A SECOND SERmon upon the ix. Chapter of the holy Gospel of jesus Christ according to Saint john. Preached at S. Mary's in Oxford, the 11. of December. 1586. By john Chardon Doctor of Divinity. Seen perused and allowed. Ecclesiastes. xj. uj. In the morning sow thy seed, and in the evening let not thine hand rest: for thou knowest not whether shall prosper, this or that, or whether both shallbe alike good. Imprinted at London by john Winde● for Toby Cook. 1587. AMPLISSIMO VIRO AC DOMINO SVO CLEMENTISSIMO D. AMBROSIO DUDLAEO COMITI WARWICENSI, R. M. CONSILIARIO HONORATISSIMO, JOANNES CHARDONUS HANC SVAM SECUNDAM CONCIONEM IN NONUM CAPUT SACRO-SANCTI EVANGELII JESV CHRISTI SECUNDUM JOANNEM, OXONIAE HABITAM IN TEMPLO D. MARIAE, DECEMBRIS VNDECIMO ET ANNO SALUTIS HUMANAE 1586. HONORIS DEBITAE QVE OBSERVANTIAE ERGO DICAT CONSECRAT QVE. It is written in the ninth Chapter of the Gospel according to S. john, the 4.5.6. and seventh verses. 4 I must work the works of him that sent me, while it is day: the night cometh when no man can work. 5 As long as I am in the world, I am the light of the world. 6 Assoon as he had thus spoken, he spat on the ground, & made clay of the spittle, and anointed the eyes of the blind with the clay. 7 And said unto him, go wash in the pool of Siloam (which is by interpretation, Sent) He went his way therefore, & washed, & came again seeing. I have spoken heretofore out of this place (men, fathers and brethren, beloved in our Lord and Saviour) of the Exordium or entrance unto the miracle which Christ wrought upon the man that was blind from his mother's womb at jerusalem, not far from the gates of the Temple, in which I found three things to be contained: An introduction to a question, the Question of the Disciples unto Christ, and the answer of Christ unto the same. And now to proceed. Our Saviour telleth his Disciples that he will help this man that was blind from his birth: which done, he anointeth his eyes with the clay, and biddeth him go wash in the pool of Siloam, where he received his sight. For the first, he testifieth that he is provoked thereunto by two special arguments, the one derived ab officio, from his office and duty, and the other à tempore, from the time. From his office and duty when he sayeth, me oportet operari, etc. I must work the works of him that sent me. From the time when he saith, Donec dies est, while it is day: which he expoundeth by the words that follow after: the night cometh when no man can work, and so forth. In this first argument (which he deduceth from his office and duty) he yieldeth a reason to the Disciples why he did so earnestly behold the man that was blind, The first argument derived from his office. and seemeth thus to say: ye marvel not a little wherefore I behold the blind man, the reason is (saith he) because I must work the works of him that sent me. Where note you that the word (oportet) is not so to be taken, as though Christ did these things unwillingly and of compulsion, but rather that in so saying he showeth a singular propensity and readiness of mind to help the afflicted. And to this end and purpose was he sent of the Father, Luk. 4.18. as himself doth testify in the fourth of Luke, even to preach the Gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, and to preach the acceptable year of the Lord. Which embassage of the Father, our Saviour from time to time (as often as occasion was ministered) did most carefully seek to fulfil and observe. For speaking of the earnest zeal which he had toward the business of the Father, he saith to his disciples in the fourth of john, My meat is that I may do the will john 4.34. of him that sent me, & finish his work. Hereby declaring that there was nothing that he did hunger for more, or wherein he took greater delight, then painfully to labour in the business assigned him of the father. There was just cause for Christ to speak of the necessity of working the works of the Father, for it was now the Sabbath day when he made the clay and opened the eyes of the blind, whereat he knew that the Scribes and Pharisees would be offended. Therefore to prevent the worst, before such time as he giveth sight to the blind, he saith: Me oportet operari, I must work. As who should say, I know that mine adversaries will be offended herewith, notwithstanding, I must work the works of him that sent me. A notable example to learn all men carefully and painfully to walk in their vocations and callings. For without exception all estates of men, the Minister, the Magistrate, and private person are under the bond of this obligation, and therefore each one must say in his degree, me oportet etc. I must work the works of him that sent me. Let the Minister then (whom chiefly it doth concern) feed, 1. Pet. 5.2. (as much as in him lieth) the flock of Christ: let him keep nothing back that may do good: let him open the whole counsel of God: Act. 20.27. let him do the work of an Evangelist: let him be instant in season and out of season: and let the Magistrate be a man of courage, 2. Ti. 4.5. ver. 2. Exod. 18.21. fearing God, and dealing truly. For seeing we have divers gifts, according to the grace that is given unto us (as Paul biddeth) let him that hath an office wait on his office: Rom. 12.6. and him that teacheth on his teaching: ver. 7. and him that exhorteth on his exhortation. In which words the apostle declareth, how that every man must walk in the roundness of conscience in his vocation and calling. And it is of the merciful providence of God that we have helpers and governors, 1. Cor. 12.28 Ephes. 