A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

DIAL. X.

Verse 12. Whereas by one man sinne entred into the world, aud death by sinne, and so death went ouer all men, in whom all haue sinned.

Tim.

WHat is the purpose of the Apostle in this Text?

Silas

Hauing spoken hitherto of the first part of Iustification, touching remission of sins by faith in the sufferings and death of Christ, and laide out the same in the causes & effects: now he proceedeth to handle the other part of Iustification, touching the imputation of Christs perfect obedience vnto vs which beleeue.

Tim.

Is there any necessity of this part of Iustification?

Sil.

Yea, very great: for we were two wayes endan∣gered to God, 1. by not fulfilling and keeping the law (as we are bound) we lost all right and title to Heauen. Secondly, by our sinnes done against the Law, wee be∣come worthy for euer of eternall punishment in Hell, and therefore wee haue neede of a double remedy from Christ: one, to haue a satisfaction for the deserued pu∣nishment, and this wee haue by the death and bloud∣shed of Christ imputed to vs. The other, to restore vs to the right of our lost inheritance, and this wee haue by the perfect obedience of his life put vpon our faith.

Tim.

How may it appeare that Paul doth thus distinguish the parts of our Iustification?

Silas.

Two wayes: First, by the word reioycing or glorying, vsed in the former verse, wherein hee makes his passage to this Treatise.

Tim.

What doe ye gather from hence?

Silas.

Thus much: beleeuing Christians cannot fully reioyce and glory concerning God, vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion, they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth, and vnto which by the promise of the Law eternall life is due: which seeing they haue not nor can haue in themselues, therefore they haue it of Christ.

Tim.

What is the second way how ye gather this distinction of two parts of Iustification?

Silas.

By the comparison of Adams vnrighteousnesse and his disobedience, with Christ his obedience, both communicated to all elect persons, though in diuers sorts and fashions, the which he doth begin in verse 12. and continueth it to verse 20.

Tim.

Wherein be Adam and Christ compared together?

Sil.

Both in things wherein they are like one to the other, and in things wherein they are contrary one to

the other. They are alike in this generally, that each of them conueyeth that which is his, vnto such as are theirs, and be of them; particularly, Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed; Christ conueyeth ouer righte∣ousnesse and life to his members by free imputation of faith. Also they differ in this, that the offence of Adam by which death came vpon all men was but one, but the obedience of Christ imputed to beleeuers, doth not on∣ly couer and doe away that one, but all other offences of the elect: also his obedience putteth vpon the faith∣full a righteousnesse which meriteth a farre better con∣dition then wee lost by Adams vnrighteousnesse: this vnlikenesse is pointed at, verse 15, and further laide o∣pen, verse 16, 17.

Tim.

What be the profits that will arise of this comparison?

Sil.

These: First, it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy, this beeing as reasonable as that the vnrighteousnesse and sinne of a∣nother should be deriued to vs to make vs guilty. Se∣condly, it will serue much to humble Gods Children, to consider well the nature and force of sinne, and what hurt they haue taken by it. Thirdly, the great benefit they haue from Christ will bee better knowne, more hungred after, and esteemed of vs more greatly by set∣ting before it the contrary euill, as a cure is more com∣mended being compared with the danger of the disease.

Tim.

What be the parts of this 12, verse?

Silas.

Two: First, a proposition of the double harme which is come vpō the whole world by Adam, through whom all men are vnder sinne and death. Secondly, a reason heereof, in as much as all men were in Adams loynes when he sinned, and so sinned in him; (In whom wee all haue sinned.)

Tim.

Now to the words, and tell vs what is meant by that one man heere spoken off.

Sil.

Adam, as verse 14, vnder whom Eue also is con∣tained; for sinne came by them both, Psal. 51, 5. but the man is named, and not the woman, because hee being the man, was the more worthy person. Secondly, be∣cause hee was more in fault then Eue, in regarde of his more eminent power and grace. Thirdly, sinne is pro∣pagated and deriued to vs, rather by the Father then by the Mother, because he is the principall agent in gene∣ration.

Tim.

What were we taught heereby, that Adam beeing but one man, so great and generall a mischiefe came of him?

Silas.

Two thinges: First, the infinite hurt that may come of one person being euill, & the meruailous good that may redound to many, by one being good.

Tim.

Whereunto should the knowledge heereof serue vs?

Silas.

First, to admonish Parents verie carefully, to looke to the education of euery one of their Children. Secondly, that it behooueth the publicke state much, what manner of person he is that beareth gouernment. Thirdly, it behooueth them who haue gouernement, to watch ouer the manners of all men vnder their charge, because one man neglected, may marre all, as Achan did, Iosh. 7.

