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Passage 1: 2 Samuel 16

(2Sa 16:1) When Dauid was a little past the top of the hill, behold, Ziba the seruant of Mephibosheth mette him with a couple of asses sadled, and vpon them two hundreth cakes of bread, and an hundreth bunches of raisins, and an hundreth of dryed figges, and a bottel of wine.

(Notes Reference) And when David was a little past the (a) top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.

(a) Which was the hill of olives, (2Sa 15:30).

(2Sa 16:2) And the King said vnto Ziba, What meanest thou by these? And Ziba said, They be asses for the kings housholde to ride on, and bread and dryed figges for the yong men to eate, and wine, that the faint may drinke in the wildernesse.

(Notes Reference) And the king said unto Ziba, What meanest thou by these? And Ziba said, The (b) asses [be] for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.

(b) Commonly there are no viler traitors than they, who under the pretence of friendship accuse others.

(2Sa 16:3) And the king sayde, But where is thy masters sonne? Then Ziba answered the King, Beholde, he remayneth in Ierusalem: for he sayde, This day shall the house of Israel restore me the kingdome of my father.

(2Sa 16:4) Then said the King to Ziba, Behold, thine are all that perteined vnto Mephibosheth. And Ziba saide, I beseech thee, let me finde grace in thy sight, my lord, O King.

(2Sa 16:5) And when king Dauid came to Bahurim, behold, thence came out a man of the familie of the house of Saul, named Shimei the sonne of Gera: and he came out, and cursed.

(Notes Reference) And when king David came to (c) Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came.

(c) Which was a city in the tribe of Benjamin.

(2Sa 16:6) And he cast stones at Dauid, and at all the seruants of King Dauid: and all the people, and all the men of warre were on his right hande, and on his left.

(Notes Reference) And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men [were] on his (d) right hand and on his left.

(d) That is, round about him.

(2Sa 16:7) And thus sayde Shimei when hee cursed, Come forth, come foorth thou murtherer, and wicked man.

(2Sa 16:8) The Lord hath brought vpon thee all the blood of the house of Saul, in whose stead thou hast reigned: and the Lord hath deliuered thy kingdome into the hand of Absalom thy sonne: and beholde, thou art taken in thy wickednesse, because thou art a murtherer.

(Notes Reference) The LORD hath returned upon thee all the (e) blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou [art taken] in thy mischief, because thou [art] a bloody man.

(e) Reproaching him, as though by his means Ishbosheth and Abner were slain.

(2Sa 16:9) Then saide Abishai the sonne of Zeruiah vnto the King, Why doeth this dead dog curse my lord the King? let me goe, I pray thee, and take away his head.

(2Sa 16:10) But the King saide, What haue I to doe with you, ye sonnes of Zeruiah? for he curseth, eue because the Lord hath bidden him curse Dauid: who dare then say, Wherfore hast thou done so?

(Notes Reference) And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath (f) said unto him, Curse David. Who shall then say, Wherefore hast thou done so?

(f) David felt that this was the judgment of God for his sin, and therefore humbles himself to his rod.

(2Sa 16:11) And Dauid sayd to Abishai, and to all his seruants, Beholde, my sonne which came out of mine owne bowels, seeketh my life: then howe much more now may this sonne of Iemini? Suffer him to curse: for the Lord hath bidden him.

(2Sa 16:12) It may be that the Lord will looke on mine affliction, and doe me good for his cursing this day.

(Notes Reference) It may be that the LORD will look on mine affliction, and that the LORD will (g) requite me good for his cursing this day.

(g) Meaning, that the Lord will send comfort to his, when they are oppressed.

(2Sa 16:13) And as Dauid and his men went by the way, Shimei went by the side of the mountaine ouer against him, and cursed as he went, and threw stones against him, and cast dust.

(2Sa 16:14) Then came the King and all the people that were with him wearie, and refreshed them selues there.

(Notes Reference) And the king, and all the people that [were] with him, came weary, and refreshed themselves (h) there.

(h) That is, at Bahurim.

