee ſay then? ſhall we abide in ſinne, that grace may abound?
2 God forbid, for howe ſhall wee which are dead to ſin, liue any longer therein?
WHat ſhall wee ſay then? In this whole Chapter the Apoſtle declareth, that they doe wickedly rente Chriſte aſunder, who imagine free righteouſnes to bee giuen of him vntounto vsus, without newnes of life. Although he goeth further, obiecting, that then it ſeemeth there is place giuen vntounto grace, if men bee plunged in ſinne. For wee knowe there is nothing more readie, then that fleſhe ſhoulde eueryevery way flatter it ſelfe, and that Satan ſhoulde deuiſe reproches, wherewith he might ſlaunder the docrine of grace, which thing to doe is no harde matter for him.The dotrine of grace muſt not therefore be ſuppreſſed becauſe many take occaſion of licentiouſnes at it. For ſeeing that is moſt ſtrange vntounto mans reaſon, whatſoeuer is preached of Chriſte, it ought to bee no maruaile, if the fleſh, after it hath hard the iuſtificatiō of faith, doe ſo often (as it were) daſh vponupon diuers rockes. Howbeit wee muſt goe on, for Chriſt is not therefore to be ſuppreſſed, becauſe he is vntounto many a ſtone of offence, and rocke of ſtumbling. For looke by what way he ſhalbe vntounto the ruine of the wicked, the ſame way againe hee ſhal bee to the riſing of the godly. And yet notwithſtanding we are alway to occurre vnreaſonable queſtions, leaſt the docrine of Chriſt ſhoulde ſeeme to drawe with it any abſurditie.
Moreouer, the Apoſtle now purſueth that obiection, whiche commonly is obiected againſt the doctrine of the grace of God: namely, if it be true, that the grace of God doth help vsus ſo much the more bountifully, and largely, as we hauehave beene ouerwhelmed with a greater weight of ſinne, there is nothing more expedient for vsus, then that wee being drowned in the depth of ſinne, ſhoulde oftentimes by newe offences prouoke the wrath of God:Obiection. For ſo at length we ſhall feele greater plentie of grace, then the which, nothing is more to be wiſhed for. As for the maner of refutation we ſhall ſee it afterwarde.
2 God forbid. Some think that the Apoſtle doeth onelyonly by the way of a ſharpe correction reprehende ſo vnreaſonable a madneſſe: but by other places it doth appeare howe familier an anſwere this is with him, yea, in much diſputation or many arguments: as here alſo he wil ſhortly with great diligence refute the obiected obloquie: yet firſt by this particle of one deteſting he doth reiect it, that he might admoniſhe the readers, there is nothing more vnlike, then that the grace of Chriſte, the repayrer of our righteouſneſſe, ſhoulde nouriſhe our vices.The grace of Chriſt aboliſheth ſinne, and therefore doth not nouriſh it. Whiche are dead to ſinne. This is an argumen taken from the contrary, For it is certaine, that he which ſinneth, liueth to ſinne: but we are dead to ſinne by the grace of Chriſt: therefore is it falſe, that that ſhoulde nouriſhe ſinne, which doth aboliſh it. For thus the caſe ſtandeth, the faythfull are neuer reconciled vntounto God without the gift of ſanctification: yea to this ende are wee iuſtified, that after warde we might worſhip God in holineſſe of life. For Chriſte doth not otherwiſe waſhe vsus with his blood, and by his ſatiſfaction reconcile God vntounto vsus, then whiles hee maketh vsus partakers of his ſpirite, which reneweth vsus into an holy lyfe. It were therefore too prepoſterous an inuerſion of the worke of God, if by occaſion of that grace which is offered vsus in Chriſte, ſinne ſhoulde gather any ſtrength. For the medicine is not the nouriſhour of that it extinguiſheth. Finally we muſt remē ber that, I touched of late: namely, that Paule doth not here ſay what God doth finde vsus to bee whiles he calleth vsus into the ſocietie of his ſonne, but what wee ſhoulde bee, after he hath had mercy vponupon vsus, and hath adopted vsus freely. For by a verbe of the future tēſe, he ſheweth what manner of chaunge ſhould followe righteouſneſſe.
3. Know ye not, that all wee which hauehave beene baptiſed into Ieſus Chriſt, hauehave beene baptiſed into his death.
4 Wee are buried then with hym by baptiſme into his death, that like as Chirſte was raiſed vppe from the dead by the glory of the father, ſo wee alſo ſhould walke in newneſſe of life.
3 Know ye not. He proueth the former ſentence: namely, that Chriſt killeth ſin in his, by the effect of baptiſme, wherby we are incorporated into his faith. For it is out of queſtiō, yt wee put on Chriſte in baptiſme:Then do we truly grow vp into the body of chriſt when his deathe bringeth foorthe fruit in vsus. and with this condition are we baptiſed, that we ſhoulde be one with him. Now Paule taketh another principle: namely, that we do then indeede grow vp into the body of Chriſt, when his death bringeth foorth his fruite in vsus. Yea he teacheth that this participation of death, is principally to be reſpected in baptiſme. For not onelyonly purgation, but alſo mortification and the dying of the old man is propoſed there: whereby it is manifeſt, after we are receiued into the grace of Chriſt, the efficacie of his death appeareth ſtraight wayes. Finally, what this ſocietie with the death of Chriſte auaileth, it followeth ſtraightwayes.