4.11. ver. 12. pastors and teachers, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ. Wherefore sith God hath so mercifully provided for us in this behalf, without which there could not but ensue a disordered Chaos and miserable confusion, let every one walk orderly and painfully in his vocation and calling, that when we shall be called to the last account, it may be said unto each of us, Well done good and faithful servant, Math. 25.23 thou hast been faithful in little, I will make thee ruler over much: enter into thy masters joy. But if we shall bury the Lords Talents in the earth, that is, if we shall not do good with the graces which God hath given us, we shall be thrown as unprofitable servants into utter darkness: ver. 30. there shall be weeping, & gnashing of teeth. As often then as we feel ourselves negligent and slothful in the lords work, let us call to mind this argument and reason of Christ to stir us up unto labour, which by nature are sluggish and slothful unto every good work, unless we purpose to rebel, and to procure the heavy wrath and indignation of God to be kindled against us. Ye know that God was very angry with Moses, because he refused to do the message unto Pharaoh, Exod. 4.14. which he enjoined him to do. jon. 1.4. Into how great perils & dangers jonah was cast because he would not promptly follow the Lords calling, who willed him to preach to the people of Niniveh, it is better known than I need to declare. And truly, worthily was the Lord displeased with Moses, & worthily did he punish jonah, that giving place to their own reason, would flee from the vocation whereunto God had called them, & in which he would mightily have assisted them with the might of his power. The Prophet, in the first of kings, & thirteenth, 1. King. 13.24. that did eat bread in the house of another prophet, contrary to the commandment of the Lord, was slain of a Lion, and his body was cast in the way. A fearful example, by which we are taught how dangerous a thing it is for men to behave themselves coldly or deceitfully in that charge whereunto God hath called them. And I would to God all men would learn as by this, so by the example of Saul to beware, who received a commandment from the Lord by Samuel to apply the lords work, to go and smite Amalek, and (without compassion) to slay both man 1. Sa. 15.3. and woman, both infant and suckling, both ox and sheep, both camel and ass, howbeit he left the Lords work undone, for he spared Agag the King, and the better sheep, and the Oxen, and the fat beasts, ver. 9 and the lambs, and all that was good, and he would not destroy them. But for this his negligence he received a most sorrowful message from the Lord: because thou hast cast away the word of the Lord, ver. 23. therefore hath he cast away thee from being king. True it is, that in every well ordered common weal, God hath authorized rulers to destroy Amalek, and to deliver the poor, and such as be in need from the hand of the oppressor. Now if they look not to their charge, but (as Saul did) will suffer Amalek to live, & not only so, but to grow up in might: doubtless the Lord almighty and God of Israel shall turn them out of their seats and bring them to confusion. Nom. 24.20, But happily some will say, we must do as we may do, and accordingly as time and occasion will serve. Unto such saith the preacher: Eccl. 11.4. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. For with such the weather is always either too hot or too cold, or else too wet or too dry. The sense and meaning whereof is this: that he which feareth inconveniences, and setteth not forward, when necessity requireth, shall never do his duty. It teacheth us then that we must not stand over long gazing at the season and putting off the time, but must earnestly and zealously go about the lords cause, and the Lord shall bless our labours and give good success unto the same. Otherwise, if we prolong the time and post it over from day to day, our prolonging and posting over will purchase the lords curse. For as jeremiah telleth the Chaldeans from the mouth of God, jere. 48.10. Cursed be he that doth the work of the Lord negligently. Therefore David commanding his son Solomon to build the temple of the Lord (which thing he himself was forbidden to do) exhorteth him in this manner, up, and be doing: 1. Ch. 22.16. as if he should have said go about it quickly, and the Lord will be with thee. Yea David's zeal was such toward the furtherance thereof, that it made him to spare no expenses, but to bestow his own peculiar treasure, and withal to provoke others to the forwardness of the lords work: for said he, And who is willing to fill his hand to day unto the Lord? Hereto let us join the worthy example of Elisha, 1. Chro. 29.5 who returning from his father, and about to departed from the plowmen, took a couple of Oxen and slew them, and sodde their flesh with the instruments of the Oxen, 1. King. 19.21. and gave unto the people. Elisha would not stay till wood was brought, so great was his desire to follow his vocation. So the Prophet Amos: Am. 3.8. the Lion (saith he) hath roared: who will not be afraid? The Lord God hath spoken: who can but prophesy? Wherefore, when Amaziah Priest of Bethel willed him to get him into the land of judah, Am. 7.12. and to eat his bread there, and to prophesy there, & to teach no more in the land of Israel, contrary to the commandment of king jeroboam, the prophet objected his vocation & calling, & told him that he could not but obey God, ver. 14. who called him an herdman & a gatherer of wild figs to such an excellent function, giving him knowledge, & with knowledge constancy to reprove sin and wickedness in all estates and degrees whatsoever, and to denounce his most horrible judgements against them, except they did speedily repent and amend. jeremiah likewise, because he was in derision daily, and mocked of every one for doing his office, determined with himself not to make mention of the Lord, jer. 20.9. nor to speak any more in his name: save that his word was in his heart, as a burning fire shut up in his bones, so that he was weary with forbearing, and could not stay. This same did the apostles: for when as the rulers, Scribes, and Elders gave them in charge to preach Christ no more, Act. 4. 