(2Sa 16:15) And Absalom, and all the people, the men of Israel, came to Ierusalem, and Ahithophel with him.

(2Sa 16:16) And when Hushai the Archite Dauids friend was come vnto Absalom, Hushai said vnto Absalom, God saue the King, God saue the King.

(2Sa 16:17) Then Absalom sayd to Hushai, Is this thy kindenes to thy friend? Why wentest thou not with thy friend?

(Notes Reference) And Absalom said to Hushai, [Is] this thy kindness to thy (i) friend? why wentest thou not with thy friend?

(i) Meaning, David.

(2Sa 16:18) Hushai then answered vnto Absalom, Nay, but whome the Lord, and this people, and all the men of Israel chuse, his will I be, and with him will I dwell.

(2Sa 16:19) And moreouer vnto whome shall I doe seruice? not to his sonne? as I serued before thy father, so will I before thee.

(2Sa 16:20) Then spake Absalom to Ahithophel, Giue counsell what we shall doe.

(2Sa 16:21) And Ahithophel said vnto Absalom, Goe in to thy fathers concubines, which he hath left to keepe the house: and when all Israel shall heare, that thou art abhorred of thy father, the hands of all that are with thee, shall be strong.

(Notes Reference) And (k) Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.

(k) Suspecting the change of the kingdom, and so his own overthrow, he gives such counsel as might most hinder his father's reconciliation: and also declare to the people that Absalom was in highest authority.

(2Sa 16:22) So they spread Absalom a tent vpon the top of the house, and Absalom went in to his fathers concubines in the sight of all Israel.

(2Sa 16:23) And the counsell of Ahithophel which he counseled in those dayes, was like as one had asked counsell at the oracle of God: so was all the counsel of Ahithophel both with Dauid and with Absalom.

(Notes Reference) And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had (l) enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom.

(l) It was so esteemed for the success of it.

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Passage 2: Jeremiah 20

(Jer 20:1) When Pashur, the sonne of Immer, the Priest, which was appointed gouernour in the house of the Lord, heard that Ieremiah prophecied these things,

(Jer 20:2) Then Pashur smote Ieremiah the Prophet, and put him in the stockes that were in the hie gate of Beniamin which was by the House of the Lord.

(Notes Reference) Then Pashur struck Jeremiah the prophet, and put him in the (a) stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD.

(a) Thus we see that the thing which neither the king nor the princes nor the people dared to undertake against the prophet of God, this priest as a chief instrument of Satan first attempted, read (Jer 18:18).

(Jer 20:3) And on the morning, Pashur brought Ieremiah out of the stockes. Then said Ieremiah vnto him, The Lord hath not called thy name Pashur, but Magor-missabib.

(Jer 20:4) For thus saith the Lord, Behold, I will make thee to be a terrour to thy self, and to al thy friends, and they shall fall by the sword of their enemies, and thine eyes shall beholde it, and I will giue all Iudah into the hande of the King of Babel, and he shall cary them captiue into Babel, and shall slay them with the sworde.

(Jer 20:5) Moreouer, I will deliuer all the substance of this citie, and all the labours thereof, and al the precious things thereof, and all the treasures of the Kings of Iudah will I giue into the hande of their enemies, which shall spoyle them, and take them away and cary them to Babel.

(Jer 20:6) And thou Pashur, and all that dwell in thine house, shall go into captiuitie, and thou shalt come to Babel, and there thou shalt die, and shalt be buryed there, thou and all thy friendes, to whome thou hast prophecied lyes.

(Notes Reference) And thou, Pashur, and all that dwell in thy house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy (b) friends, to whom thou hast prophesied lies.

(b) Who have allowed themselves to be abused by your false prophecies.

(Jer 20:7) O Lord, thou hast deceiued me, and I am deceiued: thou art stronger then I, and hast preuailed: I am in derision daily: euery one mocketh me.

(Notes Reference) O LORD, thou hast deceived me, and I was (c) deceived: thou art stronger than I, and hast (d) prevailed: I am in derision daily, every one mocketh me.

