I haue spoken heretofore out of this place (men, fa­thers and brethren, belo­ued in our Lord and Sa­uiour) of the Exordium or entrance vnto the miracle which Christ wrought vpon the man that was blinde from his mothers wombe at Ierusalem, not farre from the gates of the Temple, [Page] in which I found three thinges to be con­tained: An introduction to a question, the Question of the Disciples vnto Christ, and the answere of Christ vnto the same. And now to procéede.

Our Sauiour telleth his Disciples that he wil helpe this mā that was blind from his birth: which done, he annointeth his eies with the claye, and biddeth him go wash in the poole of Siloam, where he receiued his sight. For the first, he testifi­eth that he is prouoked therunto by two speciall arguments, the one deriued ab officio, from his office and duetie, and the other à tempore, from the time. From his office and duetie when he sayeth, me oportet operari, &c. I must worke the workes of him that sent me. From the time when he sayth, Donec dies est, while it is day: which hee expoundeth by the wordes that follow after: the night commeth when no man can worke, and so forth. In this first argument (which hée deduceth from his office and duetie) he yeldeth a reason to the Disci­ples why he did so earnestly beholde the man that was blind, The first ar­gument de­riued from his office. and séemeth thus to [Page] say: ye marueile not a litle wherefore I behold the blind man, the reason is (saieth he) because I must worke the workes of him that sent me.

Where note you that the worde (o­portet) is not so to be taken, as though Christ did these thinges vnwillingly and of compulsion, but rather that in so say­ing he sheweth a singuler propensity and readines of minde to helpe the afflicted. And to this end and purpose was he sent of the Father, Luk. 4.18. as him selfe doth testifye in the fourth of Luke, euen to preache the Gospell to the poore, to heale the broken hearted, to preach deliueraunce to the captiues, and recouering of sight to the blinde, to set at libertie them that are brused, and to preach the accepta­ble yeare of the Lorde. Whiche em­bassage of the Father, our Sauiour from time to time (as often as occasion was minystred) did moste carefullye séeke to fulfill and obserue. For speaking of the earnest zeale whiche hee had to­warde the busines of the Father, he saith to his disciples in the fourth of Iohn, My meate is that I maye doe the will Iohn 4.34. [Page] of him that sent me, & finish his worke. Hereby declaring that there was no­thing that hee did hunger for more, or wherein he tooke greater delight, then painefullie to labour in the businesse as­signed him of the father.

There was iust cause for Christe to speake of the necessitie of working the workes of the Father, for it was now the Sabboth daie when hee made the claie and opened the eies of the blind, where­at he knew that the Scribes and Phari­ses would be offended. Therefore to pre­uent the worst, before such time as he gi­ueth sight to the blind, he saith: Me oportet operari, I must worke. As who should say, I know that mine aduersaries will bee offended herewith, notwithstanding, I must worke the workes of him that sent me.

A notable example to learne all men carefullie and painefullie to walke in their vocations and callings. For with­out exception all estates of men, the Mi­nister, the Magistrate, and priuate per­son are vnder the bond of this obligation, and therefore eche one must saie in his [Page] degree, me oportet &c. I must worke the workes of him that sent me. Let the Mi­nister then (whom chiefelie it doth con­cerne) féede, 1. Pet. 5.2. (as much as in him lieth) the flocke of Christ: let him kéepe nothing backe that maie do good: let him open the whole counsell of God: Act. 20.27. let him doe the worke of an Euangelist: let him bee 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 truelie. For séeing we haue diuers giftes, according to the grace that is geuen vnto vs (as Paule biddeth) let him that hath an office waite on his office: Rom. 12.6. and him that teacheth on his teaching: ver. 7. and him that exhorteth on his exhortation. In which wordes the apostle declareth, howe that euerie man must walke in the roundnesse of consci­ence in his vocation and calling. And it is of the merciful prouidence of God that we haue helpers and gouernours, 1. Cor. 12.28 Ephes. 4.11. ver. 12. pa­stours and teachers, for the gathering to­gether of the Saintes, for the worke of the ministerie, and for the edification of the bodie of Christ. Wherefore sith God hath so mercifully prouided for vs in this [Page] behalfe, without which there coulde not but ensue a disordered Chaos and misera­ble confusion, let euery one walke order­ly and painefully in his vocation and cal­ling, that when we shall bee called to the last account, it may be saide vnto ech of vs, Well done good and faithfull ser­uant, Math. 25.23 thou hast bene faithfull in litle, I wil make thee ruler ouer much: enter in­to thy maisters ioy. But if we shal burie the Lords Talents in the earth, that is, if we shall not do good with the graces which God hath geuen vs, wee shall bee throwen as vnprofitable seruantes into vtter darkenes: ver. 30. there shal be wéeping, & gnashing of téeth. As often then as wee féele our selues negligent and slothfull in the Lordes worke, let vs call to minde this argument and reason of Christ to stir vs vp vnto labour, which by nature are sluggish and slothful vnto euerie good worke, vnlesse we purpose to rebel, and to procure the heauie wrath and indigna­tion of God to bee kindled against vs. Ye know that God was very angry with Moses, because he refused to do the mes­sage vnto Pharaoh, Exod. 4.14. which hee inioyned [Page] him to do. Ion. 1.4. Into how great perils & daun­gers Ionah was cast because hee woulde not promptly follow the Lords calling, who willed him to preach to y ^e people of Niniueh, it is better knowne then I néed to declare. And truely, worthily was the Lord displeased with Moses, & worthily did he punish Ionah, that giuing place to their own reason, would flée frō y ^e vocatiō wherunto God had called thē, & in which he would mightily haue assisted thē with the might of his power. The Prophet, in the first of kings, & thirtéenth, 1. King. 13.24. that did eate bread in the house of another prophet, cō ­trarie to the cōmandement of the Lorde, was slaine of a Lion, and his bodie was cast in the way. A fearefull example, by which we are taught how daungerous a thing it is for men to behaue themselues coldly or deceitfully in that charge wher­unto God hath called them. And I would to God al men would learne as by this, so by the example of Saul to beware, who receiued a commaundement from the Lorde by Samuell to apply the Lordes worke, to goe and smite Amalek, and (without compassion) to slaye both man 1. Sa. 15.3. [Page] and woman, both infant and suckling, both oxe and shéepe, both camell and asse, howbeit hee left the Lordes worke vn­done, for he spared Agag the King, and the better shéepe, and the Oxen, and the fat beastes, ver. 9. and the lambes, and all that was good, and he would not destroy them. But for this his negligence he receiued a most sorowfull message from the Lord: because thou hast cast away the word of the Lord, ver. 23. therefore hath he cast awaye thee from being king. True it is, that in euerie well ordered common weale, God hath authorized rulers to destroy Ama­lek, and to deliuer the poore, and such as be in néede from the hand of the oppres­sour. Now if they looke not to their charge, but (as Saul did) will suffer A­malek to liue, & not onely so, but to grow vp in might: doubtlesse the Lord almigh­tie and God of Israel shal turne them out of their seates and bring them to confu­sion. Nom. 24.20,

