Harmony of the Gospels, Commentary on gospel of John · Chapter 9
Chap. 9
1 ANd as Iesus passed by, he saw a man that was blinde from his birth.
2 And his Disciples asked him saying, Master, who sinned, this man or his parents, that he was borne blinde?
3 Iesus answered, neither did this man sin, nor his parents, but that the workes of god may be made manifest in him.
4 I must worke the workes of him that sent me, while it is day: the night commeth, when no man can worke,
5 As long as I shall be in the worlde, I am the light of the worlde.
1 Hee saw a man that was blinde. In this Chapter the Euangelist describeth the giuing of sight to a blinde man, mixing therewithall a doctrine which setteth foorth the fruite of the myracle. From his birth. This circumstance amplifieth the power of Christe. For the blindnes could not be cured with mans remedies, which he had suffered tyll hee came to mans state, hauing brought the same from his mothers wombe. And hereupō was offered vntounto his Disciples an occasion to mooue a questiō, whose sinne was punished with this blindnesse. First of all, seeing the scripture doth testifie that all afflictions whereunto mankinde is subiect doe proceede from sinne: so often as we see any man in miserie, it cannot be, but that this cogitation must needes come into our minde, that the discommodities wherewith he is oppressed, are punishments laid vponupon him by the hand of God. But here we are wont to erre three maner of wayes: for seeing that euerie man is a most sharpe iudge against other men, there are but a few that can vse the like seueritie, as it is meet, against themselues. If my brother be in aduersitie, I doe by and by acknowledge Gods iudgement: if God doe more sharplye chasten mee, I winke at mine owne sins. But eueryevery man ought to begin with himselfe in weighing punishments, that hee may spare none lesse then himselfe. VVherfore if we wil be equal iudges in this case, let vsus learn to be quick eyed rather in our owne euils then in other mens. The second errour is in immoderate rigour: because so soone as any man is touched with the hand of God, we expound this to bee deadly hatred, makyng haynous offences of small faultes, and are almost out of hope of his saluation: but on the contrarie wee are scarce giltie in our owne sight of a small faulte, when as we hauehave commited a most greeuous crime. Thirdly, we offend, in that we think generally that all those are condemned, on whō God doth lay his crosse for their tryal. That which we hauehave said of late is certaine and sure, that all miseries doe proceede from sinne: but god doth punish those that be his for diuers causes. For as he doth not punish the sinnes of some in this world: due deferreth the punishments vntill the life to come, that they may be the sharper: so he handleth the faithful somtimes more hardly, not because they hauehave offēded more greeuously: but that he may hereafter mortifie the vices of the flesh. Yea, sometimes not respecting their sinnes, he doth proue their obedience, or els teach them patience. As wee see that holy Iob was oppressed with miserie aboue all other men, and yet was hee not vrged with his sinnes: but God had respect vntounto another thing: namely, that his godlines may be the better declared euen in aduersitie. Therfore they are peruers interpreters, which do assigne all aduersities indifferently vntounto sinnes, as if the manner of punishments were equall, or God did not respect another thing in punishing of men, then eueryevery mans desarts. VVherefore we must note two things in this place, yt iudgement doth begin for the most part at the house of God. 1. Pet. 4. 17. and that therfore he doth sharply punish his owne children whē they hauehave oftended, passing ouer the wicked, and that his whips are much more sharpe in correcting the faultes of the Church. Secondly, that ther be diuers ends why he doth afflict men. For he did no lesse make Peter and Paule subiect to the hangman, then the most cruell murtherers. VVhence we gather that in the punishmentes of men there are not alwayes causes extant which can bee pointed out with the finger. And whereas the disciples according to the common sense, doe demaund what manner of sinne that was which god did punish in the blinde man so soone as he was borne, they doe that not so much out of season, as when they aske whether hee sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and friuolous opinion, which was then common amongest all men. For it appeareth euen out of other places of the scripture, that they beleued that same flitting of the soule out of one body into another, wherof Pythagoras did dreame. Here may we see what a deepe Labyrinth mans curiositie is, especially when boldnes is adioyned thereunto.
They saw some that were borne lame, some spurre blinde, some stark blinde, som hauing a monstrous body. VVheras it became them to reuerence the hidden iudgements of God, they would hauehave an euident cause in his workes, they did so fall away vntounto those childishe toyes throu… their rashnes, that they thought that the soule whē one life was past, did …lit into a new body, & did ther suffer the punishments which were due vntounto the life before spent. Neither are the Iewes ashamed at this day, to tosse such a filthie doting in their synagogues, as if it were an heauenly oracle. By which example we are taught to take good heed, least that if we enquire after the iudgements of God beyond the meane of sobrietie, the wandering errour of the minde doe carry vsus away, and throwe vsus headlong into most horrible dungeons. This was most monstrous, that the elect people of God, in whom the light of wisdome was kindled by the lawe and the Prophetes, should yeelde vntounto such a grosse and forged tale. And if so be it God did so sharply punish their boldnes, there can be nothing better then this modestie, in considering the workes of God, that our minds may breake foorth into an admiration, so often as we know not the reason thereof, and our tongues may cry out, Iust art thou O Lord, and righteous are thy iudgements, although they cannot be comprehended. That which the disciples aske concerning the sinnes of the parents is not vnnecessarie. For although the innocent sonne be not punished for the fathers faulte, but the soule which hath sinned, it shall dye. Ezech. 18. 20. yet is not that threatning in vaine, that the Lord doth cast the offences of the fathers into the bosomes of the children, and taketh vengeaunce euen vppon the thirde and fourth generation, Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vponupon one house: and like as he blesseth the posteritie of the faithfull for their sake, so he doth also cast off the wicked stocke, appointing, according to his iust iudgement, the fathers together with the children vntounto like destruction. Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence: because where the grace of the spirite is wanting, euill crowes must needes bring foorth euill egges. This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne, or no.
3 Neither hath this man sinned. Christe doth not simplie acquit the blinde man and his parents of all fault: but doth only denie that the cause of the blindnes is to be sought in sinne. And this is that whiche I said before, that God hath sometimes some other purpose, when he layeth sorrowes and miseries vponupon men, then to punish their sinnes. Therfore when as we know not the causes of afflictions wee must restraine curiositie, least we be both iniurious vntounto God, and malicious towarde our brethren.
… Therfore Christe sheweth another reason why this man was borne blinde, that in him the workes of God might be declared. He saith not one worke, but in the plurall number, workes: for so long as he was blinde, there was shewed in him a token of Gods seueritie, whereby the rest might learne to feare and humble themselues. There followed afterward the benefite of deliuerance, wherein appeared the wonderfull goodnesse of God: wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle. Yet neuerthelesse he teacheth generally, that this cause ought to be counted in the Theater of the worlde iust and lawfull enough, when God doth glorifie his name. And there is no cause why men should chide with God, when hee maketh them instruments of his glory on both sides, whether hee appeare merciful or seuere.