(c) In this appears the impatiency which often overcomes the servants of God when they do not see their labours profit, and also feel their own weakness. See Jer 15:18

(d) You thrust me forth to this work against my will.

(Jer 20:8) For since I spake, I cryed out of wrong, and proclaimed desolation: therefore the word of the Lord was made a reproche vnto me, and in derision daily.

(Notes Reference) For since I spoke, I cried out, I cried violence and (e) spoil; because the word of the LORD was made a reproach to me, and a derision, daily.

(e) He shows that he did his office in that he reproved the people of their vices and threatened them with God's judgments: but because he was derided and persecuted for this, he was discouraged, and would have stopped preaching, except that God's spirit forced him to it.

(Jer 20:9) Then I said, I will not make mention of him, nor speake any more in his Name. But his worde was in mine heart as a burning fire shut vp in my bones, and I was weary with forbearing, and I could not stay.

(Jer 20:10) For I had heard the railing of many, and feare on euery side. Declare, said they, and wee wil declare it: all my familiars watched for mine halting, saying, It may be that he is deceiued: so we shall preuaile against him, and we shall execute our vengeance vpon him.

(Notes Reference) For I heard the defaming of many, fear on every side. (f) Report, [say they], and we will report it. All my friends watched for my fall, [saying], Perhaps he will be enticed, and we shall prevail against him, and we shall take our revenge on him.

(f) Thus the enemies conferred together to know what they had heard him say, that they might accuse him of it, read (Isa 29:21).

(Jer 20:11) But the Lord is with me like a mightie gyant: therefore my persecuters shall be ouerthrowen, and shall not preuaile, and shalbe greatly confounded: for they haue done vnwisely, and their euerlasting shame shall neuer be forgotten.

(Notes Reference) (g) But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten.

(g) Here he shows how his faith strove against temptation and sought the Lord for strength.

(Jer 20:12) But, O Lord of hostes, that tryest the righteous, and seest the reines and the heart, let me see thy vengeance on them: for vnto thee haue I opened my cause.

(Jer 20:13) Sing vnto the Lord, praise ye the Lord: for he hath deliuered the soule of the poore from the hande of the wicked.

(Jer 20:14) Cursed be the day wherein I was borne: and let not the day wherein my mother bare me, be blessed.

(Notes Reference) (h) Cursed [be] the day in which I was born: let not the day in which my mother bore me be blessed.

(h) How the children of God are overcome in this battle of the flesh and the Spirit, and into what inconveniences they fall till God raises them up again: read (Job 3:1; Jer 15:10).

(Jer 20:15) Cursed be the man, that shewed my father, saying, A man child is borne vnto thee, and comforted him.

(Jer 20:16) And let that man be as the cities, which the Lord hath ouerturned and repented not: and let him heare the cry in the morning, and the showting at noone tide,

(Notes Reference) And let that man be as the (i) cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noon;

(i) Alluding to the destruction of Sodom and Gomorrah, (Gen 19:25).

(Jer 20:17) Because he hath not slaine me, euen from the wombe, or that my mother might haue bene my graue, or her wobe a perpetual conception.

(Notes Reference) Because he slew me not at my birth; or that my mother might have been my grave, and she had not been (k) delivered.

(k) Meaning that the fruit of it might never come to profit.

(Jer 20:18) How is it, that I came forth of the wombe, to see labour and sorowe, that my dayes shoulde be consumed with shame?

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Passage 3: Romans 5-6

(Rom 5:1) Then being iustified by faith, we haue peace toward God through our Lord Iesus Christ.

(Notes Reference) Therefore being (1) justified by faith, we have peace with God through our Lord Jesus Christ:

(1) Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.

(Rom 5:2) By who also through faith, we haue had this accesse into this grace, wherein we stand, and reioyce vnder ye hope of the glory of God.

(Notes Reference) (2) By whom also we (a) have access by faith into this grace (b) wherein we (c) stand, (3) and (d) rejoice in hope of the glory of God.

(2) Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.

(a) We must know by this, that we still receive the same effect from faith.

(b) By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.

(c) We stand steadfast. (3) A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.

(d) Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.