But happely some will saie, we must do as we may do, and accordingly as time and occasion wil serue. Vnto such saieth the preacher: Eccl. 11.4. Hee that obserueth the [Page] wind shall not sow, and hee that regar­deth the cloudes shall not reape. For with such the weather is alway either too hoat or too cold, or els too wet or too drie. The sense and meaning whereof is this: that hee which feareth inconueniences, and setteth not forward, when necessitie requireth, shall neuer do his duetie. It teacheth vs then that we must not stande ouer long gasing at the season and put­ting off the time, but must earnestly and zealously go about the Lordes cause, and the Lord shall blesse our labours and giue good successe vnto the same. Otherwise, if we prolong the time and post it ouer from day to day, our prolonging and po­sting ouer will purchase the Lordes curse. For as Ieremiah telleth the Cal­deans from the mouth of God, Iere. 48.10. Cursed be he that doth the worke of the Lord neg­ligently. Therefore Dauid commaun­ding his sonne Salomon to build the tem­ple of the Lord (which thing he himselfe was forbidden to do) exhorteth him in this manner, vp, and be doing: 1. Ch. 22.16. as if hee should haue said go about it quickly, and the Lord will be with thée. Yea Dauids [Page] zeale was such toward the furtheraunce thereof, that it made him to spare no ex­penses, but to bestowe his owne peculi­ar treasure, and withal to prouoke others to the forwardnes of the Lordes worke: for saide he, And who is willing to fill his hand to daye vnto the Lorde? Here­to let vs ioyne the worthie example of Elisha, 1. Chro. 29.5 who returning from his father, and about to depart from the plowmen, tooke a couple of Oxen and slewe them, and sodde their fleshe with the instru­mentes of the Oxen, 1. King. 19.21. and gaue vnto the people. Elisha would not staye till woode was brought, so great was his desire to followe his vocation. So the Pro­phet Amos: Am. 3.8. the Lyon (saith hée) hath roared: who will not bee afraid? The Lord God hath spoken: who can but prophesie? Wherefore, when Amazi­ah Priest of Bethel willed him to get him into the land of Iudah, Am. 7.12. and to eate his bread there, and to prophesie there, & to teach no more in the land of Israel, cō ­trary to the cōmandement of king Iero­boam, the prophet obiected his vocation & calling, & told him that he could not but [Page] obey God, ver. 14. who called him an herdman & a gatherer of wilde figges to such an ex­cellent function, giuing him knowledge, & with knowledge constancie to reproue sinne and wickednes in all estates and degrées whatsoeuer, and to denounce his most horrible iudgementes against them, except they did spedily repent and amēd. Ieremiah likewise, because he was in de­rision dayly, and mocked of euerie one for doing his office, determined with him selfe not to make mention of the Lorde, Ier. 20.9. nor to speake any more in his name: saue that his word was in his heart, as a bur­ning fire shut vp in his bones, so that hée was wearie with forbearing, and coulde not stay. This same did the apostles: for when as the rulers, Scribes, and Elders gaue them in charge to preach Christ no more, Act. 4.1 [...] preferring their authoritie to the ordinaunce of God, they answered: whe­ther it be right in the sight of God, to o­bey you rather then God, iudge ye: For we can not but speake the things which we haue sene & heard. Paul in like maner: necessity is laid vpō me, & wo is vnto me, if I preach not the Gospell, 1. Cor. 9.1 [...]. Doubtlesse [Page] greatly is the worthines and authoritie of the vocation and calling of God estée­med of those, who know what God is, and weigh well with them selues what on their partes to him doth belong. But on the other side, intollerable is the slack­nes or rather the wilfull obstinacie of those, and litle do they esteeme of the di­uine 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 séemeth vnto me that there can no better reason be gi­uen of this diuelish and damnable care­lessenes which (euen at this day) is to bée seene in most ministers of the Church, magistrates of the common wealth, Pa­rentes of children, Maisters of families and housholdes, and that too in all sortes both publikely and priuately, then that the greater part thinke and beléeue that they are seated in the roomes they are, not of God, but either of Fortune, or of their owne industrie. But let ech one in his de­grée and calling knowe and vnderstande this much, that hee is called and sent of God, applying this sentence of Christe [Page] euerie man to himselfe: I must worke the workes of him that sent me, remēbring the promise, that hee which hath beene faithfull in litle shall be made ruler ouer much. Math. 25.21 For sith there is such a great bles­sednes promised vnto those that shall du­tifully labour in the Lordes worke, wee ought all in our seueral callinges to haue such regard hereunto, as that nothing whatsoeuer should prouoke vs to shrinke from the same.

