over us but shall be destroyed at the last by the power of Christ at the General Resurrection when we shall be so raised to life as that we shall die no more Note that the Apostle useth a Prosopopaeia here when he saith that Sin hath reigned and that grace reigneth and speaketh of them as of Queens By Jesus Christ our Lord Supple who hath merited this for us by his obedience and will work it for us by his power CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. But now because I said That when sin abounded Grace did much more abound Shall we therefore continue in sin that Grace may abound 2. God forbid how shall we that are dead to sin live any longer therein 2. God forbid For with what face shall we Christians which profess our selves to be dead unto sin Or how shall we which are dead to sin indeed as we are if we answer our profession live any longer in sin 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that so many of us as have by baptism entred our selves into the number of Christ Jesus his Disciples were in our baptism baptized into the likeness of Christs death and that by being so baptized we did promise and profess that we would die unto sin 4. Therefore we are buried with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Now for this end were we baptized into the likeness of the death of Christ and did by that profess and promise that we would die unto sin which was figured to us by the death of Christ That we might thereby profess and signifie that like as Christ when he was buried was raised from the dead by the power of God the Father even so we also which was signified by our rising out of the waters when we were dipped over head and ears would rise from the death of sin to a new and more pure kind of life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For if we like a grain of Corn that is planted in the earth have been planted in the waters of Bâ—ptism when we were baptized as Christ was planted in the earth when he was buried in the Grave so that like as the grain of corn that dies in the ground we be also dead to sin as Christ also was dead to this bodily life Then we like corn which springs up out of the ground after it is dead shall rise as Christ also did out of the grave and as we our selves did out of the waters of Baptism and spring up to a new and spiritual life 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing this that we died to sin that sin might be destroyed so that that from henceforth we should not serve sin 7. For he that is dead is freed from sin 7. For as a servant or a slave when he dieth is freed from the servitude and service of his Master So that his Master now hath no power over him Even so he that is dead to sin is freed from sin so that sin hath no power over him to make him her Servant and to serve her 8 Now if we be dead with Christ we believe that we shall also live with him 8. And now that we may go on if we be dead to sin as Christ was dead to this natural or bodily life we believe and are perswaded that we shall not remain in this estate but that we shall also live the life of righteousness as He liveth now the life of glory 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 9. For least any one should think it strange that Christ which was once dead should be so revived and raised up from the dead again as that he should be still alive we know that Christ being raised from the dead nor died nor shall die any more and that death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 10. For in that he died he died but once and that for this end that he might take away sin But that he is revived and liveth he liveth and shall live for ever for this end that God may be honoured and glorified by that his life 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 11. Now then that Christ whom ye ought to imitate is alive who was once dead reckon ye your selves to be dead indeed unto sin But alive unto God through Jesus Christ our Lord. 12. Let not sin reign therefore in your mortall body that ye should obey it in the lusts thereof 12. Let not sin reign therefore in your mortal bodies that ye should obey her in her lust and temptations Though she stirs up lusts and Temptations in you 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 13. Neither yield ye your members unto sin as Instruments for her to work unrighteousness by them But yield ye yourselves unto God as it becometh and behoveth those to do which are raised from the death of sin and yield ye your members unto him to be Instruments by which he may work righteousness in you 14. For sin shall not have dominon over you for ye are not under the law but under grace 14. For let no faint hearted Christian say nay but I cannot but obey sin when she stirs up her lusts in me and tempteth me to naughtiness for sin shall not have dominion over you as she hath had heretofore to make you do what she pleaseth for ye are now not under the Law which commanded you to do that which is good and forbad you to do that which is evil but gave you little or no power towards the doing of them But ye are under the Gospel the Gospel of Grace which as it commands that which is good and forbids that which is evil so it gives power to perform that which she commands for the Gospel is the power of God to salvation 15. What then shall we sin because we are not under the law but under grace God forbid 15. But now because the Law as she commands but gives little or no power to fulfill her commands So she is severe in punishing every the least transgression which is committed against her precepts And because
the Gospel as it commands and giveth power to fulfil her commands so is it ready to pardon sin and iniquities Some when they hear me say that ye are not under the Law but under grace are ready to take from hence encouragement and liberty to sin But what if I said ye are not under the Law but under Grace shall we therefore take liberty to sin God forbid 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that to whom ye yield yourselves servants to obey his Servants ye are to whom ye obey whether ye yield your selves servants to sin to obey her and so become the Servants of sin which brings men unto death or whether ye yield your selves unto the Gospel which is the doctrine of obedience to obey her and so become the Servants of the Gospel which brings to righteousness or justification 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered to you 17. But God be thanked that though ye were sometimes the servants of sin yet ye have now obeyed the Gospel that form of doctrine which was delivered to you 18. Being then made free from sin ye became the servants of righteousness 18. Being therefore made free from sin and her service ye are become the servants of the Gospel which teacheth and commandeth righteousness 19. I speak after the manner of men because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness 19. I speak in speaking as I do of sin and of the Gospel under Metaphors taken and used amongst vulgar men as a vulgar man which is not acquainted with divine matters and that because of the weakness of your understanding being ye are not yet able to apprehend and bear the high and deep things of God Wherefore as while ye were the servants of sin ye yielded your members to sin as servants to work her work to wit iniquity Even so now being that ye are the servants of the Gospel which teacheth righteousness yield ye your members as servants to the Gospel to do her work to wit holiness 20. For when ye were the servants of sin ye were free from righteousness 20. For when ye were servants to sin