4 Being buried then with him. Now he beginneth to ſhew, although he doe not plainely declare, whereunto it apperteineth that we are baptized into the death of Chriſt: namely, that we being dead vntounto our ſelues, might become new men. For from the participation of his death, he paſſeth conueniently vntounto the participation of life: becauſe theſe two hang together by an inſeparable connexion:Mortificatiō & newnes of life go together. namely, the old man to bee aboliſhed by the death of Chriſt, that his reſurrection might reſtore righteouſnes, and make vsus new creatures. And ſurely ſeeing Chriſt is giuen vsus vntounto life, to what end ſhold we die with him, except we might riſe againe vntounto a better life? And therfore to no other ende hath he flaine that is mortal in vsus, but that he might truly quicken vsus. Furthermore, let vsus note that the Apoſtle doth not ſimply heere exhort vsus to imitate Chriſt, as if he ſaid the death of Chriſt is in ſteed of an example, which all Chriſtians ought to follow. For he ſurely goeth higher, deliuering doctrine, out of the which afterward he draweth exhortatiō, as it is eaſie. And this is the doctrin, that the death of Chriſte is effectuall to extinguiſh and baniſh the prauitie of the fleſh: and his reſurrection to raiſe vp the newnes of a better nature: and that by baptiſme we are receiued into the participation of this grace. This foundation being laide, a man may very aptly exhort Chriſtians, that they ſtriue to aunſwere their calling. Moreouer, it forceth not that this vertue doeth not appeare in all thoſe are baptized. For Paule after his manner, becauſe he ſpeaketh vntounto the faythful, conioyneth the ſubſtance & effect wt the external ſigne. For we know that by their faith is eſtabliſhed & ratified whatſoeuer the Lord offereth by the viſible pledge. To be briefe he teacheth what is the veritie of baptiſme rightly receiued. So to the Galathians he teſtifieth,Gal. 3.27. When the ſacraments are effectuall pledges and when the… be but bare ſignes. that all they whoſoeuer are baptiſed in Chriſt hauehave put on Chriſte. For ſo a man muſt ſay ſo long as the inſtitution of the Lord, and the faith of the godly agree together, For we neuer hauehave bare and idle ſignes, but when our vnthankfulnes and wickednes hindereth the working of Gods bountifulnes. By the glory of the father: That is, through his notable power, whereby hee hath declared himſelfe truely glorious, and hath (as it were) manifeſted the greatnes of his glory. So oftentimes in ſcripture is ye power of God which hath ſhewed it ſelfe in the reſurrection of Chriſt, ſet foorth by ſome excellent title: and not without cauſe, for it is grealy materiall, that by ſuch expreſſe mention of the incomparable power of God, not onelyonly the faith of the laſt reſurrection, which far exceedeth ye capacity of fleſh, but alſo other fruits which we receiue by the reſurrection of Chriſt, ſhold be highly extolled with vsus.
5 For if we be graffed into the ſimilitude of his death, euē ſo alſo ſhall we be partakers of his reſurrection.
6 Knowing this, that our olde man is crucified together with him, that the body of ſin might be deſtroyed, that wee ſhould not ſerue ſinne any more.
5 For if wee be graffed. By plainer wordes hee prooueth ye argument, which he hath put downe before. For, the ſimilitude he bringeth in, taketh away al ambiguitie becauſe grafting doth not onelyonly note the conformitie of example, but a ſecret coniunction, whereby wee growe vppe together with him: ſo that hee quickening vsus with his ſpirite; powreth his vertue into vsus. Therefore as a graft hath the condition of life and deathe common together with the tree in the which it is grafted: ſo it is reaſon wee ſhoulde no leſſe bee partakers of the life then of the death of Chriſte. For if wee bee grafted into the ſimilitude of the death of Chriſte, and that is not without his reſurrection: then no more ſhal our death be without a reſurrection. But the wordes may hauehave a two folde expoſition, either that wee are grafted in Chriſt into ye ſimilitude of his death: or ſimply we are grafted into his ſimilitude. The firſt acception would require the greek Datiue homoiomati, that is, to the ſimilitud, to be referred to the ſhewing of the maner. And I denie not but that hath a fuller ſenſe, yet becauſe the other agreeth better to the ſimplicitie of the worde, I hauehave thought good to preferre it. Albeit it is but a ſmall matter ſeeing both come to one ſenſe.Phil. 2.7. Chryſoſtome thinketh Paule ſaid, the ſimilitude of death, for death: as in another place,How wee are grafted into the ſimilitude of the death of Chriſt. beeing made in the ſimilitude of men. But me thinke I ſee ſome greater Emphaſis in this worde. For beſides that it auaileth to inferre the reſurrection, it ſeemeth to tende vntounto this, not that wee ſhoulde die like Chriſte by a naturall death: but that wee hauehave this congruencie with his death: that as he dyed in the fleſhe which hee receiued of vsus, ſo wee ſhoulde die in our ſelues, that wee may liue in him. Then is it not the ſame death, but the like: for ye reſemblance or proportion betweene the death of this preſent life and ſpiritual renouation is to bee noted. Graffed. This worde is very ſignificant…, for it declareth plainely that the Apoſtle doth not exhort onelyonly, but rather deliuereth the doctrine of the benefite of Chriſte. For he requireth not any thinge of vsus, which is to be done by our ſtudie or induſtrie:Wherein the ſimilitude of grafting holdeth not. but he preacheth that grafting which is done by the hand of God. Neither is it conuenient a man ſhold goe about to apply ye metephor or cōpariſō to eueryevery part. For betwene the graftinge of trees and this oure ſpirituall graftinge, there will ſtraightwayes appeare a diuerſitie: for, in that, the graft dothe drawe his nouriſhment from the roote, but yet reteineth his naturall propertie of bearing fruite: but in this inſertion or grafting of ours, wee doe not onelyonly drawe the iuice and ſtrength of life from Chriſte, but alſo wee paſſe from our nature into his. Howbeit the mynde of the Apoſtle is to note nothing els, then that efficacie of the death of Chriſte which ſheweth it ſelfe in the mortification of our fleſhe: and that of his reſurrection, to renew in vsus a better nature of the ſpirit.