1● preferring their authority to the ordinance of God, they answered: whether it be right in the sight of God, to obey you rather than God, judge ye: For we can not but speak the things which we have seen & heard. Paul in like manner: necessity is laid upon me, & woe is unto me, if I preach not the Gospel, 1. Cor. 9. 1●. Doubtless greatly is the worthiness and authority of the vocation and calling of God esteemed of those, who know what God is, and weigh well with themselves what on their parts to him doth belong. But on the other side, intolerable is the slackness or rather the wilful obstinacy of those, and little do they esteem of the divine vocation and calling, who halt in the knowledge of the caller, who hath called them to this or that, according to his good will and pleasure. And it seemeth unto me that there can no better reason be given of this devilish and damnable carelessness which (even at this day) is to be seen in most ministers of the Church, magistrates of the common wealth, Parents of children, Masters of families and households, and that too in all sorts both publicly and privately, then that the greater part think and believe that they are seated in the rooms they are, not of God, but either of Fortune, or of their own industry. But let each one in his degree and calling know and understand this much, that he is called and sent of God, applying this sentence of Christ every man to himself: I must work the works of him that sent me, remembering the promise, that he which hath been faithful in little shall be made ruler over much. Math. 25.21 For sith there is such a great blessedness promised unto those that shall dutifully labour in the lords work, we ought all in our several callings to have such regard hereunto, as that nothing whatsoever should provoke us to shrink from the same. But the world is at this point now a days, that it is counted a fault and a matter worthy of reproof, yea and of punishment, to be zealous and fervent in the lords cause: especially in beating down sin and reproving iniquity, for which are used all allurements, occasions and excuses to harden their conscience in the same. For he that shall deal calmly and temperately, him they reckon a wise man, fittest to speak in the congregation, and to bear rule. But if the zeal of God's house hath eaten him up, Psal. 69.9. if he touch the quick, if he hunger and thirst the reformation of matters that are out of course, then by and by he groweth out of favour, he is reputed rash, son, foolish, busy, undiscreet, and I wots not what. So it is then, the more careful we shall be to work the lords works, the worse we shall be thought off, and the more enemies we shall have. Howbeit we ought the less to marvel or to be grieved hereat, because the example is not rare and new, but common and practised against the godly long agone. jeroboam the son of Nebat biddeth lay hold on the man of God, 1. King. 13.4. that cried out against the altar in Bethel. Ahab telleth Eliah that he troubleth Israel, and jeremiah of the false Priests and Prophets is accused of treason: 2. King. 18.17. jer. 26.11. so do the wicked rage against the servants of God, when they declare them his judgements. neverthelatter, the man of God crieth out against the altar: Eliah reproveth the Prophets of Baal, and jeremiah (notwithstanding that he is censured worthy to die) continueth his prophesying. And if we look to the time of the Gospel, Act. 24.5. Paul is accused of the jews to be a pestilent fellow, and a mover of sedition throughout the world, and a chief maintainer of the sect of the Nazarites. The Gentiles also cry out against him in Philippi, that he was a troubler of their city, Act. 16.20. and preached ordinances, which were not lawful for them to receive. The like did the jews and Gentiles impute to the doctrine of the other Apostles: and therefore they ceased not to persecute them, as common plagues and enemies of the common peace & christian religion. The Apostles notwithstanding did not cease to do their duty, but most constantly preached and professed Christ: for they knew that it was far better that the whole world should be troubled and in an uproar, then that the Gospel of the kingdom should not be preached, or that one soul should be neglected & perish, 1. Pe. 1.19. so dearly redeemed with the blood of Christ. They knew too, that their preachings were not the cause of those offences & sects, and therefore they were not discouraged, but cleaving to their vocation went forward daily in the temple to teach, Act. 5.42. & from house to house to preach jesus Christ, knowing that the gospel which they preached (howsoever it seemed to the jews and Gentiles foolish and offensive) was the power of god unto salvation to all that believe. 1. Cor. 1.18. Rom. 1.16. All which examples are to encourage and to stir us up to painfulness in our ministery, and not at all to be moved with the poisoned tongues of the ungodly, to be negligent in our vocation and calling. For what if at these days (for working the works of the father) jeroboam his hand be stretched out against us? What and if with Eliah we be counted seditious? with jeremiah accused of Treason? With the Apostles forbidden to preach? With Paul reported to be pestilent fellows, raisers of sedition, preachers of unlawful ordinances, troublers of the city? And to be short, what and if with Christ himself we be said to have the Devil? Shall we therefore faint and shrink under the burden? john 8.48. God forbidden. Now that we have put our hands to the plough, let us not look back, for if we do, we make ourselves unfit for the kingdom of God. Luk. 9.62. Math. 10.37 ver. 39 He (saith Christ) that loveth father or mother