(Rom 5:3) Neither that onely, but also we reioyce in tribulations, knowing that tribulation bringeth forth patience,

(Notes Reference) (4) And not only [so], but we glory in tribulations also: (5) knowing that tribulation worketh patience;

(4) Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable. (5) Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.

(Rom 5:4) And patience experience, and experience hope,

(Rom 5:5) And hope maketh not ashamed, because the loue of God is shed abroade in our heartes by the holy Ghost, which is giuen vnto vs.

(Notes Reference) (6) And hope maketh not ashamed; because the (e) love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

(6) The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.

(e) With which he loves us.

(Rom 5:6) For Christ, when we were yet of no strength, at his time died for the vngodly.

(Notes Reference) (7) For when we were yet without strength, in due (f) time Christ died for the ungodly.

(7) A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?

(f) At an appropriate and proper time which the Father had appointed.

(Rom 5:7) Doutles one will scarce die for a righteous man: but yet for a good man it may be that one dare die.

(Notes Reference) (8) For scarcely (g) for a righteous man will one die: yet peradventure for a good man some would even dare to die.

(8) An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.

(g) In the place of a just man.

(Rom 5:8) But God setteth out his loue towards vs, seeing that while we were yet sinners, Christ died for vs.

(Notes Reference) But God (h) commendeth his love toward us, in that, while we were yet (i) sinners, Christ died for us.

(h) He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.

(i) While sin reigned in us.

(Rom 5:9) Much more then, being now iustified by his blood, we shalbe saued from wrath through him.

(Notes Reference) Much more then, being now justified by his blood, we shall be saved from (k) wrath through him.

(k) From affliction and destruction.

(Rom 5:10) For if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, we shalbe saued by his life,

(Rom 5:11) And not onely so, but we also reioyce in God through our Lord Iesus Christ, by whom we haue nowe receiued the atonement.

(Notes Reference) (9) And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

(9) He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.

(Rom 5:12) Wherefore, as by one man sinne entred into ye world, and death by sinne, and so death went ouer all men: in who all men haue sinned.

(Notes Reference) (10) Wherefore, as by (l) one man (m) sin entered into the world, and death by sin; and so death passed upon all men, (n) for that all have sinned:

(10) From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.

(l) By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.

(m) By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.

(n) That is, in Adam.

(Rom 5:13) For vnto the time of the Law was sinne in the worlde, but sinne is not imputed, while there is no lawe.

(Notes Reference) (11) (For until (o) the law sin was in the world: but sin is not (p) imputed when there is no law.

(11) That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.

(o) Even from Adam to Moses.

(p) Where there is no law made, no man is punished as faulty and guilty.

(Rom 5:14) But death reigned from Adam to Moses, euen ouer them also that sinned not after the like maner of that transgression of Adam, which was the figure of him that was to come.

(Notes Reference) (12) Nevertheless death reigned from Adam to Moses, even over (q) them that had not sinned after the (r) similitude of Adam's transgression, (13) who is the figure of him that was to come.

(12) But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.

(q) Our infants.

(r) Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.

(13) Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.

(Rom 5:15) But yet the gift is not so, as is the offence: for if through the offence of that one, many be dead, much more the grace of God, and the gift by grace, which is by one man Iesus Christ, hath abounded vnto many.

(Notes Reference) (14) But not as the offence, so also [is] the free gift. For if through the offence of (s) one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many.

(14) Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.

(s) That is, Adam.

(Rom 5:16) Neither is the gift so, as that which entred in by one that sinned: for the fault came of one offence vnto condemnation: but the gift is of many offences to iustification.

(Notes Reference) (15) 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 (t) justification.

(15) Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.

(t) To the sentence of absolution, by which we are acquitted and pronounced righteous.

(Rom 5:17) For if by the offence of one, death reigned through one, much more shall they which receiue that abundance of grace, and of that gift of that righteousnesse, reigne in life through one, that is, Iesus Christ.

(Notes Reference) (16) 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 (u) reign in life by one, Jesus Christ.)

(16) The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.

(u) Be partakers of true and everlasting life.