Tim.

What was the other thing gathered from hence?

Silas.

An exceeding comfort to great offenders, so they turne and beleeue the Gospell; which may bee rai∣sed thus; Adam and Eue which sinned so heynously, & also wrapt their whole kind (euen a worlde of people) within sinne and destruction, were yet receiued to mer∣cy and saued: therefore let no sinner (how horrible so∣euer) be out of hart, if they come to the throne of grace for pardon, with trust to haue it.

Tim.

What is further to bee obserued from this, that it is saide [Sin entred by one man?]

Silas.

Euen this: that God is not to bee blamed, as cause and author of sinne, seeing it came in, by, & tho∣rough man. For, whereas Adam might haue refused the

temptation if he would, he freely obeyed, and willing∣ly yeelded, and so sin entred by him, without any fault in God, who had made him righteous, and giuen him freedome of will.

Tim.

Was there not a necessity herein, that Adam shold yeeld?

Silas.

True, there was so, in regards of Gods counsel, who had decreed not to strengthen his wil in the temp∣tation, but to forsake him; yea & further, that being left to himself, he shold follow the suggestions, that so there might be occasion of giuing and sending his Son, to re∣deem the world, to the manifestation of his Iustice and mercy. But notwithstanding this, yet Adams disobedi∣ence was voluntary, because Gods decree, tho it ruled the euent & businesse, yet offred no force to Adams wil, which could not be compelled; & therfore of it own ac∣cord, enclined it selfe to fulfill the motions of the Ser∣pent and his wife; and therefore the whole fault of our fall lieth vpon Satan and our first parents, as the proper cause of sinne. For God made man righteous, but they found out sundry inuentions, Eccles. 7, 31.

Tim.

What was further learned by this, that sinne entred vpon al by meanes of one man?

Sil.

That sinne is not by creation, but came in after∣wards. Secondly, how dangerous it is to hearken to ill counsell; by meanes whereof, Adam being depraued, did depraue the whole world.

Tim.

What is meant heere by the world?

Sil.

The men which dwell in the world, whither elect or reprobate, as it is expounded afterwards, Death came ouer all men. The word [World] somtime signifieth that fabricke or frame of heauen & earth, as Iohn 1, 10. The world was made by him. Secondly, it signifieth elect mē onely, which are the chiefe part of the world, Ioh. 3, 16. And God was in Christ reconciling the world, 2. Cor. 5, 19. Thirdly, it signifieth the wicked & reprobate onely. Iohn 17, 9. Fourthly, the corrupt qualities and fashions of the world, 1 Iohn 2, 15. Loue not the world. Fiftly, the

whole masse of mankinde good and bad, as here in these words, Sin entred into the world.

Tim.

What is meant heere by sinne?

Sil.

That hereditary disease, called commonly origi∣nall sinne, or birth-sinne, spread ouer our whole kind, as a Leprosie, and hath tainted the whole race of vs. That this onely is heere meant may appeare: First, because he vseth the singular number; but when he speaketh of the fruites of it, he vseth the plurall number. Secondly, that which he calleth sinne heere, he afterwards in verse 17. calleth disobedience of one man, which must needes be the first or Originall finne. Thirdly, hee saith verse 17. by this sinne many are made sinners; and this is only by originall sin. Fourthly, there was no other sin brought death ouer all men except that: therefore that sinne is onely meant heere In that I call it hereditary, it is be∣cause, as a disease which resteth in any stocke, and des∣cendeth from father to sonne, so is this sinne; it runneth from Adam through his whole progeny, from Parents to the Children, euen to the worldes end, as it is sayde heere, It came ouer al men.

Tim.

What may this teach vs?

Sil.

That this sinne is hard to be expelled out of mans Nature, as hereditary diseases are hard to be cured; and therefore must the more be striuen against. Secondly, that Children haue no faults, which they doe not bor∣row and deriue from their parents, of whome they haue corruption, which is the spawne of all sin; which should cause in parents commiseration and patience towardes their Children.

Tim.

How many things are contained in this sinne?

Silas.

These foure thinges: First, guilt or fault. Se∣condly, deseruing of punishment. Thirdly, corruption of nature. Fourthly, priuation or absence of Originall integritie, euen of that innocencie wherein man was created.

Tim.

How proue ye guilt or fault, and deseruing of punish∣ment

thereby?

Silas.

There is guilt or fault, because wee are made sinners by it, verse 17. and there is deseruing of punish∣ment, because this cannot be seuered from the former. Also it is expressely saide, that by it, death went ouer all.