6 That our olde man. It is called the olde man, as the old teſtament is ſo called in reſpect of the new. For it beginneth to be olde, when our regeneration being begunne,How it is called the old man. it is by litle and litle deſtroyed, and he meaneth the whole nature, which we bring out of our mothers wombe, which is ſo vncapable of ye kingdom of God, t… muſt needs periſh ſo farre foorth, as we may be reſtored into … life. He ſaith this old man is faſtened to the croſſe of Chriſt, becauſe through his vertue it is ſlayne. And he hath preciſely alluded vntounto the Croſſe, that he might expreſſely ſhew,How the old mā is crucified. how we hauehave not mortification elſe where, then by the participation of his death. For I doe not agree vntounto them, who vnderſtand that he ſaid rather crucified then dead, becauſe it liueth yet and flooriſheth on ſome part. That is verily a true ſaying: yet it agreeth but litle with the preſent place. The body of ſinne,What is meant by ye body of ſin. which he addeth a litle after, ſignifieth not ye fleſh and bones, but the maſſe of ſinne and corruption. For manne beeing lefte to his owne nature, is a maſſe contracted of ſinne. Hee noteth the end of this aboliſhing when he ſaith: That wee ſhoulde not ſerue ſinne any more. Whereby it followeth, that ſo long as we are the ſonnes of Adam, and nothing els but men, we are ſo ſubiect vntounto ſinne, that wee canne doe nothing els but ſinne: but beyng grafted into Chriſt, we are deliuered from this miſerable neceſſitye: not that by and by we ceaſe altogether to ſinne, but that at lengthe wee become Victorers in the fight.
7 For hee that is dead is iuſtified from ſinne.
8 For if ſo that we be dead with Chriſt, wee beleeue that wee ſhall alſo liue him.
9 Knowing that Chriſte beeyng rayſed from the dead, dyeth no more, death hath no more power ouer him.
10 For in that he dyed, he died to ſinne once: but in that he liueth, he liueth vntounto God.
11 So yee alſo eſteeme your ſelues dead verily vntounto ſinne: but liuing vntounto God in Chriſt Ieſus our Lord.
7. For he that is dead. This is an argument taken from the property or effect of death. For if death put downe all the actions of life, we which are dead muſt needes ceaſe from the actions of that life, which actions it exerciſed whiles the ſame life cō tinued. For iuſtified vnderſtand freed and deliuer… …om ſeruitude or bondage. For as he is looſed from the b… of accuſation, who is freed from the ſentence of the Iudge: ſo death looſing vsus from this life, doth free vsus from all the actions therof. Furthermore, albeit there is no where amongeſt men ſuche an example extaunt, yet there is no cauſe, why thou ſhouldeſt thinke this that is ſayde here, eyther to be a vayne imagination, or ſhouldeſt deſpayre becauſe thou findeſt not thy ſelfe in ye number of thoſe, who hauehave vtterly crucified the fleſh. For this worke of God is not perfected the ſame day it is begun in vsus: but it increaſeth by little and little, & by daily increments as by degrees is brought to perfection.The fruite of our communicatiō with ye death of Chriſt, is that the fleſhe with his concupiſcences be mortified. To be briefe then, take it thus, if thou art a Chriſtian, there muſt appeare in thee, the ſigne of thy communication with the death of Chriſt: whoſe fruite is, that the fleſh be crucified with all his concupiſcences. Howbeit thou mayeſt not therefore counte this communication as none, becauſe as yet thou doeſt feele ſome reliques of the fleſhe to liue in thee: but thou art continually to ſtudie for the augmentation thereof, vntill thou arte come vntounto the marke. For it is well if our fleſhe be continually mortified, and we hauehave profited wel, when the fleſh, beyng ſubdued, hath yeelded to the holye ſpirite. There is another communication of the death of Chriſt, whereof as the Apoſtle ſpeaketh often els where, ſo to the Cor. namely,2. Cor. 4. the bearing of the croſſe, after which followeth the participation of eternall life.
8. For if we bee dead. This he repeateth to no other end, then that he might adde a declaration, which followeth afterwarde, that Chriſt beyng once rayſed from the dead dyeth no more. Whereby hee teacheth, that this newneſſe of life muſt be folowed after of Chriſtians their whole life. For if they ought to repreſent in themſelues by the mortification of the fleſhe, the image of Chriſt, and life of the ſpirite,How mortification muſt be once for all. that muſt be done once for all, but this muſt continue ſtill. Not as though the fleſhe were mortified in vsus in a moment, as we ſaid of late: but becauſe wee muſt not reuolt or goe backe in mortifiyng the fleſhe. For if wee turne backe vntounto our filthines, we deny Chriſt, of whom we cannot be partakers, but by newnes of life, euen as he leadeth a life incorruptible.
9 Death hath no more power ouer him. Hee ſeemeth to inſinuate, that death did once conquere or rule ouer Chriſte. And verily when hee gaue himſelfe to death for vsus, hee did in a ſort ſubiect him ſelfe vntounto the power of death: yet with that condition, that it was impoſſible for him to bee holden bounde with the ſorowes of it, to be ouercome or ſwallowed vp of it. Therefore in yeelding vntounto the power of death for a moment,Chriſt for a while yeelded vntounto death. he ſwallowed vp death for euer. Albeit in ſpeaking more ſimplye, the power of death is referred vntounto the voluntary condition of death, to whom reſurrection hath ſet an ende. The meaning is, Chriſt who nowe quickeneth the faithfull with his ſpirite, or inſpireth life into them by his ſecrete power from heauen, was exempted from the power of death, when he roſe agayne, that he might deliuer all his from the ſame.
10 He dyed to ſinne once. Whereas he ſaid, that we, after the example of Chriſt are looſed for euer from the yoke of death, now he applyeth it vntounto his purpoſe, namely, that we are no longer ſubiect vntounto the tyranny of ſinne: and that he declareth by the finall cauſe of the death of Chriſt, in as much as hee dyed that he might extinguiſhe ſinne.