(Rom 5:18) Likewise then as by the offence of one, the fault came on all men to condemnation, so by the iustifying of one, the benefite abounded toward all men to the iustification of life.

(Notes Reference) (17) Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto (x) justification of life.

(17) Therefore, to be short, as by one man's offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.

(x) Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.

(Rom 5:19) For as by one mans disobedience many were made sinners, so by that obedience of that one shall many also be made righteous.

(Notes Reference) (18) For as by one man's (y) disobedience (z) many were made sinners, so by the obedience of one shall many be made righteous.

(18) The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.

(y) So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.

(z) The word "many" is contrasted with the words "a few".

(Rom 5:20) Moreouer the Law entred thereupon that the offence shoulde abound: neuerthelesse, where sinne abounded, there grace abounded much more:

(Notes Reference) (19) Moreover the law (a) entered, that the offence might abound. But where sin abounded, grace did much more (b) abound:

(19) A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.

(a) In addition to that disease which all men were infected with by being defiled with one man's sin, the law entered.

(b) Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.

(Rom 5:21) That as sinne had reigned vnto death, so might grace also reigne by righteousnesse vnto eternall life, through Iesus Christ our Lord.

(Rom 6:1) What shall we say then? Shall we continue still in sinne, that grace may abounde? God forbid.

(Notes Reference) What (1) shall we say then? Shall we continue in (a) sin, that grace may abound?

(1) He passes now to another benefit of Christ, which is called sanctification or regeneration.

(a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification.

(Rom 6:2) Howe shall we, that are dead to sinne, liue yet therein?

(Notes Reference) God forbid. (2) How shall we, that are (b) dead to sin, live any longer therein?

(2) The benefits of justification and sanctification are always inseparable joined together, and both of them proceed from Christ by the grace of God: now sanctification is the abolishing of sin, that is, of our natural corruption, whose place is taken by the cleanness and pureness of a reformed nature.

(b) They are said by Paul to be dead to sin, who are made partakers of the power of Christ, so that the natural corruption is dead in them, that is, the power of it is removed, and it does not bring forth its bitter fruits: and on the other hand, they are said to live to sin, who are in the flesh, that is, whom the Spirit of God has not delivered from the slavery of the corruption of nature.

(Rom 6:3) Knowe ye not, that all we which haue bene baptized into Iesus Christ, haue bene baptized into his death?

(Notes Reference) (3) Know ye not, that so many of us as were baptized into (c) Jesus Christ were baptized into his death?

(3) There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.

(c) To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.

(Rom 6:4) We are buried then with him by baptisme into his death, that like as Christ was raysed vp from the dead to the glorie of the Father, so we also should walke in newnesse of life.

(Notes Reference) Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead (d) by the glory of the Father, even so (e) we also should walk in newness of life.

(d) So that Christ himself, being released of his infirmity and weakness, might live in glory with God forever.

(e) And we who are his members rise for this purpose, that being made partakers of the very same power, we should begin to lead a new life, as though we were already in heaven.

(Rom 6:5) For if we be planted with him to the similitude of his death, euen so shall we be to the similitude of his resurrection,

(Notes Reference) (4) For if we have been planted together in the (f) likeness of his death, we shall (g) be also [in the likeness] of [his] resurrection:

(4) The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life: by which it follows that no man is sanctified who lives still to sin, and therefore is no man made partaker of Christ by faith, who does not repent and turn from his wickedness: for as he said before, the law is not overturned but established by faith.

(f) And by means of the strength which comes from him to us, so we die to sin, as he is dead.

(g) For every day we become more perfect: for we will never be perfectly sanctified, as long as we live here.

(Rom 6:6) Knowing this, that our old man is crucified with him, that the body of sinne might be destroied, that henceforth we should not serue sinne.

(Notes Reference) Knowing this, that our (h) old man is crucified with (i) [him], that the (k) body of sin might be destroyed, that henceforth we should not (l) serve sin.

(h) Our entire nature, as we are conceived and born into this world with sin, is called "old", partly by comparing that old Adam with Christ, and partly also in respect of the deformed state of our corrupt nature, which we change with a new.