ye were as men free from the Gospel which teacheth and commandeth righteousness and so carried your selves and did no work at all for her As therefore when ye were the servants of sin ye were as men free from the Gospel and so carried your selves and did no work for her So being that ye are now the servants of the Gospel be ye as men free from sin and so carry your selves and do no work for her 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death 21. But what fruit had ye then when ye were the servants of sin in those things whereof ye are now ashamed for the end of those things which ye did while ye were servants to sin is everlasting death 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now being that ye are made free from sin and become the servants of the Gospel and so by consequence the Saints of God who is the Author of the Gospel ye have your fruit even holiness and the end of your doings will be everlasting life 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the wages which sin giveth to her servants which do her work is everlasting death but the gift which God bestoweth upon his servants which do his work is eternal life which he bestoweth upon them for Jesus Christ our Lords sake CHAP. VI. Ver. 1. What shall we say then In the twentieth verse of the former chapter the Apostle said that where sin abounded grace did much more abound Lest any therefore should think that he might continue in sin for this end that grace might abound And because Christians were defamed with the tenancy of such an opinion as appeareth Chap. 3. v. 8. The Apostle sheweth here the detestation even of such a thought as this is that Christians might continue in Sin that the grace of God might abound and that it is against the very Profession of Christianity Shall we continue in Sin c. i e. Shall we continue in our old course of sinning by adding Sin to Sin Note that the Apostle speaks here of such who had lived in Sin before their conversion to Christianity That grace may abound That is that the grace and favour of God may abound in pardoning our Sins or that God may have the more abundant occasion to shew his grace and favour to sinners Ver. 2. God forbid These words are words of abhorring and detesting as Chap. 3.4.6.31 How shall we that are dead unto Sin live any longer therein The Apostle calls those dead to Sin which are dead in respect of Sin That is which have renounced and cast off the Service of sin and the obedience which they were wont to yield to her and as the dead have no commerce with the living have no commerce with Sin as they were wont to have Or rather as Servants which are now dead are freed from their Masters by death so that their Masters have no command over them neither do they serve them So are they which are dead to Sin so freed from sin as that she hath no power to command them nor do they obey or serve her All which profess Christianity are dead to Sin by profession and by promise for in their very entrance and admission into the Church of Christ they promise and profess that they will renounce sin with her lusts And they which are Christians as well in truth as in profession are dead to sin not in promise and profession only But in truth and reality too for they are so mortified to sin as that they obey her not neither have they their wonted commerce with her If therefore we be dead to sin if it be but by promise and profession only how can we with any face live any longer to sin or in the obedience and service of sin But if we are dead to sin not only in promise and profession but also in truth and in reality too how can we possibly live to sin or in the service and obedience of sin while we are dead to her Thus are Christians two manner of ways said to be dead to sin First by promise and profession Secondly in truth and in reality And being any of these wayes dead to sin they cannot
long as it standeth in force and is not abrogated Surely you do For the case between them which were under the law and the law it self is as the case which is between a woman and her husband 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth but if the husband be dead she is loosed from the law of the husband 2. Now then as the woman which hath an husband is bound by the Law to her husband to cleave to him and to take him onely for her husband so long as he liveth but if her husband be dead she is free from the Law by which she was bound to her husband to have him only and may now lawfully be married to another man So the man whâ—ch is under the Law of Moses is bound to that Law so that he cannot free himself from the obligation thereof and betake himself to any other praescript of Religion so long as that Law which is as it were an husband to him liveth and is in force but if the Law which is as his husband be dead and out of force he may betake hâ—mself to another praescript of Religion without offence 3. So then if while her husband liveth she be married to another man she shall be called an Adulteresse but if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So then as if while her husband liveth the wife be married to another man she is an adulteresse But if her husband be dead she is free from the Law that bound her to that her husband onely and she is now no adulteresse though she be married to another man Even so a man which is under the Law as a wife under her husband if while the Law liveth and is in force he betakes himself to another manner of Religion is a kind of adulteress and may suffer punishment for so doing But if the Law be dead and out of force he is now free from the Law and is no adulteress though he betake himself and is married to another praescript of Religion 4. Wherefore my Brethren ye also are becom dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we shovld bring forth fruit unto God 4. Wherefore Brethren that ye may not be accounted as spiritual whores or adulteresses by being married to another husband because ye were once under the Law of Moses and married as it were to that as to an husband The Law is become dead being mortified by the body of Christ upon the Crosse that ye should be lawfully married to another even to Christ the Author and Subject of the Gospel which is a prescript of Religion different from that of the Law who though he was dead yet is raised from the dead again that we should bring forth good works as Children to him who though he was Man yet was God also 5. For when ye were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death 5. And this that we should bring forth good works as children to him is but just and aequal for when we were under the law in a carnal and fleshly condition the motions of sin which were occasioned by the law did work so in our members as that they brought forth evil works as children unto the law as the law is the ministration of death 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from the Law the Law being dead under which we were held that we should serve God and his Christ in that new kind of life which the Gospel worketh and not live in that old course of sin which was occasioned by the lavv 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law for I had not known lust except the law had said thou shalt not covet 7. But because I said we were delivered from the Law and that we should not live in that old course of sin which was by the law what shall we conclude from thence Shall we conclude from thence that the law is a genuine cause of sin God forbid Nay to confute that I had not known sin at least so vvell as novv I do but by the lavv For I had not knovvn sin to have been sin