Tim.

How do ye proue, that there is corruption of Nature?

Silas.

Because it is written, That weee go astray from our Mothers wombe, Psal. 58, 3. Againe, that the frame of mans heart, is onely euill continually, Gen. 8, 21. and that we are borne in sinne, Psal. 51, 5. and man borne of a woman cannot be cleane, Iob 25, 4.

Tim.

What doe ye call the corruption of our Nature, and what be the fruites of it?

Silas.

It is a naughty vicious quality in our Nature, whereby it is enclined to all euill naturally, and vndis∣posed vnto any good, yea enemie to God, and disposed against all good, as Titus 3, 3. Hating God, Col. 1. Minds set vpon euill workes. The fruites of this our corrupt Nature, are all sinnes whatsoeuer, euen all those sinnes reckoned vp, Ro. 1. 29, 30, &c. Gal. 5, 19. Tit. 3, 3. Col. 3, 5. or in any other place, euen all maner of sinnes, not blasphemy against the Holy-Ghost excepted.

Tim.

By what degrees doth this corruption proceede and go forward?

Silas.

First, it begetteth lust; which is an euill moti∣on or desire sweruing from Gods will: this is the spawn of all sinne. The second is, obedience to this lust, Rom. 6, 12. which we call consent, when the will yeelds vnto the euill motions, with purpose and resolution to do it: this is called of Iames the conception of sinne, Iam. 1, 15 Then thirdly, there followes an euill action in word or deede, this is called of the same Apostle, the bringing forth of lust (it bringeth forth sinne,) that is some out∣ward grosse acte in speech or action. Lastly, the going ouer this sinnefull acte by custome and continuance in it; this is called the perfection or finishing of sinne: vp∣on

all this, there succeedeth death, as the terme & last period or full point of this proceeding and course in sinning, wherein it resteth.

Tim.

But how proue ye, that Original sin, hath priuation or absence of Originall righteousnesse?

Silas.

This is the consequence vpon all the former; for we could not be guilty, deserue punishment, and be corrupt, if we had our first perfection. Secondly, except we had lost that, we should not need to seeke and fetch that from another, euen from Christ, as ver. 17. Thirdly, when the Scripture saith, God made man righteous, but they found out many inuentions, Eccl. 7, 31. This prooueth, that the perfect righteousnes giuen vnto vs in our creation, is not only lost, but thorow our owne fault lost.

Tim.

Why is this sinne called Originall?

Silas.

First, because it is from the beginning. Second∣ly, because it is first in vs before grace. Thirdly, it is the first head & beginning of all sins. Lastly, it is in vs from our beginning, euen from our very conception.

Tim.

What vse of all this?

Sil.

First, it confuteth the errors of such, which say, it is nothing but priuation of righteousnes. Also such as say, it is nothing but the inclination of our nature to e∣uill. Secondly, it sheweth the most heauy case in which we are all by birth, we being all ouer-couered with cor∣ruption and sinfull putrifaction, rotten and ful of sores; and not so full of euill, as voide of all goodnesse, and so hatefull to God, whose pure eyes cannot but hate vs & abhorre vs; and therefore we are called the children of wrath, Eph. 2, 3. See Ezck. 16. No leaper, no lazar, no Iob to be compared to vs; if we saw our selues, wee should loath our selues. Thirdly, the knowledge heereof, must humble our stomacks and courages. Fourthly, it must stir vp great care of being washed and clensed from this spot: all the water in the sea is too little to wash this one staine, all care in the world is not great enough to get it scoured out, Psa. 51, 2, 6. either repentance for this sinne, or for no sinne.

Fiftly, it must stir vp a desire and a thirst after the pure and holy conception of Christ, which is the couer to hide, the Salue to cure this originall sore. Sixtly, it may make vs compassionate and mercifull one to another, especially to our children, being all alike infected, and they by vs: and therefore in our chiding and corrections, were should bee moderate. Seauenthly, it must keepe vs from extolling nature, and the goodnesse of nature; for all natures euen the best is poysoned, there being nothing good in vs till grace come and plant goodnesse in vs: for can one gather figges of thistles, or grapes of thornes? Math. 7.

Tim.

What is meant here by [death?]

Sil.

Properly a depriuation of life, vnproperly all such things as are forerunners and furthereis thereof; all mise∣ries, sicknesses, paynes, the 〈◊〉〈◊〉 of death.

Tim.

What life did Adam liue before sin?

Sil.