more than me, is not worthy of me. He that will save his life, shall lose it, and he that looseth his life for my sake, shall save it. There is none that shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for his name's sake, but shall receive an hundredth fold more and shall inherit everlasting life. Math. 19.29 Rom. 8.17. Psal. 126.5. If we suffer together with him we shall in the world to come be glorified with him. We that sow in tears, shall reap in joy. Let jeroboam then bid, lay hold on the man of God: let Eliah be counted seditious: let jeremiah be accused of treason: let Paul be reported a troubler of the city, and let Christians with Christ be said to have the devil: Math. 10.24 The disciple is not above his master, nor the servant above his Lord. Let the plowers plough upon our backs, Psal. 129.4. and make long furrows: the righteous Lord shall cut the cords of the wicked. Let the kings of the earth band themselves, and the princes assemble together against the Lord, Psal. 2.4. 1. King. 22..24. 2. Chr. 18.24. and against his anointed: he that dwelleth in heaven shall laugh: the Lord shall have them in derision. Let Zidkijah smite Michaiah on the cheek: he shall see the day when he shall go from chamber to chamber to hide him. To be short, let wicked men (to excuse themselves with shipwreck of conscience) as Amaziah vs●● Amos, Am. 7.10. entitle great and mighty personages into our reprehension, as though we had spoken such and such words which the land can not bear: all these notwithstanding, let the lords work be applied: let each one look to the necessity laid upon him, & say like as did our Saviour me oportet operari etc. I must work the works of him that sent me. Which thing for as much as of ourselves we are not able to perform (being a charge so weighty and the greatest of all) the Lord both by the pastor and people is to be prayed unto, to strengthen his minister with the spirit of boldness and constancy, that his forehead may be as the adamant, Ezech. 3.9. and harder than the flint, that he be not afraid at the looks of men, but may boldly enter into the house of Israel, and (in the fear of the Lord) declare unto them the fullness of his will, which I beseech him universally to grant unto all the professors and preachers of his holy word. Yet one other thing we have here to note in that Christ saith, that he must work the works of him that sent him, Oportet mo operari eius opera qui misit me. that is, such works by which it might appear that he was the son of God, and sent of God the father into the world, according to that written in the fifth of john: john. 5.36. The works which the father hath given me to finish, bear witness of me, that the father sent me. john. 6.38. And in the chapter following: I came down from heaven, not to do mine own will, but his will which hath sent me. Whereby we are taught, that we must not work such works as we like best ourselves, but such as God in his word hath commanded, that we may be known to be the sons of God. For our works are nought, and our doings perverse. Our ways are crooked, and our cogitations evil. Esa. 55.8. My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts above our thoughts. And this much of the first argument or reason of Christ, which he deriveth Ab officio, from his office and duty. The second argument of Christ derived from the time. Now I come to the second, which he deriveth à tempore, from the time: contained in these words, Donec dies est, while it is day: which argument or reason of Christ is deduced from the common use and custom of men, who when they take any task in hand, are wont to apply and follow the same in the light of the day, lest (lingering the time) they be prevented with the darkness of the night. Now if men are wont to be so careful to finish that which they take in hand while it is day, which concerneth the use of man, how much more belonged it unto Christ, before his death and passion, to finish the works of the father? For (saith he) The night cometh when no man can work. Venit nox ùm nemo lotest opeari. In which words Christ doth signify, that he may not omit occasion and opportunity to work, for that the time would come when he should away. Which thing too he declareth more at large by a Similitude: comparing the time of his presence to the Day, and the time of his departure to the night. Now the day is the time to work, and the night is the time to rest. He then that worketh not in the day while it is light, shall not work in the night when it is dark. The like similitude he useth afterward in the eleventh chapter, speaking to the disciples in this manner. john. 11.6. If a man walk in the day he stumbleth not, because he seethe the light of this world. But if a man walk in the night he stumbleth, Because there is no light in him. In both which it is apparent, that he calleth the day the time which in his humane nature he ought to spend here upon earth in the business of the Father: & that he calleth the night, the hour of death, from which once raised, he carried with him his body triumphantly into heaven. But yet Christ here compareth the hour of his death unto the night, not because he should yield and give place again unto Satan the prince of darkness and God of this world, Ephes 6.12. 