4 I must worke. He doth now testifie that hee was sent to this ende, that he may declare the glory of God in restoring sight to the blinde. Furthermore, he borroweth a similitude from the common custome of life. For when the Sunne is rysen, man riseth vntounto labour, but the night is appointed to rest in, as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father, wherein he was to do the work giuen him in charge, the day. So that eueryevery one that is called vntounto any publike function, must apply him selfe to doe that whiche his office doth require, as vntounto workes which are to be done in the day time.
Furthermore, we must gather thence a generall rule, that the life of eueryevery man is vntounto him as a day. VVherefore as the shortnesse of the day doth prick forward workemen vntounto diligence and industrie, least the darknes of the night do ouertake thē when they are but new begun to worke: so seeing that we see that there is but a short time of life graunted vsus, let vsus be ashamed to waxe sluggish in idlenesse: finally, so soone as God by calling doth giuegive vsus light, wee must not linger least the opportunity do escape vsus.
5 So long as I shalbe in the world. I expound this to hauehave beene added by a preuention: for it might hauehave been thought to be an absurd thing, that Christe shoulde appoint vntounto himselfe a time to worke in, as if it were to be feared, least the night shoulde oppresse him as it did other men. Therefore hee doth so separate him selfe from other men, that yet notwithstanding he saith that he hath an appointed time, wherein he must worke. For he compareth himselfe vntounto the Sunne, whiche although it lighten the earth with the brightnesse thereof, yet when it setteth, it taketh away the day with it. Therefore he giueth vsus to vnderstande that his death shall bee as the setting of the Sunne: not because it shall extinguish or darken his light: but because it shall take him out of the sight of the world. Neuerthelesse he teacheth that when hee was brought foorth in the fleshe, hee was then the true bright shining day of the world. For although God had lightened all ages, yet Christ brought foorth by his comming, a new and vnwonted brightnesse. VVhereupon he bringeth in, that this time was most apt and fit to set foorth his fathers glory, as a most cleere day, wherein God woulde more euidently reueale himselfe in marueilous workes. But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine, and also in the myracles: and Paule 2. Cor. 4▪ 6. doth apply this properly vntounto the time of his preaching, that God who from the beginning of the world commaunded light to shine out of the darknesse, did then shine by the Gospel in the face of Christe.
And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men. I answeare, that after that Christ had fulfilled the course of his function, he wrought no lesse mightily by his ministers, thē by himselfe when he was in the world. In deede that is true: but first of all that is no let, but that he ought to hauehave done that himself which was enioyned him by his father, at such time as he was reuealed in the flesh to that ende. And secondly, it hindereth no whit, but that his corporall presence, was the true and singular day of the world, the brightnes wherof was spread abrode throughout all ages. For whence had the holy fathers in times past, and whence hauehave we at this day light & day, saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day? VVhereupon it followeth, that whosoeuer hauehave not Christ to be their directer, they wander groping in darkenesse confusedly, and without order, like blinde men. Neuerthelesse, we must note this sense, that like as the Sunne doth open vntounto the eyes of men, the most beautifull stage of the heauen and earth, and all the order of nature: so God hath reuealed in his sonne the principall glory of his workes.
6 VVhen he had said this, he spit vponupon the earth, and made clay of the spittle, and laid it vppon the eyes of the blinde.
7 And said vntounto him, Goe, wash in the poole of Siloa, which is, if thou interprete it, sent: he went therfore and washt, and came seeing.
8 Therfore the neighbours, and those that had seen him before, because he was a begger, said, is not this he that sate and begged?
9 Othersome said, truly this is he. And othersome said, he is like him. But he saide, I am hee,
10 Therfore they said vntounto him, how are thine eyes opened?
11 He answered and said, The man that is called Iesus, made clay, and put it vppon mine eyes, and said vntounto me, goe into the poole Siloa, & wash: and after that I went, and washed, I did see.
12 Therfore they said vntounto him, where is hee? hee said, I know not.
6 Hee spit vponupon the earth. Christ his purpose was, to restore sight to the blinde: but he goeth about the matter in such a sort, as at the first sight may seeme very absurd: for by annointing his eyes with clay, hee doth after a sort double his blindnsse: who would not hauehave thought that hee did either mocke the miserable man, or els that he toyed like a man that was distract? But his meaning was by this meanes to prooue the faith and obedience of the blinde man, that he might be an example vntounto all men.
This was no small token of faith, that the blinde man hauing embraced the bare worde, doth beleeue assuredly that he should hauehave sight restored vntounto him: and vponupon this hope hee maketh hast to goe thither whyther he was bidden. And also this is an excellent commendation of obedience, that he doth simplie obey Christ, although many things do persuade him to the contrary. And this is also a declaration of a true faith, when as a godly minde being, contented with the plaine worde of God, doth promise vntounto it selfe that thing which seemeth to bee otherwise vncredible. The readinesse of obedience doth followe faith immediately, so that hee doth quietly submit himselfe to bee gouerned by God, whiche is perswaded that he will be vntounto him a faithfull guide. It is questionlesse that the suspition and feare of mocking did come into the blinde mans mynde: but it was an easie matter for him to break through all impedimēts, seeing he was perswaded that it was safetie it selfe to followe Christ. If any man obiect, that the blinde manne knewe not what Christe was, that hee might gyue vntounto him due honour as vntounto the sonne of GOD, I confesse that indeede: but because hee dyd beleeue that he was sent of God, submitting himselfe vntounto him, & not doubting but yt he spake the truth, he seeth nothing in him but that which is diuine. Yea in that hee did addict himselfe wholy vntounto Christ in so small knowledge, his faith deserueth so much the more praise.
