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And hope disappointeth us not; because the sense and comfortable assurance of that love, wherewith God embraceth us, is shed abroad in our hearts, by the Holy Ghost, which is given unto us.

V. 6 For when we were yet without strength, in due time Christ diedfor the ungodly.

For, when we were yet in our sins, and therefore utterly unworthy, and, as it were, incapable of his favour; even then, Christ, our merciful Saviour, died for us, wretched and ungodly men.

V. 1 For scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die. Wherein that gracious Redeemer shewed his wonderful goodness and mercy to mankind, beyond all example: for scarcely will any one be content to die for the best deserving and most righteous man; and yet, it is possible, that for a good man and dear friend, some one would dare to die.

V. 8 But God commendeth his love toward us, in that, while we wire yet sinners, Christ died for us.

But God commendeth his love to us, above all the conceit or practice of men, in that, while we were yet sinners, and therefore 'enemies unto him, yet even then Christ died for us.

V. 9 Much more then, being now justified by his blood, we shall be savedfrom wrath through him,

How much more then, being now accepted of him as friends and sons, and justified by his blood from all our sins, shall we be saved from the wrath of God, and all the effects and consequents thereof, by and through him?

V. 11 And not only so, but wc also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. And not only have we this fruit of his mercy, to be saved and secured from wrath, but we do also further joy in God, through our Lord Jesus Christ, by whom our happy reconciliation with God is made and perfected.

V. 12 Wherefore, as by one man sin entered into the world, and death by sin; He.

Wherefore, as by one man, even our first parent Adam, sin entered into the world, and death by sin, as the due reward thereof; &c.

V. 13 For until the law sin was in the world: but sin is not imputed when there is no law.

For, let no man. think that sin began to have his being together with the Law: no; sin was, before there was any written Law to forbid it; and the same acts, which are forbidden in the Law, were both formerly done and formerly sinful: but sin was not so known and acknowledged by the committers of it, nor so strictly and severely imputed to them by God, as it was and is since the Law was given.

V. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. Nevertheless, that sin was in the world before appears sufficient* ly, in that, death, which is the effect of sin, reigned and raged over all mankind, even from Adam, the first man, till Moses, under whom the Law was given; reigned, I say, even over very infants, that had not actually sinned, as Adam did, and over those ignorant Gentiles, that had not received a direct prohibition, as Adam had: which Adam is the type and figure of that Second Adam, who was to come; in that, the First Adam was the original of our natural and earthly being, the Second Adam of our spiritual and heavenly; and, as by the First sin came into the world, so by the Second came righteousness.

V. 15 But not as the offence, so also is the free gift. For if through the offence of one, many be dead, He.

But yet, the resemblance betwixt the First and Second Adam is not so exquisite, as that it admitteth not many differences and exceptions: I grant there is much difference betwixt the bringing in of sin by the one, and of grace and righteousness by the other; but this difference is to the advancement of Christ's part: for the grace of Christ is much more powerful to Justification and Salvation, than the sin of Adam was to Condemnation ; insomuch as the author of that grace is more potent, than the means of that depravation: if therefore, through the offence of one, many be dead, much more, &c.

V. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation; but the free gift is of many offences unto justification.

There is, besides, a difference of the extent of the sin in the one, and the gift of the other: that gift doth more enlarge itself, than that sin: one sin did, in the just judgment of God, bind us over to Condemnation; but the free gift and grace of God acquits us from many sins, unto Justification.

V. n For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. For, if by one man's offence, who was the First Adam, death, through the means of that man, had power overall mankind; much more shall the grace and gift of Righteousness of Jesus Christ, God and Man, obtain eternal life, unto all them, which have received abundant mercv from him.

V. 18 Even so by the righteousness of one the free gift came upon all men unto justification of life.

So, by the Righteousness of one, which is Christ Jesus, the free gift of grace and righteousness came upon all men, if only they believe, unto that full Justification, which shall be to their everlasting life.

V. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. For, as, by the disobedience of one man, all the many sons of Adam are made sinners, by the imputation of his sin to all his posterity, and by that infection which he transmitted unto them; so, by the obedience of one, which is Christ, shall all his many faithful ones be made righteous, both by the imputation of his justice, and by the work of his Spirit graciously renewing and sanctifying them.

V. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: Moreover, the Law was, in his due time, given by God unto man, that sin might be known to be, as it is, immeasurably sinful, and might be acknowledged heinous: and, withal, not without the gracious and wise counsel of God, who meant, from the greater heinousness of sins, to win so much more glory and praise to his mercy; in that, where sin abounded, his grace did much more abound in the remission thereof and deliverance therefrom:

V. 21 That as sin hath reigned unto death, even so might grace reign though righteousness unto eternal life by Jesus Christ our Lord.

That, as sin had prevailed over all mankind, to bring upon him a double death, both spiritual and bodily; so might his grace, through the Righteousness of his Son Jesus Christ, be effectual to restore man to eternal life.