in the invvard motions and desires thereof though they broke not out into outvvard act except the lavv had said as it saith in the tenth Commandment thou shalt not covet 8. But sin taking occasion by the Commandment wrought in me all manner of concupiscence For without the Law sin was dead 8. But yet Sin taking occasion by that Commandment of the law viz. Thou shalt not covet vvrought in me all manner of lust and concupiscence for before the law entred sin lay as it vvere a sleep yea and vvas dead in comparison of vvhat she vvas after the Lavv came in 9. For I was alive without the law once but when the commandment came sin revived and I died 9. For that I might here feign such a Person as had lived both before the law and under the law and put on such a Person the better to teach what I am about to teach I lived an innocent life once before the law was given by Moses in comparison of what I lived afterwards But when the law was given by Moses and that commandment of the law viz. Thou shalt not covet came to my knowledge sin shewed her strength and power by stirring up all manner of lusts in me and I died to innocency so that I was not so innocent and unblamable now as I was before 10. And the commandment which was ordained to life I found to be unto death 10. And that commandment viz. Thou shalt not covet which was given and ordained of God as a means to bring men to an holy and righteous life and which rewarded them with life that kept it I found by experience to be an occasion to bring me to death the death to innocency first and after that to death everlasting 11. For sin taking occasion by the commandment deceived me and by it slew me 11 For sin taking occasion by that commandment allured me with the baits of pleasure and honour and profit and the like which she pretended to me to follow her motions contrary to the Commandment and so I following her she deceived me and by it slew me by depriving me of that innocency which otherwise I should have retained and making me guilty of eternal death 12. Wherefore the law is holy and the commandment holy and just and good 12. Wherefore notwithstanding what I
meaneth that his carnal appetite is present with him moving him and inciting him to that which he cannot attain to without sin which would have been in a great measure refrained if there had been any habitual good in him and therefore he complains thus of it PROSOPOPOEIA Prosopopoeia is a Figure whereby we attribute reason and understanding and other properties of a man to things which have no reason or understanding yea to qualities and other accidents as though they were persons that is as though they were individual substances indued with reason and understanding Our Apostle useth no Figure more frequently than he doth this By this Figure he speaks of Sin as of a Man or Woman when he saith Sin entred into the world Rom 5.12 and sin shall not have dominion over you Rom. 6.14 And again ye were the servants of sin verse 17. And again the wages of sin is death verse 23. And thus he speaks of Righteousness as if it were a Person when he saith yield your Members Servants to Righteousness By this doth he also speak of Death as of a Person when he saith Death reigned from Adam to Moses Rom. 5.14 And by this doth he speak of the Law as of a Person when he saith The Law entred that the offence might abound Rom. 5 20. And when he makes the Law as an Husband to them which were under it Rom. 7.1 SYNECHDOCHE Synechdoche is a Figure whereby the whole is put sometimes for a part and a part sometimes for the whole The first is called Synechdoche Integri The second Synechdoche Partis An example of the first we may have in the word World which is put for the Land of Canaan Rom. 4.13 And for all men Rom. ver 6.19 And for the Gentiles Rom. 11.12 And for the wicked of the world Rom. 12.2 An example of the second we have Rom. 3.20 where it is said that by the deeds of the Law there shall no flesh be justified in his sight where Flesh which is but part of a Man is put for the whole Man And Rom. 14.2 where it is said Another who is weak eateth Herbs where Herbs which were clean by the Levitical Law and lawful to be eaten by the Jews which were under it are put for all kind of meats which were clean and might lawfully be eaten by that Law And Rom. 10.9 where it is said That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved where one or two Articles of our Creed are put for the whole object of our Faith which conteins many Articles and points as well concerning our practice as our belief which if we believe not effectually it will not be enough to bring us to Salvation to believe and confess that Jesus is the Lord and that God raised him from the dead I have spoken under the Titles of Foreknowing and Holy of some things which may make to the better understanding of some passages of the eleventh Chapter to the Romans And I shall here adde by way of Appendix something for the better understanding or explanation of my meaning concerning some other passages thereof before I conclude The Apostle saith Chap. 11. verse 25 26. that when the fulness of the Gentiles is come in all Israel shall be saved as it is written there shall come out of Sion the Deliverer and shall turn away iniquity from Jacob c. By this Deliverer is meant our Lord Jesus Christ yet I do not conceive that the Lord Jesus Christ shall come in person to the Jews but that what is said of him here he will effect by such ministers or servants of his as he will make choise of whom he will so furnish for this purpose with all things necessary and convenient as that they shall win the greatest part of the Jews to the faith by which they shall be saved from their sins For many things are said and prophesied of Christ which yet Christ performed not by himself in his own person but by his Ministers For that I may give one example for many It was prophesied of Christ by Isaiah that he should be a light of the Gentiles Isaiah 49.6 And by old Simeon that he should be a light to lighten the Gentiles Luke 2.32 yet did not Christ fulfil these Prophesies in his own person but by his Apostles For if we consider him in his own person He was not sent but to the lost sheep of the House of Israel and so not to the Gentiles Mat. 15.24 But that Christ fulfilled these prophesies by his Apostles Saint Paul will teach us when he saith to the Jews seeing yee put the word of God from you and judge your selves unworthy of everlasting life Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldest be for salvation to the ends of the Earth Acts 13. ver 46 47. Nor do I conceive that there is any ground from hence to assert that the Jewes shall be gathered together under any one visible head but that this Prophesie may be fulfilled in them though they should live dispersed in many parts of the world as now they do That which is prophesied here of the conversion of the Jewes our Apostle saith shall be When the fulness of the Gentiles shall come in cap. 11. ver 25. That is when the full number of the Gentiles are come in which the Prophets speaks of Or when that number of Gentiles which God determined to bring in into his Church before he would extend that amplitude of Grace which is here spoken of to the Jewes is brought in But now when this number or fulness of the Gentiles shall be brought in I do not conceive either that all and Every one of the Gentiles of the world will be then saved Or that after this grace is extended to the Jewes the door of grace will be shut up for the same to those Gentiles which shall then remain in their sins and unbelief For as it is not probable that every particular Gentile will then believe so it is not probable that the extension of this grace of God to the Jewes will be an exclusion of the Gentiles from Gods grace which shall then remain in unbelief For if the fall of the Jewes be the Riches of the world and the diminishing of them be Riches of the Gentiles how much more their fulness Saith our Apostle verse 12 And again If the casting away of the Jewes be the reconciling of the world what shall the receiving of them be but life from the dead Verse 15. I shall adde nothing more Gentle Reader but here conclude this my Preface praying God to be our Guide in all things and rest Thine in the Lord WILLIAM DAY From my Study at Mapledurham Jan. 16. 1665. An Exposition upon Isaiah in Folio written by