7 VVash in the poole Siloa. It is certaine that there was no vertue either in ye clay, or in ye water of Siloa, to cure his eyes: but Christ did not once only adorne his myracles with these externall signes freely: either that hee might accustome the faithfull vntounto the vse of signes, or that hee might shew that all thinges are subiect to his will, or that he might declare that there was as much power in all creatures as he woulde giuegive them. Yet some doe demaund what the clay made of dust and spittle doth signifie: and they expound this to hauehave been a figure of Christe: because the dust doth betoken the earthly nature of the flesh, and the spittle which came out of his mouth, the diuine essence of the worde. But I omit this Allegorie, because it hath in it selfe more subtiltie then soundnesse, being contented with this simplicitie, that like as man was first created of clay, so Christ did vse clay in framing his eyes againe, shewyng the same power in a part of the body, which the father declared in making the whole man: or peraduenture his intent was by this signe to declare, that it was no harder a matter for him, hauing remooued the impediment, to open the eyes of one that was blind, then for any man to wype away clay: and againe, that it was in his power to stoppe the sight of eyes, in like sort as if any man should stoppe vp the eyes with clay: which latter thing pleaseth me better. Peraduenture he commaunded him to wash in the poole of Siloa, that he myght vpbraide vntounto the Iewes, that they themselues were to blame, because they did not perceiue the power of God which was present with them: like as Iesaias doth chide the men of his time in the eight Chapter, and sixt verse, because setting at nought the waters of Siloa, which ran calmely, they desire the swift and violent riuers. And also it seemeth to me that the same reason did persuade Elizeus to commaund Naaman the Assyrian to wash in Iordan. If we beleue Ierome, the waters which did spring out of the mount Sion at certaine houres, did make this poole. The Euangelist setteth downe of set purpose the interpretation of the word Siloa, because that well beeing nigh vntounto the Temple did dayly put the Iewes in minde of Christ who was to come: whom yet notwithstanding they despiced being offered vntounto them. Therefore the Euangelist setteth out vntounto vsus the grace of Christe that he alone doth lighten our darknes, & giuegive sight to the blind. For the estate of our nature is depaynted in the person of this one man: namely, that all of vsus are depriued of light and vnderstanding euen from our mothers wombe: and secondly, that wee must seeke remedie for this cuill only at Christe his hands.
And note that although Christe was present then, yet woulde hee not hauehave the signes neglected, to reproue the blockishnesse of the nation, which did only retaine a vaine shadow of the signes, the substance being abolished. Herein appeareth also the wonderfull goodnes of Christ, that he being the Phisition came of his own accord vntounto the blind man, and doth not wayte for his prayers in helping him. And truly seeing that we are naturally turned away from him, we are vtterly vndone, vnlesse he meet vsus before he be called, and preuent vsus with his merciemercy, which are drowned in the forgetfulnes of light and life.
8 Therfore the neighbours, and those that had seene him. Not only the neighbours did know the blinde man, but also all the inhabitants of the citie, because he was a begger and was wont to fit at the gate of the Temple: and such do cause the common people to looke vponupon them. This knowledge of the man did cause the fame of the myracle to bee spread the farther abroade. But (as vngodlinesse is wittie in darkening the workes of God) many men thought that it was not the same man, because there appeared in him a new power of God, so that the more excellent the maiestie of Gods workes is, they finde the lesse credite amongest men. But their doubting did serue greatly to prooue the myracle, because it came to passe hereby, that the blind man did the more extol the grace of Christ by his own testimony. Therfore the Euāgelist gathereth al these circumstances not in vaine, whereby the truth of the myracle did more plainely appeare.
11 And after that I went and washed. Such happie successe of obedience teacheth vsus, that hauing ouercome all hinderances, we must goe forwardest ourly, whyther soeuer the Lorde doth call vsus: and let vsus not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide.
13 They bryng hym that had beene sometimes blynde vntounto the Pharisees.
14 And it was the Sabboth, when Iesus made claye and opened his eyes,
15 Therefore the Pharisees also asked him againe, howe hee had receiued his sight. And hee sayde vntounto them, Hee put clay vppon mine eyes, and I washed, and doe see.
16 Therfore some of the Pharisees said, This man is not of God, because he keepeth not the Sabboth. Othersome said, how can a man that is a sinner doe these myracles? And there was a discention amongest them.
17 They say vntounto hym that had beene sometimes blinde, what sayest thou of him, because hee hath opened thine eyes? And he saide, hee is a Prophete.
13 They bring him. The narration whiche shall followe immediatly, doth declare, that the wicked are so farre from profiting in the workes of the Lord, that the more they are vrged with the power therof, the more doe they vomit out the poyson which they had inwardlye conceiued. The sight which was restored to the blinde man ought to hauehave made euen stonie mindes softe: at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng, ought to hauehave pawsed so long, vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no: but the hatred of Christ driueth them headlong vntounto such madnesse, that they doe by and by condemne that which they heare he had done. The Euangelist nameth the Pharisees, not because the other sectes did beare with Christe, but because this secte was more couragious to defende the present state, then the other.
Hypocrisie is alwayes cruell and proude: therefore seeing that they dyd swel with a false opinion of holinesse, the doctrine of ye gospel woū ded them chiefly, which condemned all their feigned righteousnesse: and they did especially fight for their owne power and kingdome vnderunder colour of defending the lawe. VVheras the Euangelist recordeth that the multitude brought the blinde man vntounto the Pharisees, it is vncertaine for what ende and purpose they did this: there was scarse anye that dyd not know, how enuiously the Pharisees were set against Christ. Therefore it may be, that many flatterers did for their sakes of set purpose assay to darken the glory of the myracle. Notwithstanding (as I thinke) this seemeth to bee more like to bee true, that the greater part of the people suspending their owne iudgement (as it falleth out sometimes) did meane to make those dayes men and iudges, that were gouernours.
In the meane season being blinde of their owne accorde, they bring darknes vponupon themselues in the Sun, that it may darken his light. This is the disordered religion of the common people, that it doth worship the wicked tvrants of the Church vnderunder colour of diuine reuerence: & contemneth God himselfe aswell in his worde as in his workes, at least it doth not vouchsafe to hauehave any respect vntounto him.
14 And it was the Sabboth. Christ did choose the Sabboth day of set purpose, which would giuegive matter of offence vntounto the Iewes. He had alreadie sufficiently tryed in the man sicke of the pa…sey, that they wold also be cauilling at this worke. Therefore why doth he not preuent the offence (which hee might hauehave done most easily) saue onelyonly because the defense which his enemies had taken in hand malitiously, woulde serue to the setting foorth of the power of God? The Sabboth day was vntounto them in steede of a whetstone to sharpen them to enquire of the whole matter. And what doe they gaine I pray you by the question, which they asked diligently and carefully, saue onelyonly that the trueth of the myracle appeareth more plainely? VVe must learne by this example, that we ought to nettle the enemies of the Gospell: and that those men doe altogether dote, who doe in such sort reconcile the world vntounto Christ, that they doe condemne all manner of offences: seeing that Christ did rather willingly & wittingly prouoke the wicked. Therfore we must hold that rule which he prescribed els where, that we must contemne the blinde and the leaders of the blinde. Mat. 15. 14.
