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performing its essential functions, than a dead body can perform the functions of natural life.

Verse 7. He that is dead is freed from sin.] Asdixaiwrat

to be a farther extension of the same metaphor. When a seed is planted in the earth, it appears as if the whole body of it perished. All seeds, as they are commonly termed, are composed of two parts; the germ, which contains the ru-literally, is justified from sin; or, is freed or delivered from diments of the future plant; and the lobes, or body of the seed, which, by their decomposition in the ground, become the first nourishment to the extremely fine and delicate roots of the embryo plant; and support it till it is capable of deriving grosser nourishment from the common soil. The body dies, that the germ may live. Parables cannot go on all fours and in metaphors, or figures, there is always some one, (or more,) remarkable property by which the doctrine intended is illustrated. To apply this to the purpose in hand how is the principle of life which Jesus Christ has implanted in us, to be brought into full effect, vigour, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be as truly slatin as Christ was crucified: that our souls may as truly be raised from a death of sin, to a life of righteousness, as the body of Christ was raised from the grave, and afterwards ascended to the right hand of God. But, how does this part of the metaphor apply to Jesus Christ? Plainly and forcibly. Jesus Christ took on him a body; a body in the likeness of sinful flesh, Rom. viii. 3. gave up that body to death; through which death alone, an atonement was made for sin; and the way laid open for the vivifying spirit to have the fullest access to, and the most powerful operation in, the human heart. Here, the body of Christ dies, that he may be a quickening Spirit to mankind. Our body of sin is destroyed by this quickening Spirit, that henceforth we should live unto Him who died and rose again. Thus the metaphor, in all its leading senses, is complete; and applies most forcibly to the subject in question. We find that waaios arpwas the old man, used here and in|| Eph. iv. 22. and Coloss. iii. 9. is the same as the flesh with|| its affections and lusts, Galat. v. 24.; and the body of the sins of the flesh, Coloss. ii. 11. And the very same which the Jewish writers term Adam hakadamoni, the old Adum; and which they interpret by yyetsar harâ, "evil concupiscence," the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn, that the design of God is to counter-work and destroy the very spirit and soul of sin, that we shall no longer serve it, doveva, no longer be its slaves. Nor shall it any more be capable of

and

it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believ ing, made a partaker of the Holy Spirit, has had his old man, all his evil propensities destroyed; so that he is not only justified freely from all sin, but wholly sanctified unto God? The context shews that this is the meaning. Every instance of violence is done to the whole scope and design of the apostle, by the opinion, that "this text is a proof that believers are not fully saved from sin, in this life; because only he, that is dead, is freed from sin." Then death is his justifier and deliverer! Base and abominable insinuation, highly derogatory to the glory of Christ! Dr. Dodd, in his note on the preceding verse, after some inefficient criticism on the word xarapyny destroyed, which, he thinks, should be rendered enervated, has the following most unevangelical sentiment-" The body of sin in believers is, indeed, an enfeebled, conquered, and deposed tyrant, and the stroke of death finishes its destruction." So then, the death of Christ, and the influences of the Holy Spirit were only sufficient to depose and enfeeble the tyrant sin; but our death must come in to effect his total destruction! Thus our death is at least partially our Saviour: and thus, that which was an effect of sin; (for sin entered into the world, and death by sin,) becomes the means of finally destroying it! That is, the effect of a cause can become so powerful, as to re-act upon that cause, and produce its annihilation! The divinity and philosophy of this sentiment are equally absurd. It is the blood of Christ alone, that cleanses from all unrighteousness; and the sanctification of a believer, is no more dependent on death than his justification. If it be said, that believers do not cease from sin till they die;" I have only to say, they are such believers as do not make a proper use of their faith: and what can be said more of the whole herd of transgressors and infidels? They cease to sin, when they cease to breathe. If the Christian religion bring no other privileges than this to its upright followers; well may we ask, wherein doth the wise man differ from the fool, for they have both one end? But the whole gospel teaches a contrary doctrine. Verse 8. Now, if we be dead with Christ] According to what is stated in the preceding verses. See particularly on the 5th verse.