Furthermore, in the phraſe of ſpeech is to bee noted what is proper vntounto Chriſt. For he ſaith not, hee is dead vntounto ſinne, that he might ceaſe to ſinne, like as it muſt be ſayd, if the talke be of vsus: but becauſe hee dyed for ſinne, that offering himſelfe the price of our redemption, hee might bring the power and authoritie of ſinne vntounto naught. And he ſaith that he dyed once, not onelyonly becauſe eternall redemption beeyng purchaſed by his only one ſacrifice, & purgation of ſinne being made by his blood, he hath ſanctified the faithfull for euer: but alſo that we might be aunſwearable by a mutuall reſemblance or ſimilitude. For albeit death ſpirituall hath his continuall proceedinges in vsus, yet are we properly ſaide to die once, whiles Chriſt by his blood reconciling vsus to the father,Heb. 10.14. doth alſo by the vertue of his ſpirite regenerate vsus. In that he liueth. Whither you expound it with God or in God all commeth to one ſence. For his meaning is, he now liueth a life ſubiect to no mortalitie, in the immortall & incorruptible kingdome of God:The figure of Chriſt his celeſtiall life ought to appeare in the regeneration of the godly. the figure whereof ought to appeare in the regeneration of the godly. Here we are to keepe in minde the word ſimilitude. For hee ſaith not we ſhall liue in heauen as Chriſt liueth there: but he maketh that new life which by regeneration we leade in earth conformable to his celeſtiall life. And whereas he ſaith we muſt die to ſinne after his example, it is not ſo, that it may be called the ſame death. For we dye to ſinne, when ſinne dieth in vsus, but it is otherwiſe in Chriſte who by dying, did put ſinne to flight. Nowe verily whereas he ſaide before, we beleeue there is a life ſhalbee common vntounto vsus, by the worde beleeue, hee ſufficiently ſheweth, that he ſpeaketh of the grace of Chriſt. For if he had onelyonly admoniſhed vsus of our duetie, hee ſhoulde hauehave ſaide thus, ſeeing wee are dead with Chriſt, we muſt likewiſe liue with him. And this worde beleeue noteth that the doctrine of faith is handled here, which is grounded vponupon the promiſes: as though it were ſaid, Chriſtians ought to reſolue themſelues yt through the benefite of Chriſt they are ſo dead according to ye fleſh, that the ſame Chriſt may cōtinue in thē newneſſe of life vntounto the ende. The future tenſe in the verbe, liue, doth not apperteyne vntounto the laſt reſurrection: but ſimply noteth the perpetuall courſe of a new life, ſo long as we liue in this world.
11 Euen ſo you, eſteeme your ſelues &c. Now is added that definition of the analogie,How we may dye, euen whiles we liue. which I touched. For whereas he ſaide that Chriſt died once for ſinne, and liueth for euer vntounto God, applying both vntounto vsus, he nowe admoniſheth howe wee may dye in liuing: namely when we renounce ſinne. But withall he omitteth not that parte, namely, when wee hauehave once imbraced the grace of Chriſt by faith: although the mortification of the fleſh be but begun in vsus, yet in this ſame is the life of ſinne extinguiſhed, that in ſteed therof ſpiritual newneſſe, which is heauenly, might dure for euer. For except Chriſt did kil ſinne in vsus, once euen vntounto the end, his grace ſhould not be firme and ſtable. the meaning therefore of the words is, eſteeme, the caſe is thus with you, as Chriſt died once, that he might ſlea ſinn, ſo you muſt die once that ye may ceaſe to ſinne hereafter: yea you muſt daily proceed in that mortification which is begun in you, vntil ſin be vtterly extinguiſhed. As chriſt was rayſed vntounto an incorruptible life, ſo ye muſt be regenerat by ye grace of God, that ye may lead your whole life in holines & righteouſnes: ſeeing this vertue of ye holy ſpirit wherby ye are renued, is eternal, & ſhal floriſh for euer. I had rather keepe the words of Paule, in Chriſt Ieſus, then with Eraſmus to tranſlate it, by Chriſt: for ſo ye grafting is better expreſſed which maketh vsus one with Chriſt.
12 Let not ſinne therefore raigne in our mortal bodye, that ye might obeye it, in the luſtes thereof.
13 And giuegive not your members weapons of vnrighteouſneſſe vntounto ſinne: but giuegive your ſelues to God, as liuinge from the dead: and your members weapons of righteouſnes vntounto God.
12 Let not ſinne therefore raigne. Nowe he beginneth an exhortation, which voluntarily ariſeth out of ye doctrine which he deliuered of our communication with Chriſt: albeit ſinne abideth in vsus, yet is it abſurd yt it ſhoulde bee of power to raigne in vsus, for the vertue of ſanctification ought to hauehave the ſuperioritie ouer it, that our life might teſtifie, we are indeed the members of Chriſt. Of late I admoniſhed that this worde, bodie, is not to be taken for the fleſh, ſkinne, and bones,By body is meant ye whole corrupted maſſe of man. but (if I may ſay ſo) for the whole maſſe of man. And that may be gathered more certainly out of this preſent place: becauſe another member which hee will adde ſtraight wayes concerning the partes of the bodie, is alſo extended vntounto the ſoule. And ſo Paule meaneth euen groſely the earthly man. For the corruption of our nature cauſeth, yt we ſhew forth nothing worthy of our originall. So God alſo whiles he complaineth that man is become fleſhe or carnall as the bruite beaſtes, leaueth nothing vntounto him, but that is earthly.Gen. 6.3. Hereunto apperteineth that ſaying of Chriſt. That which is borne of fleſh is fleſh.Ioh. 3.6. For if any obiect that there is another conſideration of the ſoule: the aunſweare is at hande, namely, as wee are nowe degenerate, our ſoules are ſo faſtened to the earth, and ſo addicted to our bodies, that they are fallen from their dignitye or excellencie. Furthermore, the nature of man is called corporall, becauſe he being depriued of celeſtiall grace, is onelyonly a certayne deceiueable ſhadow or image. And adde, that this bodie is called mortall of Paule by contempt, that he might teache howe the whole nature of man inclineth vntounto death and deſtruction. Nowe verily he calleth ſinne, that firſte corruption abyding in our ſoules, which draweth vsus to ſinne, whence properly all euill deedes, and abhominations flowe. Betweene that and vsus he putteth concupiſcences in the middeſt, that that might be in ſteed of a king, concupiſcences as ſtatutes, and commaundements.
