that the Gentiles did not conceiue so reuerent an opinion of God in faining him to be like vnto the images of creatures so also P. Martyr Gregor hom 11. in Ezech. thus vnderstandeth it they did not glorifie God non impenderunt ei cultum debitum they did not giue vnto him his due worship Ambrose Anselm Sedulius doe expound the former of the latter they glorified not God in not giuing him thankes but the Apostle set these two downe as two distinct things not to glorifie God and not to giue him thankes Therefore by this word to glorifie is better comprehended both the inward reuerent opinion of God of his iustice mercie eternitie power goodnesse as also the outward worship due vnto him Calvin Pareus So the Gentiles did offend in both these they neither honoured God as they ought worshipping him and reposing their trust and confidence in him neither did they returne him thanks for the benefits receiued but referred all vnto fortune some to the starres some to their owne prouidence 2. They became vaine in their imaginations 1. Erasmus giueth this sense they were deceiued in their expectation because they tooke themselues to be wise yet prooued verie fooles but this the Apostle expresseth afterward in particular 2. some take it in Aristotles sense that is called vaine which is not brought to the due effect as the end of this their knowledge was that God should be honoured which end they attained not vnto Martyr but indeed they neither had the true knowledge of God nor yet propounded vnto theÌ„selues any such end 3. Some referre it to the errors of the Philosophers because they did resemble the Godhead by vaine images Theodoret Chrysost. Tolet but this seemeth to be to particular they had many vanities beside and this the Apostle alleadgeth afterward as a proofe of their foolishnesse v. 23. 4. Augustine whom Anselm followeth vnderstandeth it of their pride the knowledge which they had suis cogitationibus tribuebant they attributed to their owne thoughts and reason but their vanitie was more generall it comprehended other things beside 5. Therefore hereby are vnderstood all the vaine opinions and inventions which the heathen trusting to their owne wit and invention coyâ—ed concerning the diuine nature as 1. some denied there was any God as the Epicures 2. some doubted thereof as Protagoras Diagoras 3. some affirmed that there was a diuine power but they made many gods and them either incorporeall as the spirits so the Platonists 4. or some also made materiall and corporall gods as the Greekes and Romanes made men departed gods the Egyptians other creatures as oxen geese crocodiles yea herbes as onyons leckes 5. Some acknowledged one God as Plato Aristotle but either denied his prouidence in all things done vnder the moone as the Peripatetikes or tied him vnto second and inferior causes as the Stoikes this is the vanitie which the Apostle speaketh of And as this was their vanitie in their iudgement and opinion so were they deceiued in their hope and expectation they thought by such meanes to appease their gods to procure fauour to obtaine good things but the contrarie fell out 3. Their foolish heart was full of darkenesse 1. by the heart is vnderstood the mind their very vndestanding was darkened Faius the naturall reason in them was obscured Gorrham 2. this was a iust punishment vpon them because they abused that knowledge which was giuen vnto them their owne pride and ouerweening of themselues besotted them that whereas they thought themselues wise they became fooles iusto Dei iudicio propter superâ—iam their foolish heart was obscured thorough their pride Lyran. 3. that whereas they boasted of the name and title of wisemen as the Grecians much gloried in their seuen wise men as the Romanes had their wise men also Numa Cato Cicero yet they were all fooles for as fooles delight in toyes and let passe things of greater substance and importance so they worshipped images instead of the true God which the Apostle in the next verse giueth as a reason of their foolishnesse yea Socrates who was counted one of their wisest Philosophers desired his friends beeing now readie to die to offer for him a cocke vnto Aesculapius which he had vowed Pareus 4. Some interpret thus that while they held themselues wise in temporall things stultifacti sunt in spiritualibus they became fooles in spirituall things Lyran. But their vnderstanding was darkened euen in moral duties as Cato gaue his wife vnto Hortensius desiring her and tooke her againe when he was dead Lycurgus exposed virgines naked in their playes and publike spectacles he commended theft if it were secret and many such absurd things euen in ciuill duties were committed by their wisest men Gryneus 5. Augustine