Romans 6

Romans 6:1

VVHat shall we say then] Here the apostle passeth from justification to sanctification, making his way by solving an objection framed after this manner, because where sinne aboundeth there grace more abounded, shall we fro thence lewdly conclude, that we ought therefore still to abide in the state of sinne and corruption, and let the reins loose to all manner of wickednesse, that grace may still more and more abound? shall we, like the Spider, suck poison from the sweetest flower of paradise, the doctrine of free justification? God forbid.

Shall we continue] Gr. Tec. Let us continue.

in sinne] That is, in that corruption; for though the guiltinesse of sinne be not imputed unto us, yet the corruption remaineth still in us, the which sanctification, that follows justification, killeth by little and little.

Romans 6:2

God forbid] Gr. Be it not, or, by no means. See Chap. 3, 4.

How shall we] The benefits of justification and sanctification are alwayes joyned together inseparably, and both of them proceed from Christ by the grace of God: Now sanctification is the abolishing of sinne, that is, of our naturall corruption, into whose place succeedeth the clearnesse and purenesse of nature reformed.

that are dead] They are said by Paul to be dead to sinne, which are in such sort made partakers of the vertue of Christ, that naturall corruption is dead in them; that is, the force of it is taken away so, that it bringeth not forth its bitter fruits: and on the other side, they are said to live to sinne, which are in the flesh; that is, whom the Spirit of God hath not delivered from the slavery of this corruption of nature.

Romans 6:3

Know ye not] There are three parts of sanctification; to wit, the death of the old man, or sinne, his buriall, and the resurrection of the new man; derived from the vertue of the death, buriall, and resurrection of Christ; of which benefits our baptisme is a Signe and Pledge.

that so many of us, &c.] Galatians 3:27.

into Jesus Christ) That is, by Baptisme are ingraffed into him, that growing up in one with him, we should receive his strength to conquer the power of sinne in us.

baptized into his death] That is, that we should be partakers not onely of the merit of his death in our justification, but also of the efficacie of his death in the mortifying our fleshly members.

Romans 6:4

are] Gr. were.

buried with him by baptisme] See Colossians 2:12. In this phrase the Apostle seemeth to allude to the ancient manner of Baptisme, which was, to dip the parties baptized, and as it were to bury them under the water for a while, and then to draw them out of it, and lift them up, to represent the buriall of our old man, and our resurrection to newnesse of life.

by the glory of the father] That is, by the glorious power of the father, as Lazarus was raised, John 11:40. Or else the praeposition 〈 in non-Latin alphabet 〉, is put for 〈 in non-Latin alphabet 〉; as likewise the 2 Peter 1:3. he that called us, 〈 in non-Latin alphabet 〉, by glory, that is, 〈 in non-Latin alphabet 〉, to glory and vertue; and so some translate it here, raised from the dead to the glory of the father; that Christ himself being discharged of his infirmitie and weaknesse might live in glory with God for ever.

Romans 6:5

planted together] Bythis elegant similitude the Apostle representeth unto us, That as Plants engraffed, receive moisture, and juyce from the Stock, whereby they sprout out and bear fruit; so we receive vigour from Christ, whereby we live spiritually, and bear the frit of good works: and as a Plant that is set in the earth lyeth as dead and unmoveable for a time, but after springs up and flourisheth; so Christs body lay dead for a while in the grave, but sprung up & reflourished in his resurrection: and we also when we are baptized, are buried as it were in the water for a time, but after are raised up to newnesse of life.

likenesse of his death] In so much as by the meanes of the strength which cometh from him to us, we so die to sinne as he is dead.

likenesse of his resurrection] That is, as he arose from the dead to a new and heavenly life, so we rise from dead works to walke in newnesse of life.

Romans 6:6

old man] All our whole nature, as we are conceived and born into this world with sinne, which is called old, partly by comparing that old Adam with Christ, and partly in respect of the deformitie of our corrupt nature, and the disabilitie to do any good. It is called our old man, because it sets on work all the faculties of our minde, and members of our body, as if it were our very selves; and because, as the Greek fatehrs note, 〈 in non-Latin alphabet 〉, because we make much of it, and love it as our sElves, or more then our selves.

crucified with him] Our corrupt nature is attributed to Christ, not in deed, but by imputation. The Apostle saith, our old man is crucified, because through the merits of Christ crucified, we obtaine the holy Spirit, which crucifyeth our old man; for Christ by his death hath merited to us, and for us, not onely remission of sinnes, but also the Spirit of regeneration, whereby our corrupt affections are mortified, and we renewed in the spirit of our mindes.

body of sinne] That naughtinesse which sticketh fast to us, and is a near unto us as our flesh; or he termeth it the body of sinne, because it hath a reall subsistence in us of it sElf, as if it were a body; or thirdly, because this corruption is not in one part or member, but diffused through the whole; neither is it seen and descried in the breach of one commandment, but of all, making a kinde of body of wickednesse consisting of many parts.

might be destroyed] Gr. Tec. should be destroyed.

not serve sinne] That is the end of our sanctification, which we shoot at, and shall at length come unto, when God shall be all in all.

Romans 6:7

freed] Gr. justified.

Romans 6:8

now if] Or, but if.

Romans 6:9

dieth no more] For he therefore died, that he might destroy death, both in himself, and in his members.