13 GiueGive not your members. When ſinne hath once gotten the dominion in our ſoule, all our members are ſtraight wayes giuen ouer into his obſequie or obedience. Wherefore he deſcribeth here the kingdome of ſinne by the ſequeles, that hee might declare the better, what we muſt doe, if we will ſhake off his yoke. And he borroweth his ſimilitude from warfare, whiles he calleth our members weapons: like as if he ſaide, as a ſouldier hath alwayes weapons in a readineſſe, to vſe them as often as he ſhalbe commaunded by his captaine, and neuer vſeth them, but at his appointment: ſo Chriſtians ought to eſteeme all their members to be weapons of the ſpirituall warfare.We are ye ſouldiers of Chriſt, & ought to hauehave nothing to doe with the campes of ſinne. If therefore they abuſe any member of theirs vntounto wickedneſſe, they are woorthy to be blamed. But by the othe of warfare, they hauehave bound themſelues to God and Chriſt, by which othe they are tyed. They ought therefore to hauehave nothing to doe with the campes of ſinne. They may ſee here by what right they can pretend the name of Chriſtian, whoſe whole members beeing as it were the brothell houſes of Sathan, are ready to commit all filthineſſe. On the contrarie nowe he biddeth vsus giuegive our ſelues wholly to God: namely, that we reſtrayning our minde and heart from all wandering, whereunto the luſtes of the fleſhe drawe vsus, might intende vppon the will of God onelie, might be ready to receiue his commaundementes, and prepared to obey his precepts: that our members alſo might be deſtinated and conſecrated to his pleaſure: that al the powers of our ſoule and body, might fauour nothing but his glorie. And the reaſon is added, becauſe it is not in vayne, that the former life being done away, the Lord hath created vsus to a new, after which, actions & deeds ought to follow.
14 For ſinne ſhal not hauehave dominion ouer you. For you are not vnderunder the law: but vnderunder grace.
15 What then? Shal we ſinne, becauſe we are not vnderunder the law but vnderunder grace? God forbid.
16 Know ye not, that to whom ye hauehave giuen your ſelues ſeruauntes to obey, his ſeruantes yee are whom yee doe obey: whether it be of ſinne vntounto death: or of obedience vntounto righteouſneſſe?
17 But thankes be to God, that yee were the ſeruantes of ſinne: but ye hauehave obeyed from the heart, the type of doctrine whereinto ye hauehave beene brought.
18 And being freed from ſinne, ye are made the ſeruants of righteouſneſſe.
14 For ſinne ſhall not hauehave dominion. It is not neceſſary to abide long in reciting and refuting thoſe expoſitions which hauehave none or but litle ſhew of truth. There is one which may more probably be ſuffered then the reſt: namely whiche taketh this worde vnderunder the lawe. For, to be ſubiect vntounto the letter of the lawe, which doth not renewe the mynde: as againe, to be vnderunder grace, is as much, as by the ſpirite of grace to bee freed frō euill concupiſcēces. But that expoſition is not ſimply allowed of mee. For if we take that ſence, whereunto ſhall that interogation tende which followeth ſtraight wayes? Shall wee ſinne becauſe wee are not vnderunder the lawe? The Apoſtle woulde neuer hauehave ſubiected ſuche a queſtion, excepte bee had meant, that we are freed from the rigour of the lawe, that God might no more deale with vsus according to extreeme iuſtice: wherefore, there is no doubt but his meaning is to ſhewe heere ſome deliueraunce from the bondage of the lawe of the Lorde. But all contention layde aparte, I will briefly declare what I thinke. And firſt heere ſeemeth vntounto mee to bee a conſolation, wherewith the faithfull are confirmed, that they faynte not in the ſtudie of holines, through the feeling of their weakeneſſe. Hee did exhort them that they ſhoulde apply all their powers vntounto the obedience of righteouſneſſe. But ſo long as they carrie about the relikes of the fleſh, they muſte needes halte ſomewhat. Therefore leaſt they, being ouercome with the knowledge of their infirmitie, ſhoulde diſpayre, he preuenteth this in time, comforting them in this, that their workes are not to be examined according to the ſeuere rule of the law, but their impuritie being remitted, God doth fauourably & mercifully accept of them. The yoke of the law cannot be borne, but it breaketh or cruſheth thoſe that beare it: it remayneth therefore that the faithful flee vntounto Chriſt, and deſire him to be their deliuerer. And ſo he offereth himſelf. For to this end tooke he vponupon him the ſeruitude of the law, wherunto otherwiſe he was not a debter, yt he might deliuer thoſe were vnderunder the lawe, as the Apoſtle ſaith vntounto the Galathians.Gal. 4.5. What is ye meaning when it is ſaid, we are not vnderunder the law. Therfore, not to be vnderunder the law, ſignifieth, not only that by the dead letter is preſcribed vntounto vsus, that which maketh vsus guilty, becauſe we are vnable to performe it: but alſo yt we are not ſubiect vntounto ye lawe, as it requireth perfect righteouſnes, pronouncing death againſt all thoſe tranſgreſſe it in anie part. VnderUnder the name of grace we vnderſtand likewiſe both partes of redemption: that is, the remiſſion of ſinnes, wherby God imputeth righteouſnes vntounto vsus: and the ſanctification of the ſpirite, by the which he frameth vsus a new vntounto good works. I take the particle aduerſatiue to bee put for a cauſall, whiche hapneth often: as though it were ſaid, becauſe we are vnderunder grace, therefore we are not vnderunder the law. Now the ſence ſhalbe plaine. For ye Apoſtles minde is to cōfort vsus, that we faint not in the ſtudy of wel doing, for that we feele as yet in our ſelues many imperfections. For howſoeuer we be vexed with the ſting of ſinne, yet it cannot ſubdue vsus, becauſe we get the vpper hande through the ſpirite of God: Moreouer being vnderunder grace we are free from the ſeuere exaction of the law. Here furthermore the Apoſtle is to be vnderſtood to take it for a thing graunted, that all they who are deſtitute of the grace of God, being bound vntounto the yoke of the law, are holden vnderunder condemnation. And ſo on the contrary a man may argue, that ſo long as mē are vnderunder the law, they are ſubiect to the power of ſinne.