whom Hugo Cardinal followeth doth somewhat curiously distinguish these three 1. they became vaine in their imaginations this he applyeth to thâ—â—â— which do measure the diuine nature according to their corporall sense imagining him to haue parts and members like vnto man which was the errour of the Anthropomorphites 2. their foolish heart was full of darkenesse this he vnderstandeth of them which ascribe vnto God the qualities and affections of the soule of man as anger griefe forgetfulnesse remembrance 3. when they thought themselues wise they became fooles this he doth interpret of those which doe imagine such things of God which neither can be found in him nor in any other creature neither in the bodie nor in the soule of man 6. But this description of the error and blindnesse of the Gentiles is better referred generally to their foolish and carnall deuises and pretexes whereby they obscured the truth both in diuine humane duties as they alleadged for their images that they did not worship the image or idol but the thing represented thereby and that as a man cannot haue accesse vnto the Prince but by his courriers so there must be mediators to bring vs vnto God Thus they became foolish in their imaginations for God is not like vnto man that he neede to be informed by others Thus they became fooles leauing the true substance of Gods worship and following after shadowes and shewes as the Apostle saith Col. 2.23 which things haue indeede a shew of wisedome c. but substance they had none Martyr Quest. 61. How the Gentiles changed the glorie of God into the image of men and beasts v. 23. 1. They changed the glorie of the incorruptible God 1. The glorie of God is either absolute in himselfe which can no wayes be changed or it is considered with relation to vs as the worship and honour which is yeelded by the Creatures vnto the Creator this is changed by men when they giue the honour due vnto God vnto creatures Pareus So that indeede they could not depriue God of his glorie sed audaciae accusantur but they are accused of great presumption that as much as in them lay they attempted to rob God of his honour Martyr 2. God is
Sathan 2. they are called armour rather then garments for we are not thereby couered in Gods sight as iustified by our own righteousnes yet we are thereby defended from Satans assaults 6. They are called the armour of light because they proceede from the knowledge of God the true light of the soule and they doe shine and giue light before men who seeing them doe glorifie God Par. and they defend vs against the workes of darkenes illuminate the soule and bring vs ad lucem aeternam to euerlasting light Lyranus Quest. 24. What time is vnderstood by the day and night 1. Chrysostome by the night seemeth to vnderstand the time of this life and by the day the resurrection prope est resurrectio the resurrection is at hand but as Tolet wel obserueth that the day cannot be vnderstood here of the day of iudgement as beside Chrysostome other of the Fathers interpret this place as Athanas. 44. ad Antioch qu. 90. August epist. 80. ad Isich for then the Apostles exhortation would be of small force who mooueth to cast off the workes of darkenes in respect of the time because the day was come but if the day were not yet come then the ground of this exhortation faileth 2. Anselme by the day vnderstandeth the time after this life which is so much the nearer as death approacheth so also the ordin glosse but when death commeth it is no time to worke here the Apostle exhorteth to walke honestly which is in the day therefore this day must be in this life present 3. Some doe expound this night to be the time before the comming of Christ and the day the time of preaching the Gospell when Christ the Sunne of righteousnes did shine vnto the world so Lyranus the night is past obscuritas figurarum legis the darkenes of the figures of the lawe likewise Erasmus vnder the lawe vmbra fuit magis quà m res there was a shadow rather then the thing Osiander also vnderstandeth that time quando nondum fuit exhibitus Christus when Christ was not yet exhibited to the world so also Faius But as Beza noteth the Apostle in this sense should haue had reference onely to the Iewes whereas he writeth to the beleeuing Gentiles among the Romanes which were not acquainted with the figures of the lawe 4. Wherefore with Pet. Martyr Pareus Beza by night rather we vnderstand tempus ignorantiae caecitatis the time of blindnes and ignorance which goeth before regeneration for till they were called to the knowledge of Christ they were in darkenes as the Apostle saith Ephes. 