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We must reckon ourselves to be

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dead to sin, and alive to God.

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9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

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

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

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13 Neither yield ye your members as "instruments of unrighteousness unto sin but 11 Likewise reckon ye also yourselves to be yield yourselves unto God, as those that are

a Rev. 1. 18. Hebr. 9. 27, 28. Luke 20. 38. ver. 2.e Gal. 2. 19.

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f Ps. 19. 13. & 119. 133.-
arms or weapons.-

ch. 7. 5. Col. 3. 5. James 4. 1.— Gr. ch. 12. 1. 1 Pet. 2. 24. & 4.2.

Verse 9. Christ being raised from the dead, dieth no more] So we, believing in Christ Jesus, and having a death unto sin, and a life unto righteousness, should sin no more. If we be risen indeed with Christ, we should seek the things above; and set our affections on things above; and not on the earth. The man who walks in humble, loving obedience,|| to an indwelling-Christ; sin has no more dominion over his soul, than death has over the immortal and glorified body of his Redeemer.

Verse 10. He died unto sin once] On this clause Rosenmüller speaks thus-T aμaρтiα aтεlavey spara Τη αμαρτία απέθανεν εφαπαξ propter peccatum mortuus est semel, et quidem miserâ morte. In aμaptia, i. e. υπερ της αμαρτίας, ad expianda peccata ; Res ipsa docet aliter homines, avoxel T quapria, aliter Christum amat Paulus parallelismum, in quo interpretando multâ cautione opus est." ." "He died unto sin once: i. e. he died on account of sin, and truly a miserable death. Τη αμαρτία, is the same as UTEP Tys apaρtias, for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which, there is need of much caution." From the whole scope of the apostle's discourse, it is plain that he considers the death of Christ, as a death or sacrifice for sin; a sin-offering in this sense no man has ever died for sin, or ever can die.

Verse 11. Reckon ye also yourselves to be dead] Die as truly unto sin, as he died for sin. Live as truly unto God; as he lives with God. This seems to be the spirit of the apostle's meaning.

Verse 12. Let not sin therefore reign] This is a prosopopeia, or personification. Sin is represented as a king, ruler, or tyrant, who has the desires of the mind, and the members of the body under his controul; so that by influencing the passions, he governs the body. Do not let sin reign; do not let him work; that is, let him have no place, no being in your souls; because, wherever he is, he governs, less or more: and indeed sin is not sin without this. How is sin known? By evil influences in the mind, and evil acts

in the life. But do not these influences and these acts prove his dominion ? Certainly, the very existence of an evil thought to which passion or appetite attaches itself, is a proof that there, sin has dominion; for without dominion such passions could not be excited. Wherever sin is felt, there sin has dominion; for sin is sin only as it works in action or passion against God. Sin cannot be a quiescent thing: if it do not work, it does not exist.

That ye should obey it in the lusts thereof.] AUTY & Tais επιθυμίαις αυτού. This clause is wanting in the most ancient and reputable MSS. and in the principal Versions: Griesbach has left it out of his text and professor White says, certissime delenda. "These words should certainly be expunged:" they are not necessary to the apostle's argument; it was enough to say, let not sin reign in your mortal bodies, that ye should obey it. If it be there, it will reign there; and its reign supposes, necessarily, the subjection of that in which it reigns. A king reigns when his laws are enforced; and the people obey them. When there is no executive government, there is no reign. There may be a royal shadow there, but there is no king. Verse 13. Neither yield ye your members] Do not yield to temptation. It is no sin to be tempted; the sin lies in yielding. While the sin exists only in Satan's solicitation, it is the devil's sin, not ours: when we yield, we make the devil's sin our own: then we ENTER INTO temptation. Resist the devil, and he will flee from you. Satan himself cannot force you to sin till he wins over your will, he cannot bring you into subjection. You may be tempted; but yield not to the temptation.