only occasionally For the Apostle is wont by occasion of other matters which he affirmeth and would prove to slip as it were to his main purpose so he doth Gal. 2.16 And in other places as well as here As it is written To wit Habakkuk 2.4 The Just shall live by Faith i. e. The Just-man shall be justified not by his works though he be called just but by Faith Or thus he that shall be justified shall be justified by Faith The Apostle proveth here by the Testimony of the Prophet Habakkuk that the Righteousnesse of God is by Faith But note that these words as they lie in the Prophet as many words and passages in the old Testament do carry a twofold sence with them A Literal and a mysticall In their literal sence they relate to the Jewes which were in Captivitie to the Babilonians In their mystical sence they relate to men as they are under sin and guilty of the punishments due to sin to wit death c. And therefore have these words this double relation because the things thereby signified are One the Type of the Other the former of the latter The Captivity of the Jews under the Babylonians of the Captivity of Man under Sin and Death and him which hath the power of death the Devil For it is very well known that the Captivity of the Jews under the Babilonians was a Type of the Captivity of Man under Sin and Death and him which hath the power of Death the Devil And that the messages and good news which God sent by his Prophets of the delivery of the Jewes out of the Babylonian Captivity was a Type of the Gospel and good newes of Mans salvation out of his spirituall captivity which was preached by Christ and his Apostles and that Cyrus whom God had used as an Instrument to deliver the Jews from the Babylonians was a Type of Christ by whom Man is delivered from Sin and Death and the Devil And when one of these is prophesied of in the Letter the other is prophesied of in the Mysterie Yea and while things of this nature are thus prophesied of the Holy Ghost doth oftentimes so order and guide the Penman of his Prophesies that some passages will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word agree aswell to the one as to the other aswel to the Type as to the Antitype of which this parcell of Scripture written by the Prophet Habakkuk is one According to the literal sence therefore these words as they lie in the Prophet Habakkuk may be thus expounded They which are just among the Babilonian Captives though they are under them from whom they may fear death through hard usage yea to be put to death by reason of their power being Conquerors yet if they believe the message and good newes of their deliverance by Cyrus out of their captivity which I shall send them by my Prophets They shall be delivered from their Captivity and shall not die under the hands of the Babylonians but live and live a joyfull life According to the Mystical sence which is the sence in which our Apostle takes the words here we may interpret these words thus The Just which believe the Gospel shall be justified from their sins by their Faith The Just According to the frequent use of Holy Scripture he is called a just or Righteous Man who is a man of a good and honest mind and desireth to walk uprightly though he slips yea falls often such a man as this is is ready to receive the message of God whensoever it pleaseth God to send it and doth verily believe it when it is sent Again if we look into the place of Habakkuk beforementioned to wit Habakkuk 2.4 we shall find that our just Man there is opposed to him whose soul is lifted up that is to a proud man and so may be taken for the humble minded man such an one as trusteth not in himself nor boasteth of his own worth And who is more likely to be a Believer than He for Pride is the greatest keeper out of Faith as can be For how can ye believe which seek honour one of another saith our Saviour to the Jewes John 5.24 But besides this the Just may be taken for him which it justified and so may it be taken here when we expound the words in the mystical sence q. d. He that shall be justi ed shall be justified by his Faith Shall live This is as if he should say in our Saviours words He shall not come into condemnation but is passed from death to life John 5.24 That is he shall be justified that is he shall be absolved of his sins he shall not be condemned for them though he hath deserved death by them A man that is arraigned and tried for his life upon some Criminal or Capital matter If he be condemned he is put to death but if he be justified or absolved he liveth To live therefore may be put here Per Metonymiam Consequentis for to be justified That which Saint Paul drives at and for which he produceth the Testimony of the Prophet Habakkuk is as I said to prove that righteousness is of faith or which is the same that he that believeth is accepted of God and freed from sin and death which is the penalty of sin not for his works sake but for his faith And to expresse this freedom the Scripture calls it sometimes by the name of Salvation and Redemption which are words borrowed from Captives which are saved or redeemed whereas by their condition they were as men appointed unto death Sometimes again and that is the tearm most frequently used in this Epistle by the name of Justification which is a name or word borrowed from men as I said immediately before accused of some Capital matter in a Court of Justice where the Person accused is acquitted or absolved of the crimes laid against him and so justified by the Judge and freed from the Censure of the Law viz. Death The words of the Prophet Habakkuk as they are here alledged by our Apostle may in their Mystical sence be interpreted either in allusion to the Salvation or Redemption of Captives or in allusion to the Acquitting Absolving or Justification of a man accused in a Court of Justice of some Capital crime And after which of these ways the Reader will interpret them I leave to his choice for the issue of both is Life By faith i. e By reason of his faith or if he believe the Gospel For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Apostle prevented an objection here For whereas he said that the Righteousness of God is revealed in the Gospel from faith And again it is written The just shall live by faith signifying thereby that the way of obtaining Justification is by faith A man may object and say But why Paul dost thou say that the way of obtaining justification is by faith