5.8 Ye were sometime darkenes but now are ye light in the Lord walke as children of light this day light as Martyr obserueth if it be compared with our darkenes ignorance in times past it may be called the day but in respect of the life to come it is but as the twilight or breake of the day Martyr so whereas the Apostle saith not the night is past but processit it is well nie spent thereby he signifieth the imperfection of the state present because yet there remaineth some darkenes euen in the regenerate like as whē we see noctem properae ad diluculum the night hasten to the dawning and the swallowes beginne to chatter we one call vp an other and say it is day Chrysostome and Theophylact yet maketh the matter more plaine as allowing 12. houres to the night and tenne of them be spent we say the night is wearing away and it is toward day c. so the grosse darkenes is past when the light of faith and knowledge riseth vp in vs but yet it is but as the dawning of the day in this life Thus Origen followeth this sense as is alleadged before si Christus in corde sit c. if Christ be in our hearts he maketh it day Quest. 25. How we should walke honestly v. 13. So that we walke honestly 1. Chrysost. obserueth wel whom Theophyl followeth that whereas the Romanes were much affected with the opinion of glorie he perswadeth them decoro honesto by that which was comly and honest 2. and further he saith that we walke not walk ye putting himselfe in the number that he might exhort thē without envie 3. that which he saith here in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly he elswher Tit. 2.12 thus distinguisheth to these three to liue soberly righteously and godly 4. and he addeth as in the day like as a man wil be ashamed to go naked or cladde with tottered and ragged garments in the day so this time of the light of faith requireth vs to walke honestly Not in riot and drunkennesse 1. Some by these two vnderstand by the first excesse in meat by the other excesse in drinke Gorrhan but Origen better distinguisheth them by the first vnderstanding in honesta luxuriosa convivia vnhonest and riotous feasts by the other drunkennes which is a companion of such feasts such excessiue feasts were vsed among the Egyptians where the manner was to haue a dead mans scull brought in in the middes of their feasts that they beeing put in minde of mortalitie might more freely spend the short time which they had in following of their pleasure 2. Chrysostome here noteth also bibere non prohibet sed praeter mensuram bibere he forbiddeth not to drinke but to drinke beside measure Chambering and wantonnes 1. Gorrhan and so Hugo by the first vnderstandeth the sinne of slouth by the other fornication and vncleanes 2. But Origen taketh these to be cubilia impuditiae the chambers of wantonnes and thinketh here some reference to be made to the dennes of beasts because these filthie sinnes are more agreeable to beasts then men 3. Chrysostome noteth that the Apostle forbiddeth not all kind of bedding and chambering for the marriage bed is vndefiled Heb. 13.4 non mulieribus commisceri sed scortari he forbiddeth not to companie with women but to followe whoredome Not in strife and envying 1. As before he touched the sinnes of the flesh so now he forbiddeth the vices of the minde contention emulation Origen 2. these are ioyned to the other as beeing the perpetuall companions of banqueting and drunkennesse as the wise man sheweth that to such is woe sorrowe and strife that followe wine Prou. 23.29 3. these two are the fruits and effects of drunkennesse concupiscence and wrath so that the Apostle taketh away the verie occasions of these euill affections Chrys. for excesse in meat and drinke is the cause of wantonnesse and of the sinne of vncleanes and of strife and contention 4. Haymo thinketh that by strife is here vnderstood the contention about questions of faith rather such brawles and contentions are here restrained which followe vpon excessiue rioting and drunkennesse Quest. 28. How we must put on Christ. 1. The Apostle altereth his phrase of speach for whereas before he spake of the armour of light now he vseth an other metaphor of putting on a garment for our