15 The Pharisees also asked him. The people had heard this confession proceed before frō the mouth of the blind man: now are the Pharisees also made witnesses therof, who might obiect that the cōmō people had no lesse rashly receiued a rumour without any head, then it was rashly raysed. And first of all omittting the question of the fact (as they say) they doe only dispute concerning the lawfulnesse thereof: for they doe not denie but that Christe restored sight to the blinde: but they finde a fault in the circumstance of the time: and doe denie that it is a woorke of God, seeing the Sabboth was broken thereby. But they should firste hauehave decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this, saue onelyonly because beeing blinded with wicked affection, and maliciousnesse, they can see nothing? … Furthermore, they had beene alreadie sufficiently taught by Christe, that those benefites which God giueth vntounto men do no more disagree with the Sabboth then doth circumcision. And the woordes of the lawe doe commaunde men to cease from their owne workes, and not from the workes of God. Thererfore in that they take an errour, which had been so strongly refuted alreadie, for a manifest truth, it is to bee imputed vntounto obstinate wickednesse: at least they erre for no other cause saue onelyonly, because it pleaseth them so to doe. So the Papistes doe not cease to bring in often times, friuolous and rotten cauils which hauehave byn answered an hundreth times. Therefore what must we doe? To wit, when wee hauehave opportunitie we must refute so much as in vsus lyeth their wickednesse, who burden and slaunder the Gospel with false enuie. If no defence, howe iust soeuer it be, can stoppe their mouthes, wee must not be weary but must couragiously tread vnderunder foote this wicked desire whiche they hauehave to speake euill, wherewith they goe about to oppresse vsus. They take vntounto themselues maxima…s which wee doe willingly graunt vntounto them, that they are not to bee hearde who doe depart from the Church, and breake the vnitie of faith. But they doe … passe ouer that whiche was chiefly to be discussed, and which we hauehave plainely expounded in a thousande places, that the Pope with his traine are nothing lesse then the Churche, that ye hotchpotch cōpounded of so many corrupt inuentions, and infected with so many feignings of superstitions, doeth much differ from sincere faith. But they shall neuer bring to passe with their furious wantonnesse, but that the truth which wee hauehave so often and so soundly testified, shall at length hauehave the vpper hande. In like sort the Pharisees did take a maxime against Christ, which the people did approue, that hee was not of God whosoeuer did not keepe the Sabboth day: but they did vniustlie and falsely obiect that a worke of God, was the breaking of the Sabboth day.
16 How can a man that is a sinner. A sinner is taken in this place as in many other places, for a wicked person and contemner of God. VVherfore doeth your master eate with publicanes and sinners, that is, with wicked and vngodly men, whose wickednesse is openly knowen? For the enemies of Christ did gather by the breaking of the Sabboth, that he was a profane man, and one that was voide of all religion. On the other side, those that be indifferent and iudge more iustly, do think that hee is a godly and religious man, because he was furnished with excellent power of God to worke myracles. Although this argument seemeth to be scarse strong enough. For God doth promise that euen the false Prophetes shall sometimes worke myracles: and we know that Satan doth imitate the workes of God, like an Ape, that he may deceiu… those that do not take heede. Yea, Tranquillus reporteth that when Vespasian was in Alexandria, and did sit in the midst of the market place to giuegive iudgement, he was requested by a blinde man that he woulde annoynt his eyes with his spittle: and that S…rapis had shewed him this remedie in sleepe. Vespasian because he would not rashly set himselfe to bee mocked of all men, could hardly and with much adoe be perswaded to doe this: yet when as his friendes were very importunate vponupon him, he granted the blind man his request, and so his eyes were opened sodainly. VVho will therefore reckon Vespasian amongest the seruants of God, or adorne him with the praise of godlinesse?
I answere, that amongest the godly and suche as feare God▪ myracles are vndoubted marks of the power of the holy Ghost: but that it commeth to passe by the iust iudgement of God, that Satan doth deceiue the vnbeleeuers with false myracles, as it were with delusions. I thinke that that is no lie which I did of late recite out of Suetonius: but I doe rather ascribe this vntounto the iust vengeance of God, that seeing that the Iewes did contemne so many and suche excellent myracles of Chirste they were at length deliuered into the handes of Satan, according as they had deserued. For they should hauehave gone forward in the pure worship of God, by the myracles of Christ, they should hauehave been confirmed in the doctrin of the law, & hauehave risen vp vntounto the Messias himselfe, who was the ende of the lawe. And trulie Christ did manifestly testifie by giuing sight to the blinde that hee was the Messias. Are not those men, which refuse to acknowledge God in his workes, seeing they doe not only through sluggishnesse, but also through malicious contempt refuse him, worthie to be giuen ouer of God vntounto the subtiltie of Satan? Therefore let vsus remember that we must seeke God with the sincere affection of the hearte, that hee may reueale himselfe vntounto vsus by the power of his spirite: that wee must obediently heare his worde, that he may decipher out the true Prophetes, by no deceiuing myracles. So shall it come to passe that myracles shall profite vsus, and wee shall not bee subiect to the seducinges of Satan. As touching these men, although they doe well in this, that they speake reuerently of the myracles, wherein the power of God appeareth, yet doe they not bring a reason strong enough to prooue that Christ is to bee accounted a Prophete of God. Neither yet would the Euangelist hauehave their answere to bee accounted an Oracle, hee doth only bring to light, the wicked stubbornenesse of the enemies of Christ, who catching at somewhat maliciously, wherewith they may finde fault, being admonished, they doe no whytte yeelde.
And there was a dissention amongest them. Dissention is the worst & most hurtfull euill that is in the Church: how is it then that Christe doeth sowe matter of discorde euen amongest the very Doctors of the Church? VVe may easily answere, that the onelyonly intent and purpose of Christe was to bring all men vntounto God the father, stretching out his hand as it were. But the dissention did arise and proceede from their wickednesse, who had no desire to come vntounto God. Therefore they doe as it were cut the church in peeces by diuision, whosoeuer will not obey the truth of God. But it is better that men doe disagree amongest themselues, then that they should all fall away together with one consent frō godlinesse. Therfore so often as dissention appeareth, wee must alwaies consider whence it springeth.
17 They say vntounto him that had beene blinde, The more diligently they enquire, the more mightily doth the truth of GOD shewe it selfe: For they do as if a man would quench a flame with his blowing. Therfore so often as wee see the wicked assay all thinges that they may at length …ppresse the trueth of God, there is no cause why we should be afraid, or be too carefull for the euent, because they shall doe nothing els by this meanes, but kindle the light thereof. Furthermore, in that they demaund of the blinde man, what hee thinketh, it is not therfore, because they passe for his iudgement, or set an heyre by it: but because they hope that the man being striken with feare will answere according as they woulde hauehave him. In which point the Lord deceiueth them. For truly seeing that a man of the common sort, setting nought by theyr threatnings doth boldly affirme that Christe is a Prophete, the grace of God is to be thanked for this, so that boldnesse is as it were an other myracle. And if sobeit hee confessed so couragiously and freely that Christ was a Prophete: who did not as yet vnderstand that he was the sonne of God, how shamefull is their vnbelief, who being discouraged with feare, doe either denie him or keepe silence, when as they know that he sitteth at the right hand of God the father, and that he shal come thence to iudge the whole world? Therefore seeing that this blind man did not choake a small sparkle of knowledge, wee must endeuour that there may a free and perfect confession shine againe from that perfecte brightnesse which hath shined into our heartes.