Yield yourselves unto God] Let God have your wills; keep them ever on his side; there, they are safe; and there, they will be active. Satan cannot force the will; and God will not. Indeed it would cease to be will, were it forced by either it is essential to its being that it be free.

And your members as instruments, &c.] Let soul and body be employed in the service of your Maker: let him have your hearts; and with them, your heads, your hands,

Sin shall not have

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A alive from the dead; and your mem-selves servants to obey, his ser- A.M. cir. 4062. An Obers as instruments of righteousness vants ye are to whom ye

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unto God.

14 For a sin shall not have dominion over you: for ye are not under the law, but under grace.

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

forbid.

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obey; An. Olymp. whether of sin unto death, or of A.U.C.cir.811. obedience unto righteousness?

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 you.

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18 Being then made free from sin, ye became

16 Know ye not, that to whom ye yield your- the servants of righteousness.

Ch. 7. 4, 6. & 8. 2. Gal. 5. 18.- -1 Cor. 9. 21.- - Matt. 6. 24.
John 8. 34. 2 Pet. 2. 19.

d 2 Tim. 1. 13.

Gr. whereto ye were delivered. John 8.32. 1 Cor. 7. 22. Gal. 5. 1. 1 Pet. 2. 16.

your feet. Think and devise what is pure: speak what is in many cases, his life hung on the mere caprice of the mastrue, and to the use of edifying: work that which is just and || ter. This state is the state of every poor, miserable sinner; good; and walk steadily in the way that leads to everlasting he is the slave of Satan, and his own evil lusts and appetites, felicity. Be holy within, and holy without. are his most cruel task-masters. The same word is applied to the servants of Christ, the more forcibly to shew, that they are their Master's property; and that, as he is infinitely good and benevolent, therefore his service must be perfect freedom. Indeed, he exacts no obedience from them which he does not turn to their eternal advantage; for this master has no self-interest to secure. See on chap. i. 1.

Verse 14. Sin shall not have dominion over you] God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence.

Ye are not under the law] That law which exacts obedience without giving power to obey: that condemns every transgression and every unholy thought, without providing for the extirpation of evil, or the pardon of sin.

But under grace.] Ye are under the merciful and beneficent dispensation of the gospel: that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every

time of need.

Verse 15. Shall we sin, because we are not under the law] Shall we abuse our high and holy calling, because we are not under that law that makes no provision for pardon; but are under that gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it? This be far from us!

Verse 16. To whom ye yield yourselves] Can ye suppose that you should continue to be the servants of Christ, if ye give way to sin? Is he not the master who exacts the service, and to whom the service is performed? Sin, is the service of Satan'; righteousness, the service of Christ. If ye sin, ye are the servants of Satan, and not the servants of God.

Verse 17. But God be thanked, that ye were the servants of sin] This verse should be read thus: But thanks be to God that, although ye were the servants of sin, nevertheless ye have obeyed from the heart that form of doctrine that was delivered unto you; or, that mould of teaching into which ye were cast. The apostle does not thank God that they were sinners; but that, although they were such, they had now received and obeyed the gospel.

That form of doctrine] Turov didays; here Christianity is represented under the notion of a mould, or die, into which they were cast; and from which they took the impression of its excellence. The figure upon this die, is the image of God, righteousness and true holiness, which was stamped on their souls, in believing the gospel, and receiving the Holy Ghost. The words 15 v Tapedobyте TUTOY, refer to the εἰς παρεδόθητε τυπον, melting of metal; which, when it is liquified, is cast into the mould, that it may receive the impression that is sunk, or cut in the mould; and therefore the words may be literally translated, into which mould of doctrine ye have been cast. They were melted down under the preaching of the word, and then were capable of receiving the stamp of its

The word douxos, which we translate servant, properly sig-purity. nifies slave: and a slave among the Greeks and Romans was considered as his master's property; and he might dispose of him as he pleased. Under a bad master, the lot of the slave was most oppressive and dreadful; his ease and comfort were never consulted; he was treated worse than a beast; and,

Verse 18. Being then made free from sin] ExeulepubεYTES is a term that refers to the manumission of a slave. They were redeemed from the slavery of sin, and became the servants of righteousness. Here is another prosopopeia; both sin and righteousness are personified: sin can enjoin no good

The wages of sin is death;

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your

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death.

end

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the gift of God, eternal life.

those things is
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19 I speak after the manner of men, whereof ye are now ashamed? for A.M.cir.4062. An. Olymp because of the infirmity of flesh : a the A.U.C.cir.811. 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.