he calleth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitation of God Pareus Perer. disputat 14. 5. Galen by the contemplation of the creatures and of the excellent workmanship of the world did finde out the wisdome power and goodnes of God for thus he writeth lib. 3. de vsu partium as Beza annot and Gryneus out of him translateth Sacrum istum sermonum vti verum hymnum conditori nostro componā c. This sacred speach as a right hymne I will compose to our Creator and this I hold to be the true worship of him not to offer vnto him many sacrifices of bulls or burne ointment and incense but if I both know him my selfe and declare him vnto others how great his wisdome power and goodnes is for in that he would haue all these things made and enuied vs not any of those good things this is a cleare demonstration of his goodnes in that he would finde out a way how to adorne all those things it was his great wisdome and in that he would bring to passe and effect whatsoeuer he had decreed therein he shewed his power And by these meanes the Philosophers attained by their naturall light to some knowledge of God 53. Quest. How other Scriptures that denie all knowledge of God vnto the wicked agree with this place of Saint Paul 1. Obiect The Apostle saith here that the things which might be knowne of God were manifest vnto them how then is it saide in the Psal. 53.1 The foole hath said in his heart there is no God and Isa. 1.3 The oxe knoweth his owner c. but Israel hath not knowne me and it is said of all in generall Ioh. 1.18 No man hath seene God and yet more euidently the Apostle thus writeth 1. Cor. 1.21 Seeing the world by wisdome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue Answ. 1. Caietane giueth this solution that the Apostle saith not none of the world knew not God sed mundus communiter non cognovit the world generally knew him not though the wiser sort among them as the Philosophers knew him yet they in respect of the rest of the world were as none But the Apostle doth exclude euen the wise from the true knowledge of God as he saith in the same place 1. Cor. 1.20 Where is the wise c. hath not God made the wisdome of this world foolishnes 2. Pareus thus answereth Impijs negatur cognitio Dei efficax salutaris quae ex verbo discitur the effectuall and sauing knowledge of God is denied vnto the wicked which is learned out of the word but an vnfruitfull and idle knowledge they may haue Tit. 1.16 They professe that they know God but by workes they denie him But the Apostle speaketh not here of the knowledge of God by his word the world by wisdome knew not God in the wisdome of God but of the naturall knowledge which the heathen might haue had of God for as Theodoret wel noteth the Apostle sheweth three kinds of wisdome two are naturall the wisdome of man by the light of reason the other the wisdome of God shining in the creatures these two the Apostle speaketh of here the third kind is the wisdome of God in his Sonne Christ which afterward the Apostle also expresseth v. 24. We preach Christ the power of God and the wisdome of God 3. P. Martyr maketh this answer that there were some among the heathen which by nature were perswaded there was a God but afterward they did not yeeld vnto him that which was proper vnto God as the Epicures denied vnto God the gouernment of the world but made him as an idle beholder of the actions of men beeing no agent himselfe And some likewise grew to that impudencie that they sought by subtill reasons to prooue that there was no God But though this be true which P. Martyr affirmeth yet it is too particular to include the whole meaning of the Apostle for he saith generally of the heathen that the world knew not God not onely certaine sects of Philosophers among them but all the Gentiles generally 4. Pareus hath an other answer that this naturall light could not bring them to the knowledge of God because it was obscured and darkned by sinne and so imperfect thorough the naturall corruption of man But this doth not fully satisfie neither for though by mans fall this naturall knowledge is decaied yet there was sufficient remaining if the Gentiles had not abused it at the least as the Apostle saith that they might haue groped after God in some sort to haue knowne him 5. This solution then remaineth that there is a twofold naturall knowledge one is onely speculatiue consisting in a bare and naked contemplation of God bringing forth no fruit the other is practicall when men according to that light which they haue of God doe feare him and worship him the first kind of knowledge of God the heathen onely had as the Apostle sheweth Rom. 1.21 When they knew God they did not glorifie him as God neither were thankefull but became vaine in their imaginations for the heathen notwithstanding this naturall direction which they had generally did fall vnto idolatrie and so dishonoured that God whome they knew by his creatures Mart. Perer. 54. Quest. Of the meaning of these words That they should be inexcusable v. 20. 