Commentary on Romans, Treatise · Chapter 13 · Dialogue 8
DIAL. VIII.
Verse 12. The night is past, and the day is at hand, let vsus therefore cast away the workes of darkenesse, and put on the armour of light.
Tim.
VVHat is done heere by our Apostle?
Silas.
Heere is the thirde argument, taken from the circumstance of time, or of the Romanes present condition, concluded in these two Sillogismes: First, when the night is gone, the workes of the night must be laide aside; but when we beleeue, the night is gone: therfore we are to cease the workes of darknesse. Secondly, when the day is come, we are to do the workes of the day, but the day doth shine vppon vsus; therefore we are to do the workes of the day.
The summe of the whole Argument is, that seeing the night of ignorance is past (which is the season of liuing in sinne and security) and the day of the knowledge of God is appeared (which is the season to awake in,) let vsus therefore endeauour to frame our liues sutable vntounto the time and present state of grace wherein wee are placed, by putting on the armour of light, and casting off the workes of darknesse.
Tim.
Shew vsus now more plainly what is meant by the night and the day, and by being far spent?
Silas.
Night properly is the time which followes the setting of the Sun, when darknesse couers the earth, and men giuegive themselues to sleepe and rest: but heere Metaphorically it signifies that time of ignorance and vnbeleefe, which goeth before our effectuall calling. And (by being farre spent) is meant not beeing quite past ouer, for then it should not be saide, the day is at hand (for it should be present:) but the word signifies, that it is well gone forward and proceeded in, and neare spent, growing towards the day (as one would speake.) Thus the Greeke word imports, according to which, it is translated by the Latines, not Praererist, but processit nox.
Tim.
What Doctrine may wee learne from these first Wordes?
Silas.
These two: the first is, that euen the elect of God before their new birth, are couerd with the night, and oppressed with the darkenesse of infidelity and sin. They do no more see the way to eternall life, then men in the darke see the way to walke in: they grope euen at no one day, euen like the Sandom tes at Lots doore. So they doe not see what they are to doe that they may please God, as they in Actes 2. For they which are in darknes, know not whither they go. In this respect, being like the man borne blinde, Iohn 9. whose eyes Christ must open before he can see: so must he enlighten our mindes before wee can hauehave sounde and sauing knowledge of God.
The reason is rendred, 1 Cor. 2, 14. This miserable estate of the chosen before faith is called darknesse, Ephe. 5, 8. and the power of darknesse, Actes 26, 26. and night in this text: and themselues abiding in this estate, are called children of the night and darknesse, 1 Thess. 5, 7. Therefore as Paul being blind, must hauehave the scales taken from his eyes, that he may see, so the elect can hauehave no knowledge of God vntounto saluation, till they are deliuered by him from their naturall ignorance, which is the first worke of grace in them, called illumination of the Spirit; who beginneth the conuersion of the elect at the enlightning of their vnderstanding, Rom. 12, 2.
Tim.
What profit are we to make of this Doctrine?
Silas.
It confutes the Popish opinion, touching liberty of will to turne our selues to God; for how can wee turne our selues to that which is good, since we are not able to see what is good? If wee cannot perceiue the things of God, much lesse are wee able to embrace and follow them, for Voluntas sequitur intellectum. Secondly, it must moue the chosen which are called & enlightned both to ioyful thankfulnesse, that they hauehave escaped the night of ignorance, and are become children of the day, saying, I praise the Lord, who hath turnd my night into day; And vntounto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce, pittying them, and not vpbraiding them; remembring our selues that we were once such as they be Galat. 6, 1. And lastly it teacheth, that al wicked impenitent sinners be in darknesse to this houre, whatsoeuer knowledge of God they seeme to hauehave.
Tim.
What is the second doctrine?
Silas.
That they which are regenerate, are not wholly freed from ignorance and vnbeleefe, whereof stil they hauehave the remainders, though they reigne not nowe as before their calling. Pauls confession touching himselfe, Phil. 3, 12. and touching all the Saintes, 1 Cor. 9, 25, &c. sufficiently teach, that there are imperfections still sticking to our knowledge. If in his, how much more in ours so farre inferiour to him? As it is in the twilight, so it fareth with the godly in this life, much darknesse mixed with their light. Hence it is, that in the next wordes he writeth not, that the day, (that is,) the knowledge of Christ by the Gospell is present and come, but approaching, and at hand onelyonly. It shineth not forth fully, but is in part light, some in part darke: as at the dawning or breake of day, so is it with the godly in this life, they are somewhat illuminared, but not wholly enlightned. Indeede their knowledge now after their new birth, being compared with their ignorance before, may be tearmed day, but it is not so; rather like a night, in respect of that knowledge they shall hauehave in heauen, for then they shal see him as he is, 1 Cor. 13, 10, 12. Distinguish these three times: First, night before our calling: secondly, day after effectuall vocation: thirdly, full day at our glorification.