a new life or a new kind of life That he cals newness of life or a new life or a new kind of life here which consisteth in other gates manners than they formerly used while they were yet unregenerate and without Christ Note that this word walk is frequently in Scripture taken as a word of morality by which is Metaphorically signified the life and conversation of a Man and his manner of living who practiseth or exerciseth act after act or deed after deed taking thereby as it were step after step one step after another And it is a word of an indifferent signification taken sometimes in a good sence as here sometimes in a bad as John 12.35 c. Because we should not only rise to a new life but also continue therein the Apostle had rather say even so we also should walk in newness of life than even so also we should rise to a new life For walking presupposeth rising but rising doth not inferre walking Ver. 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his Resurrection The Apostle prevents or answers a tacâ—te Objection here For whereas he said ver 4 Therefore we are buried with him by Baptism into death that like as Christ was raised from the dead to the glory of the Father even so we also should walk in newness of life A man may object and say whereas thou sayest Paul That we are buried with him by baptism into death that like as Christ was raised from the dead even so we also should walk in newness of life thou inferrest more from the premises than the premises will allow thee for though thou maist infer from these premises viz. we are buried with him by baptism into death that we are therefore so buried that we may not live unto sin yet thou canst not infer from thence that we are therefore buried with him in baptism into death that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newness of life To this objection I say the Apostle here answers or this objection the Apostle here prevents saying for if we are planted together in the likeness of his death we shall be also in the likeness of his resurrection q. d. For I may infer from those words viz. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father we should also walk in newness of life as well as that That we should not live unto sin For one of those do infer the other so that if we shall not live unto sin we shall live unto newness of life If we have been planted together with him in the likeness of his death c. q. d. If we have been planted in the waters of baptism like as Christ was planted in the earth at his burial so that we be thereby truly and actually dead to sin as Christ was dead to this natural life We shall truly actually and undoubtedly spring up to a new life as Christ did at his resurrection to a life of glory Observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him or with him that is with Christ is to be here understood which is expressed both in the Syriac and Arabique Translations Observe also that what the Apostle meant by being buried ver 4. He meaneth by being Planted here But changeth the word buried into a more emphatical word planted the more to set out the efficacy of baptism which here he speaks of And in both these words he alludes to the burial of Christ when he was laid in the Sepulchre As Christ therefore when he was laid in the Sepulchre under the ground was said to be buried so were they said to be buried who were in baptism so dipped as that they were under the waters But because Christ was not to continue under the earth when he was buried Christ may better be said to be planted in the earth than buried For things which are buried in the earth may never rise up again But things which are planted or sown in the earth do naturally rise and spring up again after their Plantation And for this reason doth Saint Paul liken the bodies of men which are to have a resurrection when they are buried to grain which is sown or planted in the earth which is not quickned except it die 1 Cor. 5.36 And for this reason doth our Saviour himself in allusion to his death and burial and rising again liken himself to a Corn of wheat which falleth into the ground and dieth John 12.24 As Christ therefore when he was laid into the ground being he was to rise again might better be said to be planted than to be buried So they which were baptised being that they were dipped into the waters and therewith covered but not there to lie but to be lifted out or rise out of the waters again with which they were covered may be said to be Sown or Planted in those waters better than buried Especially when they are so dipped or covered with the waters of baptism as that by the Grace of God the inward operation of his Spirit going along with the outward work of the Sacrament they are therein mortified to sin For such as are mortified in baptism to sin will rise from the death of sin or from sin to which they are dead to a new life viz. a life of righteousness As they rise out of the waters again in which they are as it were buried or planted which are baptised And as Christ rose out of the earth in which he was planted or buried Together Supple with him that is like to him that is like to Christ Note that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with is here a note of Similitude as I said before In the likeness of his death That is so that we die as he died we to sin as he to this natural life As the Grain which is sowed or planted in the earth is not quickned except it dieth 1 Cor. 15.36 So they which are planted in the waters of baptism do not rise or spring up to a new life or life of righteousness except they first die to sin But if they first dy to sin then they do undoubtedly rise and spring up to a new life or life of righteousness as the corn or grain riseth sprouteth and springeth up and as they which are buried in the waters rise out of them again We shall be also in the likeness of his resurrection The words with their Supplement for they are defective had been better rendred thus We truly shall also spring up together with him in the likeness of his resurrection The sence of which words is this We truly shall also spring up as he did we to a new life of righteousness as he sprang up to a life of glory and so be like to him in
serve sin and he proves it by an Allegoricall argument drawn from the Servants of Men who are freed by death from their Masters Service And from that that they which are free from the Service of men do not as though they were their Servants still yield them any further Service Ver. 8. Now if we be dead with Christ we believe that we shall also live with him I said ver 6. that the Apostle prevented an Objection there and so he undertook to declare that he knew well enough what he said when he said If we have been planted together with him in the likeness of his death we shall also in the likeness of his Resurrection ver 5. But hitherto he hath declared only that he knew that they which were Planted together with Christ in the likeness of his death that is that they which were crucified or dead to sin with Christ were therefore so planted or so dead that they should serve sin no more He hath not as yet declared that he knew that they which were so planted and so dead should rise or spring up to a new life for it is not enough to shew that a man doth good to shew that he abstains from evil I said moreover that the Apostle spoke somewhat incongruously if we did look not to the sence but to the manner of his Speaking in the sixt verse Therefore the Apostle doth here correct as it were what he said there when he saith But if we be dead with Christ we believe that we shall also live with him And also makes that out to the ful which he undertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if we be dead with Christ we believe that we shall also live with him q. d. But that I may correct my speech and speak more congruously and bring up that to the full which I undertook If we be dead with Christ we believe that we shall also live with him If we be dead with Christ i. e. If we be dead to sin as Christ was dead