18 Therefore the Iewes beleeued not him, that he had been blind and had receyued his sight, vntyll they called the parents of him that had receiued his sight.
19 And they asked them saying, Is this your sonne, who you say was borne blind? therfore how doth he now see?
20 His parents answered them saying, we know that this is our sonne, and that hee was borne blinde,
21 But howe hee nowe seeth we know not, or who hath opened his eyes, we know not: he hath age, aske him: he shall speake of him selfe.
22 These thinges said his parents, because they feared the Iewes. For the Iewes had already conspired, that if any man shoulde confesse that he was Christe, he should be cast out of the Synagogue.
23 Therfore said his parents, he hath age, aske him.
18 Beleeued not. VVe must in this place note two thinges, that they doe not beleeue that the myracle was done, and that being of their owne accorde blinded with a wicked hatred which they did beare against Christ, they see not that which is manifest. The Euangelist reporteth that they beleeued not. If the reason be demaunded, it is not to be douted but that their blindnesse was voluntarie. For what doth keepe them from seeing a most manifest worke of god which was before their eyes: yea, that being more then conuict, they doe yet notwithstanding not beleeue that which they knowe is true, saue only because the inward wickednesse of their heart doth keepe their eyes fast shut. Paule teacheth that the same is also fulfilled in the doctrine of the Gospell: for he saith that it is not couered or obscure, saue only to the reprobate whose minds the God of this world hath blinded. 2. Cor. 5. 3. 4. Beeing admonished with suche examples, let vsus learne not to lay stumbling blockes in our owne way, which may keepe vsus from beleeuing. The Euangelist calleth the gouernours the Iewes by Synecdo…he.
19 It this your sonne. Because the matter would not frame the former way, they assay a newe way: but the Lord doth not onelyonly myraculously euen here also disturbe their endeuours: but turne them vntounto a contrary ende. Furthermore, they do not demaund one particuler question only, but they did pack more things together, that they may cut of all occasion of answering. But the parentes of the blind man doe only take the one halfe of the manifold and captious interrogation, whereunto they answere: they testifie that he was their sonne, and that he was blinde from his mothers wombe. Hereupon it followeth that hee doeth not see naturally, but that his eyes were opened myraculously. But they passe ouer this latter thing, because it was odious: by which their silence they bewray their vnthankefulnesse. For truely seeing they had so great a benefite of God powred vponupon them, they should hauehave beene feruently bent to praise and magnifie his name. But being afraid they do as much as in them lyeth bury the grace of God: saue only that they make theyr sonne a witnesse in their steede, that hee may both with lesse enuie and greater credite, declare the whole matter as it was done. And although they doe wisely inuent this middle meanes, whilest they them selues eschew danger, yt they may testifie concerning Christ, ouerthwartly by the mouth of their sonne: yet is this no let but that by the mouth of the Euangelist the spirite may condemne their softnesse, because they doe not in the meane season their owne dutie. Therefore how much more vnexcusable are those who doe ouerwhelme Christe with his doctrine, his myracles, his power, and grace, and that by their vnfaithfull denyall.
22 They conspired. This place teacheth that the custome of excommunication was auncient, and vsed in all ages: neither was excommunication then newly inuented, but that that punishment which was vsed in times past against Apostataes, and the despicers of the lawe, was turned vntounto the Disciples of Christ. Therfore we vnderstand that the ryte of excommunication did arise from the most auncient discipline of the Churche, and secondly that it began not of late, and that this is not a fault of one age only, that wicked men do corrupt the holy institutions of God with their sacriledge. God would that there shoulde be some forme of correction from the beginning, wherewith rebels might bee kept vnderunder. The high Priestes and Scribes did not only tyrannously abuse this power to vexe the innocent withall: but they did also at length wickedly resist God himself & his doctrine. Seeing that the truth of Christ was mightier, thē that they were able to resist y• same by order and lawe, they did shake the lightnings of excommunications to oppres it. The same was done euen amongest the Christians: for it canne scarse be expressed what barbarous tyranny the false Bishops did vse in bringing vnderunder the common people, that none might bee so bold as to mutter, and we doe now see with what great crueltie they wrest this dart of excommunication against all the worshippers of God. But we must thus perswade our selues, that whenas excommunicatiō is turned to a wrong end, it may safely be contemned. For whenas God did giuegive vntounto his Church the law of excommunication, he did not arme tyrante or hangmen with a swoord to cut the throates of soules: but he prescribed a rule how to gouerne his people: & that vponupon this cōdition, that he himselfe might be the chiefe gouernour, and might hauehave men to bee his ministers and officers. Therefore let the false bishops send out their lightnings as it shall please them: yet shall they make none afraide with their vaine crackes, saue only those who beeing not as yet taught by the voyce of the chiefe sheephearde, which is the true sheepefolde, doe wander to and fro being doubtfull. To conclude if we see any that be not vnderunder and subiecte to Christe, it is most certaine they are depriued of the lawfull power of excommunication. VVee must not feare least they exclude vsus out of their congregation, out of which Christe who is our life and health is banished. But rather if we couet to be ioyned vntounto Christe, we must willingly depart out of the Pope his synagogues: so farre off is it that the feare of casting out must hinder vsus. And although the ryte of excommunicating was so wickedly corrupt in the old church yet would not Christ hauehave the same extinguished by his comming: but hee restored it to the puritie thereof, that it might againe bee of force amongest vsus, So although there raigne at this day a most filthie profanation of this holy discipline, in Papistry, we must rather reclaime the same vntounto his auncient integritie with great diligence, then abolish it. Things are neuer so well framed in the world, but that the most holy lawes of God doe degenerate into corruptions through mans fault and follie.
Satan shoulde hauehave too great libertie, if hee coulde bring to nought, whatsoeuer hee doth corrupt. VVee should hauehave at this day no baptisme, no Supper, and finally, no religion, whereof hee hath left no parte free from his pollutions.
24 Therfore they called the man againe that was blinde, and saide vntounto him, GiueGive the glory to God: we know that this man is a sinner.
25 Therfore he answered and saide, I knowe not whether hee bee a sinner or no: one thing I know, that whereas I was blinde I now see,
26 Therfore they saide vntounto him againe, what did he to thee? howe opened hee thine eyes?
27 He answered them, I told you alreadie, and yee heard not: what will you heare againe? will you also be made his disciples?
28 Therefore they rayled on him, and said, be thou his Disciple: wee are Moses his Disciples.
29 VVee knowe that God spake vntounto Moses: but wee knowe not whence this fellowe is.
30 The man answered, and said vntounto them, truly in this is a wonder, that yee know not whence he is, and he hath opened mine eyes.