15 What then? Becauſe the wiſedome of the fleſh alway cryeth out againſt ye myſteries of God, he neceſſarily addeth this Preoccupation. For ſeeing the law is the rule of righteouſnes, and was giuen to gouerne men: we thinke, that it beyng broken, ſtraightwayes all diſcipline falleth to the ground, ye barres are broken, and finally, there remayneth no choyſe or difference of good and euill. But herein we are deceiued, that by the abrogation of the law, we think that righteouſnes is aboliſhed, which God commendeth vntounto vsus in the law:We are not deliuered from the obedience of the commandemēts but from the curſe of the law. For this is not to bee drawen vntounto the preceptes teaching a right forme of life, whiche Chriſt confirmeth and eſtabliſheth, rather then abrogateth. And this verily is the proper ſolution, that nothing els is taken away but the curſe of the lawe, whereunto all menne that are out of grace be ſubiect. But Paule albeeit hee doeth not expreſſely ſhewe that, yet indirectlye hee declareth it.
16 God forbidde. Knowe yee not. It is not a bare reiection, as ſome hauehave thought, as though he had rather deteſt ſuch a queſtion, then refute it. For ſtraight after followeth a confutation taken from the nature of contraries, almoſt to this ſence, betweene the yoke of Chriſt and ſinne, there is more cōtrariety, then that any can together beare them both. If we ſinn, we deliuer our ſelues into the ſeruitude of ſinne: but on the cōtrary, the faithfull are redeemed from the tyranny of ſinne, that they might ſerue Chriſt: therefore it is impoſſible they ſhould abyde bound vntounto ſinne. But it ſhalbe profitable more neerely to diſcuſſe the order of this argument as it is digeſted of Paule. To whom you obey. This relatiue hath the force of a Particle cauſall, as it doth often come to paſſe. Like as if one ſayd, there is no kynd of wickednes, a paricide wil not doe, who doubted not to commit the greateſt miſchiefe of al, & ſuch a cruelty as in it ſelfe is almoſt abhorred of the very beaſtes. And the reaſon of Paule is taken partly from the effects, partly from the nature of Correlatiues. For firſt, if they obey, he gathereth they are ſeruants: becauſe their obediēce teſtifieth that he hath power to command, who bringeth them ſo into his obſequie. This reaſon is taken from the effect of ſeruitude: out of the which aryſeth that other, if yee be ſeruauntes: Then agayne is the power of dominating in him. Or of obedience. Hee ſpeaketh improperly. For if he woulde hauehave made one part aunſweare another, he ſhould hauehave ſaide, or of righteouſneſſe vntounto life. But ſeeyng the inuerſion of the woordes did hinder nothing the ſence of the matter, hee chooſe rather, by the name of obedience, to expreſſe what righteouſneſſe is. Wherin yet there is the figure Metonymia, becauſe obedience is taken for the commaundementes of GOD which are to bee obeyed.Obedience put for the commandements are to be obeyed. And whereas hee hath put downe this woorde obedience, without anie addition, thereby he declareth it is God onelie, vntounto whoſe authoritie conſciences ought to be ſubiecte. And therefore obedience, yea though yt name of God be not expreſſed, neuertheleſſe is referred vntounto God, for it cannot be manifold.
17 But thankes bee vntounto God. This is the application of the ſimilitude vntounto the preſent cauſe: wherein although they were onelie to hauehave beene admoniſhed, that they are not the ſeruants of ſin, he addeth a thankeſgiuing, firſt, that he might teach, how it is not of their owne merite, but of the ſinguler merciemercy of God: and alſo that by the thankeſgiuing they might learne, how great a benefite of God it is, and ſo much the more might bee incouraged to deteſt ſinne. And he giueth thankes, not in reſpect of that time wherein they were the ſeruauntes of ſinne, but, for that deliueraunce followed,Wherfore Paul giueth thankes. whiles they ceaſſed to bee that they were before. And this ſecrete compariſon of the former eſtate with the preſent, hath an Emphaſis. For the Apoſtle taketh vp the ſlaunderers of the grace of Chriſte, whiles hee ſheweth ye that ceaſing, all mankinde is holden captiue vnderunder ſinne: but ſo ſoone as that ſheweth it ſelfe, the kingdome of ſinne ceaſeth.