But the world is at this point now a daies, that it is counted a fault and a mat­ter worthy of reproofe, yea and of punish­ment, to be zealous and feruent in the Lordes cause: especially in beating down sinne and reprouing iniquitie, for which are vsed all allurements, occasions and excuses to harden their conscience in the same. For he that shall deale calmely and temperately, him they reckon a wise mā, fittest to speake in the congregation, and to beare rule. But if the zeale of Gods house hath eaten him vp, Psal. 69.9. if he touch the quicke, if he hunger and thirst the refor­mation of matters that are out of course, then by and by he groweth out of fauour, [Page] he is reputed rash, fonne, foolish, busie, vn­discréete, and I wot not what. So it is then, the more carefull wee shall bee to worke the Lordes workes, the worse we shall be thought off, and the more eni­mies wee shall haue. Howbeit we ought the lesse to marueile or to bee gréeued hereat, because the example is not rare and newe, but common and practised a­gainst the godly long agone. Ieroboam the sonne of Nebat biddeth lay holde on the man of God, 1. King. 13.4. that cryed out against the altar in Bethel. Ahab telleth Eliah that he troubleth Israel, and Ieremiah of the false Priestes and Prophets is accu­sed of treason: 2. King. 18.17. Ier. 26.11. so doe the wicked rage a­gainst the seruauntes of God, when they declare them his iudgementes. Ne­uerthelatter, the man of God cryeth out against the altar: Eliah reprooueth the Prophets of Baal, and Ieremiah (not­withstanding that hee is censured wor­thy to die) continueth his prophesying. And if wee looke to the time of the Gospell, Act. 24.5. Paule is accused of the Iewes to bee a pestilent fellowe, and a moo­uer of sedition throughout the world, [Page] and a chiefe maintainer of y ^e secte of the Nazarites. The Gentiles also crye out a­gainst him in Philippi, that hee was a troubler of their citie, Act. 16.20. and preached ordi­naunces, which were not lawfull for them to receiue. The like did the Iewes and Gentiles impute to the doctrine of the other Apostles: and therefore they ceased not to persecute them, as common plagues and enimies of the commō peace & christiā religiō. The Apostles notwith­standing did not cease to do their duetie, but most constantly preached and pro­fessed Christ: for they knew that it was far better that the whole world shoulde bee troubled and in an vprore, then that the Gospel of the kingdome shoulde not bee preached, or that one soule should be neglected & perish, 1. Pe. 1.19. so dearelye redéemed with the blood of Christ. They knew too, that their preachings were not the cause of those offences & sects, and therfore they were not discouraged, but cleauing to their vocatiō went forward dayly in the temple to teach, Act. 5.42. & from house to house to preach Iesus Christ, knowing that the gospel which they preached (howsoeuer it [Page] séemed to the Iewes and Gentiles foolish and offensiue) was the power of god vnto saluation to all that beléeue. 1. Cor. 1.18. Rom. 1.16. All which examples are to encourage and to stirre vs vp to painefulnes in our ministerie, and not at all to be mooued with the poy­soned tongues of the vngodly, to be neg­ligent in our vocation and calling. For what if at these daies (for working the workes of the father) Ieroboam his hand be stretched out against vs? What and if with Eliah we be counted seditious? with Ieremiah accused of Treason? With the Apostles forbidden to preach? With Paul reported to be pestilent felowes, raisers of sedition, preachers of vnlawfull ordi­naunces, troublers of the citie? And to be short, what and if with Christ him­selfe we be saide to haue the Deuill? Shall we therefore faint and shrinke vn­der the burden? Iohn 8.48. God forbid. Now that we haue put our handes to the ploughe, let vs not looke backe, for if we do, wee make our selues vnfit for the kingdome of God. Luk. 9.62. Math. 10.37 ver. 39. He (saith Christ) that loueth father or mother more then me, is not worthy of me. He that will saue his life, [Page] shall loose it, and he that looseth his life for my sake, shall saue it. There is none that shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or landes, for his names sake, but shall receiue an hundreth fold more and shall inherite euerlasting life. Math. 19.29 Rom. 8.17. Psal. 126.5. If wee suffer together with him we shal in the world to come be glorified w ^t him. We y ^t sow in teares, shal reape in ioy. Let Iero­boam then bid, laye holde on the man of God: let Eliah be counted seditious: let Ieremiah be accused of treason: let Paule be reported a troubler of the citie, and let Christians with Christ be saide to haue the deuill: Math. 10.24 The disciple is not aboue his maister, nor the seruant aboue his Lord. Let the plowers plowe vpon our backes, Psal. 129.4. and make long furrowes: the righteous Lord shall cut the cordes of the wicked. Let the kinges of the earth band them­selues, and the princes assemble together against the Lord, Psal. 2.4. 1. King. 22..24. 2. Chr. 18.24. and against his annoin­ted: hee that dwelleth in heauen shall laugh: the Lord shall haue them in de­rision. Let Zidkijah smite Michaiah on the cheeke: he shall see the day when hée [Page] shall go from chamber to chamber to hide him. To be short, let wicked mē (to excuse themselues with shipwrack of cōscience) as Amaziah vs [...] Amos, Am. 7.10. intitle great and mighty personages into our reprehensiō, as though we had spoken such and such wordes which the land can not beare: all these notwithstāding, let the lords worke be applied: let ech one looke to the necessi­ty laid vpō him, & say like as did our Sa­uiour me oportet operari &c. I must worke the workes of him that sent me. Which thing for as much as of our selues we are not able to performe (being a charge so weighty and the greatest of all) the Lord both by the pastour and people is to bee prayed vnto, to strengthen his minister with the spirit of boldnes and constancie, that his forehead may be as the adamant, Ezech. 3.9. and harder then the flint, that he be not a­fraid at the lookes of men, but may bold­ly enter into the house of Israel, and (in the feare of the Lord) declare vnto them the fulnes of his wil, which I beséech him vniuersally to graunt vnto all the profes­sours and preachers of his holy word.

