Commentary on Romans, Treatise · Chapter 13 · Dialogue 9
DIAL. IX.
Verse 13, 14. See that ye walk honestly, as in the day, not in gluttony, & drunkennesse, neither in chambering and wantonnesse, neyther in strife and enuying, but put you on the Lorde Iesus, and take no care for the Flesh, to fulfill the lusts of it.
Tim.
TEll vsus what is meant by walking, and honestly?
Silas.
By walking (after the ordinary phrase) is meant liuing or leading our course of life. [Honestlic]Interpretat. that is, decently or in a comely fashion, which Paul expounds by three aduerbs, godlily, iustly, soberly, Titus 2, 11. The Apostle still followes the allegorie of night & day, sleeping and waking; as the custome of men is, whenSumme. the time of a waking drawes on, not onelyonly to leaue the Bed and night cloathes behinde them, but to doe such workes as vse to be done in the day, hauing care of their habite and actions that all be decent and fit: so for christians which are awaked out of sinnes sleepe, and are escaped the night of ignorance, it is not enough to bee no more secure, and to cast off euill workes, but to busie themselues diligently, as may becom the day of the gospell. It will not suffice to be voide of euill workes wee must be exercised in good workes: as for a man to arise out of his bed, it is not sufficient, he must addresse himselfe to some duty of his calling.
Tim.
What is the doctrine of these first words?
Sil.
They be 2. First frō the word [walke] we learne that Christianity is no idle profession. As men of this worlde when they bee rising in a morning out of their beds, must addresse themselues to some labour: thus God, nature, reason, lawes, and religion doe teach that none may liue out of a vocation, or idle in his vocation. Bees, Birds, and Beasts doe worke: should men liue at ease? So Gods children when they once know Christ, and that the day light of knowledge doth shine, they must euer after be dooing, to knowledge they must ioyne action, vntounto talking adde walking. As sparkles flye vpwards, so men be borne to labour, and so the elect which be borne againe, they are to worke the workes of God: see Iohn 6, 27, 28. Luke 13, 24. 2. Pet. 1, 6. The Church of God is like a Vineyard, Mat. 20, 1, 2. also to husbandry, 1. Cor. 3 9. and a Christians life is likened to a warfare, Christians be souldiors. These be painefull trades, and courses of life full of labour, which shewes that in Christianity there is no place for sluggishnesse and security.
Also Christians be a brood of trauellers, their country is aboue, the way it is long & narrow, therfore that they may come to their iournies end, there is no standing stil or sitting downe, but there must be a walking and a going on. Marke that Paul puts himselfe in the number, (Let vsus walke:) an Apostle may not liue at ease in Gods Church. Christ himselfe went and walked about, doing good: My Father workes hitherto saith Christ, Iohn 5, 17. and I worke: the Spirite also worketh; is it meete that wee bee exempted from walking and working?
Tim.
What is the vse of this doctrine?
Silas.
First, to informe our iudgement about the conditionVse. of our christian calling, that it is coupled with much difficulty, contention, and labour, contray to that which most thinke, that to be a Christian is a matter of nothing, but to say the Lords prayer, the ten Commandements and Creede, to come to Church Sundaies and Holy-daies, &c. These are deceiued, for we are taught that our profession is full of perill, (wee must forsake our goods and liues for Christ,) and of paine, and trauaile. The virgins which will enter in with the Bride-groome, must bee watchfull, and they shall be blessed who walke in the wayes of Gods commandements.
Secondly, it serues to reproue such as sleepe still in security and carelesse liuing, yet beare themselues in hand they be good Christians; they will spare no paines for back and belly, for profite and pleasure, but will not lift a foote nor stirre a finger towards the worke of their saluation: let such remember that the fiue foolish Virgins were shut out for this cause, for that they were negligent to trimme their Lamps. If that these slothfull Christians will not bee reformed by that voice of Christ, Mat. 20, 6. Why stand yee heere idle all the day? nor by that of Salomon, He that loueth sleepe shall surely goe in rags, and come to pouery: yet let them be affraide of being shut out of the kingdome, and cast into extreame darkenesse, which must bee the portion of all such as louelove their ease, and snort in their sinnes: For such as liue like droanes deuouring the hony gathered by the industrious Bees, what will be their ends?
Tim.
What is the other lesson from this word [honestly?]
