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Verse 11. And that knowing the time, that now it is high time to awake out of sleepe: for nowe is saluation neerer, then when we beleeued.
WHat is the contents of this Scripture, and what is the Coherence and dependance of this Text with the former?
For the Contents, this Scripture hath in it an
exhortation vnto an holye conuersation generally, and more particularly vnto some speciall vertues of Christi∣anity, as temperance, sobriety, chastity, peace, with an expresse graue dehortation from the contrary vices, as excesse, ryot, wantonnesse, strife; things common, yet verie odious sinnes: all vrged and pressed from an argu∣ment of the circumstance of time, and the present condi∣tion of Christians, who being graciously thorough the Gospell deliuered from the night of ignorance and vn∣beleefe and restored to the light of knowledge & faith, ought diligently to flye the workes of darknesse, and to do the deeds of light, agreeing vnto the state of Grace wherein they are set. For the connexion or dependance vpon the former Scripture, that is touched in the verie first words [And that,] as if hee should say, Vnto the for∣mer exhortation to Christian charitie, I do further adde this concerning an holy, sober, and chast life. Heere is therefore not a continuation of the former matter (as some doe thinke the dutie of mutuall loue, to bee now prest with new reasons:) but a transition rather, from a perswasion to charity, to an exhortation to sobriety and chastity.
The like exhortation vnto this, we finde in Ephes. 5. 8. and 1 Thess. 4, 5, 6. Wherein we haue a verie plain ex∣position of this our present text, interpreting both what is the armour of light, and the workes of darknesse, and what is meant by the day and by the night, and what by sleeping, and what by waking. All these places concur∣ring in the same scope and drift, which is, to raise vppe Christians from the sleepe of sinne, and carnall securitie vnto Christian watch fulnesse and sobriety.
Touching the Method of the Text, tell vs vvhat it is, and of what parts doth consist the rest of this Chapter?
For the Method, the text hath a proposition, which is, that we awake out of sleepe; vnto which there is ioyned a confirmation taken from sundry arguments, wherof the first is from the opportunity or circumstance
of time, which beares a great sway in all things, [Know∣ing the time.] The second, is from that which is profita∣ble (to wit,) the nearer we come to the goale, to runne more chearfully, that wee may obtaine the prize, [Our Saluation is neerer.] The third, from their present state, being past from the night of ignoraunce, to the day of knowledge; and therefore, the deedes of the night are to be let passe, that the deedes of the day may bee done, verse 12. The fourth, is from that which is comely and honest, verse 13. a strong motiue vnto all honest minds, and ingenuous dispositions, which are more ledde with honesty, then with vtility. This is amplified with an enu∣meration of the contrary works of darknesse, as ryoting, drunkennesse, &c. which are directly repugnant to the armour of light, which is not heere particularly recko∣ned vp, but wrapt in a new Metaphor of a garment [Put on Christ:] which comprehendeth the graces of Christ, opposite to the former workes of darknesse. All is shut vp with an answere to a secret obiection: What then, shall we allow no delight to our flesh and fraile nature? Yes (saith the Apostle) so it be not filthy lust, & to serue lasciuiousnesse, verse 14.
What is meant by the time, and by knowing of the time?
By [Time] is signified the season and opportuni∣ty* 1.1 to do any thing fitly. By [Knowing] is meant so to see it as to obserue and marke it, and so with such earnest endeauour to looke to it, as not to let it flye and passe away. Knowledge is vsed for all such things as doe fol∣low knowledge, loue, care, consideration, labor, &c. so is the word vsed, Psal. 1. last verse, Rom. 11 2. Also 8, 29, &c.
What is our Lesson from these first words?
Hence ariseth a generall instruction, that all our actions are to be done seasonably in a due time. As for example, to vse the instances of the Apostle, if wee will sleepe to do it in the night, for that is the season fit for
sleepe; but if we will awake and worke, let vs do that in the day, as nature hath ordained as meete for such a pur∣pose, as it is written Psal. 104. The Sun ariseth, and man goeth forth vnto his labour. There are sundry things which being done in their season, are well done, and praise∣worthy, but being done out of meet time they are faults and blame-worthy.
Instinct of Nature hath taught the Swallow & Crane to know and keepe their seasons, as the Prophet Ieremy saith, Iere. 8, 7. and it is the counsell of the Heathens to take hold of occasions and seasons. The Poets did feigne Time to haue a bush before, & to be bald behind, wherby they meane to teach, that opportunities and fit times to do things is not to be ouerslipped. Christ hath giuen vs an example in his owne person, for hee duely obserued occasions of Doctrine and Myracles. This wisedome our Apostle would teach vs heere, when he saith, [It is high time.] And vnto the same discretion, doth Iames call vs, Iames 5, 13. To pray when wee are afflicted, to sing Psalmes when we reioyce. Esay complaines of such as gaue them∣selues to pleasure and mirth, when Gods iudgments cal∣led them to mourning. It is great indiscretion securelie to follow our carnall pleasures, when God cals vs to se∣rious repentance. Salomon saith of God himselfe, Ec∣cl. 3, 1. That GOD hath an appointed time (that, is a sea∣son) for all his Workes. Let Gods Children labour to imi∣tate their fathers wisedome, for that which is written of speeches & words spoken in season, they are like Apples of Golde, with Pictures of Siluer, may be said of works done in season, they are precious and pleasant. It were a shame for vs to be worse then sencelesse creatures, and godlesse Heathen, yet it is the common sinne of Christi∣ans, as in their particular actions, not to marke offered occasions of God to do good: so in their general course of life, numbers are asleepe when they should wake, con∣trary to the Apostles counsell heere, It is high time that ye did awake out of sleepe.