Hereuppon we may gather, yt we are not therefore freed from the ſeruitude of the law, that we ſhould ſinne: becauſe the lawe doeth not looſe his dominion or power, before the grace of God hauehave taken vsus to it ſelfe, that it might reſtore righteouſnes in vsus: and therfore it is impoſſible we ſhould be vnderunder ſinne, when the grace of God raigneth in vsus. For we ſhewed before, that vnderunder this woorde is conteyned the ſpirite of regeneration, you hauehave obeyed from the hearte. Here alſo Paule compareth by the way of contrarietie, the ſecrete vertue of the ſpirite, with the externall letter, as though he ſaide, Chriſt inwardly frameth our heartes better, then if the lawe ſhoulde force them by threatning, and terrifiyng. And ſo is that obloquie done away, namely, if Chriſt deliuer vsus from the ſubiection of the lawe, he bringeth libertie of ſinne:To what end we are deliuered frō ſinne in Chriſt. Seeing he doth not deliuer his, that they ſhoulde liue as they liſt, or that they ſhould triumph without modeſtie, as looſe horſes through the fields: but leadeth them vntounto the beſt kinde of life. Although Eraſmus following the old interpreter chooſeth rather to tranſlate it forme, I am conſtrained to leaue this word type, which word Paul vſeth: except ſome peraduenture had rather turne it example. For he ſeemeth vntounto me to note ye expreſſe image of that righteouſnes, which Chriſt graueth in our harts. And that anſwereth to the preſcript or determinate rule of the law, wherunto all our actions ought to be formed, that they leane not to the right or left hand.
18 But beeing freed from ſinne. The meaning is, it is abſurde, that any after he is deliuered out of bondage, ſhould abide in the condition of ſeruitude: for he ought to defende that ſtate of libertie which he hath receiued. It is not meete then, that you ſhould be brought agayne vnderunder the power of ſinne, frō the which you were deliuered by the manumiſing of Chriſte. This argument is taken from the efficient cauſe. There followeth alſo another, taken from the finall cauſe, namely, to this ende are yee exempted from the ſeruitude of ſinne, that yee might paſſe into the kingdome of righteouſneſſe: therefore ye ought to be altogether vnmindefull of ſinne, and to turne your whole minde vntounto righteouſneſſe, into the obedience whereof ye are brought. And it is to bee noted, that no man canne ſerue righteouſneſſe, except by the power and benefite of God,They onelyonly can ſerue righteouſnes whō Chriſt hath deliuered from the tyranny of ſinne. Ioh. 8.36. he be firſt deliuered from the power and tyrannie of ſinne. As Chriſt himſelfe teſtifieth: If the ſonne ſhall make you free, yee ſhall bee free in deede. What then ſhall our preparations, by the vertue of our free will, be, if the beginning of goodneſſe depend vppon this manumiſſion, which the onelyonly grace of God accompliſheth.
19 I ſpeake after the manner of manne, becauſe of the infirmitie of your fleſhe: as ye hauehave giuen your members ſeruaunts of vncleanneſſe, and to iniquity, into iniquity, euen ſo now alſo giuegive your members ſeruaunts of righteouſnes vntounto ſanctification.
19 I ſpeake &c. He ſaith that he ſpeaketh after the manner of man, not in reſpect of the ſubſtance, but in reſpect of the forme: as Chriſt in the 3. of Iohn faith that hee offereth earthlye things,Iohn 3.12. How Paule ſpeaketh after the manner of man. whiles notwithſtanding he intreateth of heauenly myſteries: but yet not ſo honourably as the dignity of thinges required, becauſe he would humble himſelfe vntounto the capacitie of the rude & ſimple people. And thus the Apoſtle ſpeketh by ye way of Preface, that he might the better ſhewe that calumniation to be too groſſe and wicked, when the fredome gotte by Chriſte, is thought to giuegive liberty of ſinning. And withall hee aduerticeth the faithful that nothing can be more abſurde, or rather filthie and ſhamefull, then that the ſpirituall grace of Chriſt ſhould be of leſſe force with them, then an earthly manumiſſion or freedom. As though he ſaid, by the comparing of righteouſneſſe and ſin, I can ſhew how much more feruently yee ought to bee drawen into the obſequie of that, then euer yee obeyed this: but yet that I might ſomething pardon your weakeneſſe, I omit that compariſon.
Howbeit that I may deale with you very fauourably, this I may by right require of you, that at the leaſt yee doe not imbrace righteouſnes more coldly, or negligently, then yee hauehave ſerued ſinne. And therein is included a certayne kinde of ſilence or concealing, when we wil hauehave more vnderſtood, then we expreſſe by words. For he doth neuertheles exhort thē to obey righteouſneſſe ſo much ye more ſtudiouſly, as it is more worthy thē ſin to be ſerued: although he ſeemeth not to require ſo much in words. As yee hauehave giuen. That is, ſeeing before this, al your mēbers were ſo ready to obey ſin, therby it eaſily appeared, how miſerably ye prauity of your fleſh did hold you captiue and bound. Now therfore in like ſort be prone and readye to be ruled of God: and let not your courage be leſſe nowe in doing of good, then it was before in doyng of euill. Hee doeth not obſerue the order of the Antitheſis, to apply the partes on both ſides: as to the Theſſalonians hee oppoſeth vncleanneſſe agaynſt holineſſe. Yet his meaning is apparaunt. Firſt, he ſetteth downe two kindes, vncleannes,1. Theſ. 4.7. and iniquitie: the firſt whereof is oppoſed to chaſtitie, and ſanctimonie, the other hath reſpecte vntounto iniuries, whereby our neighbours are hurte. Moreouer, hee repeateth this woorde iniquitie twiſe, in a diuers ſenſe. For in the firſt place it ſignifieth, rapines, deceiptes, periuries, and all kinde of iniuries:Iniquity hath a twofold acception. in the ſecond place it ſignifieth the vniuerſall corruption of life: as if it were put thus, yee hauehave giuen ouer your members to commit wicked woorkes, that the kingdome of ſinne might floriſhe in you. I vnderſtand righteouſneſſe to be put for the lawe and rule of a right life, whoſe end is ſanctification: namely that the faithfull conſecrate themſelues in puritie to the worſhippe of God.
20 For when yee were the ſeruants of ſinne, yee were free from righteouſnes.
21 What fruite had yee then in thoſe things, wherof yee are now aſhamed? For their end is death.
22 But nowe being freed from ſinne, and made the ſeruantes of God, yee hauehave your fruite in holineſſe, and the end euerlaſting life.