2. Cor. 4.4. whom before he had spoiled and overcome through the force of his death and passion, but because then (being dissolved from the troubles of this life) he passed to eternal rest, which now he enjoyeth with the father till the latter day: in which he shall come again with majesty and great glory in the clouds, Math. 24.30 with a shout, with the voice of the Archangel, 1. Thes. 4.16 and with the trumpet of God, to judge both the quick and the dead: & at which time (as S. Paul teacheth) all things shall be made subject unto God, 1. Cor. 15.28 that God may be all in all. We may not here contentiously reason and dispute, whether Christ also after his death did not the works of the Father, or whether yet to this day he be not the light of the world: Quandiu fuero in mundo, Lux sum mundi. for the Similitudes of Christ are simply and plainly to be conceived, and not to be wrested hither and thither. Christ's meaning is then, that he must work the works of the Father while he is in this life: signifying that shortly by death he should be taken away: who yet to this day shineth unto his elect, and still worketh in them, by the power, grace and virtue of the holy Ghost, and will do to the end and consummation of the world, according to that most comfortable promise of his in the last of Matthew. Math. 28.20 Hereof we may gather this general doctrine: that as Christ had a certain time appointed him to work the works of the Father, so have we a certain day and time appointed us to work, which once ended and finished, we can work no more. Let us work then while it is day, lest (if the night come upon us) we be not able to work. But now: the Day is the present life which God hath given us here upon earth, and in which we may work: but when night, that is to say, when death cometh on, and when the Soul is once loosed from the body, we shall not be able to work, would we never so feign. So writeth Theophilact: Dies quidem est presens vita, Theophi. in joan. eò quòd possumus nunc sicut in dic operari. The day is the present life, because that now we may work as in the day. Nox autem futurum seculum, eò quòd nullus illic poterit operari. But the night (saith he) is the world to come, because that no man can work there. While then we are in this life, let us not omit the present occasion that is offered us, to do well. Seek the Lord (saith Esay) while he may be found, Esa. 55.6. and call upon him while he is near. Sirach saith: sins in this life committed, in the world to come. Wherefore, as chrysostom counseleth, Omnia hîc dissolve, ut citra molestiam illud videas Tribunal. Set all things here in order, that without grief thou mayest behold that Tribunal seat. For if all things be not well and in good order whilst thou art here, it will be too late for thee to redress them when thou comest there. Hierony. in cap. 6. epist. ad Gal. 2. Cor. 6.2. Psal. 65.7. This is (saith Jerome) the last time of sowing. Behold (saith the Apostle) now is the accepted time, now is the day of salvation. To day (saith David) if ye will hear his voice harden not your hearts. It is a dangerous thing in all kind of matters to let pass opportunity and convenient time. If the general omit it, he may lose the victory: If the mariner, he may lose his passage: If the Marchantman, he may miss his gain. And therefore are we thus often admonished to take time while time is: to teach us, that if we take it not when it is offered, when we ourselves would, we shall not have it. Christ himself, as we see here, took his time. I must (saith he) work the works of him that sent me, while it is day. For this we must consider with ourselves from the highest to the lowest: that one is the condition of the present time, and another of the time to come. We may now do that, which hereafter we shall never be able to do. Work then while it is day, the night cometh when no man can work, Yet a little while (saith Christ) is the light with you: walk while ye have light, john 12.35. lest the darkness come upon you. And whereas it is uncertain how long we have here to live (for death tarrieth not, and the covenant of the grave is not showed unto us) we ought the more earnestly to labour while we are here, Eccl. 14.12. lest prevented by death, we be not able to finish the work which is taken in hand. If the goodman of the house knew at what hour the thief would come, Luke. 12. 3● he would surely watch, and not suffer his house to be digged through. So likewise, if we knew when Death (the messenger of the Lord) would come, Colloss. 4.5. we would redeem the time. We would amend all that is amiss: we would bring forward that which is behind: we would have our work at an end: we would be prepared: we would not slumber and sleep out the time with the foolish virgins: Math. 25.5. we would have lights in our hands, and oil in our lamps. But for as much as it is not for us to know the times, or the seasons, which the Father hath put in his own power (for them hath he wholly and solely reserved unto himself) it standeth us all upon to be diligent and careful, Act. 1.7. to give the household their portion of meat in season: and blessed is that servant whom his master when he cometh, Luke. 12.43 shall find so doing. But if with the ungracious servant we shall say in our hearts: Our master will defer his coming, and shall begin to smite our fellow servants, ver. 45. and to eat, and drink, and to be drunken, without doubt our master will come in a day when we think not, and in an hour when we are not ware of, and will cut us off, and give us our portion with the unbelievers. Wherefore let us work while it is day, lest the night steal upon us, and we covered with darkness be not able to work. But out of these words (Donec dies est) While it is day, a farther sense may be gathered, and that is this. Many think that they may lawfully give over and work no longer the works of the father when they be once old & grown in years: and such men say, We have borne the heat of the day long enough: we have wrought in the vinyeard long enough: we have preached long enough: we have borne office long enough: It is now high time for us to give over, & another while to take our ease. Let the younger men (in God's name) take pains another while, as we have done, and so forth. But Christ here teacheth them by his own example, that they must work as long as it is day, that they must continue in well doing to the last gasp, and