to this natural life The preposition With is a note of similitude here also We believe that we shall also live with him i. e. We believe or are perswaded that we shall also live the life of grace to God or to Righteousness as Christ now liveth a life of Glory to the glory of God With him i. e. As he doth Ver. 9. Knowing this that Christ being raised from the dead c. Whereas the Apostle said in the former verse If we be dead with Christ we believe that we shall also live with him that is that we shall live the life of grace and of righteousness as he liveth the life of Glory Some man may say but how canst thou say Paul that we shall live with Christ For art thou sure that Christ is now alive That thou canst not be for though Christ was raised from the dead yet he may be now dead again for many which were raised from the dead dyed again after they were raised This doubt or this objection the Apostle here prevents saying Knowing this that Christ being raised from the dead dieth no more c. q d. I say we shall also live with him for we know this that Christ is now alive For Christ being raised from the dead dieth no more death hath no more dominion over him Knowing this that Christ being raised from c. This he might know being informed thereof by the Spirit of God which knoweth all things and cannot lie but Christ appeared to Paul alive after a glorious manner 1 Cor. 15 8. By which he might certainly know that Christ was now living Death hath no more dominion over him i. e. Death neither hath nor shall have any more dominion over him A Syllepsis as before He speaks of death as of a Person by a Prosopopoeia Death had dominion over Christ after a certain manner when it severed his Soul from his Body upon the Cross and brought him down to the grave But Christ soon cast off this dominion of death and hath so far conquered death as that death shall never have any power of him again Nay death never had had any dominion over him at all had not he himself willingly for mans redemption submitted himself thereto V. 10. He died unto sin i. e. He died to or for this end that he migh abolish and destroy sin in us The word Sin is of the Dative Case and therefore to die to sin is as much as Mori propter peccatum vel ad peccatum in nobis mortificandum abolendum i. e. To die for sin or to die that he might mortifie and abolish sin in us For this efficacy or vertue hath Lamed with a Dative Case with the Hebrews whose Idiotismes Paul often useth Note that Christ and we are both said to die to sin but not both after one and the same manner for we are said to die to sin because we cease to yield to the motions of sin which are in us and after this manner Christ is not said to die to sin for there is no sin in Christ nor did he ever yield to any such motions thereby to be said to have ceased from yielding to the motions of sin but Christ is said to die to sin because he died to put away sin and abolish that sin which is in us and after this manner we cannot be said to die to sin for none can put away sin or abolish sin by his death but he that is both without sin himself and is a Person infinite Once i. e. Once and but once For such was the worth and value of Christs death as that he needed not to die more than once for the abolishing of sin Heb. 9. ver 25 26. But in that he liveth i. e. But in that he is raised again from death to life He liveth unto God i. e. He liveth and that an immortal life to the glory of God who hath exalted him to that life and is thereby glorified in that he hath so exalted him He liveth i. e. He liveth an immortal life Synechdoche Integri Vnto God i. e. Unto Gods glory Ver. 11. Likewise reckon ye also your selves to be dead indeed unto sin q. d. Being therefore ye hear that Christ was dead but is raised from the dead and being raised liveth and shall live for ever And being that Christ by his death and resurrection and life is a Type and Figure to teach us what we should do and should be Now as Christ was dead but was raised again and liveth a life immortal So likewise reckon ye your selves to be dead indeed unto sin but yet alive unto God through Jesus Christ our Lord and so alive as always to continue in that life To be dead indeed unto sin What it is to be dead unto sin See verse 2. Alive unto God To live or to be alive unto God is so to live as that we please God and observe and do his will Through
to whom he wrote a little before Not to let sin reign in their mortal body c. least any should shew himself faint-hearted and because before the time of his belief while he was under the Law he was continually drawn by sin to consent to her motions and fulfil her lusts and so to yield himself her Servant should say that he was not able to withstand the power of sin but must needs yield to her as to her which hath dominion over him for so strong was sin in him as that the Law could not strengthen him sufficiently against her motions He prevents him here with a word of comfort and encouragement saying For sin shall not have dominion over you for ye are not under the Law but under grace For ye are not under the Law but under Grace i. e. For ye are none of you under the Law which gave you little or no assistance against sin but you are under the Gospel which giveth you strength to resist sin and work righteousness He gives a reason here why sin should not have dominion over them Note that the Apostle directs this his speech to the believing Jews in a particular manner Note also that by the Law is here meant the Law of Moses as it was given by Moses and as it is in it self precisely considered in which regard it had but little power to keep a sinner from yielding to the motions of sin And indeed when the word Law is put absolutely in opposition to grace it always so signifieth So that the sence of these words may be this q. d. For ye are not under the Law which had not power enough to keep you from the dominion of sin But ye are under grace which giveth you strength to free your selves from sin that she domineer not over you Ye are not under the Law To be under the Law signifieth two things to wit to be under the obligation of the Law And to be under the imperfection of the Law that is to be under the Law as it was given by Moses and as it is precisely considered without the grace of the Gospel In which last sence the Law though it did impose commands upon men it did not either of it self or by any thing joyned with it afford strength enough to a sinner to resist sin and to perform those her commands For the Law was given by Moses but Grace and Truth came by Jesus Christ John 1.17 Now to be under the Law signifieth here not only to be under the obligation of the Law so that a man is bound to do what the Law requires But also and that especially to be under the imperfection of the Law as it commandeth men to do these and these things but doth not help them as the Gospel doth to perform those her commands It is not to be doubted but that in the time of the Law that is in the time of the Old Testament there were many Jews which were free from the dominion of sin through faith These though they were under the obligation of the Law of Moses because they were bound to do all the commands thereof yet they were not under the imperfection of the Law for through faith they obtained that strength by Christ to resist sin which the Law could not afford for Christ was the same yesterday and to day and for ever Heb. 13.8 But now the believing Jews are free not only from the imperfection but also from the obligation of the Law of Moses to wit as the Law was given by Moses the Law being quite abrogated as it was by him