A twofold life; first, of grace being led by the ho∣ly Spirit, which moued him wholy to celestiall and diuine things, this is called spirituall life. The second is of nature, wherby he was moued to follow those good things which tend to preserue nature, and the estate of his body: of both these kinde of liues Adam was depriued, and so dyed a spirituall and naturall death: for beeing before ioyned to God, in his fauour, mooued by his spirit: hee now hauing sinned, was turned from God, lost his sauour and spirit, and so could not aspire to any diuine thing, but had his heart wholy set vpon euill; and touching his naturall life he was threatned, that to dust he should go.

Tim.

Did not his sin deserue eternall death?

Sil.

It did so, but eternal death is nothing saue the con∣tinuance of spirituall death.

Tim.

Yet naturall death was not inflicted vpon him after his sin, for he liued still in the world, and that a great while.

Sil.

He did so, howbeit he may be said to be naturally dead, so soon as he had sinned. First, because by the guilt of his sinne, hee was presently subiect vnto it. Secondly, God streight way gaue sentence of death vppon him, and

therefore hee may bee saide, straight way to haue dyed, as condemned persons are called dead men, though they bee respited. Thirdly, the messengers and souldiers of death, presently tooke hold on him and arrested him, as hunger, thirst, cold, heat, diseases dayly wasting of his natural moy∣sture, to the quenching of life: but God did spare him that the sentence was not presently executed, to commend his patience, and to giue Adam thereby, occasion of saluati∣on; for the promise beeing giuen, and hee called to repen∣tance & faitb, by that meanes attained a better life through Christ, then he lost through sin.

Tim.

What did this shew?

Sil.

That God doth not delight in the death of sinners but rather that they should returne and liue. Secondly, it teacheth vs patience towards such as are offenders of vs, being ready to receiue them to fauour, whensoeuer they truely repent.

Tim.

Howe vnderstand ye this, that all men are vnder death?

Sil.

After this sort; first, euery man so soone as hee is borne, is euery houre apt to die. Secondly, euery man at his birth is spiritually dead, quite destitute of Gods grace and holy spirit, Ephe. 2, 1. till his regeneration. Thirdly, e∣uery person deserueth this death to become eternall, euen euerlasting separation from GOD, and his presence and felicity.

Tim.

What equity or iustice is there in this?

Sil.

The equity is iust, for that one mans sinne was e∣uery mans sinne: for Adam was the roote of our kinde, and therefore this fault is not personall resting in himselfe, but reaching to all his posterity, which were then in his loynes, as Leuy was in Abrahams loynes, Heb. 7, 10. For such iuice as is in the tree, commeth to all the branches; al∣so such as is the water in the fountaine, such it is in the ri∣uer; and some such diseases as be in the parents, descendeth to the children: also amongst vs men, the father beeing a Traytor, the whole bloud is tainted. Lastly, the righte∣ousnesse

of Christ the head, is conuayed ouer to the mem∣bers, so it is here: againe, God who is most iust, so decreed and would haue it; that the grace which Adam had, hee should keepe or loose for himselfe and all mankinde, who were to stand and fall wih him: thus it appeares to be very equall.

Tim.

What instructions learn ye hence?

Sil.

First, it reproues the vulgar conceit, that God will not punish but for actuall sinnes. Secondly, it reprooues some Papists which exempt the Virgin Mary from this ge∣nerall condition of sinne and death. Thirdly, it doeth ad∣monish vs of our most wofull condition, which wee are in without Christ. Fourthly, it puts vs in minde of mutuall compassion, seeing our case is equall, one no better then another, all alike 〈◊〉〈◊〉 and wretched. Fistly, it tea∣cheth the necessity of a Sauiour, not onely to know there must be one, and who he is, and what he hath done, but to gette him to become ours by beleeuing the promises of him.

Tim.

What are we to be put in minde of, by the connexion and ioyning together of sin and death?

Sil.

First, that euery one is bound to make account of dying euery moment, hauing sinne the matter and means of death still about him. Secondly, that the dāme of such a brood, that is sinne, which causeth no lesse then death, is most carefully to be auoyded and abhorred, euen to be fled from, as one would flie from death. Moreouer, think that if an others sinne could doe this, as to make thee culpable of death, what will that sinne do which thou doest in thine owne person? for Adams sinne is thine in account, not in act; yet so as this proueth Adams sinne to bee euery mans owne proper sinne, as if he had himselfe acted and done it, because else he should not dye for it: for men in iustice are not to suffer death for any sinne, saue that which is their owne by act, or imputation. Christ had had wrong done to him, to be brought to death, if sinne had no way belon∣ged vnto him; for death is not inflected but with reference to sin.