23 For the wages of ſinne is death: but the gift of God, is eternall life, in Chriſt Ieſus our Lord.
20 For when yee were. Yet he repeateth that contrariety, betweene the yoke of ſinne and righteouſneſſe, whereof hee made mention before. For ſinne and righteouſneſſe, are things ſo contrary: that he, which voweth himſelfe to one, muſt needes depart from the other. And that he doth to the ende, that whiles they are looked vppon, eyther of them by them ſelues, it might more eaſily appeare what a man is to looke for of them both. For ſeparation or diſtinction helpeth in the conſideration of the nature of eueryevery thing. Therefore hee ſetteth ſinne on one hande, and righteouſneſſe on the other, then hauing put a difference, hee ſheweth what doeth followe on both ſides. Let vsus therefore remember, that the Apoſtle doeth yet argue from contraries, after this manner, ſo long as yee were the ſeruaunts of ſinne, yee were free from righteouſneſſe, nowe on the contrary, yee muſt ſerue righteouſneſſe, becauſe yee are free from the yoke of ſinne. He calleth thoſe free from righteouſnes, who are holden by no reyne of obedience to the ſtudie of righteouſnes.Who are called free from righteouſneſſe. This is the liberty or licentiouſnes of the fleſh, which freeth vsus ſo from God, that it maketh vsus the bondſlaues of ye diuel. Miſerable & curſed then is that liberty, which by an vnbrideled, or rather by a mad fury triumpheth to deſtruction.
21 What fruite therefore, &c. He could not anie way more ſubſtantially expreſſe his mynd, then by appealing to their conſcience, and as it were in their perſon to be aſhamed. For the godly aſſoone as they beginne to be illuminated by the ſpirite of Chriſt, and the preaching of the Goſpell, all the former parte of their life, which they hauehave led out of Chriſt, they doe willingly acknowledge to hauehave beene damnable: and they are ſo farre from goyng about to excuſe themſelues, that rather they are aſhamed of them ſelues. And alſo they doe alway call to mynde the remembraunce of their ignominy, to the ende they being ſo aſhamed, might more truely, and more readily bee humbled before the Lord. Neyther is it in vayne he ſaith, Now yee are aſhamed. For he inſinuateth, with howe blynde louelove of our ſelues we are taken, whiles we are plunged in the miſtes of ſinne, that we eſteeme not of ſo great vncleanneſſe in vsus. It is onelyonly the light of the Lorde, which can open our eyes, that they may ſee the corruption lurketh in our fleſh.
Who is truely indued with the principles of Chriſtian religion.To conclude therfore, he is indued with the principles of Chriſtian philoſophie, who indeede is diſpleaſed with himſelfe, & hath learned wel to be aſhamed of his owne miſery. Finally by the cō ſequent he ſheweth yet more plainely, how greatly they ought to be aſhamed, when they vnderſtand, that they were euē at the threſhold of death & deſtruction: yea were already entered the gates of death, if they had not beene drawen backe by the merciemercy of God.
A twofold end of ſinne, and righteouſnes.22 You hauehave your fruite. As before he put downe a twofolde ende of ſinne, ſo nowe of righteouſnes. Sinne, in this life bringeth the tormentes of an euill conſcience, and after this life eternall death. Of righteouſneſſe, in this life wee reape for fruite, ſanctification: in time to come wee hope for eternall life. Theſe thinges, vnleſſe wee were too ſottiſhe, ought to begette in vsus, a hatred and horrour of ſinne, and a louelove and deſire of righteouſneſſe. And whereas ſome doe take this woorde Telos for tribute, I thinke it is not the meaning of the Apoſtle. For although it is true, that we ſuffer the puniſhment of death for ſinne, yet that worde cannot agree to the other member, wherunto it is applyed of Paule. For life is not called the tribute of righteouſneſſe.
23 For the wages of ſinne. There are ſome whiche thinke, that heere is noted diſpleaſauntly, howe harde a wage is payde to ſinners, whiles Paule compareth death to cates, which word with the Grecians ſometime is taken for the dyet of ſouldiers. But rather he ſeemeth indirectly to checke the blynd appetites of thoſe, who daungerouſly intangle themſelues, with the inticementes of ſinne, no otherwiſe then fiſhes with the hoke.
Howbeit it ſhalbe more ſimply to take it for ſtipendes or wages. For ſurely death is a very ſufficient reward for ye reprobate. And it is the concluſion, & as it were the Epilogue of the former ſentence. And yet is it not in vayne that he repeateth the ſame thing in other wordes agayne: for by doubling the terrour, he woulde make ſinne more deteſtable. But the gift of God. They are deceiued which tranſlate this propoſition thus,What is meant by the gifte of God, and what fruite the ſame bringeth worth in vsus. life eternall is the gifte of God: as though righteouſneſſe were the ſubiectum and gift of God predicatum. Becauſe that ſence ſhoulde make nothing vntounto the contrapoſition. But as before he taught, that ſinne bringeth foorth nothing but death: ſo now he addeth, that this gifte of God, namely, our iuſtification, and ſanctification, bringeth vntounto vsus the bleſſedneſſe of eternall life. Or, if you hadde rather, as ſinne is the cauſe of death, ſo righteouſneſſe wherewith wee are indued by Chriſt, hath reſtored eternall life vntounto vsus. In the meane while, here we may moſt certainly gather that our ſaluation is wholly of the grace, & meere bountifulneſſe of God. He might otherwiſe hauehave ſaid, ye wages of righteouſnes is eternall life, that one member might hauehave aunſweared another: but he ſaw it was the gift of God, whereby wee obteyne life, and not our merite. And that gifte alſo, is not one, nor ſingle: for wee beeynge clothed with the righteouſneſſe of the ſonne, are reconciled to God, and by the vertue of the ſpirit, renued into holineſſe of life. And therefore hee addeth, in Chriſt Ieſus our Lord, that he might drawe vsus from all opinion of our owne worthineſſe.