given So that they are not bound to keep the Moral Law as it was given by Moses but as it is the Law of Nature and that which Christ would have men observe by his Gospel and to the observation of which he gives them strength and ability But under Grace By Grace understand the Gospel here The Gospel may be called Grace by a Metonymie because it is the word of grace Acts 14.3 And it is called the grace of God Acts 13.43 And 1 Pet. 5 12. because the grace of God is joyned with it They are said to be under the Gospel who have received the Gospel and believed it or do obey it And over such sin hath no dominion For the Gospel containeth most heavenly and unspeakable promises which being embraced by faith do animate the believer to stop his ears against sin And it conferreth the gifts of the holy Ghost upon the believer by which he mortifies sin in his members which hath her full sway in other men and by which he is enabled to work the works of Righteousness The Gospel is the power of God to salvation as the Apostle speaks Chap. 1.16 No wonder therefore that he should say here that sin shall have no dominion ovâ—r them which are under Grace that is which are under the Gospel V. 15. What then shall we sin because we are not under the Law but under Grace q. d. What then shall we take to our selves a liberty to sin as though because I said we are not under the Law of Moses we were not under any law at all Or shall we take to our selves a liberty to sin because I said we are under Grace as though because we were under Grace God would wink at our sins though we sinned never so freely and never so greedily This objection which the Apostle here prevents ariseth out of a miss-understanding of the words which he used in the former verse viz. ye are not under the Law but under Grace through the ambiguity thereof And he therefore prevents this objection that weak Christians might not take occasion from hence to think that Christianity gave liberty to sin as many which were not friends to Christians would make the world believe it did and that Christians so taught as appeareth Chap. 3.8 Ver. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto Righteousness These words thus rendred are for the latter part of them defective which defect is thus made up q. d. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether ye yield your selves servants to sin to obey her And so become the Servants of sin which brings men unto death Or whether ye yield your selves Servants unto the Law or doctrine of obedience to obey that and so ye become the Servants of the Law or doctrine of obedience which brings to righteousness the end whereof is everlasting life The words in the Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now some take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here repeated twice after the manner of a Latine Ablative and construe it not Cui to whom as most do but render it Hoc ipso quòd that is in as much as And then are these words
wedlock when he saith That we may bring forth fruit unto God The sence therefore of these words is q. d That being married to him that is raised up from the dead we should by the seed of his grace conceive and bring forth fruit unto him who also is God Note that the Apostle changeth the person here from the third to the first which he doth for modesty sake that he may comprehend himself in this his speech The fruit or children here spoken of or meant are good works Vnto God That is unto Christ who was raised from the dead who though he was true man yet was he true God also Wives bring forth children to their own husbands not to others by God therefore is meant Christ here Note that the Apostle proves here that the believing Jews were delivered not only from the imperfection of the Law but also from the obligation of it to wit as it was given by Moses though it had been sufficient for his purpose to shew that they were delivered from the Imperfection of the Law only Ver. 5. When we were in the flesh That is When we were Carnal or in a Carnal estate addicted to the profits and pleasures of this life c. There were few under the Law which were spiritual and minded spiritual things but they were for the most part carnal and minded carnal things And they which were spiritual and minded spiritual things were not so nor did they so by the sole power of the Law so that being that all which were under the law that is under the imperfection of the Law and which had no help but what the Law afforded were Carnal and minded Carnal things The Apostle takes those which were in the flesh while he speaks of the Jews which were under the Law And those which were under the Law that is which were under the Imperfection of the Law for the same For the deliverance from this estate which he here speaks of he calls the Deliverance from the Law ver 6. The motions of Sins i. e. The motions of sins which we felt in our selves provoking moving or enticing us to commit sin or produce sin or to follow them Note that this Genitive of sins is Genitivus Causae And that Sins raise motions in us sub ratione causae finalis while we apprehend them as some pleasant or profitable things Which were by the Law That is which were occasioned by the law Supple as by our husband For he speaks of the law still in allusion to an husband as he did before These motions are said to have been by the law because sin being refrained and curbd in by the Law doth the more she is refrained and curbd in the more break out and shew her self in these her motions in sinful men and so will do in sinful men till grace be poured into their hearts whereby they restrein sin and hold her in Nitimur in vetitum semper cupimusque negata This is the manner of sinful nature and such as are accustomed to sin always to endeavour for that which is forbidden and to desire that which is most denied The law doth in a manner speak only to the outward ear and that is not of power alone to turn the hearts of carnal men from their carnal ways yea it makes them the worse by her speaking to them But yet the fault is not in the Law but in them The Law is only the occasion of evil motions not the true Genuine natural cause thereof And that which is good yea very good may be the occasion of that which is evil yea very evil Did work in our members That is q. d. did play their part in our members where they were not idle but very active In our members i. e. In the members of our Body See Notes Chap. 6. ver 13. To bring forth fruit unto death q. d. So that we did bring forth fruit or children and such fruit or children as death did delight and take pleasure in By death he meaneth eternal death and he speaks of it here as of a Person by a Prosopopoeia The fruit or children here spoken of or meant are evil works or actual Sins which are therefore pleasing unto death and such as death delights in because they make them which commit them food for her For as the temporal death feeds upon the bodies of some in the Grave Psal 49.14 So doth eternal death feed upon the souls of others in Hell Note that the particle To signifieth here not the intent only but the event also A question may be here asked why the Apostle did not say to bring forth fruit unto the Law as he said ver 4. That we should bring forth fruit unto God that is to Christ when as he is treating here of the opposition between the Law and Christ Answ Because Sins may not be said to be the fruit of the Law because they are both forbidden and punished by the law But they may be said to be the fruit of death because they make men children of death as the Hebrews speak that is worthy of death Thus some But yet I conceive under correction that by death the Law may be here meant which is called the ministration of death and the ministration of condemnation 2 Cor. 3. ver 7. 