1. Some thus translate the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hac vt sint to this ende that they may be unexcusable Beza Pareus to the intent that they be inexcusable Genevens And Beza thinketh that God for this cause would haue the light to shine in darknes vt homines nihil possent praetexere that man should vse no pretext or excuse But it is hard to say that God for this ende gaue the light of nature vnto men to take away all defense and excuse from them whereas Gods intent was that man should thereby come vnto the knowledge of the Creator 2. Origen Chrysostome doe vnderstand this consecutivo by way of consequent that this followed as a consequent vpon their abusing of that naturall knowledge which was giuen them And Theophylact maketh it like vnto that saying in the Psalme 51.4 Against thee haue I sinned c. that thou maist be iust when thou speakest it was not the ende but a consequent so also Erasmus and Faius est consequens cognitionis illius it was a consequent of that knowledge But the Apostle seemeth to signifie more then so Tolet. 3. Aretius because he can not thinke that to this ende were these helps giuen them to make them inexcusable taketh this to be a new argument against iustification by works that whereby the Gentiles were made inexcusable can not iustifie them but by their workes they were made inexcusable Ergo. But the Apostle speaketh here of the light of nature which the Gentiles vsed not of their works which follow in the next verse 4. Wherefore
shal rise incorruptible but not all vnto glorie 4. Vnto these the Apostle addeth a fourth v. 10. namely peace which is the verie complement and perfection of our happines this peace is honorum omnium secura tranâ—quiâ— possessio a secure and peaceable possession of all good things and as Prosper saith as Beda here citeth him pax Christi sinem non habet the peace of Christ hath no ende the Saints shall be at peace with God they shall enioy the tranquilitie and peace of conscience to theÌ„selues and peace they shall haue without from all enemies whatsoeuer which shall be subdued vnto them 5. But it will be obiected that glorie and honour are peculiar and essentiall vnto God which he will not giue to any other Isay. 42.8 And thine is the glorie Matth. 6.13 Answer That essentiall and infinite honour and glorie which is in God is not communicated vnto any other but yet there are certaine influences and bright beames of that glorie which in Christ are imparted to his members as S. Peter saith that by these precious promises which are made vnto vs in Christ we are made partakers of the diuine nature 2. Pet. 1.4 Quest. 16. How it standeth with Gods iustice to punish eternally sinne temporally committed Obiect As God giueth eternall life vnto his faithfull seruants so he punisheth the wicked and impenitent with euerlasting damnation but sinne is a temporall transgression and for one to be punished eternally for a momentanie delight may seeme to exceede the rule of iustice Answ. Three wayes doth it appeare to be most iust that God should punish eternally sinne but temporally committed both in respect of the minde and intention of the sinner of the matter wherein he sinneth and of the person against whom he is an offender 1. First though the act of sinne be but temporall yet the mind of the sinner is infinite if he could euer liue he would euer sinne and therefore as Gregorie saith quia mens in hac vita nunquam voluit carere peccato iustum est vt nunquam careat supplicio c. because the mind in this life would neuer be without sinne it is iust that it should neuer be without punishment 2. If the matter and subiect of sinne be considered it is of and in the soule like as then the wounding of the bodie bringeth the death of the bodie after the which there is no returning into this life againe so sinne beeing the death of the soule it followeth that it should be perpetuall and for euer Hugo like as then Magistrates doe punish some offences as murther theft with death which doth vtterly exclude them from the societie of the liuing and cut them off for euer so is it iust with God to punish the sinnes committed against him with euerlasting paine Perer. 3. Sinne because it is a transgression of the lawe of God is so much the more hainous as he that smiteth the Prince doth more grieuously offend then he which striketh a priuate person so that sinne is of an infinite nature because of the infinite dignitie of the diuine maiestie against whom it is committed and therefore it deserueth an infinite punishment which because it cannot be infinite secundum intensionem in the intention and greatnesse of it it remaineth that it should be infinite secundum à urationem in respect of the continuance and enduring thereof Perer. 