Silas.
That our workes must be honest, and such as become the day of knowledge. Common ciuility teacheth men to goe decently, and to doe honest things in the day when al men see and obserue how they goe and what they doe: Likewise let Christians thinke that now the day-light of the Gospell is come, they must doe onelyonly such workes as may become the Gospell, and are worthy of the light. Men are drunke in the night, saith Paul, 1. Thess. 5, 7. and when ye knew not God, ye serued dumbe Idols, Gal. 4, 8. And he tels the Ephesians that when they were in ignorance they committed sinne with greedinesse, Ephes. 4, 19. but now that they know Christ, they must no more hauehave fellowship with the workes of the night, the vnfruitefull workes of darkenesse: For the light which hath appeared teacheth vsus to deny vngodlines & worldly lusts, and to liue godly towards God, iustly towards our neighbour, and soberly in our selues. If a man would doe such workes in the day as many will doe in the night, what a shame were that? so it were a dishonesty now that Christ the day starre is risen, still to lye, steale, deceiue, &c. and do the other works of darkenesse. As Paul exhorts, Ephes. 4, 28. and 1. Peter 4, 2, 3, 4. so I exhort you not to doe the euill now which in your ignorance ye were wont to doe, but to thinke it sufficient, that so long ye hauehave followed the lusts of ignorāce, henceforth applying your selues to please God by doing godly workes. Now seeing there must be a ceasing from euill workes that wee may doe the workes beseeming the day: what may wee thinke of such as since the day appeared, continue still in their former vices, their vncleannesse, vsury, couetousnesse, oppression, cruelty, railing, slandering, swearing, to whom may we compare these? They are like vntounto certaine infamous and vnthrifty gamesters, who contrary to the order God hath set in nature, turne night into day, and day into night, sporting and playing al night time when they should sleepe, and sleeping in the day whē they should worke: So it sareth with numbers of vsus who still delight in, and exercise our selues in workes of corruption, nowe in the cleare and bright day of grace: these things which without red cheekes one cannot doe, no not in secret, & which a Christian should be ashamed to speake of, yet are commonly practised without blussing, in this broad day light of knowledge: a most lamentable case, & will cost full deare to walke still in darkenesse now in the day of the Gospell.
Tim.
What be those duties which doe most defile our honest conuersation, and which eueryevery man must auoid that hath care to liue honestly?
Silas.
These sixe especially: First gluttony, or rioting, which properly signifies night reuellings, all vntimely and vnmeasurable eating, and more generally it imports all excessiue feasts by day or night, when men eate till they glut themselues to the dulling of their spirits, the silling of their bodies with diseases, the wasting of their substance, the stirring vp of Concupiscence. And note, that Paul forbids not eating, whereof there is great necessity, or feasting, whereof there is lawfull vse, so the occasion be iust, and care be had of fit time, of our estate, degree, and ability; also that moderation be vsed: but immoderate, vnhonest feasting is heere prohibited, such as the Heathens vsed, and the Prophets condemne, Amos 6, 3, 4, 5. Esay 5, 12, and 22, 12. The second vice is drunkennesse, this is excesse in drinking, taxed by Esay, 5, 11. Prou. 23, 29, 30, &c. it causeth much woe to bodye and minde. For wine & women takes away a mans hart, (or wisedom,) Hos. 4, 11. & by Peter, 1 Pet 4, 3. Eph. 5, 11, 12. in wine is excesse, otherwise a little wine for infirmity sake is allowed, 1 Tim. 5, 23. It is reckoned vp among the sins which barre men out of Gods kingdome Gal. 5, 17, 18. and 1 Cor. 9, 10. This vice being so sweete and agreeable to our corrupt nature, is hardly repented of. Lawes of God & men wil not bridle it. Such as suffer it, when it is in their power to hinder, or do not what lieth in them to hinder it: they are no lesse guilty before GOD, then they that committed it.
The third vice is Chambering, the sourth is wantonnesse, that is, all vncleannesse about the acte of generation, or bed meeting by fornication, adultery, &c. Non prohibet cum mulieribus miscere sed scortari (saith Chrysostome) these be continuall companions and fruits of the two former. For vagrant and vnchast desires about sexe, do proceede from excesse in meats and drinks. This may appeare by the example of Lot, Noab, Dauid, all which vponupon much drinking and full stomackes did sinne by incontinency, Sine Cerere & Baccho friget Venus. Looking vponupon wine, and lust after women, are ioyned together by Salomon, Pro. 23, 33. Rioting and harlotry met in the prodigall son: and who sees not most Bastardes, where there is most liberall drinking and feeding?