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22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ

21 What fruit had ye then in those things our Lord.

a John 8. 34.—— Gr. to righteousness.―e ch. 7. 5. ch. 1. 32.e John 8. 32.

f Gen. 2. 17. ch. 5. 12. James 1. 15. - ch. 2. 7. & 5. 17, 21. 1 Pet. 1.4.

and profitable work. Righteousness can require none that designs that every man shall reap benefit by his service. is unjust or injurious.

Verse 19. I speak after the manner of men] This phrase is often used by the Greek writers, to signify what was easy to be comprehended; what was ad captum vulgi, level with common understandings; delivered in a popular style: what was different from the high flights of the poets, and the studied sublime obscurity of the philosophers.

Because of the infirmity of your flesh] As if he had said, I make use of metaphors and figures connected with well known natural things; with your trades and situation in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature and the

names.

Servants to uncleanness, &c.] These different expressions shew how deeply immersed in, and enslaved by sin, these Gentiles were, before their conversion to Christianity. Several of the particulars are given in chapter the first of this Epistle.

Verse 20. Ye were free from righteousness.] These two servitudes are incompatible; if we cannot serve God and Mammon; surely we cannot serve Christ and Satan. We must be either sinners or saints; God's servants or the devil's slaves. It cannot be as a good mistaken man has endeavoured to sing:

"To good and evil, equal bent,

"I'm both a devil and a saint."

What benefit have ye derived from the service of sin? Whereof ye are now ashamed] Ye blush to remember your former life. It was scandalous to yourselves, injurious to others, and highly provoking to God.

The end of those things is death.] Whatever sin may promise of pleasure or advantage; the end to which it necessarily tends is the destruction of body and soul.

Verse 22. But now being made free from sin] As being free from righteousness is the finished character of a sinner; so being made free from sin, is the finished character of a genuine Christian.

And become servants to God] They were transferred from the service of one master to that of another: they were freed from the slavery of sin, and engaged in the service of God.

Fruit unto holiness] Holiness of heart was the principle; and righteousness of life the fruit.

Verse 23. For the wages of sin is death] The second death, everlasting perdition. Every sinner earns this, by long, sore, and painful service. Oh! what pains do men take to get to hell! Early and late they toil at sin; and would not divine justice be in their debt, if it did not pay them their due wages?

But the gift of God is eternal life] A man may MERIF hell, but he cannot MERIT heaven. The apostle does not say that the wages of righteousness is eternal life: no, but that this eternal life, even to the righteous, is 70 XαρIOμA TOU

I know not whether it be possible to paint the utter presov, THE gracious GIFT of GOD: and even this gracious valence of sin in stronger colours than the Apostle does gift comes through Jesus Christ our Lord. He, alone, has here, by saying they were FREE from righteousness. It procured it; and it is given to all those who find redemption seems tantamount to that expression in Genesis, chap. vi.in his blood. A sinner goes to hell, because he deserves it; ver. 5. where, speaking of the total degeneracy of the human race, the writer says, every imagination of the thoughts of his heart was only evil continually. They were all corrupt; they were altogether abominable; there was none that did good; no, not one.

a righteous man goes to heaven, because Christ has died for him; and communicated that grace by which his sin is pardoned, and his soul made holy. The word ouvia, which we here render wages, signified the daily pay of a Roman soldier. So every sinner has a daily pay, and this pay is Verse 21. What fruit had ye then in those things] God || death; he has misery because he sins. Sin constitutes hell;

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the sinner has a hell in his own bosom; all is confusion and disorder when God does not reign: every indulgence of sin ful passions increases the disorder, and consequently the misery, of a sinner. If men were as much in earnest to get their souls saved, as they are to prepare them for perdition, heaven would be highly peopled; and devils would be their own companions. And will not the living lay this to heart?