(i) Our corrupt nature is regarded as belonging to Christ, not because of what he has done, but by imputation.

(k) That wickedness which remains in us.

(l) The end of sanctification which we aim at, and will at length come to, that is, when God will be all in all.

(Rom 6:7) For he that is dead, is freed from sinne.

(Notes Reference) (5) For he that is dead is freed from sin.

(5) He proves it by the effects of death, comparing Christ the head with his members.

(Rom 6:8) Wherefore, if we bee dead with Christ, we beleeue that we shall liue also with him,

(Rom 6:9) Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion ouer him.

(Rom 6:10) For in that hee died, hee died once to sinne but in that he liueth, he liueth to God.

(Notes Reference) For in that he died, he died unto sin (m) once: but in that he liveth, he liveth unto (n) God.

(m) Once for all.

(n) With God.

(Rom 6:11) Likewise thinke ye also, that ye are dead to sin, but are aliue to God in Iesus Christ our Lord.

(Rom 6:12) Let not sinne reigne therefore in your mortal body, that ye should obey it in ye lusts therof:

(Notes Reference) (6) Let not sin therefore (o) reign in your mortal body, that ye should obey it in the lusts thereof.

(6) An exhortation to contend and strive with corruption and all the effects of it.

(o) By reigning Paul means that principal and high rule which no man strives against, and even if anyone does, it is in vain.

(Rom 6:13) Neither giue ye your members, as weapons of vnrighteousnes vnto sinne: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as weapons of righteousnesse vnto God.

(Notes Reference) Neither (p) yield ye your (q) members [as] (r) instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.

(p) To sin, as to a Lord or tyrant.

(q) Your mind and all the powers of it.

(r) As instruments to commit wickedness with them.

(Rom 6:14) For sinne shall not haue dominion ouer you: for ye are not vnder ye Lawe, but vnder grace.

(Notes Reference) (7) For sin shall not have dominion over you: for ye are not under the law, but under grace.

(7) He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.

(Rom 6:15) What then? shall we sinne, because we are not vnder the Law, but vnder grace? God forbid.

(Notes Reference) (8) What then? shall we sin, because we are not under the law, but under grace? God forbid.

(8) To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.

(Rom 6:16) Knowe ye not, that to whomsoeuer yee giue your selues as seruats to obey, his seruants ye are to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse?

(Rom 6:17) But God be thanked, that ye haue beene the seruants of sinne, but yee haue obeyed from the heart vnto the forme of the doctrine, wherunto ye were deliuered.

(Notes Reference) (9) But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that (s) form of doctrine which was delivered you.

(9) By nature we are slaves to sin and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.

(s) This type of speech has a special meaning in it: for he means by this that the doctrine of the gospel is like a certain mould in which we are cast, to be shaped and fashioned like it.

(Rom 6:18) Being then made free from sinne, yee are made the seruants of righteousnesse.

(Rom 6:19) I speake after the maner of man, because of the infirmitie of your flesh: for as yee haue giuen your members seruants to vncleannes and to iniquitie, to commit iniquitie, so now giue your mebers seruants vnto righteousnesse in holinesse.

(Rom 6:20) For when ye were the seruants of sinne, ye were freed from righteousnesse.

(Notes Reference) For when ye were the servants of sin, ye were (t) free from righteousness.

(t) Righteousness had no rule over you.

(Rom 6:21) What fruit had ye then in those things, whereof ye are nowe ashamed? For the ende of those things is death.

(Notes Reference) (10) What fruit had ye then in those things whereof ye are now ashamed? for the (u) end of those things [is] death.

(10) An exhortation to the study of righteousness and hatred of sin, the contrary results of both being set down before us.

(u) The reward or payment.

(Rom 6:22) But now being freed from sinne, and made seruants vnto God, ye haue your fruit in holines, and the end, euerlasting life.

(Rom 6:23) For the wages of sinne is death: but the gift of God is eternall life, through Iesus Christ our Lord.

(Notes Reference) (11) For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.

(11) Death is the punishment due to sin, but we are sanctified freely, to everlasting life.