The fift vice is strife, which is a falling out and contending about matters of Faith or affaires of life. The sixte vice is enuy, which is a repining or griefe at the prosperity of others. See the Dial. on Rom. 1. verse 29.
Tim.
What are we generally to obserue touching these sixe Vices?
Silas.
These sixe things: First, they be such vices, as a man which hath no further care but of his honest reputation he wil not do them, many Heathens hauehave shunned them, and hauehave bin free from them touching outwarde acte. Secondly, obserue that he nameth some few vices in stead of all: see more of this bad broode, in Gal. 5, 19. 1 Cor. 6, 9, 10. Thirdly, these were named because they were nationall, or more naturall, or sinnes most vsed, therefore most to be striuen against. Fourthly, a great fountaine or sinke rather of sinne is stopt and dammed vp, when either christians do repent of excesse in eating and drinking, or when gouernors doe represse these vices; whereas by sufferance and practise of them, a floud gate of iniquity is set wide open. Fiftly, obserue that godly persons after their newe birth be subiect to these dishonest sinnes, else Paul would not hauehave dehorted the beleeuing Romanes from them. Therefore Gods people must watch and pray, and his Ministers must warne the people continually of them. Lastly, to be free from these vices, is required, that Christians auoide all occasions, means, causes, & prouocations vntounto them. Sinne cannot be eschewed, whiles enticements vntounto sinne be cherrished: Who will no euill doe, must do nothing that belongs thereto.
Tim.
What is done in verse 14?
Silas.
The maine exhortation is repeated, onelie the forme of words is varied. Also now he expoundes the armour of light (as hee had by particulars declared the workes of darknesse) by a new Metaphor of a Garment,How & why Christ a garment. to which Christ is likened [put on,] because as a Garment hides our corporall nakednesse, so by Christ our sinnes are couered from the sight of Gods Iustice. Also a Garment, compasseth in our body aboue and belowe, from top to toe, so all the corruptions of beleeuing sinners, bee couered vnderunder this Mantle of Christes righteousnesse.
Lastly, a Garment serues not for couering onelyonly, but for comelinesse & ornament too; so the Spirit of Christ dooth decke and adorne Christians soules, euen as his death doth hide our spirituall pollutions: Christ is our wedding Garment, and our long white robe, Reuel. 3, 18. Aarons Garment is a type heereof, the glorious apparrell, of the High-Priest vnderunder the Law; was a figure of this spirituall raymenr, and taught Gods people, that as neuer the High Priest might appear before God without his Ephod and fine linnen garment, so sinners cannot with liking and allowance come vntounto God otherwise then by Christ, by whome alone there is accesse made to God, Rom. 5, 2. Iacob put on Esaus clothes when he got the blessing, and for the obtaining of heauenlie blessednesse, it is verie necessarie that we put on Christ.
Tim.
But seeing Christ is put on by Baptisme, Gal. 3, 27 how are the Romanes being alreadie baptized, exhorted to put on Christ?
Silas.
Christ is put on two wayes: First, Sacramento tenus. Secondly, reipsa: either in the Sacrament onelyonly, or in truth also. Thus the Maister of Sentences distinguisheth out of Augustine, who writeth thus, Indu mus Christum aut ad Secraments perceptionem, aut ad vite sanctificationem. The former is common to good and bad; the latter is peculiar to the Saints: many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion, as Zacheus, Paule, the theefe; these till their conuersion receiue no more but the Sacrament without Christ, who is the thing signified; and reprobates do neuer put on Christ otherwise then Sacramentally, and by profession of him before the Church. Paul writing heere to persons both baptized and conuerted, and growne into yeares, and grafted into Christ, exhorteth them vntounto the latter putting on of Christ, to wit, in deede and trueth, and that more and more vntounto further sanctification of … Fob this phraseChrist is truly … two wayes. [put on] in the present time, noteth a continuall acte, which endureth and must be done al our life long Christ is truly put on after two sorts. First, when the elect thorough a liuely faith, do as certainely possesse Christ, as they do their owne Garments; whereof they are still the more assured, the more they stirre vp their Faith, and do encrease in good knowledge of the Gospell. VntoUnto this putting on, belongs two actions, one of Christ, that hee put on all our sinnes and wretchednesse, … Cor. 5, 21. the other of the beleeuing heart, to lay holde more firmelie on Christ his righteousnesse and life, to make them our owne as our cloathes be.