31 And we know that God heareth not sinners: but if any man be a worshipper of God, and doe his will, him he heareth.
32 From the beginning hath it not been heard, that any man hath opened the eyes of him that hath been borne blinde.
33 Vnlesse this man were of God, hee coulde doe nothing.
24 Therefore they called him the second time. It is questionles that being enforced with shame they called the blinde man, whom they had tryed before to bee too firme and constant. So that the more vehemently they striue against God, they doe oftentimes intangle them selues the more, and tye themselues the faster, But they doe so question with him, that they may make him say as they say. This is a beautifull Preface whenas they doe exhort him to giuegive the glorie vntounto God: but they doe by & by imperiously commaund him that he should not answere as hee thought, and according to his meaning. Therefore vnderunder colour of the name of God they do require at his handes seruile obedience.
GiueGive the glory to God. Although this their request may be referred vntounto the circumstance of the cause, that the blinde man doe not darken the glory of God, by attributing vntounto man the benefit which hee had receiued: yet do I rather subscribe vntounto their opinion, who thinke that it was a solemne forme, which they vsed, when they required an oath of any man. For euen Iosua, 7. 19 doth sweare Achan by the same wordes when he wil wring out of him the true confession of the garment which was stollen. And by these wordes they did teach men that God was not a little blasphemed, if any man shold vnderunder colour of his name deceiue. And truly so often as we are to sweare, we must remember this preface, that the truth may be no lesse precious vntounto vsus, thē the glory of God. If this were so, men should sweare with farre more reuerence: now because a great part (not thinking that GOD is denyed, when his name is called vponupon to defend and maintaine a lye withall) doe come rashly and contemptuously to sweare: all thinges are stuft with periuries. In the meane while we see how hypocrites, euen whilest they pretende the greatest reuerence of God, do not only deceiue, but euen impudently mock also. For they proceed to get the blind man to sweare to their wordes, & that wickedlie not without great reproch of God. God doth by this meanes bring their wicked counsels to light, howsoeuer they goe about with diuers colours to paint them, and with feigned shadowes to couer them.
25 I know not whether he be a sinner or no. The blind man seemeth somwhat to digresse through feare, from his free testimonie, neither must we thinke that he doubted any thing of Christ, as the words do sound: but I doe rather thinke that hee spake ta…ntingly that hee might the more nettle them. He had confessed before that he was a Prophet: when as he sawe that he preuailed not, suspending his iudgement concerning the person, he setteth before them the thing it selfe. Therfore this graunting wanteth not a mocke.
26 Therfore they said vntounto him againe. Seeing that wee see the wicked so earnest in their wicked actions, let vsus bee ashamed of our sluggishnesse, that we are so cold in doing the busines of Christ. And seeing yt they do euerie where hunt after matter to cauill at, that they may darken the miracle, the Lord doth excellently driue away their endeuours, by the vnuincible constancie of the blind man. For he doth not only stand stoutly in his opinion: but doth also childe them freely & sharplie, because they doe goe about with asking many questions to couer the truth whiche was knowen and manifest,
Furthermore he casteth in their teeth the peruerse hatred of Christe, when he saith, will yee bee his disciples? For his meaning is that although they shalbe an hundreth times conuict, yet are they possessed in such sort with a malitious and deadly affection, that they will neuer yeeld. This is wonderfull boldnesse, that a base person and obscure fellow, yea one that for his begging was almost nought set by, doth freely prouoke the fury of all the Priestes against him. If only a small preparation of faith, did make him so bolde when he was come vntounto the battle, what excuse will they make who beeing great preachers of the Gospell in time of tranquilitie, are dumbe in time of danger? Furthermore, this interrogation is also made in iest: for ye meaning therof is, that they were moued by some euill will, and not with the sincere desire of the truth, to vrge and aske this question so diligently.
28 Therefore they rayled on him. It is like that whatsouer ray linges the force of furious wrath did minister vntounto them, they did ragingly cast out the same against him: and this was one of many, that they called him ā reuolt from the law. For in their iudgement he could not be a disciple of Christe, but he must fall away from the lawe of Moses: they make these two things as cōtrarie one to the other. And this is to looke vntounto a most beautifull colour, in that they are afraide to departe from the doctrine of Moses. For this is a true rule of godlinesse, that we must heare the prophetes, by whom God did surely speake: least faith bee carryed about with eueryevery doctrine of man. From this true principle doe they set the certaintie which they hauehave of the lawe of Moses: but they lye when they say that they are Moses his disciples, when they are turned away from the ende of the lawe. So hypocrites are wont to pull God in peeces when they will pretende his name. If Christ be the soule of the lawe as Paule teacheth Rom. 10. 4. VVhat shall the lawe be when it is separated from him, but a dead body? By this example are we taught that God is not hearde aright, saue onelie when the hearer giueth good care vntounto his voyce, that he may perceiue what he meaneth & speaketh. VVhē as they say that they cannot tell whence Christ is, this is not referred vntounto his countrie or the place where he was borne: but vntounto his Propheticall office. For they obiect that they hauehave no knowledge of his calling, that they may receiue him as cōming from God.
30 Truly in this is a wonder. He toucheth them by the way, because being nothing moued with such a singuler myracle, they feigne that they know not the calling of Christ: as if he should say, that it is vnseemely that such a token of Gods power should be counted as nothing, & that the calling of Christ being so proued and testified, should yet notwithstanding purchase no credite amongst them. And to the end hee may the more vrge theyr sluggishnesse or wickednesse, hee amplifieth the excellencie thereof by that, that since man can remember it was neuer hearde that man did any such thing. VVhereupon it followeth that they are malitious & vnthankfull, which winke willingly at a manifest worke of God. Therefore he gathereth that he was sent of God, whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine.
31 And we know that God heareth not sinners. They are deceiued whiche think that the blind man spake thus according to the opiniō of the cō mon people. For this word sinners is taken in this place also for a wicked and vngodly person, as a little before. And this is the continuall doctrine of the scripture, that God heareth none saue those that call vponupon him truly and with a sincere heart. For seeing that faith alone openeth vntounto vsus the gate vntounto God, it is certaine that all the wicked are driuen away from comming vntounto him: yea he doth testifie that he doth abhorre their prayers, as he doth loath their sacrifices. For hee biddeth his children come vntounto him by a singuler priuilege, and it is the spirit of adoption alone, which cryeth in our heartes, Abba father. Rom. 8. 15. To be briefe, no man is rightly prepared to pray vntounto God, saue he which hath an heart purged by faith. As for ye wicked as they doe profane the name of god in their prayers, so they doe rather deserue to be punished for this their sacrilege, then to obtaine any thing that may be for their welfare. Therefore this is a good reason which the blinde man bringeth in, that Christ came from God, seeing he was so readie to graunt his petitions.
34 They answered and said vntounto him, thou art altogether borne in sinne, and teachest thou vsus? And they did cast him out.