Yet one other thing wee haue here to [Page] note in that Christ saith, that hee must worke the workes of him that sent him, Oportet mo operari eius opera qui misit me. that is, such works by which it might ap­peare that he was the sonne of God, and sent of God the father into the world, ac­cording to that written in the fifth of Iohn: Iohn. 5.36. The workes which the father hath giuen me to finish, beare witnes of me, that the father sent me. Iohn. 6.38. And in the chap­ter following: I came down from heauē, not to do mine owne will, but his will which hath sent me. Whereby we are taught, that wee must not worke such works as we like best our selues, but such as God in his word hath commaunded, that we may be knowne to be the sonnes of God. For our workes are naught, and our doings peruerse. Our waies are crooked, and our cogitations euill. Esa. 55.8. My thoughtes are not your thoughtes, neither are your waies my waies, saith the Lord. For as the heauens are hygher then the earth, so are his waies higher then our waies, and his thoughtes aboue our thoughts. And this much of the first argu­ment or reason of Christe, whiche hee deriueth Ab officio, from hys [Page] office and duetie.

The second argument of Christ deriued from the time.Now I come to the second, which hee deriueth à tempore, from the time: con­teined in these wordes, Donec dies est, while it is day: which argument or rea­son of Christ is deduced from the commō vse and custome of men, who when they take any taske in hand, are wont to apply and followe the same in the light of the day, least (lingering the time) they be pre­uented with the darkenes 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 vse of mā, how much more belonged it vnto Christ, before his death and passion, to finish the workes of the father? For (saith he) The night cōmeth when no man can worke. Venit nox ùm nemo lotest ope­ari. In which words Christ doth signifie, that he may not omit occasion and opportuni­tie to worke, 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 worke, and the night is the time to rest. [Page] Hée then that worketh not in the daye while it is light, shall not worke in the night when it is darke. The like simili­tude he vseth afterward in the leuenth chapter, speaking to the disciples in this manner. Iohn. 11.6. If a man walke in the daye hee stumbleth not, because hee seeth the light of this world. But if a man walke in the night he stumbleth, Because there is no light in him. In both which it is apparant, that he calleth the day the time which in his humaine nature hee ought to spend here vpon earth in the businesse of the Father: & that he calleth the night, the houre of death, from which once rai­sed, he carried with him his body trium­phantly into heauen. But yet Christ here compareth the houre of his death vnto the night, not because he should yeeld and giue place againe vnto Sathā the prince of darkenes and God of this world, Ephes 6.12. 2. Cor. 4.4. whō before hee had spoiled and ouercome through the force of his death and passion, but because then (being dissolued from the troubles of this life) he passed to eter­nall rest, which now he enioyeth with the father till the latter day: in which he shall [Page] come againe with maiesty and great glo­ry in the cloudes, Math. 24.30 with a shoute, with the voice of the Archangel, 1. Thes. 4.16 and with the trū ­pet of God, to iudge both the quicke and the dead: & at which time (as S. Paul tea­cheth) al things shall be made subiect vn­to God, 1. Cor. 15.28 that God may be al in all.

