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. XI.

Verses 13, 14. For vnto the time of the law was sin in the worlde, but sinne is not imputed where there is no lawe. But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam.

Tim.

WHat is the drift of this scripture?

Sil.

He proceedeth in his purpose to proue all men (euen to the yong In fants newly borne) to bee through Adam sinnetull, by bringing in a secret obiection and answering it.

Tim.

What is the obiection and how is it answered?

Sil.

The obiection is this: there could be no sin nor sin∣ners before Moses, seeing there was no law, & where there is no lawe there is no sinne. This obiection the Apostle doeth answere two wayes; first by a distinction betweene* 1.1 being and reputing: sinne was in the world before Moses law, yet not so reputed and esteemed so vile and soule, see∣ing yet no law was giuen them. Secondly, hee prooues there was sin by the effects of sinne, which is death, where∣unto euen before Moses law, both olde and young were subiect; which is a sufficient proofe that then all men sin∣ned, death being the stipend of sinne.

Tim.

Now expound the wordes and tell vs what is meant here by this, vntill the time of the law?

Sil.

That is to say, all that time that passed betweene Adam and Moses, so expounded, verse 14. Death raigned from Adam to Moyses.

Tim.

What is meant hereby, that sinne was in the world till then?

Sil.

That is to say, men which liued in this world had sin in them as well before the law as afterwards.

Tim.

But howe could that bee, seeing that yet there was no law, and sin is the transgression of some law, and indeede what law could be giuen to some of them, as to Infants which had no vse of reason?

Sil.

Therefore the Apostle in affirming, that notwith∣standing this, there was sinne in the world; hee mea∣neth there was a sinne euen afore the Law, by which sin al men were borne sinners, being both guilty of wrath, and corrupted euen from the wombe. This is the sinne of Adam, in whose sinning, all men were comprehen∣ded, he being head and roote of our kinde, as was sayd verse 12.

Tim.

Belike then this is now the scope of the Apostle, to proue, That as al men are guilty by their owne sinnes, vvhich they do in their owne persons, and haue in their owne Nature: so there is a sinne of Adam, by guilt whereof, al men are ob∣noxious and culpable of death?

Sil.

True, this is in verie deede that which is inten∣ded, and wherein Adam is like Christ: the one, being fountaine of sinne vnto death; the other of righteous∣nesse to life.

Tim.

What meane ye heereby, in that it is saide, Where no Law is, there sin is not imputed?

Silas.

That afore the Law was giuen, sin was not so thoroughly knowne and reputed: but when the law was published, it was better knowne and became more greeuous.

Tim.

But may not these words carrie another sence which may wel stand with the Apostles minde and drift?

Silas.

They may so, as thus: that such as liued in the world after Adam, though they wanted Moyses Law, yet they wanted not a Law altogither.

Tim.

How makes he that appeare?

Silas.

Heereby, because that sinne was imputed, and men became thereby guilty of wrath.

Tim.

What Law might that be?

Silas.

The Lawe of nature giuen them in their Crea∣tion.

Tim.

What examples can yee giue, that sin was imputed to men before the giuing of the Law by Moyses?

Sil.

Sundry and very manifest. First, the punishment

of Caines murther, Gen. 4, 11. Secondly, the reprehensi∣on of Abimelech, Gen. 20, 6. Thirdly, the ouerthrow of the world by a flood, Gen. 7, 20. Fourthly, the destruc∣tion of Sodom, 19, 24. Fiftly, the drowning of the E∣gyptians, Exod. 14, 27, 28. al which hapned for sinne.

Tim.

What other examples can ye giue to proue this, that sin was imputed?

Silas.

The death of infants, as well as of men of yeares, which plainly proueth all men to haue bin sinners, and guilty before the Law of Moyses.

Tim.

What learne ye by this, that sinne and death doe vnse∣parably follow one the other?

Silas.

That death came in not by creation, but by cor∣ruption. Secondly, that if men accompt death terrible, they should not thinke sleightly of sin the breeder of it.

Tim.

What meaneth this which is saide heere, [That death raigned from Adam to Moyses?]

Silas.

Heereby hee signifieth the force and power of death to bee exceeding great, bearing all men downe before it, as a mighty King dooth subdue such as rise a∣gainst him.

Tim.

How long doth the raign of death continue and last?

Silas.

Not from Adam till Moyses onely, but till the end of the world.

Tim.

Ouer whom doth death exercise his power and king∣dome?

Sil.

Ouer all, both olde and young, none exempted, Infants nor men.

Tim.

Yet the Apostle saith of some, that they shall not dye but be changed, Cor. 15, 52.

Sil.

True: yet that change shall bee instead of death to them. Secondly, this is the condition of all men, that through sinne they are subiect to death; God may priui∣ledge whom he will, as Enoch and Elias.

Tim.

Whence got death this power?

Sil.

Through mans sinne, according to Gods decree.

Tim.

What learne ye heereby?

Sil.

That there is a necessity for al men once to come vnto death.

Tim.

But the faithful haue their sinnes forgiuen them, how is it then that they dye?

Sil.

Yet sinne is still in them, whence commeth death to them, not as a part of the curse for sinne, but as an en∣trance into heauenly blisse, whither they cannot come but by death; so as they are freed from the hurt which death brings, but not from the necessity of dying.

Tim.

What should this teach?

Sil.

That all men are so to make account of death, as they doe prepare continually for it, and arme themselues continually against the fear of it, by keeping faith and a good conscience.

Tim.

You saide that death raigned ouer Infants, tell vs by what words are infants described?

Sil.

That they sinned not after that maner that Adam sinned.

Tim.

What meaneth this?

Sil.

That they are free from voluntary and actual sins, as in respect of their owne persons.

Tim.

What sin then haue Infants to procure death?

Sil.

Their byrth-sinne, or originall corruption, which they draw from their Parents by propagation.

Tim.

What is to be gathered hence for our instruction?

That parents haue cause to mourne for sinne in their young children, as well as for their owne. Secondly, that in the death of their children, they consider not so much the losse as the cause which is sinne; which would keepe them from impatiencie, & serue to humble them. Thirdly, that there is diuers kindes of sinne (to wit) vo∣luntary, inuoluntary, originall, actuall. Moreouer, that all sinne is equall thus farre as to deserue death, though in other respects vnequall.

Tim.

What will follow of this?

Silas.

That God is no respecter of persons, young or olde, all are one with him.

Tim.

Yet sinnes are not euery way equall.

Sil.

No: For there is difference in the degree both of the offence, and of the punishment, some more hey∣nous then others, some to be more grieuously punished then others.

Tim.

What should this worke?

Silas.

It should be a bridle to wicked ones to refraine from sinne as much as they can, thereby at least to lessen their paine. Also, a Curbe euen to the godly, whose sins howsoeuer pardoned so as they shall not dye eternally for them, yet sorer temporall punishments are inflicted as their sinnes be greater: As is to be seene in Dauids ex∣ample, who had many smartfull blowes for his very shamefull falles.

Notes

• * 1.1

  This is Pisca∣tors iudgemēt.