---
title: "Clarke"
description: "The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received by faith only, proceeds in this chapter"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/romans/6"
---

The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received *by faith* *only*, proceeds in this chapter to show the obligations under which both were laid to live a holy life, and the means and advantages they enjoyed for that purpose. This he does, not only as a thing highly and indispensably necessary in itself-for without holiness none can see the Lord-but to confute a calumny which appears to have been gaining considerable ground even at that time, viz. that the doctrine of *justification by faith alone, through the grace of* *Christ Jesus*, rendered obedience to the moral law useless; and that the more evil a man did, the more the grace of God would abound to him, in his redemption from that evil. That this calumny was then propagated we learn from [Romans 3:8](../../../kjv/romans/3/8); and the apostle defends himself against it in the 31st verse of the same, [Romans 3:31](../../../kjv/romans/3/31) by asserting, that his doctrine, far from making void the law, served to establish it. But in this and the two following chapters he takes up the subject in a regular, formal manner; and shows both Jews and Gentiles that the principles of the Christian religion absolutely require a *holy heart* and a *holy* *life*, and make the amplest provisions for both.
Verse [Romans 6:1](../../../kjv/romans/6/1). ***Shall we continue in sin*** — It is very likely that these were the words of a believing *Gentile*, who-having as yet received but little instruction, for he is but just brought *out* of his *heathen* state to believe in Christ Jesus-might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favour of God. And we need not wonder that a *Gentile*, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under *no obligation* to keep the *moral law* of God; that Christ had kept it for them; that his keeping it was *imputed to them*; and that God, who had exacted it from *Him*, who was their surety and representative, would not exact it from *them*, forasmuch as it would be *injustice* to require *two payments* for *one debt*." These are the *Antinomians* who once flourished in this land, and whose race is not yet utterly extinct.

Verse [Romans 6:2](../../../kjv/romans/6/2). ***God forbid*** — Μη γενοιτο, *Let it not be; by no means;* *far from it; let not such a thing be mentioned*!-Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our *God forbid*! for, though this may express the *same thing*, yet it is not proper to make the sacred NAME SO familiar on such occasions.
***How shall we, that are dead to sin*** — The phraseology of this verse is common among Hebrews, Greeks, and Latins. To DIE *to a* *thing* or *person*, is to *have nothing to do with it* or *him*; to be *totally separated* from them: and *to live to a thing* or *person* is to be *wholly given up to them*; to have the most *intimate* *connection* with them. So Plautus, Clitell. iii. 1, 16: *Nihil* *mecum tibi*, MORTUUS TIBI SUM. *I have nothing to do with thee; I* *am* DEAD *to thee*. Persa, i. 1, 20: *Mihi quidem tu jam* MORTUUS ERAS, *quia te non visitavi. Thou wast* DEAD *to me because I* *visited thee not*. So AElian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "*The Tapyrians are such lovers of wine, that they* LIVE *in wine; and the principal part of their* LIFE *is* DEVOTED *to* *it*." *They live to wine*; they are insatiable drunkards. See more examples in *Wetstein* and *Rosenmuller*.

Verse [Romans 6:3](../../../kjv/romans/6/3). ***Know ye not***, &c.] Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. *To be baptized into Christ*, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.
***Baptized into his death?*** — That, as Jesus Christ in his crucifixion died completely, so that no spark of the *natural* or *animal life* remained in his body, so those who profess his religion should be so completely *separated* and *saved from sin*, that they have no more *connection* with it, nor any more *influence* from it, than a *dead man* has with or from his *departed* spirit.