35 Iesus hearde that they had cast him out: and when he had found him, he saide vntounto him, beleeuest thou in the sonne of God?
36 He answered and said, who is he Lord that I may beleeue in him?
37 And Iesus said vntounto him, thou hast both seene him: and hee that speaketh with thee, is hee.
38 And he said, I beleeue, Lord. And he worshipped him.
39 Then said Iesus, I am come to iudgement into this world, that they which see not, may see: and that those which see may be made blinde.
40 This heard some of the Pharises which were with him, and said vntounto him, Are we also blinde?
41 Iesus said vntounto them, if you were blind, you should hauehave no sinne: but now yee say, we see: Therefore your sinne remaineth.
34 Thou art borne in sinne. I doe not thinke but that they alluded vntounto his blindnesse… as it is a common custome amongest proude men to vexe those that are in aduersitie, and miserie. Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse. For this was a common opinion amongest the Scribes that the soules after that one life was past, did flit into newe bodies and did there suffer punishment for their former sinnes. VVhereupon these men set downe this, as a manifest truth, that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne. VVee ought to learne by this corrupt iudgement, that we must not alwayes measure eueryevery mans sinnes by the whips of God. For the Lorde (as wee saw before) hath diuers ends for which he layeth miseries vppon men. And besides this that these hypocrites doe mocke this miserable man, they do also refuse reprochfully, all his holy and good admonitions: as this is a thing too common, that no man can abide to be taught of him whō he despiseth. Furthermore, seeing that we must alwaies heare god, by whomsoeuer he speake vntounto vsus: let vsus learne to despice no man, that God may alwayes find vsus meek & redie to be taught, although he vse a most simple man & one whereof there is no account made to teache vsus by. For there is no worse plague, then when pride stoppeth our cares, so that we cannot vouchsafe to heare those which giuegive vsus profitable & good counsell. And God doth oftentimes choose vile & base persons of set purpose, to teach vsus and admonish vsus, that hee may bring downe our loftines.
They did cast him cut. Although it may be that they did cast him out of the temple by violence, yet I doe thinke that the Euangelist meaneth otherwise, that they did excommunicate him, & so his casting out was couered with some colour of the law. And this agreeth better with the text: because if he had been cast out only reprochfully, y• matter had not bin of such weight, that the fame shold hauehave come vntounto Christ. Now in that Christ hearde of it, I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter. By this example are we taught, how little the cursings of the enemies of Christ are to be cared for. If we be cast out of that congregation wherin Christ reigneth, that horrible iudgement is giuen vponupon vsus, that we are deliuered vntounto Satan, because we are banished from the kingdome of the sonne of god. But we must of our own accord slie frō that place, wher Christ ruleth not by his worde and spirite, if no man do expell vsus: so far off is it that we must feare that tyrannous iudgement, wherewith the wicked do mocke the seruants of Christ,
35 And when he had found him. If he had been kept still in the Synagogue, it had been to be feared least being estranged from Christe hee should hauehave been drowned in destruction dayly with the wicked: now as he wandered without the temple, Christe met him, Christe receiueth him, being cast out by the Priestes, and embraceth him: he raiseth him vp lying prostrate, he offereth life vntounto one that was condemned to death. And this same hauehave we also tryed in our time. For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope, they had scarse a slender tast of Christianitie: after that the Pope did cast out his lightnings against them, and they were cast out of the Romish Synagogue, Christ reached out his hande vntounto them, and was throughly knowen vntounto them. So there is nothing better for vsus, then to bee farthest from the enemies of the Gospell, that Christ may come nearer vntounto vsus.
Doest thou beleeue in the sonne of God? Hee speaketh vntounto a Iewe, who hauing been instructed of a childe in the doctrine of the law, had learned that God had promised the Messias. Therefore this interrogation importeth as much as if Christe did exhort him, to follow the Messias and to addict himselfe wholy vntounto him. Although he vseth a more honorable name then they were wont to vse as then: for the Messias was only accounted the sonne of Dauid at that time.
36 VVho is he that I may beleeue? By this answere of the blinde man it appeareth, that although he knewe as yet no certaine or manifest thing concerning Christ, yet was he redy & easie to be taught. For these words import as much as if he did say, I am readie to imbrace him, so soone as he shalbe reuealed vntounto me. And we must note that the blinde man is desirous to be taught of Christ who was a Prophete: for hee was alreadie perswaded that Christ was sent from god. VVherfore he doth not rashly submit his faith vntounto his doctrine.
37 And thou hast seene him. The blinde man coulde be set no farther forwarde by these woordes of Christe, saue only vntounto a bare, colde, and hungrie porcion or parcell of faith: for Christe maketh no mention either of his power, or why he was sent of his father, or what he broughte vntounto men. But this is the principal thing in faith, to know that by the sacrifice of his death sinnes are purged, and that wee are reconciled vntounto God: that his resurrection is the tryumph ouer death beeing ouercome: that wee are renewed by his spirite, that beeing dead vntounto the fleshe and sinne, we may liue vntounto righteousnesse: that hee is the onelyonly mediatour: that his spirit is the earnest of our adoption: and finally that all the parts of eternall life are in him. But the Euangelist doth either not recite all the communication which he had with Christ, or els he doth only giuegive vsus to vnderstand that the blinde man gaue Christ his name, that he might hereafter begin to bee his disciple. I do not doubt but that Iesus his mening was to hauehave him to know that he was christ, that he might bring him from this beginning of faith vntounto a more full knowledge of him.
38 And hee worshipped him. The question may be whether hee gaue vntounto Christ the honour that is due vntounto God or no. The worde which the Euangelist vseth, signifieth nothing els, saue this, that by bowing the knee and other signes, he did testifie some worshippe and reuerence. I thinke that hereby is meant some rare and vnwonted thing: namely, that the blind man gaue farre more honor to Christ then to a man or a prophete. And yet notwithstanding I doe not thinke that he was come so farre then, that he knew that Christ was God reuealed in the flesh. Therfore what meaneth this worshipping? Seeing that the blind man was perswaded that Iesus was the sonne of God, beeing as it were in a traunce by reason of wondering, hee dyd throwe downe himselfe before him.
39 I am come to iudgement. Iudgement cannot be simply taken in this place for the punishment, which is laid vponupon the wicked and the despicers of God, because it is extended vntounto the grace of illumination. Therefore Christ calleth it iudgemēt, because it restoreth things which were cōfused and scattered abroade into some lawfull order: yet notwithstanding his meaning is, that this is done by the wonderfull counsell of God, and contrarie to the common sense of men. And truly mans reason iudgeth that nothing can be more vnconuenient, then that those shoulde bee made blinde by the light of the world which doe see. Therefore this is one of the secrete iudgements of God, whereby he casteth downe mans pride.