We may not here contentiously reasō and dispute, whether Christ also after his death did not the workes 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 plainely to be con­ceiued, and not to be wrested hither and thither. Christs meaning is then, that he must worke the workes of the Father while hee is in this life: signifying that shortly by death he should be taken away: who yet to this day shineth vnto his elect, and still worketh in them, by the power, grace and vertue 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 generall doctrine: that as Christ had a certaine [Page] time appointed him to worke the workes of the Father, so haue we a certaine day and time appointed vs to worke, which once ended and finished, we can worke no more. Let vs worke then while it is day, least (if the night come vpon vs) we be not able to worke. But now: the Day is the present life which God hath giuen vs here vpon earth, and in which we may worke: but when night, that is to say, when death commeth on, and when the Soule is once loosed from the bodie, wee shall not be able to worke, would we ne­uer so faine. So writeth Theophi­lact: Dies quidem est presens vita, Theophi. in Ioan. eò quòd possumus nunc sicut in dic operari. The day is the present life, because that nowe wee maye worke as in the day. Nox autem futurum seculum, eò quòd nullus illic poterit operari. But the night (saith he) is the worlde to come, because that no man can worke there. While then we are in this life, let vs not omit the presēt occasiō y ^t is offered vs, to do wel. Seeke the Lord (saith Esay) while hee maye bee founde, Esa. 55.6. and call vpon him while hee is neere. Sirach saith: [Page] sinnes in this life committed, in the world to come. Wherefore, as Chrysostome counselleth, Omnia hîc dissolue, vt citra molestiam illud videas Tribunal. Set all thinges here in order, that without griefe thou maiest behold that Tribunal seate. For if all thinges be not wel and in good order whylest thou art here, it will bee too late for thee to redresse them when thou commest there. Hierony. in cap. 6. epist. ad Gal. 2. Cor. 6.2. Psal. 65.7. This is (saith Ie­rome) the last time of sowing. Beholde (saith the Apostle) nowe is the accepted time, now is the day of saluation. To day (saith Dauid) if ye wil heare his voice harden not your hartes. It is a daun­gerous thing in all kinde of matters to let passe opportunitie and conuenient time. If the generall omit it, hee maye léese the victorie: If the mariner, he may léese his passage: If the Marchantman, he may misse his gaine. And therefore are wee thus often admonished to take time while time is: to teach vs, that if wee take it not when it is offered, when we our selues woulde, wee shall not haue it. Christ himselfe, as wee see here, tooke his time. I must (saith [Page] he) worke the workes of him that sent me, while it is daye. For this wee must consider with our selues from the highest to the lowest: that one is the condition of the present time, and ano­ther of the time to come. We maye nowe doe that, which hereafter we shall neuer be able to doe. Worke then while it is daye, the night commeth when no man can worke, Yet a litle while (saith Christ) is the light with you: walke while ye haue light, Iohn 12.35. least the darkenes come vpon you. And whereas it is vncertaine how long wee haue here to liue (for death tarieth not, and the couenant of the graue is not she­wed vnto vs) we ought the more earnest­ly to labour while we are here, Eccl. 14.12. least preuented by death, we be not able to fi­nish the worke which is taken in hand. If the goodman of the house knewe at what houre the théefe woulde come, Luke. 12.3 [...] hee would surely watch, and not suffer his house to be digged through. So likewise, if wee knewe when Death (the mes­senger of the Lorde) woulde come, Colloss. 4.5. [Page] we would redeeme the time. We would amend all that is amisse: we would bring forward that which is behind: we would haue our worke at an ende: we would be prepared: wee would not slumber and sleepe out the time with the foolysh vir­gins: Math. 25.5. we would haue lights in our hands, and oyle in our lampes. But for as much as it is not for vs to know the times, or the seasons, which the Father hath put in his owne power (for them hath he wholy and soly reserued vnto him selfe) it stan­deth vs all vpon to be diligent and care­full, Act. 1.7. to giue the housholde their portion of meate in season: and blessed is that ser­uant whom his maister when hee com­meth, Luke. 12.43 shall find so doing. But if with the vngratious seruant we shall say in our heartes: Our maister will deferre his comming, and shall beginne to smite our fellow seruants, ver. 45. and to eate, and drinke, and to be drunken, without doubt our maister will come in a daye when wee thinke not, and in an houre when we are not ware of, and will cut vs off, and giue vs our portion with the vnbeleeuers. Wherefore let vs worke while it is day, [Page] lest the night steale vpon vs, and wee couered with darkenesse bee not able to worke.

