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. XIII.

Verse, 16. Neyther is the guift so, as that which entred in by one that sinned: for the fault came of one offence vnto con∣demnation, but the gift is of many offences to iustification.

Tim.

VVHat doth this text containe?

Sil.

An explaining of the difference or vnlikenesse put downe in the former verse, concerning Adam and Christ.

Tim.

What was that difference?

Sil.

That the grace of Christ was of more excellency and force to restore vs, then was Adams sin to hurt vs.

Tim.

How is this explained to vs here?

Sil.

Adams sinne that condemned him and vs all, was but one; Christs righteousnes couereth that sinne, and in∣finite others, which we haue added to it.

Tim.

What seuer all things do ye obserue in this verse?

Sil.

A threefold opposition, or three things set against three, as contraries; First the gift and fault. Secondly iusti∣fication and condemnation. Thirdly one offence and many.

Tim.

What is meant here by gift?

Sil.

The righteousnes of Christ freely giuen, and that most happy condition which the faithfull are in, by hauing it allowed to be their iustice, being now not onely absol∣ued from all sinnes, but made iust there by, and heires of e∣ternall life.

Tim.

What is meant here by that which entred in by one that sinned?

Sil.

This is meant by it; first Adams fault in his diso∣bedience to God. Secondly, that woefull condition wherein all men are wrapt by it, being not onely depriued of perfect iustice which they had by creation, but couered now with the filth and condemnation of sin; thus it is ex∣pounded in the next words.

Tim.

What is signified by condemnation?

Sil.

The pronouncing of all men for sinners, and wor∣thy adiudging them to eternall torment; as in ciuill con∣demnation the malefactour is first pronounced guilty, and thereupon adiudged to his punishment.

Tim.

How came this condemnation vpon vs all?

Sil.

By the guilt of one offence which Adam did, be∣ing

imputed and reckoned vnto all his progeny.

Tim.

Should this one offence without any more, haue con∣demned and adiudged vs all to destruction eternally?

Sil.

It should so; for the Apostle in the words of trueth doth auouch it, and that not without good reason; for this is reason enough, that it was Gods wil to haue it so, whose will is neuer seuered from reason and Iustice; for there is no iniquity with God, Psal. 5. 4. and Psal. 45, 7.

Tim.

What may we learne hence for our instruction?

Sil.

That sinne is no ieasting matter, and the offence of diuine iustice is no light thing, but the most dreadfull euill in the world. Secondly, that infinite misery by due desert lies vpon euery man that is condemned, not onely for A∣dams fault, but for so many thousand sins as himselfe hath done in his life time.

Tim.

What is meant here by iustification?

Sil.

An acquiting or absoluing of sinners from all their faults, both Adams and their own; and pronouncing them iust from God, adiudging them woorthy of eternall life through Christ: whose fulfilling of the law in his obediēce and death, not onely maketh himselfe iust, but causeth al∣so all-his members to bee absolued from all sinnes, and to be pronounced iust, so soone as they are conuerted and do beleeue.

Tim.

What doth follow hereof?

Sil.

Thus much; that fithence the iuftice of Christ fre∣eth vs from Adams offence, and al our sinnes added to that; and more ouer maketh vs iust before God when we be sin∣ners; so as wee stand before the tribunall seat of God, not only without all manner of sin, but decked with absolute righteousnesse, according to our estate and degree which wee had by creation; therefore it is true that the grace of God hath abounded aboue the fault of Adam.

But seeing Adam by his offence corrupted vs all, and spoy∣led both vs and himselfe of perfect innocency, and moreouer that all other sins come in by him and his one offence, it should appeare that the good which Christ hath brought, doeth not ex∣ceed

the hurt we take from Adam, but that they are equall; at the least, as much guilt and hurt by the one, as benefit by the other.

Silas.

It is true, that we haue lost a perfect righteous∣nesse in Adam, but yet (the person of Christ considered) we haue a more excellent righteousnes from him, which bringeth vs to a blessed life in Heauen. Secondly, it is also true, that all other sinnes do come from originall sinne, yet they are not of necessity knit vnto it: for then all men should haue the selfe same sinnes, euery one should doe such sinnes as others doe. Abell should haue done murther as Cain, Iacob should haue been prophane as Esau, Peter should haue beene a Traitor like Iudas, &c. which is not so: Therefore other sins of our life, though they spring from the roote of birth-sinne, yet our sclues are to be blamed for them, as being done by our owne election and consent. Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams, but from innumerable heapes brought in vp∣on that by our owne deliberation and counsell, and so excelleth it very farre: for to take away many sinnes is more then to bring in one offence; and a righteousnesse which consists of many good acts as Christs doth, is more excellent then one sinneful act, such as Adams transgres∣sion was.

Tim.

But all are made sinners, and condemned by Adams offence, so are not all iustified and saued by Christ, therefore Adams sinne exceeds the grace of Christ.

Silas.

The power and force of Christs righteousnesse aboue Adams offence, respects not number of persons, but worthinesse and number of effects, which are more and also more worthy, from the righteousnes and grace of Christ. For first it blotteth out Adams sinne, and all others as touching guilt. Secondly, it breaketh the strength and rage of sinne. Thirdly, it reformeth the heart to new obedience, and giueth interest to perfect glory.

Tim.

But for the number, may it not be truely saide in some sence, that as many be saued by Christ as perished by Adam?

Silas.

It should seeme that it may in this sense; onely Infants which dye in their infancy do perish by original sinne, and not all they, but such onely as are not elect: such as be men and perish, do perish for their impeniten∣cy and continuance in actuall sinnes, and not onely for their birth-sinne. Whereas all that be saued, whether infants or men, are saued by the grace of Christ onely. Adde here-vnto that touching such as do perish, Christ* 1.1 were sufficient to saue them, (as most Diuines affirme) but because God will not saue all, therefore his grace hath no effect in them; for being not ordained to life, neither are they ordained to faith, whereby the righte∣ousnesse of Christ is laid hold on: yet they worthily pe∣rish for their sinnes which they willingly doe. O Israel, thy destruction is of thy selfe.

Tim.

What is the instruction from all this?

Sil.

That the grace of Christ hath ouercome sinne as Conqueror ouer it; for else, sinne would ouercome all the elect: also, the Scripture witnesseth so much, to wit; that Christ is stronger then Sathan or sinne.

Tim.

But sinne shall abide in the regenerate.

Silas.

Yet it cannot hurt them, because it is taken Prisoner, and broken in the strength of it, also the faith∣full are commanded to beleeue the remission of all their sinnes by Christ.

Tim.

What vse of all this?

Silas.

In this necessary Doctrine consists all Christian comfort and assurance of hope; therefore it is, that 〈◊〉〈◊〉 so much urgeth it.

Notes

• * 1.1

  Mille mundis red mendis suf∣ficit Christus. 〈◊〉〈◊〉.