Verse [Romans 6:4](../../../kjv/romans/6/4). ***We are buried with him by baptism into death*** — It is *probable* that the apostle here alludes to the mode of administering baptism by *immersion*, the whole body being put *under* *the water*, which seemed to say, the man is *drowned*, is *dead*; and, when he came up out of the water, he seemed to have a *resurrection* to life; *the man is risen again; he is alive*! He was, therefore, supposed to throw off his old *Gentile* state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is *probable* that the apostle alludes to this mode of immersion; but it is not absolutely *certain* that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by *baptism* is also denoted by our being *planted*, or rather, *grafted together in* *the likeness of his death*; and Noah's ark *floating* upon the water, and *sprinkled by the rain from heaven*, is a *figure* corresponding to *baptism*, [1 Peter 3:20-21](../../../kjv/1-peter/3/20-21); but neither of these gives us the same idea of the outward form as *burying*. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our *death to sin*, and our *obligation to walk in newness of life*: without which, of what use can it or any other *rite* be?
***Raised up from the dead by the glory of the Father*** — From this we learn, that as it required the *glory of the Father*, that is, his *glorious energy*, to raise up from the grave tho dead body of Christ, so it requires the same glorious energy to *quicken* the dead soul of a sinner, and enable him to walk in newness of life.

Verse [Romans 6:5](../../../kjv/romans/6/5). ***For if we have been planted together*** — συμφυτοι γεγοναμεν. Dr. Taylor observes, that our translation does not completely express the apostle's meaning. Τα συμφυτα are such plants as grow, the one *upon* and *in the other*, deriving sap and nourishment from it, as the *mistletoe* upon the *oak*, or the *scion* upon the *stock* in which it is grafted. He would therefore translate the words: *For if we have been* growers together *with* *Christ in the likeness of his death*, (or in that which is like his death,) *we shall be also* growers together *with him in the likeness* *of his resurrection*; or in that which is like *his resurrection*. He reckons it a beautiful metaphor, taken from *grafting*, or making the scion *grow together* with a new *stock*.
But if we take the word *planted* in its usual sense, we shall find it to be a metaphor as beautiful and as expressive as the former. When the seed or plant is inserted in the ground, it derives from that ground all its nourishment, and all those juices by which it becomes developed; by which it increases in size, grows firm, strong, and vigorous; and puts forth its leaves, blossoms, and fruit. The *death* of Jesus Christ is represented as the *cause* whence his *fruitfulness*, as the author of eternal salvation to mankind is derived; and genuine believers in him are represented as being *planted in his death*, and growing *out of it*; deriving their growth, vigour, firmness, beauty, and fruitfulness from it. In a word, it is by his *death* that Jesus Christ redeems a lost world; and it is from that vicarious death that believers derive that pardon and holiness which makes them so *happy* in *themselves*, and so *useful* to *others*. This sacrificial death is the *soil* in which they are *planted*; and from which they derive their *life, fruitfulness*, and their final *glory*.

Verse [Romans 6:6](../../../kjv/romans/6/6). ***Our old man is crucified with*** him] This seems 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 *rudiments* 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 *slain* 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*, [Romans 8:3](../../../kjv/romans/8/3); and 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 παλαιος ανθρωπος, *the old man*, used here, and in [Ephesians 4:22](../../../kjv/ephesians/4/22), and [Colossians 3:9](../../../kjv/colossians/3/9), is the same as *the flesh with its affections and lusts*, [Galatians 5:24](../../../kjv/galatians/5/24); and *the body of the sins of the flesh*, [Colossians 2:11](../../../kjv/colossians/2/11); and the very same which the Jewish writers term אדם הקדמוני, *Adam hakkadmoni*, the *old Adam*; and which they interpret by יצר הרע *yetsar hara*, "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 counterwork and destroy the very spirit and soul of sin, that we shall *no longer* *serve it*, δουλευειν, no longer be its *slaves*. Nor shall it any more be capable of performing its essential functions than a *dead* *body* can perform the functions of natural life.

Verse [Romans 6:7](../../../kjv/romans/6/7). ***He that is dead is freed from sin.*** — δεδικαιωται, literally, *is justified* from sin; or, is *freed* or *delivered* from it. Does not this simply mean, that the man who has received Christ Jesus by faith, and has been, through believing, 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 shows 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 καταργηθη, *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 react 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 he 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 [Romans 6:8](../../../kjv/romans/6/8). ***Now if we be dead with Christ*** — According to what is stated in the preceding verses. See particularly on the 5th verse. [Romans 6:5](../../../kjv/romans/6/5)