9. And therefore may be called death by a Metonymie And it is no absurdity to give the effects which are attributed to death to the Law when we give them and attribute them to the Law not as to the cause but only as to the occasion thereof For it is written ver 10 And the Commandment which was ordained to life I found to be unto death And thus the Antithesis here in hand will well hold out The Apostle seemeth to mention this and to shew how it was with them while they were under the Law in the flesh That now being they were delivered from the Law and from the flesh they might be more careful and more diligent to do those things which were pleasing to God in newness of Spirit abandoning the oldness of the Letter V. 6. But now we are delivered from the law that being dead wherein we held i. e. But now as the Wife is loosed from her Husband if he be dead ver 2. so are we who were as a Wife to the Law delivered from the law which is or was our husband by the death of the Law The Law is to be taken here as it was Chap. 6.14 and Chap. 7. ver 1 viz. For the whole Law of Moses as it was given by Moses and so precisely given without the grace of the Gospel And in this sence to be delivered from the Law and to be delivered from the flesh will signifie both one and the same thing That being dead wherein we were held i. e. The Law under which we were held bound as a Wife under her Husband so long as he liveth being dead By the death of the Law he
life in Christ Jesus hath made me free from sin and death But he saith the Law of the Spirit of life and the Law of sin for the like reason as he said the Law of works and the Law of faith Chap. 3. ver 27 and as he saith the Law of righteousness Chap. 9.31 Note also that when he saith The Law of the Spirit of life hath made me free from the Law of sin and of death he useth a Metaphor drawn from men Enfranchesing slaves and freeing them from that slavery which before time they underwent Note thirdly that the Apostle speaks here in the person of such as were justied by faith and were ingraffed into Christ Jesus as living branches into the living Vine Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh i. e. For what the Law could not do in that it was weak in comparison of the flesh that God did who sending his own Son in the likeness of a sinful man though he was without sin and for the destruction of sin destroyed sin which reigned in us by his Flesh that is by his Body which was Crucified for us There is an Ellipsis in these words of the Apostle as they are here translated But the words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may be thus interpreted For by reason of the weakness and imbecillity of the Law in that it was weak in comparison of the flesh God sending his own Son c. The Apostle prevents an Objection here For whereas he said ver 2. The Law of the spririt of life in Christ Jesus hath made me free from the Law of sin and of death a man might object and say But what needst thou Paul to say The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death when as the Law which was given by Moses can do this To this the Apostle answers after this manner q. d. I said that the Law of the Spirit of life which is by Christ Jesus hath made me free from the Law of sin and of death I said not that the Law which was given by Moses hath done this because the Law which was given by Moses was weak in comparison of the flesh and not so able to draw men after it as the flesh was after it and therefore by reason of the impotency and imbecillity of the Law of Moses in that it was weak in comparison of the flesh God sending forth his own Son in the likeness of sinful flesh and for this end that he might be a Sacrifice for sin and destroy sin hath destroyed sin by his flesh that is by his Body which was made a Scrifice for us For what the Law could not do That which is said of the Law here that it could not do is this viz. That it could not destroy sin The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where first we may understand the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter then take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiam or imbecillitatem and then interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law of Moses thus For by reason of the impotency and weakness of the Law of Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie Impossibilis Impossible but Impotens and Imbecillis also Imperfect and Weak and in the Neuter gender with a Prepositive Article Impotentia and Imbecillitas Impotencie and Weakness For that it was weak through the Flesh The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred Through is to be taken in a sence of Comparison as I conceive q. d. In that it was weak in comparison of the flesh And the Law of Moses was weak in comparison of the flesh in that the flesh had more power to draw men after it from the Law than the Law had to draw men after it from following the flesh Through the flesh By Flesh understand here the fleshly that is the carnal appetite of a man God sending his own Son Supple into the World This sets forth the love of God in that he would send a Son and that his own Son into the World for such a purpose In the likeness of sinful flesh Flesh is to be taken here by a Synechdoche for the Body that other part of Man and that again by a further Synechdoche for the whole man q d. In the likeness of sinful man Note that the word Likeness doth not relate here to the word Flesh but to the word Sinful For Christ Jesus was true and real Flesh that is true and real Man but yet not truly and really sinful man he was only like such a man for he himself was without sin Christ was made like to sinful man in that he was made subject to infirmities and miseries as sinful man was for his sin Condemned sin i. e. Destroyed or slew sin To Condemn is taken here for to Kill Per metonymiam Antecedentis or Causae For those Malefactors which are condemned to die are put to death after the Sentence of Condemnation is passed on them to which the Apostle here alludes One way by which Christ is said to kill or slay sin is by purchasing and procuring for us by his death and sacrifice the Holy Ghost or such spiritual gifts by which we are able to crucifie or slay sin which reigned in us and after this way may the Apostle seem to be particularly understood in this place if we consider what he saith of the Law of the Spirit of life in the foregoing verse In the flesh i. e. By his Flesh that is by his Body which was made a sacrifice for us In is put here for By and the Flesh is taken here for his Body by a Metonymie and that as sacrificed and offered upon the Cross as Chap. 7.4 Ephes 2.5 Ver. 4. That the righteousness of the Law might be fulfilled in us i. e. That we might perform those righteous Commandments which are contained in the Moral Law which was given by Moses so far forth at the least and in such manner as they are necessary to Salvation to which a most exact and a most perfect keeping of the Commandments is not required In us To wit which are in Christ Jesus Who walk not after the flesh but after the spirit See verse 1. This the Apostle repeats here that he may shew the truth of it and press it home upon them to whom he wrote Ver. 5. For they that are after the Flesh do mind the things of the Flesh but they that are after the spirit the things of the spirit q. d. I say who walk not after the Flesh but after the spirit for they indeed