Furthermore, we must note that the blindnesse which is here mentioned, doth not so much come frō christ, as through mans fault. Neither doth any mans owne nature properly make him blind: but seeing yt the reprobate desire nothing els but to quēch his light, it must needs be that the eyes of their minde which are infected with wickednes & frowardnesse, must be blinded with the light offered vntounto them. To be briefe, sithence Christe is of his owne nature the light of the worlde, this is a thing that is accidentall, that som are made blinde by his comming. Yet may this question be asked againe, seeing all men are generally condemned of blindnesse, who are those that see? I answere, that that was spoken tauntingly by a concession, because the vnbeleeuers, althogh they be blinde, doe yet notwithstanding thinke that they are very sharpe and quicke of sight, and being pusted vp with this confidence, they doe not vouchsafe to heare God, and the wisedome of the flesh hath a fayre shew without Christ: because the world doth not comprehende what true wisdome is. Therefore Christ saith that those men doe see, who are carried with their owne sense and fantasie, deceiuing themselues and others vnderunder a foolish hope of wisdome, accounting their vaine imaginations wisdome.
Such men become blinde so soone as Christe appeareth in the brightnesse of his Gospell: not only because their foolishnesse whiche lay hid before in the darknesse of infidelitie, is discouered, but because being deeper drowned in darknesse, through the iust iudgement of God, they loose that little light, which remained in them. All men truly are born blinde: yet there shine some sparkles as yet in the darknesse of corrupt and depraued nature, that men may differ from bruit beastes. Nowe if any man being puffed vp with a proud confidence and trust which he hath in his own reason, do refuse to submit himself to God, hee shall seeme wise without Christe: but the brightnesse of Christe shall make him foolish: Because the vanitie of mans minde beginneth then to appeare, when as the heauenly wisedome commeth abroade. But Christe his meaning was to expresse by these words (as I hauehave said before) some greater thing. For hypocrites doe not so stubbornly resist God before such time as Christ doeth beginne to shine: but so soone as the light commeth neerer them, they rebell against God with open warre, and as if they were his open enemies. Therefore this frowardnesse & vnthankfulnesse causeth their blindnes to be doubled, & that God doth eyther put out, or altogether pluck out in his iust iudgement, their eyes which were before depriued of the true light. Now doe we know the summe of this place, that Christ came into the worlde that hee may illuminate the blinde, and bring those vntounto madnesse which seeme to themselues to be wise.
And in the former place he maketh mention of giuing sight, because this is the proper cause of his comming. For hee came not to iudge the worlde, but rather to saue that which was perished: as Paule 2. Cor. 10. 6. when he saith that God hath vengeance in readinesse, against all the rebellious: he addeth also that this punishment shall take place, after that the obedience of the godly shalbe fulfilled. Neither ought this vengeance to be restrained vntounto the person of Christ, as if hee did not the same dayly by the ministers of his Gospell. VVerefore we must take good heede, least any of vsus doe pull downe vponupon his own pate this horrible punishment through a fond opinion of wisdome: but experience teacheth vsus how truly Christ vttered this same sentence. For we see many men smitten with the spirite of giddinesse and furye, for no other cause, saue onelyonly because they cannot abyde the rising of the sunne of righteousnesse. Adam liued at that time, and he was endued with the true light of vnderstanding, when he lost that diuine good thing by desiring to see mor… then was lawfull for him. Nowe if when wee are drowned in blindnes, and being thus humbled of the Lord, wee do yet neuerthelesse flatter our selues in our darknes, and set our phrensie sense and vnderstanding against the heauenly wisedome, it is no maruell yf Gods vengeance waxe heauie vppon vsus, so that wee bee made double blinde.
This punishment was laid vponupon the wicked vnderunder the lawe (for Iesayas is sent to make blinde the old people, that in seeing they may not see. Make blinde the hearte of this people, and aggrauate their eares &c. Iesaias 6. 9. And the more fully the brightnesse of the diuine light did shew forth it selfe in Christ then in the Prophets, so much the more manifestly & plainely ought this example of making blinde to appeare: as at this day the noone day light of the Gospell, doth driue the hypocrites headlong into extreame madnes.
40 Certain of the Pharisees had heard▪ They did by and by perceiue that they were wounded with that saying of Christ: and yet they seem not to hauehave byn of ye worst sort. Because those which were his opē & deadly enemies did more abhor Christ then that they would adioyne themselues vntounto him: but these men could abide to heare Christe, but all in vaine: because no man is a fit disciple of Christes, saue only he that hath put off himselfe: from which thing these men are farre. Furthermore, this interrogation did spring from indignation, because they thought they had open iniurie done vntounto them, if they were reckoned amongest those that are blinde: and also it hath a show of a proud contempt of the grace of Christ, together with a mocke. As if they should say, Canst not thou therefore become famous without our reproch? Shall we suffer this that thou shalt purchase vntounto thy selfe honour, by our shame? And whereas thou promisest newe light to the blinde, get thee hence and be packing with thy benefit: for we will not pay so deare for our lightning, that thou mayest hereby prooue that wee hauehave beene blinde hytherto▪ Hereby it appeareth that hypocrisie is alwayes proud and poysonfull. It is a point of pride, in that being content with themselues, they wil lose nothing of that which they hauehave: of poysonfulnes, in yt whē their disease is shewed them, they are netled, as if they were sore hurt, and doe chide Christ. Hence commeth the contempt of Christ & of the grace which he offereth. There is great force in this worde (also): because their meaning is, that although all the rest be blinde, yet is it vnmeete that they should be reckoned amongst the common sort. It is a vice too familier with those which are placed aboue other men, that being almost drunkē with pride they doe forget that they are men.
If you were blinde. These wordes may hauehave a double meaning, eyther that ignorance did somewhat extenuate their fault, vnlesse being manyfestly conuict they would striue of set purpose against the truth, or that the disease of ignorance which was in them was medicinable, if so be it they would acknowledge it. The wordes of Christ which we shall hauehave in the fifteenth Chapter, do confirme the former sentence, If I had not come and spoken vntounto them they should hauehave no sinne, &c. But because it followeth heere in the text, that they say that they see: to the end the opposites may the better answere one another, this seemeth the better to agree, if you expound him to be blinde, who knowing his blindnesse, doth seek remedie for his disease. After this sort the summe shalbe, if you did acknowledge your griefe it should not be altogether vncurable: but now because you thinke that you are sound, yee cōtinue desperate. VVhen as he saith that they hauehave no sinne, whiche are blinde, hee doth not so excuse ignorance as if it were innocent and without the giltinesse of a fault: his meaning is only that it is a readie remedie for the disease when it is throughly perceiued: because when the blinde man is desirous to be deliuered, God is ready to help him. And they are vncurable, who being amazed in their miseries, doe despise the grace of God,