never give over. For why? It is nothing to begin well unless we continue to the end. He that endureth to the end, Mat. 10.22. shall be saved. To him that overcometh, Apoc. 2.7. shallbe given to eat of the tree of life, which is in the midst of the Paradise of God. Hierony. in 6. cap. Epist. ad Galat. Gal. 6.9. A lasting reward followeth a lasting righteousness. Therefore did S. Paul exhort the Galathians Not to be weary of well doing, because that in due season they should reap, if they fainted not. Likewise he charged his Timothy to do the work of an Evangelist, and to cause his ministry to be thoroughly liked of. 2. Tim. 4.5. Whereunto that he might the rather encourage him, He setteth down his own example together with the reward, in these words: I have fought a good fight, I have finished my course, I have kept the faith. Vers. 7.8. Henceforth is laid up for me, the crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing. For God is not unrighteous that he should forget the work, Hebr. 6.10. and labour of love. We must not then call to mind, how long we have laboured, but must have a watchful eye, and a diligent regard unto the end. So run (sayeth the Apostle) that ye may obtain. Cor. 9.24. And again, We desire that every one of you show the same diligence, Heb. 6.11. to the full assurance of hope unto the end, that ye be not slothful, but followers of them, which through faith and patience, inherit the promises. And thus much for the first part. Now let us take a view of the order and means which Christ our Saviour did use in giving sight to this blind man. The order and means which Christ did use in giving sight to the blind man. The Evangelist saith: As soon as he had thus spoken (as afore declared) he spat on the ground, and made clay of the spittle, and anointed the eyes of the blind with the clay, and said unto him, Go wash in the pool of Siloam etc. Christ could have given sight to this blind man by his only word and secret power, as he did to Bartimeus the son of Timeus in the 10. of Mark: Mar. 10.52. but to declare to the disciples and us all the occasion of the blindness of man and the remedy thereof, he useth these outward and external signs and ceremonies, by which he provoketh not only the mind, but also all the other senses into the contemplation of his grace and favour, and confirmeth us wholly in the truth of his promise. By the Clay then which he made of the spittle, and dust of the ground, is represented humane and worldly wisdom: than which there can be no greater let unto those that contend and endeavour to follow the course and pathway that leadeth to salvation. For as the Spittle doth partly distill from the head, and partly is gathered together in the mouth, by reason of the humour of the tongue and jaws, and through abundance causeth and procureth the loathsomeness of meat: right so, the wisdom of the flesh springing up out of the fountain of our own brain, is only busied about such things as serve to pleasure and voluptuous, and being puffed up with the swelling words of man's pride, quencheth the desire of heavenly things, which alone can nourish and feed the soul of man unto salvation. And as the Clay stoppeth the eyes, that they cannot execute their office, which is to see and behold the things which are present and before them: so the wisdom of the flesh (through the grossness of opinions) so choketh the sight of the mind, that we cannot look upon the things which are above in such manner and measure as we ought to do. They that are after the flesh savour the things of the flesh: Rom. 8.5. but they that are after the spirit, the things of the spirit. The wisdom of the flesh: namely, Ver. 7. whatsoever is most excellent in man, as will, wit, understanding and reason, for these and such like are meant and understood by the word [Flesh] is enimitye against God: For it is not subject to the Law of God, neither in deed can be. S. Paul therefore in the second of the first to the Corinthians, for example's sake, setting down the manner of his preaching, 1. Cor. 2.4. saith that it was not in the enticing speech of man's wisdom, nor yet in the wisdom of the princes of this world which come to nought, but in plain evidence of the spirit and of power, even in the wisdom which the holy Ghost teacheth, whose words the natural man (whose knowledge is not cleared by the spirit of God) perceiveth not, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. If then we covet to profit and to go onward in the way to salvation, to behold the will of God, and the divine mysteries of eternal life revealed in the word, we must labour to have the clay of carnal wisdom to be purged & washed away from the eyes of the mind. And thus we are exhorted to do from the mouth of the Apostle in the first chapter of the former Epistle to Timothy: 1. Tim 1.4. Where he forbiddeth vain philosophy which then reigned among the Gentiles, fables and Genealogies, which are endless, and which breed questions rather than godly edifying, which is by faith. But Christ now, (who is evermore ready to strengthen our imbecility and weakness) doth learn us how and by what means this clay of humane wisdom may be washed away: For he sendeth this blind man to the pool of Siloan. Go wash (saith he) in the pool of Siloan. This blind man did not forthwith receive his sight: but assoon as his eyes were anointed with the clay, he is commanded to go to the pool of Siloam, and there to wash away the clay with which his eyes were imbrued: that so the novelty of the sight, and the delay through length of journey, might purchase greater credit and testimony unto the miracle: for the blind man sat not far off from the Temple, begging by the way side. And Siloam was a well at the foot of Mount Zion, whose water received or gathered together not far off from the same, was called Piscina Siloam, the pool