4. Further the equitie of Gods iudgement in punishing the temporall act of sinne eternally Hugo doth thus very well illustrate by these comparisons Like as when mariage is contracted per verba de praesenti by words vttered in the present tense though the contract be sone done yet the mariage remaineth all the life long so when the soule and sinne are contracted together it is no maruell if this contract holding during the life of the soule deserue euerlasting punishment And like as where the fuell and matter of the fire continueth the flame burneth still so sinne leauing a blot in the soule beeing the matter of hell fire is eternally punished because there is still matter for that euerlasting fire to worke vpon Thus then it is euident how the Lord euen in punishing sinne eternally doth reward men according to their workes for though the action of sinne be temporall voluntas tamen peâ—candi qua per poenitentiam non mutatur est perpetua yet the will to sinne which is not changed by repentance is perpetuall Gorrhan 17. Quest. How eternall life is to be sought v. 7. To them which in well doing seeke glorie honour c. In seeking of God who is eternall life three things must be considered locus tempus modus the place the time the manner 1. The place must be mundus quietus securus cleane quiet secure then first God is not to be sought vpon the bed of idlenes or carnall delight and therefore it is said Cantic 3. 1. In my bed I sought him but found him not that is no cleane place to seeke God in But yet the bed vndefiled is honourable Heb. 13.4 and the faithfull doe seeke God euen in their beds as Dauid saith Psal. 6.6 That he watered his couch with his teares Neither is God to be sought in the courts and streetes and tumultuous assemblies as Cantic 3.2 I sought him in the streetes but found him not and Hos. 5.6 They shall goe with their bullocks and sâ—eepe to seeke the Lord but shall not finde him such are no quiet places but God must be praied vnto in secret and sought in the quiet hauen of the conscience Neither is God to be sought in pompa where there is ostentation of pompe and vanitie as Christs parents found him not among their kinted but in the Temple disputing with the Doctors God is to be sought not in pompous shewes but in the assemblies of the Saints 2. Concerning the time God must be sought dum dies est dum prope est dum nobis predest while it is day while he is neare and at hand and when it may auaile vs. 1. First God is not to be sought in the night Cantic 3.1 I sought him in my bed by night c. but found him not so the Apostle saith The night is past the day is come let vs cast away the works of darknes God then is to be sought not in the time of ignorance and darknes but in the time of light and knowledge 2. The Lord must be sought when he may be found and is at hand Isa. 55.6 Seeke ye the Lord while he may be found call vpon him while he is neare while the Lord offereth grace vnto vs and standeth knocking at the doore of our hearts we must open vnto him 3. And in this life must we seeke God while mercie is shewed while the bridegroome crieth in the streetes Matth. 25.6 but when the doores are shut and this life is ended it is then too late to seeke for mercie 3. Touching the manner God must be sought in the heart in
that our loue toward those blessed spirits is not comprehended in the duties of the second table the subiect whereof is our brother whom we daily see 1. Ioh. 4.20 neither can any one of the precepts thou shalt not kill thou shalt not steale be referred to the Angels in any sense but like as man is not commanded to loue himselfe which that nature teacheth him for it followeth necessarily if a man loue his neighbour as himselfe he must needs loue himselfe first so the loue of the holy angels the ministers of God doth necessarily followe vpon our louing of God which though it be not commanded in the first table yet it followeth necessarily vpon it 3. Wherefore by our neighbour we vnderstand not those which are so in habitation or with whom we haue affinitie or from whom we haue receiued any benefit sed omnium hominum intelligi opertet we must vnderstand euery man in generall quia nemo est quo cum sit operandum malum because we ought not to worke euill with any or to offer wrong vnto any gloss ordinar sufficiat nobis quod homo sit c. let it suffice vs that he is a man and of one and the same nature who standeth in neede of our helpe and there is none that liueth that may not stand in neede of an others helpe as Xerxes that great King and commander of Persia that brought so many hundred thousand men in Grecia was same to escape in a fishers boat Quest. 