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. XVI.

Verses 20, 21. Moreouer the law entred thereuppon that the offence should abound, neuerthelesse where sinne abounded, there grace abounded much more. That as sinne hath raygned to death, so might grace also raygne by righteousnes vnto eter∣nall lyfe through Iesus Christ our Lord.

Tim.

WHat doe these words contayne?

Sylas.

The Conclusion of the whole treatise of Iustification by faith.

Tim.

What is the matter of the conclusion?

Sylas.

In the conclusion he doth meet withall, and make answere to a secret obiection made in the behalfe of the law. The obiection is this, that if the obedience of Christ be our full righteousnes before God, without the works of the lawe, then to what end doth the law serue? To which the Apostle doth first propound his answere barely (verse 20.) and nakedly; that the law was giuen, first, to encrease our guiltinesse. Secondly, that the grace of Christ thereby becomes more glorious; the which the Apostle doth en∣large by a comparison of contraries, (verse 21.) sinne and death set against righteousnesse and life, as contrarie one to the other; the sum of which comparison is thus much: that as sin preuailes to make all guilty of death, so the righ∣teousnesse of Christ beeing freely giuen to the beleeuers, doth preuaile much more to make them partakers of eter∣nall life.

Tim.

Now expound the words, what is meant by the Law?

Silas.

The morall Law, contained in the ten comman∣dements.

Tim.

In what meaning is it said, it entred thereuppon?

Sil.

The Apostle meaneth that it came in and entred vpon Adams offence, which had made vs guilty of death, that wee might become more guilty. Some expound

and say, it entred beside the promise of grace, as the more principall doctrine.

Tim.

Was this the purpose of God in giuing the Law to en∣crease our guiltinesse?

Silas.

No, not so; the Apostle doth not note the inten∣tion of God, with what purpose he gaue it, but the e∣uent that did follow the giuing of the Law, that there∣by our offence did more abound.

Tim.

In what respects is offence and sinne said to abound by the Law?

Silas.

In these respects: First, because a Law beeing giuen, sinne was made more grieuous now by the breach of it. Secondly, sinne is more stirred vp and irritated by the Law, our nature desiring the things that are for∣bidden it. Thirdly, the Law doth affoord vs a clearer sight and knowledge of our sinnes, which were more manifested vnto vs by the Law, as may bee made plaine vnto vs by these comparisons, first of a Glasse, which makes vs see the spots of our face what they be, and how foule they bee. Secondly, of a Candell which doth dis∣couer vnto vs the thinges in a Roome which lye out of order, and could not be espied in the darke. So by the law we come to vnderstand what our sinnes be, and how greeuous they are.

Tim.

Tell vs now what is meant by Grace?

Silas.

The fauour of God, in the free forgiuenesse of all sinnes by the merite of Christ his obedience.

Tim.

In what sense is it said, that grace abounded?

Silas.

In respect of vs and of our knowledge, for by the forgiuenesse of our many and great sinnes, the mercy and fauour of God in Christ, did appeare most manifest∣ly vnto vs, and is more fully and famously knowne.

Tim.

By what similitude may this be declared vnto vs?

Silas.

Of a skilfull Surgeon or Physition, who by cu∣ring and healing great and desperate wounds and disea∣ses, doth not get more skill, but doe more manifest their skill which they had. Secondly, of a most kind Prince

or father, who by pardoning some great faults of their Children or subiects, do so much the more make known their clemency and kindnes, by how much their offence was more heynous: in like manner the more and fouler the sinnes be which be forgiuen vs of God, the more plentifully doth he declare his grace. From whence we learne; first, that wonderfull is the wisedome and good∣nesse of God, that can turne such a thing as sinne is, to the praise of his grace; as Dauids fall, Psal. 51, 1. and Peters deniall, Luke, 22, 32. Secondly, it affoordeth a great comfort to great sinners, so as they feele their sinnes & beleeue in Christ; for whatsoeuer their sinnes be, there is mercy with God, more then to counteruaile them: grace in Christ is more able to saue, then Adams sinne to condemne. Thirdly, God suffereth men to abound in sinne, with a meaning not to destroy them therefore, but to poure and shew forth his goodnesse more richly: therefore let none with Caine say, my sinne is greater, &c. but rather with Paul, 1 Tim. 1, 15.

Tim.

But will not this Doctrine giue some liberty to sinne?

Sil.

Nay: it is a restraint rather and bridle from sinne; for Gods children are made the more carefull not to of∣fend him, by how much the more they feele his mercies to be great towards them. Therefore if any abuse this Doctrine to licenciousnesse, it is a maruailous bad signe and a fearefull token that they are growne desperate.

Tim.

What are we to learne by the beginning of the 21 verse, As sinne hath raigned to death?

Silas.

First, that sinne rules as a king in al vnbeleeuers. Secondly, while sinne beareth rule, whatsoeuer men do, tendeth to destruction. Thirdly, all Gods elect are first vnder the raigne of sinne and death. First, Prisoners, wounded, dead, ere they be healed, deliuered and resto∣red to life.

Tim.

When are we to iudge of sinne, that it raignes as a King?

Silas.

When the lusts and motions of our sinnefull

nature, are willingly obeyed and followed.

Tim.

What are we to learne by this, where it is saide, That grace might raigne?

Sil.

That as there is a kingdome of sinne, so also there is a Kingdome of Grace; vnder which two Kingdomes the elect must passe. For, they are translated from the raigne of sinne, to the raigne of Grace, as the people of Israell were drawne out of AEgypt into Canaan: and see∣ing euerie one must belong to one of these kingdomes, therefore our care must bee, to examine vnto which we are subiect.

Tim.

What do ye cal the raigne and kingdome of Grace?

Silas.

When our conscience beeing assured, that our sinnes are accompted Christs, and his righteousnesse ac∣compted ours, we begin to leaue and withstand our sins and to liue vnto God, thinking on those thinges which please him, with care and study to do them.

Tim.

What is meant heere by righteousnesse?

Sil.

Christes obedience imputed to vs, to iustifie vs before God.

Tim.

What is meant heere by life?

Silas.

That blessed estate wherein we are set by means of this righteousnesse, whereunto it is annexed as a fruite.

Tim.

Why is eternall added vnto life?

Silas.

To shewe, that the blessednesse of iust men shall continue for euer in Heauen, as long as God en∣dureth.

Tim.

Why doth he mention Iesus Christ?

Silas.

To teach vs, that it is by him alone, that we ob∣taine Grace, righteousnesse, and life.

Tim.

Wherefore is there no mention of Faith?

Silas.

In the matter of Iustification, Christ is neuer mentioned without respect to Faith, which apprehen∣deth him.