But out of these words (Donec dies est) While it is day, a farther sense may bee gathered, and that is this. Many thinke that they may lawfullye giue ouer and worke no longer the works of the father when they be once old & growē in years: and such men say, Wee haue borne the heate of the day long enough: wee haue wrought in the vineyarde long enough: wee haue preached long enough: wee haue borne office long enough: It is now high time for vs to giue ouer, & another while to take our ease. Let the younger men (in Gods name) take paines another while, as wee haue done, and so foorth. But Christ héere teacheth them by his owne example, that they must worke as long as it is day, that they must continue in wel doing to the last gaspe, and neuer giue ouer. For why? It is nothing to beginne well vnlesse we continue to the end. Hee that endureth to the end, Mat. 10.22. shall be saued. To him that ouercommeth, Apoc. 2.7. shalbee giuen to eate of the tree of life, [Page] which is in the middest of the Paradice of God. Hierony. in 6. cap. Epist. ad Galat. Gal. 6.9. A lasting rewarde followeth a lasting righteousnesse. Therefore did S. Paul exhort the Galathians Not to bee weary of wel doing, because that in due season they should reape, if they fainted not. Likewise he charged his Timothy to do the worke of an Euangelist, and to cause his ministery to be throughly liked of. 2. Tim. 4.5. Whereunto that he might the rather incourage him, He setteth down his own example togither with the rewarde, in these words: I haue fought a good fight, I haue finished my course, I haue kept the faith. Vers. 7.8. Henceforth is laid vp for me, the crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day: and not to mee onely, but vnto all them also that loue his appea­ring. For God is not vnrighteous that he should forget the worke, Hebr. 6.10. and labour of loue. We muste not then call to mynde, how long we haue laboured, but muste haue a watchfull eye, and a diligent re­gard vnto the end. So runne (sayeth the Apostle) that yee may obtaine. Cor. 9.24. And a­gaine, We desire that euery one of you [Page] shew the same diligence, Heb. 6.11. to the full assu­rance of hope vnto the end, that yee bee not slouthfull, but followers of them, which through faith and pacience, inhe­rite the promises. And thus much for the first part.

Now let vs take a view of the order and meanes which Christ our Sauiour did vse in giuing sight to this blind man. The order and meanes which Christ did vse in gi­uing sight to the blind man. The Euangelist saith: As soone as hee had thus spoken (as afore declared) hee spat on the ground, and made claye of the spettle, and anointed the eies of the blind with the clay, and saide vnto him, Goe washe in the poole of Siloam &c. Christ could haue giuen sight to this blind man by his only worde and secret power, as he did to Bartimeus the son of Timeus in the 10. of Marke: Mar. 10.52. but to de­clare to the disciples and vs all the occa­sion of the blindnesse of man and the re­medy thereof, hee vseth these outwarde and externall signes and ceremonies, by which he prouoketh not only the minde, but also all the other senses into the contemplation of his grace and fauour, and confirmeth vs wholye in the [Page] truth of his promise. By the Clay then which he made of the spettle, and duste of the ground, is represented humaine and worldly wisdome: then which there can be no greater let vnto those that contend and endeuour to followe the course and pathway that leadeth to saluation. For as the Spettle doth partly distil from the head, and partly is gathered together in the mouth, by reason of the humour of the tongue and iawes, and through abundāce causeth and procureth the lothsomnesse of meate: right so, the wisdome of the flesh springing vp out of the fountaine of our owne braine, is onelye busied about such things as serue to pleasure and vo­lupteousnesse, and being puffed vp with the swelling wordes of mans pride, quē ­cheth the desire of heauenly thinges, which alone can nourishe and feede the soule of man vnto saluation. And as the Clay stoppeth the eyes, that they cannot execute their office, which is to see and beholde the things which are present and before them: so the wisedome of the flesh (through the grosnes of opinions) so cho­keth the sight of the mind, that wee can­not [Page] looke vpon the thinges whiche are a­boue in such manner and measure as we ought to do. They that are after the flesh sauour the thinges of the flesh: Rom. 8.5. but they that are after the spirit, the things of the spirit.

The wisdome of the flesh: namelye, Ver. 7. whatsoeuer is most excellent in man, as will, wit, vnderstanding and reason, for these and such like are meant and vnder­stood by the word [Flesh] is enimitye a­gainst God: For it is not subiect to the Law of God, neither in déede can be. S. Paule therefore in the second of the firste to the Corinthians, for examples sake, setting downe the manner of his prea­ching, 1. Cor. 2.4. saieth that it was not in the enti­sing speach of mans wisdome, nor yet in the wisdome of the princes of this world which come to nought, but in plaine eui­dence of the spirit and of power, euen in the wisdome which the holy Ghost tea­cheth, whose wordes the naturall man (whose knowledge is not cleared by the spirit of God) perceiueth not, for they are foolishnesse vnto him: neither can hée know them, because they are spiritually [Page] discerned. If then we couet to profit and to go onward in the way to saluation, to beholde the will of God, and the diuine misteries of eternall life reuealed in the worde, we must labour to haue the claie of carnal wisdome to be purged & washed awaie frō the eies 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 vaine Philosophye which then reigned among the Gentiles, fables and Genealogies, which are endlesse, and which breede questions rather then god­ly edifiing, which is by faith.