22. How salvation is said to be nearer then when we beleeued 1. Lyranus referreth this time of beleefe to the old Testament when the father 's beleeued onely in Christ to come but they sawe nothing performed so also Erasmus Tolet but Beza refuseth this because S. Paul speaketh specially to the conuerted Gentiles among the Romanes and not to the Iewes onely who liued vnder the old Testament 2. Some giue this sense salvation is nearer then when we beleeued that is then a man would beleeue there was such an open doore of saluation made as one would hardly beleeue it Hugo but the words we when we beleeued not any other beleeued of vs. 3. An other hath this glosse it is nearer that is magis debita per bona opera more due vnto vs by good workes then when we beleeued hauing yet no good workes Gorrhan but a liuely faith is neuer without workes 4. Chrysostome vnderstandeth it of the ende of the world when the salvation promised shall be accomplished tempore peocedente futura secula proprius accedunt for as time weareth so the world to come draweth neerer 5. But the Apostle rather confert incrementa cum initijs fidei compareth the encreasing of faith with the beginning and this is an other argument which he vseth to stirre vs vp to newnes of life as before he mooued by the opportunitie of time that now we should awake from sinne as one when the day is come riseth vp vnto his worke so here he perswadeth ab vtili from that which is profitable iam proprius acessimus ad metam we are nowe come neerer the marke then when we beganne to beleeue and therefore it behoueth vs to be the more earnest like as they which are set to runne a race the nearer they come to the marke the faster they runne least any should outstrippe them this difference is made betweene a natural and violent motion this is more speedie in the beginning and it slacketh toward the ende but the naturall is slowe in the beginning and more quicke and speedie toward the ende so the faithfull that are truely called will still encrease more and more Origen toucheth both these last expositions there is adventus lucis generalis specialis a generall comming and approaching of this light which shall be at the comming of Christ and this euery day groweth nearer and there is a particular comming of this light to euerie one si Christus in corde est diem nobis facit if Christ be in our heart he bringeth day and light with him Quest. 23. How the night is said to be past the day at hand of the literall sense 1. The night is past or well spent The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth praecedo provehor to goe forward to proceede and so reade Chrysostome Theodoret the vulgar Latine readeth praecessit is gone before so Cyprian in the same sense transivit is passed and Hierome in c. 26. Matth. praeterijt is gone ouer but the other is the better reading both because of the proper signification of the word and for that it followeth the day is at hand but if the night were all past and not rather spent and some part thereof behind the day should not be at hand onely but it should be present this Metaphor the Apostle vseth because there remaineth with vs some ignorance and darkenes still euen after our calling and we haue not in this life a perfect knowledge of Christ neither is it full day with vs till the next life 2. By the workes of darkenes are vnderstood the workes of sinne both because they proceede from darkenes and ignorance of God and they which followe them delight in darkenes and hate the light as also the ende of such workes is euerlasting darkenes and to be depriued for euer of the light of Gods kingdome 3. We must cast them away Which signifieth 1. that we should not defer our repentance from dead works like as he which awaketh when it is day doth hastily put from him his night garments 2. as we must speedily put them off so cum detestatione we must doe it with a kind of hatred and detestation as a man casteth from him with disdaine that which he abhorreth 3. and we must procul abijcere cast them farre away from vs neuer to entertaine them againe 4. We are bid to put on which metaphor noteth three things 1. diligence like as he which putteth on his garments or armour doth not onely cloath or arme one part of his bodie but euerie one so it is not enough to follow one or two good workes but we must giue our selues to euerie good worke as we cloath euerie part of our bodie 2. we must do it with delight like as there is comelines in clothing the bodie wherein we delight 3. herein is expressed conscience that hauing put on these garments or armour wee should not suddenly put them off as it is said in the Cantic 4.3 I haue put off my coat how shall I put it on so after we haue put on our coat so we should not put it off 5. The armour of light 1. They are called armour in these two respects because they are defensiva both defensiue we thereby resist the temptations of Sathan hauing the brest-plate of righteousnes and they are offensiva offensiue whereby we driue away also the tempter from vs such is the sword of the spirit whereby we quench all the fierie dartes of