VI. 1 What shall we say then? Shall we continue in sin, that grace may abound?

What then? shall we make so ill use of the mercy of God, as that, because where sin abounds, grace abounds much more, therefore we should resolve to continue in sin, that we may have so much more use and improvement of grace?

VI. 2 God forbid. How shall we, that are dead to sin, live any longer therein?

God forbid. No; this purpose of sinning and grace, cannot stand together; for, where grace hath wrought upon the heart, there we are dead to sin, hy the power thereof; and, if we be dead to it, how should we live longer in it?

VI. 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Know ye not, that so many of us, as were baptized into Jesus Christ, have the full efficacy of Christ's death scaled up unto us } and, by virtue thereof, die unto our sins?

VI. 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 oJ life. Yea, our baptism doth not only represent unto us our death to sin by the power of his death, but our burial also; and the continuance of that state of the death of sin in us, and our rising again to newness of life: that, like as Christ was raised up from the dead, by the omnipotent power of God; even so, we should, by the power of his Spirit, be raised from the grave of our sins, to walk before him in the new life of holy obedience.

VI, 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: for, if we be so grafted in him, as that the power of his death works the like effect in us, that it did in him; so also shall the same engraftingconvey unto us the same virtue of hisResurrection, that we should also rise by and with him from the grave of our sins: VI. 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.

Knowing this, that this corrupt nature of ours, our unrcgenerate part, is crucified and dead together with him, and by the power of his death; that the whole bulk of our maliciousness and depravation might be so far destroyed, as that, howsoever we may be drawn to sin, vet we should not serve sin any more.

VI. 7 For he that is dead isfreedfrom sin. For he, that is dead to sin, is freed from any further dominion of sin.

VI. 8 Now if we be dead with Christ, we believe that we shall also live with him:

Now, if we, being in Christ, died also with and in him, we have reason to believe, that we have no less part in his resurrection and life also; so as we both do and shall live with him.

VI. 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. Knowing therefore, that Christ, being raised from the dead, and triumphing over death in that his Resurrection, yieldeth not to death any more; nor suffereth death, thus by him vanquished, to have any more power over him.

VI. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

For, in that he died, he died but once for the destroying of sin; but, in that he liveth, he liveth with God for ever, a lire immortal and glorious.

VI. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord, Likewise, ye, that are regenerate, must make account that ye are, by the virtue of his death, dead unto sin, but alive unto God, through Jesus Christ our Lord, who hath raised us up to the life of new obedience, by the power of his Resurrection.

VI. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Let not sin therefore, which is thus dead in you, or at'least hath received his death's wound, rule and reign, as a tyrant, in these mortal bodies of yours, so as that ye should obey it in the lusts and sinful motions thereof.

VI. 13 Neither yield ye your members as instruments of unrighteousness unto sm; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Neither do ye yield over the members of your bodies, and the faculties of your souls, as instruments and weapons of unrighteousness, to serve under the command of sin: but yield up yourselves wholly to the service of God, as those, that are, for this purpose, raised up from the dead; and let all the parts and faculties of your bodies and souls, be employed as weapons, to fight, under the command of God, for righteousness.

VI. 14 For ye are not under the law, but under grace. For, ye are not under the condemning power of the Law; but, under the grace and mercy of God, accepting you in Christ.

VI. 15 What then? shall we sin, because we are not under the law, but under grace? Godforbid.

What then? shall we therefore take liberty to sin, because the Law hath no power to condemn us for sin, and we are assured of grace and mercy from God? God forbid.

VI. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

Know ye not, that there is such a contrariety betwixt God and sin, that ye cannot possibly serve both. Certainly, every man must obey that master whom he serves; whether it be sin, which will pay him with death; or, whether righteousness, which will pay his obedience with life and glory.

VI. I7 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that fonn of doctrine which was delivered you.

But for you, God be thanked, that, howsoever ye were once the servants of sin; yet now, ye are freed from that bondage, and have willingly obeyed from the heart that doctrine of the Gospel, which was delivered unto you.

VI. 18 Being then made freefrom sin, ye became the servants of righteousness.

Being then set free from the servitude of sin, ye became the voluntary and cheerful servants of righteousness.

VI. 19 / speak after the manner of men because of the infirmity cf your flesh: for as ye have yielded your members servants to uncle anness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

I use this familiar similitude of service and freedom, because I would descend to your weak capacity; that, by these secular and civil things, ye might understand the spiritual: let me therefore exhort you, that, as ye have yielded over your bodies and souls to be servants to uncieanness and all kind of iniquity, from one degree thereof to another; even so now, that ye would contrarily yield over those your souls and bodies, to be the servants of righteousness, that ye may be wholly purged from your corruptions, and consecrated to the service of God.

VI. 20 For when ye were the servants of sin, ye were free from righteousness.

For, when ye were the servants of sin, ye had nothing to do with righteousness; neither had that any tie over you to hold you in, within any compass of obedience.

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