Greek lab

; but in that He liveth, to God He liveth. Thus, too, repute ye yourselves dead indeed to sin, but living to God through Christ Jesus."[190]

Similiter etiam scribit Paulus in Epistola ad Romanos: "Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati,"[123]

But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life."[300]

ward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: "Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life."[328]

of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death,[54]

you have your norm; if you have passed over "into Christ,"[119]

This baptism, therefore, is given into the death of Jesus:[55]

Nicanora having thus spoken, the Apostle Philip, along with Bartholomew and Mariamme and those with them, prayed for her to God, saying: Thou who bringest the dead to life, Christ Jesus the Lord, who hast freed us through baptism from the slavery of death,[9]

Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration;[266]

so also His burial has an application to those who have been made conformable to His death, who have been both crucified with Him, and have died with Him; as is declared by Paul, "For we were buried with Him by baptism, and have also risen with Him."[179]

But the image of the heavenly is the resurrection from the dead, and incorruption, in order that "as Christ was raised up from the dead by the glory of the Father, so we also should walk in newness of life."[41]

life to be put on, so that those who have truly received Him rise again from the dead, that He is called the resurrection. And this He does not only at the moment at which a man says,[132]

And then he says, as if enjoying some earnest of the resurrection, "We rose with Him,"[107]

who took Him and delivered Him up into the hands of men, might be laughed at by Him who dwells in the heavens, and might be derided by the Lord, inasmuch as, contrary to their expectation, it was to the destruction of their own kingdom and power, that they received from the Father the Son, who was raised on the third day, by having abolished His enemy death, and made us conformed, not only to the image of His death but also of His resurrection; through whom we walk in newness of life,[78]

y man according to the good pleasure of His kindness, that He might inspire him with the knowledge of His will, and enlighten the eyes of his heart to consider of His wonderful works, and make known to him the judgments of righteousness, that so he might hate every way of iniquity, and walk in the way of truth, that he might be thought worthy of the layer of regeneration, to the adoption of sons, which is in Christ, that "being planted together in the likeness of the death of Christ,"[186]

But to us the apostle says, "Now we know this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin."[78]

For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[24]

by an amendment of life, not by a destruction of the substance, as he goes on to say, "that henceforth we should not serve sin; "[321]

Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease,[459]

And again, "Knowing that Christ, rising from the dead, dieth no more: "[303]

For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But "Christ, being raised from the dead, dieth no more: death hath no more dominion over Him; "[61]

"] In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell, He was the first who rose from the dead and "death shall have no more dominion over Him,"[2]

things therefore are to be thought of in connection with this place-the woman that hath a husband, who is under a husband-the law; and the woman who is an adulteress, to-wit, the soul, which, while her husband, the law, liveth, has become joined to another husband, namely, the law of the flesh; and the woman who is married to the brother of the dead husband, to the Word who is alive and dies not, who "being raised from the dead dieth no more, for death hath no more dominion over Him."[25]

And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God."[13]

and as His death was necessary, because of the statement, "For in that He died, He died unto sin once,"[176]

Indeed even one of the Corinthians to whom Paul declared that he knew nothing but Jesus Christ and Him crucified, should he learn Him who for our sakes became man, and so receive Him, he would become identified with the beginning of the good things we have spoken of; by the man Jesus he would be made a man of God, and by His death he would die to sin. For "Christ,[51]

And for this reason he says, in the Epistle to the Romans: "Let not sin, therefore, reign in your mortal body, to be under its control: neither yield ye your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God."[123]

Being then made free from sin, ye became the servants of righteousness. I speak after the manner of men."[25]

And such an one indeed would see in Him the kingdom of God come with power; and he would see this, as one who is no longer now under the reign of "sin which reigns in the mortal body of those who sin,"[225]

you may say that Christ is theirs in so far as He is absolute Kingdom, reigning in every thought of the man who is no longer under the reign of sin which reigns in the mortal body of those who have subjected themselves to it.[44]

usque ad illud: "Neque exhibete membra vestra, arma injustitiae peccato."[124]

Quoniam autem qui introducunt indifferentiam, paucas quasdam Scripturas detorquentes, titillanti suae voluptati eas suffragari existimant; rum praecipue illam quoque: "Peccatum enim vestri non dominabitur; non estis enim sub lege, sed sub gratia; "[98]

and was superinducing grace over the law,[65]

Ipse enim egregius Apostolus in verbis, quae praedictae dictioni subjungit, intentati criminis afferet solutionem: "Quid ergo? peccabimus, quia non sumus sub lege, sed sub gratia? Absit."[99]

Quomodo etiam res est libera, intemperantia et turpis sermo? "Omnis enim, qui peccat, est servus," inquit Apostolus.[24]

or venerate the earth, or make over[246]

For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord."[14]

And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."[260]

But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life;[358]