The second way of putting on Christ truly, is when the fruits and graces of the Spirit, are plentifully giuen, or more largely powred into the Christian soule, to deck & beautifie her as a rich Garment: there being two vses of apparrell, first to couer, and secondly to adorne: this latter, is heere respected principally at least. For howsoeuer Paul would hauehave Christians to bee cloathed with the Sacrifice of Christs death, as Adam couered his naked body with skinnes of dead Beastes, yet because hee doth not heere entreate of incorporation into Christ, & apprehending him to Iustification, and this phrase of putting on Christ, beeing opposed vntounto the workes of darkenesse, mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man, such as be rehearsed, Col. 3, 10. Galath. 5, 22. 2 Peter 1, 5, 6. but especially in sobriety, chastity, charity, peace, and meekenesse, which are contrary vntounto these vices mentioned in the former verse. So then, the meaning is, that as the bodie with Iewels and outward Ornaments, so our Christian soules should bee beautified plentifully with such temperance, tinency, sober and chaste liuing, purity of thought and bodye, with that louelove and comfort as commeth vntounto vsus from Christ, and were in all abundance in the manhood of Christ, whom the Scripture setteth before vsus as a patterne and sampler, to follow in these and other graces, Iohn 10, 27. 2 Pet. 2, 21. 1 Iohn 2, 6.
Tim.
What instructions may wee gather from hence?
Silas.
That all Christians that doe endeauour themselues more to resemble Christ in these good workes, then they hauehave done before, beeing more studious of a temperate, peaceable, humble, and chaste behauiour, they do fulfill this precept of putting on Christ. Againe, whereas these graces are called [Christ,] wee are taught that we must hauehave Christ himselfe, before wee can hauehave any gift of grace. Whereas Origen saith He that hath all graces, hath Christ, it were better to say with Chrysostom, He that hath Christ, can lack no Vertues: for the treasure of all graces are in Christ, and himselfe is giuen ere his benesits and graces can be gotten.
Also where Christ is, there is the Spirite of Christ, which is a Spirit of knowledge, of the feare of God, of chastity and righteousnesse, &c. Moreouer, heere wee are to be admonished, that as our apparrell is seene, and makes vsus knowne to them with whom we liue: so Christ must appeare in all our words and workes. Wee are to liue as Christ liued, that we may be knowne whose wee are.
Furthermore, as they which put on their apparel, put on one part as well as another, & with delight; so Christians must chearefully imitate Christ in all his vertues, so farre as concerneth them: and this they ought to do, not for a day or two, or a few months, or a year, but continually, all the time of their pilgrimage, striuing how to abound in the workes of the Spirit. For as wee cannot hauehave worldly riches all at once, so neyther may wee looke to enioy all good giftes in a moment, or in a short time, for wee are full of imperfections, and hauehave manie temptations and hinderances to wrestle with: therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces, a putting on of Christ.
Lastly, this exhortation being vniuersall, directed to all members of the Church, therefore Magistrates, Ministers, people, olde, young, learned, vnlearned, men, women, must make it their study to followe and imitate Christ, being daily more like him in all parts of honesty and holinesse. For certaine it is, that they neuer put on Christ vntounto Iustification, who labour not for the graces of Sanctification. He hath not Christs death to forgiuenesse, who doth not tread in the steps of Christ his innocency and obedience.
Tim.
What is contained in the last clause, which is the closing vp of the exhortation?
Silas.
It containes an aunswere to a close Obiection. What then (might some say,) shall we cast off all care of our flesh and bodie, and wholly minde the furnishing of the soule? To which hee answereth, Not so; wee may be prouident for the health and wel-fare of the bodye, which is the tabernacle and instrument of the soule to dwell in, and to worke by, so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life. A sober vse of earthly creatures and pleasures is alowed, such as may not hinder but helpe vsus, making vsus fitter in all purenesse to serue and honour God.