of Siloan. Hier. in Isa. cap. 8. Jerome writing upon the eight chapter of the Prophet Esay saith, that Siloam is a well at the foot of Mount Zion, which at uncertain hours and times doth bubble up through the cones and hollow places of the earth with great noise. Esa. 8.8. But isaiah (speaking of the waters of Siloah) saith that they run softly, and complaineth too that they were despised: Not that the waters give life unto any man, but because they bear the figure of holy scriptures. Which scriptures of GOD, when without the blustering of worldly eloquence they issue forth calmly and smoothly from the privy hid caves of godly wisdom, have heavenly force to remove the blindness of man's mind how long so ever it hath continued, and to open that eye with which God is seen, whom truly to have seen is true felicity. But our evang. S. john setteth down the Etymology or true interpretation of the word Siloam: which is (saith he) by interpretation, Sent. Through which interpretation he giveth us to consider of some farther mystery, Theoph in joan. & so writeth Theophilact. Propterea & evangelista interpretationem Siloe ponit, ut discas quòd Siloa figura sit Christi. & therefore the Evangelist putteth down the interpretation of Siloah, that thou mayst learn that Siloah is a figure of Christ: sent of the father to give light to the minds of men, for he is the fountain. He is the very true Messiah & saviour sent into the world: he is the continual wellspring of all goodness: of whose water he that drinketh shall never be more a thirst. joh. 4.14. He is of the Father made unto us wisdom, 1. Cor. 1.30. & righteousness, & sanctification, & redemption: in whom are hid all the treasures of wisdom & knowledge. Coloss. 2.3. And therefore as many as covet to have their minds illuminated & lightened, to be purged of the clay & filth of worldly wisdom, & so to see & behold the wonderful mysteries of their salvation, Let them go to the pool of Siloam, that is to say unto Christ with a true & steadfast faith, who is the light of the world, joh. 8. ●2. joh. 1.9. & lighteth every one that cometh into the same: whose holy spirit, through the preaching of the word, watereth the minds & washeth away the clay with which they are blurred, that they attain to the sight of celestial things, joh. 17.3 to the knowledge of god & of Christ whom truly to know is eternal life. But what did this blind man to whom Christ said, Go wash in the pool of Siloam? An example of faith and obedience. The evang. saith, He went his way therefore & washed. A notable example of faith and obedience. For although as yet he did not know Christ to be the son of God, yet he believeth that he was sent from God, and thereby perceiveth that there was a duty and obedience which belonged unto him. And by so much the more is his faith and obedience wonderful & excellent, because that many things might have called him back from this happy course, had he followed the counsel & persuasion of flesh and blood. For he might have thought this much with himself: what meant he to anoint mine eyes with clay, through which he that seethe best of all may be made blind? Or why should I go wash mine eyes in the pool of Siloan an obscure pool, and not hitherto famous for any miracle? Farther yet: he might have said unto Christ, as Naaman the Syrian, a leper, sometime said to the Prophet Elisha. For when Elisha willed Naaman to go wash himself in Iorden seven times, 2. King. 5.12 he answered: Are not Abanah and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash me in them, & be cleansed? But all these conjectures laid apart, he obeyed the commandment of Christ, he went his way & washed. The like faith and obedience was in Abraham, whom when God willed to departed from his country, Gen. 12.1. and from his kindred, & from his father's house unto a place which he should afterward receive for inheritance, Heb. 11.8. staggered not, but departed even as the Lord had spoken unto him, not doubting but that he would mercifully guide and protect him in the way that he should go. The like was in Simon & Andrew, who (assoon as they were called) left their nets: Mat 4.20 And in james and john who without tarrying, Ver. 22 forsook the ship & their father, & followed Christ. Though they knew not whereunto they were called, nor what should become of them, nor whether they should go, nor how they should live: Mar. 1.14. and though now the example of john Baptist was before their eyes, whereby they might fear the power and cruelty of the enemy, yet without any manner of doubting, most willingly they obey the voice of Christ that said unto them, follow me. They might have objected unto Christ their vocation & calling, & the gain which they got by their painful trade of fishing. At leastwise, they might have made some delay, as this: suffer us first to go home, & to set our things in order, & bid farewell unto our friends. Beside this, they might have thought within themselves: what is the matter that he calleth us that are fisher men, men of no reputation? why doth he not rather call rich men, mighty men, men of wisdom & renown? Such things they might have thought and objected too, had they yielded to the suggestion of flesh & blood: but the spirit of God, which moderateth & ruleth the hearts of the faithful, so mightily prevailed, that as soon as they were called, without any contradiction they left their nets, ship and father, & followed Christ. Mat. 9.9. In like manner Matthew the customer, as soon as he was called of Christ, arose & followed him. Matthew asked not whether he should go, what he should do, or how he should live: Matthew (as soon as he was called) riseth up from the midst of his gain, and followeth Christ. Matthew, if he had used the advise of a worldly wit, might have thought in this manner. What a foolishness is it for me to leave ready gain, and to go up & down after this Christ, who is a poor man and hath nothing: whom the foxes of the earth, and the birds of the heaven excel in happiness: for the one have holes & the other have nests. Mat. 3.20. But Matthew thinking no such thing, assoon as he was called arose & followed Christ. By which examples we are taught to show ourselves obedient unto Christ, who speaketh unto us in his most holy and blessed word. To obey is better than sacrifice, 1. Sa. 15.22. & to hearken is better than the fat of Rams. Albeit the means by which God ministereth unto us his help seem never so base, or never so strange to the wisdom of man, we may not despise nor contemn the same, nor call him who is omnipotent, Rom. 1. 