But Christ now, (who is euermore ready to strengthen our imbecillitie and weaknesse) doth learne vs howe and by what meanes this clay of humaine wis­dome may be washed away: For he sen­deth this blinde man to the poole of Siloā. Go wash (saith he) in the poole of Siloā. This blind mā did not forthwith receiue his sight: but assone as his eyes were a­nointed with the clay, hee is commaūded to go to the poole of Siloam, and there to wash away the clay with which his eies [Page] were embrewed: that so the nouelty of the sight, and the delaie through length of iourney, might purchase greater cre­dit and testimony vnto the miracle: for the blinde man sate not farre off from the Temple, begging by the way side. And Siloam was a well at the foote of Mount Sion, whose water receiued or gathered togither not far off from the same, was called Piscina Siloam, the poole of Siloā. Hier. in Isa. cap. 8. Ierome writing vpon the eight chapter of the Prophet Esay saith, that Siloam is a well at the foote of Mount Sion, which at vncertain houres and times doth bub­ble vp through the cones and hollow pla­ces of the earth with great noise. Esa. 8.8. But Esai (speaking of the waters of Siloah) saith that they runne softly, and complai­neth too that they were despised: Not that the waters giue life vnto any man, but because they beare the figure of holie scriptures. Which scriptures of GOD, when without the blustering of worldly eloquence they issue forth calmely and smoothly frō the priuy hid caues of godly wisdome, haue heauenlye force to re­moue the blindnesse of mans minde how [Page] long so euer it hath continued, and to o­pē that eye with which God is sene, whō truly to haue séene is true felicity.

But our Euang. S. Iohn setteth down the Etymology or true interpretation of the worde Siloam: which is (saith he) by interpretation, Sent. Through which in­terpretatiō he giueth vs to cōsider of some farther mystery, Theoph in Ioan. & so writeth Theophilact. Propterea & Euāgelista interpretationē Siloe ponit, vt discas quòd Siloa figura sit Christi. & therfore the Euangelist putteth down the interpretation of Siloah, y ^t thou mayst learne that Siloah is a figure of Christ: sēt of the father to giue light to the minds of mē, for he is the fountaine. He is the very true Messiah & sauiour sēt into the world: he is the cōtinual welspring of al goodnes: of whose water he that drinketh shal ne­uer be more a thirst. Ioh. 4.14. He is of the Father made vnto vs wisdome, 1. Cor. 1.30. & righteousnes, & sanctification, & redemption: in whom are hid al the treasures of wisdome & know­ledge. Coloss. 2.3. And therefore as many as couet to haue their minds illuminated & lightned, to be purged of the clay & filth of world­ly wisdom, & so to see & beholde the won­derfull [Page] misteries of their saluation, Let them go to the poole of Siloam, that is to say vnto Christ w ^t a true & stedfast faith, who is the light of the world, Ioh. 8. [...]2. Ioh. 1.9. & lighteth euery one that commeth into the same: whose holy spirit, through the preaching of the word, watereth the minds & wa­sheth away the clay with which they are blurred, y ^t they attaine to the sight of ce­lestial things, Ioh. 17.3 to y ^e knowledge of god & of Christ whō truly to know is eternal life.