Romans 6:10

he dyed unto sinne] He dyed unto sinne, not in regard of himself, for he knew no sinne, but as charged with the sinnes of the elect, and in the name of his Church, that he might expiate and take away the sinnes of all that beleeve in him.

liveth unto God] That is, With God, or, To the glory of God, or in the sense our Saviour saith, Luke 20:38. that Abraham, and Isaac, and all the faithfull live To God; that is, though they appear not to live to men, yet they live to God; that is, in his account, and before him.

Romans 6:11

reckon] Or, account.

Romans 6:12

Let not sinne] He taketh sinne, either indefinitely for any sinne, or for sinne which is the genus to originall and actuall; or, he taketh it, according to S. Austines interpretation, lib. de nup. & concupis. for concupiscence or the originall corruption that is in us, which (saith he) is called sinne, quia a peccato facta est, sicut vocatur lingua locutio quam facit lingua, manus vocatur scriptura quam facit manus; because it is the issue or offspring of sinne, to wit, the sinne of Adam; as our speech is called our tongue, because the tongue uttereth it; and our writing is called out hand, because our hand maketh or draweth it: Howbeit, we must not so understand S. Austins words, as if it were onely in that respect called sinne; for it is all three, both the daughter of sinne, and mother of sinne, and sinne it selfe; the daughter or effect of Adamssinne in us, the mother of all actuall sinnes, and formally sinne it self, because repugnant to the law, which saith, Thou shalt not lust.

reigne] By reigning S. Paul meaneth that soveraigne or high rule which no man striveth against, or if any do, it is in vain: or, Let not sinne reigne, that is, not have the upper hand of the motions of Gods Spirit within you, Romans 8:13-14. Galat. 5. 16, 17, 18.

in your mortall body] This is not said, as if evill lusts were in the body alone, or as if they had the originall onely from it, and not from the soul; for Christ teacheth the contrary, Math. 15. 19, 20. but because these evill lusts do most of all shew and manifest themselves in and through the body, Galatians 5:19.; Or, the words may bear this interpretation, Let not sinne reigne in your mortall body, that is, while you live this bodily life here, which being subject unto death, it appeareth thereby, that there are some remnants of sinne yet behinde to be striven against, that we may mortifie and destroy them more and more.

Romans 6:13

yeeld] Or, offer up.

as instruments] Gr. as arms, or, weapons. He fitly compareth our members, that is, parts of our bodie, and faculties of our minde, either to such tools as artificers work withall, or weapons wherewith souldiers fight; for as those, so these may be used well or ill. For example, with the same hand one man giveth an alams, and another stealeth; with the same tongue one blesseth, and another curseth.

instruments] Gr. arms, or weapons.

Romans 6:14

For sinne shall not have dominion, &c.] He granteth that sin is not yet so dead in us that it is utterly extinct, but he promiseth victory unto them that contend manfully against it, because we have grace given us, which worketh in us so effectually, that the law is not now to us the power and instrument of sinne, but the rule of righteousnesse.

Romans 6:15

under the law] To be under the law and under sin, signifieth all one in respect of them which are not sanctified; as on the contrary, to be under grace, and righteousnesse, agroeth to them that are regenerate. Now these are contrarie, so that one cannot agree with the other, therefore let righteousnesse expell sinne.

Romans 6:16

to whom you yeeld your selves, &c.] See John 8. 34. 2 Peter 2:19.

Romans 6:17

form of doctrine] Gr. mould. The word in the Originall signifieth most properly a patterne or mould, and the Apostle would have us thereby to understand that the doctrine of the Gospel is such a patterne or mould which we are cast into, that we may be formed and fashioned like unto it.

which was delivered you] Gr. whereto ye were delivered.

Romans 6:18

of righteousnesse] Gr. to righteousnesse.

Romans 6:20

from righteousnesse] Gr. to righteousnesse.

Romans 6:21

What fruit had ye then] The Apostle in this verse deterreth from sinne by a threefold argument, drawn from the three parts of time past, present, and to come. Sinne for the time past hath proved unfruitfull; (What fruit had ye then) for the time to come pernicious and deadly: (for the end of these things is death)

end] Or, reward.

Romans 6:22

unto holinesse] Or, unto sanctification.

end] Or, reward.

Romans 6:23

For the wages of sinne is death] That is, the reward due unto sinne. The comparison is taken from souldiers in war, who at the end of their service receive their pay or stipend. By death we are to understand, not onely temporall, but eternall death; as appeareth by the opposition that it hath here to eternall life.

but the gift of God] Or, free gift. By the gift here many understand the gift of sanctification or righteousnesse, which is set against sin in the other member, and they say, the Apostle affirmeth this gift to be eternall life, because it bringeth or hath for its end eternall life: but it may be referred to eternall life it self, which is here tearmed not the wages of righteousnesse, but the free gift of grace; as Saint Augustine acutely observeth; lib. de grat. & lib. arbit. cap. 9. The Apostle, saith he, might have said, The wages of righteousnesse is eternall life: but he altered the phrase of set purpose, and chose rather to say, The gift of God is eternall life: ut hinc intelligeremus non pro meritis nostris Deum nos, sed pro sua misericordia vocare: unde dicitur in Psalmo, Coronat te in miseratione: that we might from this change of the phrase learne that God calleth us not to eternall life for our merits, but for his mercies sake; whence it is said in the Psalmes, He crowneth thee in mercy and compassion.