What is meant here by sleep, and by waking out of sleep?
[Sleepe] by a metaphor signifies sinne; it is a speech* 1.2 translated from the body to the mind, for (sleepe) proper∣ly, is a natural thing belonging to the body: it is occasioned* 1.3 by euaporations of nourishment, whence fumes rising out of the stomacke into the head, thereby the senses beeing bound, a man is vnable to heare, or see, or smell, or to per∣forme the common functions of naturall life. A waking out of sleepe is the liberty of the senses, that they may per∣forme their functions, as Aristotle describes it in his booke (de somno & vigilys.) Spiritually by sleepe is signified [sin] which being securely liued in, disableth the soule from do∣ing the duties of a godly life, whereof men haue no care so long as they bee carelesse and sencelesse, without the knowledge and feare of God, no more then sleepy men haue care of their ordinary affaires. Further, our spiritu∣all waking implyeth a knowledge of the will of God, and a study of a godly conuersation: at a word slothfulnesse of the minde drowned in worldly cares, carnall security, ig∣norance and contempt of God, are the sleepe heere spo∣ken of, which causeth vnregenerate men to be dead, euen while they are aliue, as it is written of the Ephesians being vnbeleeuers, Ephes. 2, 1. and of those wanton widdowes which were giuen to their pleasure, 1. Tim. 5. and of the Church of Sardis, both Pastor and people, Reuel. 3, 1. For as for the time of [sleepe] it litle differeth from death: so se∣cure sinners are spiritually dead; but on the contrary, faith in Christ, accompanied with hope, loue, feare of God, and repentance, is the waking out of sleepe heere spoken of, which causeth men though dead to liue; for such as liue godly in this world, are sure to liue happily in the world to come, for the lise of gtace is eternall ending in glorye which neuer hath an end.
Yea, but these Romanes were conuerted and did be∣leeue, therefore why doth he say to them, It is time to awake out of sleepe? as if they were dead vnto sinne, and not aliue to God?
It is true, that the Romanes for the most or best
part, were indeed regenerate persons and beleeuers, such as were already wakened out of the sleepe of sinne, as appea∣reth by the testimony that Paul gaue them. Rom. 1, 6, 7, 8. and 6, 17, 19. yet this admonition is not vnfit and vnmeete for them, because still there were amongst them such as slept in sinne, being drowned in the pleasures of this life, not minding God nor their owne saluation: and euen the faithfull themselues were but in part awaked out of sinne, Math. 25, 1, 2. The fiue wise Virgins slumbred no lesse thē the foolish, & the Church Cant. 5, 2. confesseth that how∣soeuer her heart waked, yet shee was asleepe. Thirdly, Christians haue still some drowsinesse and sluggishnesse a∣bout heauenly things hanging vpon them: this exhorta∣tion then (to awake out of sleepe) is alwayes needsull, as to leaue the reprobate without excuse, and to leade the elect which are not yet borne anew, to a consideration of their estate, that they may turne and liue: so to quicken the soules of true beleeuers, vnto a farre greater care of ho∣linesse then euer yet they exprest. And this is the very les∣son which we are all heere to learne and take out, that such as haue done well goe forwards with all alacrity and cou∣rage. It is not enough to enter into the estate of christiani∣ty, but we must still goe forwards till we haue finished our course. Christians must seeke to grow in grace, as world∣lings in riches, in honours, &c. a progresse in true piety is the scope which Paul heere aimeth at.
What reason may be rendered of this lesson?
The very same that Paul rendreth heere, because our saluation (that is, eternall life in heauen,) is neerer thē when we beleeued, which compareth (not the law of Mo∣ses with the Gospell,) as an obscure light with a more cleerer, but the increasing of our faith with the beginning, (for he writeth not to Iewes onely, but to Gentiles,) by an allusion to such as runne in a race, who runne the more swifter the neerer they come to their races end; least if they be slothfull, others ouerstrip them and get the goale from them: So Christians the longer time they haue beene be∣leeuers,
and the further they haue proceeded in the way of godlinesse, they must runne with the greater diligence and earnestnesse. The motion of a Christian life must not be like to a violent motion, which is slower towards the end: but like to a naturall motion, which towards the ende is the swifter. Hitherto belong all those promises, Math. 10. He shall bee saued which continueth to the end: and the threatning of being shut out of the kingdome, if we looke back after we haue set our hand to the plough, Luke 9, 62. and those reprofes, Will ye end in the flesh after yee haue begun in the Spirite? Galath. 3, 3. and those exhortations, Remember Lots wife: againe, So runne as ye may obtaine, 1. Cor. 9, 24. and, Keepe faith and a good conscience, 1. Tim. 1, 19. and, Striue lawfully, and lay hold on eternall life; and whatsoeuer places doe perswade vs to increase more and more, and to grow, and to holde fast what wee haue receiued, and to continue in the bountifulnesse of God. He that is a watchman may not wake one halfe of the day and sleepe the other, so he may loose his head; nor a rūner in a race may giue ouer afore he come to the goale, then he loseth the garland, and such as faint in wrastling loose the crowne; therefore quicken your hearts, and en∣courage your selues to profite and proceed in your godly course, whereof a great part being already runne, & there being perill by slacking and giuing ouer study of piety, and such fruite and benefit in perseuerance, it behoueth you so much the more cheerefully to finish the rest of the race, knowing there will bee an ende, and your hope with your labour in the Lord will not be in vaine.
Kairos.
Sleepe natu∣rall and spiri∣tuall.
A natural and a spirituall waking.