But what did this blind man to whō Christ said, Go wash in the poole of Siloam? An example of faith and obedience. The Euang. saith, He wēt his way therfore & 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 beleueth that he was sent from God, and therby perceiueth that there was a duty and obedience which belonged vnto him. And by so much the more is his faith and obedience wonderful & excellent, because that many things might haue called him back frō this happy course, had he folow­ed the counsel & perswasion of fleshe and blood. For hee might haue thought this much with himselfe: what meant hee to [Page] anointe mine eyes with clay, through which he y ^t seeth best of al may be made blind? Or why should I go wash mine eies in the poole of Siloā an obscure poole, and not hitherto famous for any miracle? Farther yet: hee might haue saide vnto Christ, as Naaman the Syrian, a leaper, sometime said to the Prophet Elisha. For when Elisha willed Naaman to go washe him selfe in Iorden seuē times, 2. King. 5.12 he aūswe­red: Are not Abanah and Pharpar, riuers of Damascus, better thē al the waters of Isra­el? may I not wash me in them, & be clensed? But all these coniectures laid aparte, he obeyed the commaundemēt of Christ, he went his way & washed. The like faith and obedience was in Abraham, whom whē God willed to depart from his countrey, Gen. 12.1. and from his kinred, & from his fathers house vnto a place which he should after­ward receiue for inheritance, Heb. 11.8. staggered not, but departed euen as the Lorde had spokē vnto him, not doubting but that he would mercifully guide and protect him in y ^e way y ^t he should go. The like was in Simon & Andrew, who (assoone as they were called) left their nets: Mat 4.20 And in Iames [Page] and Iohn who w ^tout tarying, Ver. 22 forsooke the ship & their father, & followed Christ. Though they knew not whereūto they were called, nor what should become of thē, nor whether they should go, nor how they should liue: Mar. 1.14. and though now the ex­āple of Iohn Baptist was before their eies, wherby they might feare the power and cruelty of the enemy, yet w ^tout any mā ­ner of doubting, most willingly they obey the voice of Christ y ^t said vnto thē, follow me. They might haue obiected vnto Christ their vocatiō & calling, & the gain which they got by their painful trade of fishing. At leastwise, they might haue made some delay, as this: suffer vs first to go home, & to set our things in order, & bid farwell vnto our freinds. Beside this, they might haue thought within thēselues: what is the matter that he calleth vs that are fi­sher mē, men of no reputation? why doth he not rather call rich men, mighty men, men of wisdom & renowne? Such things they might haue thought and obiected too, had they yéelded to the suggestion of flesh & blood: but the spirit of God, which moderateth & ruleth the harts of the faithful, so [Page] mightily preuailed, that as soone as they were called, w ^tout any cōtradiction they left their nets, ship and father, & followed Christ. Mat. 9.9. In like māner Matthew the custo­mer, as soone as he was called of Christ, arose & followed him. Matthew asked not whether he should go, what he should do, or how he should liue: Matthew (as soone as he was called) riseth vp from the mid­dest of his gaine, and followeth Christ. Matthew, if hee had vsed the aduise of a worldly wit, might haue thought in this manner. What a foolishnesse is it for me to leaue ready gaine, and to go vp & downe after this Christ, who is a poore man and hath nothing: whom the foxes of the earth, and the birdes of the heauē ex­cell in happines: for the one haue holes & the other haue nests. Mat. 3.20. But Matthew thin­king no such thing, assoone as he was cal­led arose & folowed Christ. By which ex­āples we are taught to shew our selues obedient vnto Christ, who speaketh vnto vs in his most holy and blessed word. To obey is better then sacrifice, 1. Sa. 15.22. & to hearken is better then the fat of Rammes. Albeit y ^e meanes by which God ministreth vn­to [Page] vs his help séeme neuer so base, or neuer so straunge to the wisdome of man, wée may not despise nor contemne the same, nor cal him who is omnipotent, Rom. 1.2 [...]. almigh­ty, and blessed for euer into the ballance of our owne wit & worldly reason, why he will haue this or that to bee done this way or that way: but ought with al cele­ritie to obey and follow those waies and means which he in his word prescribeth vnto vs. The commaundement of God to the wisdome of man seemeth to be folish­nes: but then S. Paule saith, 1. Cor. 1.25 Stultitia Dei sapientior est quā homines, & infirmitas Dei validior est quàm homines: the foolishnes of God is wiser then mē, & the weaknes of God is stronger then men. Mans reason murmureth, cōplaineth, & repineth whē it only considereth the signes & outwarde things without regard to the word of god which is there conteined. Therefore Na­aman the Syriā (when Elisha by a Messen­ger willed him to goe washe in Iorden 7. times) was wroth, & wēt his way in dis­pleasure, rekoning y ^e aduise of y ^e Prophet vaine & ridiculous: for saith he, I thought with my selfe, he wil surely come out, & stād [Page] and cal on the name of the Lord his God, & put his hād on the place, & heale the leprosie. This Prophet prophesied great plenty of vittaile & other things to Samaria being greeuously oppressed with extreame fa­mine: but a Prince in great fauour & au­thoritye with the king, mocked at his words: [...]. King. 7.2. that though GOD would make windowes in the heauen, & raine downe corn from thēce, that which the Prophet had spoken & prophesied coulde not come to passe. Such is the manner of those that are wise according to the wisedome of the flesh: who whē they should obey & beleue God in his worde, reason the matter w ^t him, as though he knew not what he did. But this our blind man turned not aside in the heate of displeasure at what time he felt his eies to be anointed w ^t the clay, neither did he scoffe and ieste at the com­mandement of Christ, who willed him to go wash in the poole of Siloā, but yelded to the worke paciently, & to the commande­mēt readily, though yet the worke for the making of the Clay & māner of anoin­ting, & the commādement to wash in the poole of Siloā seemed ridiculous to the [Page] reason of man. His faith did vanquish and subdue what worldly wit & reason might prompe & disswade from the sacred word & wil of god. Naaman would not haue derided the commādement, nor the prince the pro­mise of Elisha, had they bene endued w ^t hys faith & obedience. The blind man wēt his way & washed. He did as he was commaunded: he beleeued, & to beleife he ioyned obediēce. And what followed?

The Euang. saith, Redijtque videns And he came again se­ing. Neither was the blind man defrauded of his hope, neither did the commaundemēt of his Christ wāt his effect. For as sone as he had washed away the clay from his eyes, his eies were opened, & he receued his sight. No soner had this blind felowe, a notable known felow for his begging, & known also to be borne blind, washed (as he was cōmā ­ded) his eies anointed with clay, in a water of no name for any miracle that was euer done therein before, but he retourned home, not without great wonder & admiration of the neighbors round about, with open eies & w ^t cleare sight. And so Naaman the leaper, after the heate of his displeasure (through y ^e coūsel of his seruāts) went down, 2. King. 5.14 & washed [Page] himselfe 7. times in Iorden, according to the saying of the mā of God: & his flesh came a­gaine, like vnto the flesh of a litle child, & he was cleane. Whereby wee are taught this much, that if simply & truly we beleeue the word of the lord, & follow that course & way which in his word he reuealeth vnto vs, he will graūt vs the things which he hath pro­mised, he wil giue vs his manifold graces, & the same in a good & large measure pressed down, shaken togither & rūning ouer, in his aboundāt mercy will he poure into our bo­somes. The time is past, and therefore I will héere make an end.