1. In the preceding chapter we see the connection that subsists between the doctrines of the gospel, and the practice of Christianity. A doctrine is a teaching, instruction, or information concerning some truth that is to be believed, as essential to our salvation. But all teaching that comes from God," necessarily leads to him. That Christ died for our sins, and rose again for our justification, is a glorious doctrine of the gospel. But this is of no use to him who does not die to sin, rise in the likeness of his resurrection; and walk in newness of life this is the use that should be made of the doctrine. Every doctrine has its use; and the use of it consists in the practice founded on it. We hear there is a free pardon; we go to God and receive it: we hear that we may be made

as long as he lives.

holy; we apply for the sanctifying Spirit: we hear there is a heaven of glory, into which the righteous alone shall enter ; we watch and pray, believe, love, and obey, in order that, when he doth appear, we may be found of Him in peace without spot, and blameless. Those are the doctrines; these are the uses or practice founded on those doctrines.

2. It is strange that there should be found a person believing the whole gospel system; and yet living in sin! SALVATION FROM SIN is the long continued sound, as it is the spirit and design, of the gospel. Our Christian name, our baptismal covenant, our profession of faith in Christ, and avowed belief in his word, all call us to this: can it be said that we have any louder calls than these? Our selfinterest, as it respects the happiness of a godly life, and the glories of eternal blessedness; the pains and wretchedness of a life of sin, leading to the worm that never dies, and the fire that is not quenched, seconds most powerfully the above calls. Reader, lay these things to heart; and answer this question to God: How shall I escape, if I neglect so great salvation? And then, as thy conscience shall answer, let thy mind and thy hand begin to act.

CHAPTER VII.

The law has power over a man as long as he lives, 1. And a wife is bound to her husband only as long as he lives, 2, 3. Christian believers are delivered from the Mosaic law by Christ Jesus, and united to God, 5—7. By the law, is the knowledge of sin, 8. But it gives no power over it, 9-11. Yet it is holy, just, and good, 12. How it convinces of sin, and brings into bondage, 13—24. No deliverance from its curse but by Jesus Christ, 25.

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liveth?

NOW ye not, brethren, (for || minion over a
I speak to them that know the
A.U.C.cir.811. law,) how that the law hath do-

b

man as long as he A.M.cir.4069.

2 For the woman which hath a

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a Ch. 6. 14. Numb. 5. 11–31.

b 1 Cor. 7. 39.

NOTES ON CHAP. VII.

The Apostle having, in the preceding chapter, shewn the converted Gentiles the obligations they were under to live a holy life; addresses himself here to the Jews, who might hesitate to embrace the gospel; lest, by this means, they should renounce the law, which might appear to them as a renunciation of their allegiance to God. As they rested in the law, as sufficient for justification and sanctification; it was necessary to convince them of their mistake. That the law was insufficient for their justification, the apostle had proved, in chapters iii. iv. and v. that it is insufficient for their sanctification he shews in this chapter; and introduces

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his discourse by shewing that a believing Jew is discharged from his obligations to the law; and is at liberty to come under another, and much happier constitution, viz. that of the Gospel of Christ, 1-4.. In the 5th verse he gives a general description of the state of a Jew, in servitude to sin, considered as under mere law. In the 6th verse he gives a summary account of the state of a Christian, or believing Jew, and the advantages he enjoys under the gospel. Upon the 5th verse he comments, from ver. 7. to the end of the chap. and upon the 6th verse he comments, chap. viii. 1—11.

In explaining his position in the 5th verse, he shews-1. That the law reaches to all the branches and latent prin

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