2●. almighty, and blessed for ever into the balance of our own wit & worldly reason, why he will have this or that to be done this way or that way: but aught with all celerity to obey and follow those ways and means which he in his word prescribeth unto us. The commandment of God to the wisdom of man seemeth to be foolishness: but then S. Paul saith, 1. Cor. 1.25 Stultitia Dei sapientior est quam homines, & infirmitas Dei validior est quàm homines: the foolishness of God is wiser than men, & the weakness of God is stronger than men. Man's reason murmureth, complaineth, & repineth when it only considereth the signs & outward things without regard to the word of god which is there contained. Therefore Naaman the Syrian (when Elisha by a Messenger willed him to go wash in Iorden 7. times) was wroth, & went his way in displeasure, reckoning the advise of the Prophet vain & ridiculous: for saith he, I thought with myself, he will surely come out, & stand and call on the name of the Lord his God, & put his hand on the place, & heal the leprosy. This Prophet prophesied great plenty of victual & other things to Samaria being grievously oppressed with extreme famine: but a Prince in great favour & authority with the king, mocked at his words: ●. King. 7.2. that though GOD would make windows in the heaven, & rain down corn from thence, that which the Prophet had spoken & prophesied could not come to pass. Such is the manner of those that are wise according to the wisdom of the flesh: who when they should obey & believe God in his word, reason the matter with him, as though he knew not what he did. But this our blind man turned not aside in the heat of displeasure at what time he felt his eyes to be anointed with the clay, neither did he scoff and jest at the commandment of Christ, who willed him to go wash in the pool of Siloan, but yielded to the work patiently, & to the commandment readily, though yet the work for the making of the Clay & manner of anointing, & the commandment to wash in the pool of Siloan seemed ridiculous to the reason of man. His faith did vanquish and subdue what worldly wit & reason might prompe & dissuade from the sacred word & will of god. Naaman would not have derided the commandment, nor the prince the promise of Elisha, had they been endued with his faith & obedience. The blind man went his way & washed. He did as he was commanded: he believed, & to belief he joined obedience. And what followed? The evang. saith, Redijtque videns And he came again seeing. Neither was the blind man defrauded of his hope, neither did the commandment of his Christ want his effect. For as soon as he had washed away the clay from his eyes, his eyes were opened, & he received his sight. No sooner had this blind fellow, a notable known fellow for his begging, & known also to be borne blind, washed (as he was commanded) his eyes anointed with clay, in a water of no name for any miracle that was ever done therein before, but he returned home, not without great wonder & admiration of the neighbours round about, with open eyes & with clear sight. And so Naaman the leper, after the heat of his displeasure (through the counsel of his servants) went down, 2. King. 5.14 & washed himself 7. times in Iorden, according to the saying of the man of God: & his flesh came again, like unto the flesh of a little child, & he was clean. Whereby we are taught this much, that if simply & truly we believe the word of the lord, & follow that course & way which in his word he revealeth unto us, he will grant us the things which he hath promised, he will give us his manifold graces, & the same in a good & large measure pressed down, shaken together & running over, in his abundant mercy will he pour into our bosoms. The time is past, and therefore I will here make an end. GOD for his sons sake jesus Christ give us all the grace dutifully to consider of our several vocations and callings, and to work the works of the Father while it is day, remembering the shortness of the days and times which we have here to live: and that we may worthily imitate and follow the example of this blind man in such things as appertain to the rule of faith, to the increase of obedience & to the maintenance of our own safety: that we neither affirm nor think that to be vain, unprofitable, or hurtful, which Christ in his holy word expressly and plainly commandeth us to do. For they which obey the voice of Christ, are illuminated with his spirit, they are guided by his grace, they profit daily more & more, till they grow up into him which is the head, Christ the head of his Church: Eph. 4.15. who softeneth the hearts of the hardened, unsealeth the ears of the deaf, opneth the eyes of the blind, nourisheth the members, & joineth them together by joints to a full proportion, that at length the whole body may rise up unto perfection to the fullness of immortality, to reign with our Siloan Christ jesus in eternal glory. Whereunto the Lord our God bring us all to the everlasting praise of his mercy: to whom with the holy ghost triple in person and one in substance, be all honour glory and praise, both now and ever. Amen.