Tim.
To what Vse must Christ ans labour to turne this doctrine?
Silas.
That we maruel not when we see some learned godly men ouertaken with some errors, yea and whole Churches also, as the Galathians erred about iustification, the Corinthians about the resurrection from the dead. Chrysostom was tainted with an opinion of free will, and Peters primacy: Origen maintained vniuersall saluation of men and diuels: Cyprian held rebaptization: Augustine wrote doubtfully about purgatory, and helde (for a while) confidently, that Children could not be saued without the Lords Supper: Illyricus failed about Originall sinne: Hierom immoderately extolled virginity aboue marriage: Ensebius was an Arrian, also defended Peters abiuring his Lord: Luther held consubstantiation. At a word, as the fairest face hath a wart, so the learnedst men hauehave their errours, because the night of their ignorance was not whollye spent, nor the day of their knowledge wholly come, their remaining ignorance brought false expositions and opinions. Secondly, let this warne and exhort al Christians more earnestly to pray God to keepe them from errours, & to that end, that he would encrease their knowledge and iudgment, Col. 1, 9, 10. 11.
Also, let it admonish vsus neuer to content our selues with any measure of vnderstanding in heauenly thinges, but vse all good means, that we may grow more & more in all knowledge of Christ, ioyning knowledge vntounto knowledge, as worldly men adde riches to riches, and as the Sunne encreaseth in brightnesse till high noon, so let the word of Christ dwell in vsus in all wisedome. Finally, let it moue vsus both to be modest in our assertions about diuine things: not hardy and bold to affirme that whereof we doubt, but suspecting our owne ignorance, be more ready to heare then to speake, to learne then to teach: and the things to be knowne many (& deep some of them) being humbled, that our ignorance is so much, and our knowledge so little, duely considering, that as wee hauehave no knowledge but what wee receiue, so that which we do know, is farre lesse then that which we do not knowe; which all holy men hauehave both felt and confessed.
Note further, that howe much the day is aboue the night, so much doth knowledge excell ignorance, Eccl. 2, 13. Also the necessity of knowledge appeareth by this metaphor: the day not more needefull to doe worldlie works, then knowledge to a Christian, to do the works of saluation. This condemnes such of extreame follie, as care not for knowledge, but do despise vnderstanding: and serues as a spurre to quicken our mindes vntounto the search of the Scriptures, that our sight in Gods matters, may be clearer and greater then it is.
Tim.
Tell vsus what is meant by the [Workes of darkenesse,] and whereof it puts vsus in minde, that we are willed to cast them off?
Silas.
Workes of darknesse signifie all vices, but such especially as be named in the next verse: which be tearmedInterpretat. [Workes of darknesse,] First, because they come from blindnesse of minde. Secondly, because the dooers of them seeke after darkenesse, For he that doth euill hates the light, Iohn 3. and the Adulterer loues Twilight (saith Iob. Thirdly, because they leade to vtter darknesse, & To cast off, what.eternall misery, such as liue and die in them. And by the [casting them off,] we are warned of these three things. First, that with speede and hast we turne from our sins, as a man that awakes out of sleepe, maketh hast to cast away his night garments. Secondly, that we do it with detestation, as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres. Thirdly, that we cast them so from vsus, as we neuer mean to take them vp againe, as we neuer resume our ragged apparrell.
The contrary Garments rehearsed, Gal, 5, 22. and Ephes.Armour. 5, 9. are heere termed [Armour,] both because they offend our spirituall enemies, and defend vsus against their assaults: they be not Garments to couer our sins, but armour to helpe vsus in our fight against sinne. Now theseOf light why. graces be called [Armor of light,] because they flow from and followe the light of Christian knowledge: and secondly, cause vsus to shine before men by good workes, and at last leade vsus to the light of heauen. We are sayde to put on this armor when we do good works with such delight, as we do take in cloathing our selues, and so put them on, as we neuer meane to put them off any more; & as we cloth our selues entirely frō top to toe, so to endeauor to do all good works which concern vsus. Chearefulnesse, diligence, constancy, and integrity in wel-doing is heere required.
Tim.
What learne we from hence?
Silas.
First, that there be two parts of a renewed and daily repentance: First, to put off workes of sin; secondly, to put on the graces of Christ. Againe we learne, that in these two parts of repentance, wee must be exercised continually all our life long till death. Thirdly, that in the practise of repentance, we must begin a casting off, departing from iniquity, ceasing from euil, &c. Fourthly, that this is not enough that we endeauour to abstain from sinfull workes, there is also of al repentant Christians, further required to doe good thinges commaunded.