Verse [Romans 6:9](../../../kjv/romans/6/9). ***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 [Romans 6:10](../../../kjv/romans/6/10). ***He died unto sin once*** — On this clause Rosenmuller speaks thus: "Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· *propter peccatum mortuus* *est semel*, et quidem misera morte. Τῃ ἁμαρτιᾳ, i.e. ὑπερ της ἁμαρτιας, *ad expianda peccata*; res ipsa docet aliter *homines* αποθνησκειν τῃ ἁμαρτιᾳ, *aliter* Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est." "*He* *died unto sin once*: i.e. *he died on account of sin*, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, *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 [Romans 6:11](../../../kjv/romans/6/11). ***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 [Romans 6:12](../../../kjv/romans/6/12). ***Let not sin therefore reign*** — This is a prosopopoeia, 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 control 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.*** — Αυτῃ εν ταις επιθυμιαις αυτου. 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 he 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 [Romans 6:13](../../../kjv/romans/6/13). ***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*, your *feet*. *Think* and devise what is pure; *speak* what is true, and to the use of edifying; *work* that which is just and good; and *walk* steadily in the *way* that leads to everlasting felicity. Be holy *within* and holy *without*.

Verse [Romans 6:14](../../../kjv/romans/6/14). ***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 [Romans 6:15](../../../kjv/romans/6/15). ***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* which 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 [Romans 6:16](../../../kjv/romans/6/16). ***To whom ye yield yourselves*** — Can you 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.
The word δουλος, which we translate *servant*, properly signifies *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, in many cases, his life hung on the mere caprice of the master. This state is the state of every poor, miserable sinner; he is the slave of Satan, and his own evil lusts and appetites are his most cruel task-masters. The same word is applied to the *servants of Christ*, the more forcibly to show 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. [Romans 1:1](../../../kjv/romans/1/1); [Romans 1:1](../../../kjv/romans/1/1).

Verse [Romans 6:17](../../../kjv/romans/6/17). ***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. The Hebrew phrase, [Isaiah 12:1](../../../kjv/isaiah/12/1), is exactly the same as that of the apostle here: *In that day thou shalt say, I will praise thee, for* *thou wast angry with me*: that is, *although thou wast angry with* *me, thou hast turned away thy wrath*, c.
***That form of doctrine*** — Τυπον διδαχης 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 εις ὁν παρεδοθητε τυπον refer to the *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 purity.

Verse [Romans 6:18](../../../kjv/romans/6/18). ***Being then made free from sin*** — ελευθερωθεντες 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 *prosopopoeia*: both *sin* and *righteousness* are *personified: sin* can enjoin no *good* and *profitable* work; *righteousness* can require none that is *unjust* or *injurious*.

Verse [Romans 6:19](../../../kjv/romans/6/19). ***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 show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.

Verse [Romans 6:20](../../../kjv/romans/6/20). ***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."

I know not whether it be possible to paint the utter prevalence of sin in stronger colours than the apostle does here, by saying *they were* FREE *from righteousness*. It seems tantamount to that expression in Genesis, [Genesis 6:5](../../../kjv/genesis/6/5), 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.

Verse [Romans 6:21](../../../kjv/romans/6/21). ***What fruit had ye then in those things*** — God designs that every man shall reap *benefit* by *his* service. 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 [Romans 6:22](../../../kjv/romans/6/22). ***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 [Romans 6:23](../../../kjv/romans/6/23). ***For the wages of sin is death*** — The second death, everlasting *perdition*. Every sinner *earns* this by long, sore, and painful service. O! 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 MERIT *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 το χαρισμα του θεου, THE *gracious* GIFT *of* GOD. And even this gracious gift comes *through Jesus Christ* *our Lord*. He alone has procured it; and it is given to all those who find redemption in his blood. A sinner goes to hell because he *deserves* it; 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 οψωνια, which we here render *wages*, signified the *daily pay* of a Roman soldier. So every sinner has a *daily pay*, and this pay is *death*; he has *misery* because he sins. Sin constitutes hell; the sinner has a hell in his own bosom; all is *confusion* and *disorder* where God does not reign: every indulgence of sinful 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 *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 *self-interest*, 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; second 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 hands begin to act.

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