Exposition of John — George Hutcheson

Exposition of John · George Hutcheson

CHAP. IX.

IN this Chapter we have the hiſtory of Chriſts curing of a blind man with ſome conſequents that followed thereupon. It hath an immediate connexion with the doctrine contained in the former Chapter; and it ſeems that Chriſt coming out of the Temple to avoid the Jewes fury, Chap. 8. 58. did meet with the blind man beging on the Sabbath in the way that led to the Temple, ver. 8. 14. and therefore in the original, ver. 1 the ſame word, of paſſing by, is repeated from Chap. 8. 59 and Jeſus is not named, but only it is ſaid, as he paſſed by, as being a continued diſcourſe with that Chap 8. 59. where he is named Th… Chapter may be taken up in theſe parts. 1. Chriſts miraculous healing of a blind man, to ver. 8. 2. The conference of the neighbours about this matter, partly, among themſelves, and partly, with the man himſelfe, from ver. 8. to 13. 3. The proceeding of the Phariſees upon it, among themſelves, with the man, his Parents, and again with the man himſelfe, till they excommunicate him, from ver. 13. to 35. 4. Chriſts comforting of the excommunicate man, by leading him up to the knowledge and faith of himſelfe, ver. 35, 36, 37, 38. and by ſhewing that he hath the adminiſtration of judgement in his hand, for the comfort of humble ſinners, and terrour of proud Phariſees, ver. 39. which he maintains againſt the exceptions of ſome of them, ver. 40, 41.

Ver. 1. ANd as Jeſus paſſed by, he ſaw a man which was blind from his birth.

The hiſtory of this miracle may be taken up in this order. 1. Chriſt the Phyſician and the diſtreſſed man meet together, ver. 1. 2. Chriſt conferres with his diſciples about the Lords end in afflicting him, ver. 2, 3. and about the neceſſity of his curing him, and that preſently, ver. 4, 5. 3. He works the miraculous cure, ver. 6, 7.

In this verſe, it is recorded that Chriſt coming from the Temple, doth on the way perceive and take notice of this man, whoſe diſeaſe was naturally incureable. Whence learn, 1. Since the fall of Adam, mankinde is ſubject unto many miſeries, and beſide the Spiritual plagues, and common miſeries following thereupon, it pleaſeth the Lord to leave ſome exemplary effects thereof, to be documents unto all; As here there is a man blinde from his birth, which flowed from ſinne as the fountaine cauſe and in-let, though Chriſt afterward denyeth, that Gods end in this affliction is to puniſh ſinne. 2. Difficulties and diſeaſes that are inſuperable and incurable by the ordinary courſe of nature, are yet not impoſſible for Chriſt to help, but a meet object for him to magnifie his power on; Therefore it is marked, that he was blind from his birth, that ſo he may ſet out Chriſts power, who cured that blindneſſe that by natural means was incurable. 3. When Chriſt and his followers are driven by perſecution from their ſtation and employment, they are but driven to their Chriſt; and the Lord, ordinarily, doth let perſecutors drive them away, becauſe he hath other employment for them, wherein they may do more good; Therefore when Chriſt is driven out from preaching in the Temple to malicious and violent enemies, an occaſion of work and doing good is preſently offered him, and he is thruſt out, in Gods providence, that he may come and heal this man, who alſo doth afterward make better uſe of his doctrine then they did. 4. No heat of perſecution, or perſonal danger, and no throng whatſoever, will hinder Chriſt to give an affectionate look to one of his own in miſery; for, as he paſſed by, fleeing the fury of the Phariſees, he ſaw the man, and looked ſo earneſtly and tenderly on him, that it occaſioned the diſciples queſtion, ver. 2. Yea, it ſeems this mans miſery (who afterward was converted to him) did ſo draw his eye to him, that he ſaw him, and took notice of none elſe that were on the way. 5. Albeit Chriſts people in their diſtreſſe may be blinde, and cannot ſee him, yet he ſeeth them, and his ſeeing of them will move him to pity, ſo much the more as they ſee not: Therefore is it marked that he ſaw and took ſpecial notice of a man which was blind.

Verſe 2. And his diſciples asked him, ſaying, Maſter, who did ſinne, this man or his Parents, that he was borne blinde?

3. Jeſus anſwered, Neither hath this man ſinned, nor his Parents, but that the workes of God ſhould be made manifeſt in him.

Followeth a conference of Chriſt and his diſciples before the working of the cure, conſiſting of two parts. In the firſt whereof, anſwering a queſtion of the diſciples, he ſhews what was the Lords end in afflicting this man. Chriſts taking ſo ſpecial notice of him, and (as would appear) his ſtanding ſtill beſide him, leads the diſciples alſo to take notice of him, and to move a queſtion, whether it was his own or his parents ſinnes that had drawn on this ſtroak, ver. 2. And Chriſt declares, that in this ſtroak God did not intend ſo much the puniſhment of the ſinne of either of them, as the manifeſtation of his own glorious work, eſpecially in curing of him, ver. 3. For clearing this queſtion and anſwer. Conſider, 1. The diſciples queſtion is not concerning the principle efficient cauſe of this affliction, (for that was God;) but concerning the procuring and final cauſe of it, that is, whether he or his parents by ſome groſſe ſinne had procured this ſtroak, and God had ſent it on as a puniſhment for that ſinne. Conſider, 2. However there might be clear cauſe of conceiving him to be born blinde for his parents ſinnes, (as it is to be cleared afterward) yet it is more difficult to clear, how that ſhould be the puniſhment of his own ſinne, ſeeing he could not ſinne before he was born: But we need not, for clearing their meaning, recurre to that conceit of tranſmigration of ſouls from one body into another, and conſequently, that he ſhould be puniſhed for the ſins of his ſoul committed while it was in another body: For albeit this was an opinion among Pagan Philoſophers, and ſomewhat of it crept in among the Phariſees, as may be gathered, in part, from Matth. 14.2. and 16 14. yet it is conceived that they only held the tranſmigration of righteous mens ſouls into other bodies, and no… of the wickeds, ſuch as the diſciples ſuppoſed this man to be. Nor yet need we underſtand them as conceiving that God foreſeeing what a ſinner he would be, did thus puniſh him; For whatever reference a ſtroak may have to a future ſinne, either to prevent it, or to cut ſhort their power, who would in proceſſe of time abuſe it; Yet affliction as a puniſhment is inflicted after the ſinne committed. Nor yet need we aſſert, that they looked on Original ſinne as the Phariſees do, ver. 34. (of which in its own place) never conſidering, nor laying it to heart, but where it is evidenced by ſuch a ſtroak. But we are to conceive that they acknowledged original ſinne, and that this did deſerve the greateſt of afflictions and plagues, not only Spiritual, but bodily alſo, as is ſeen on ſome Infants. Conſider, 3. Chriſts anſwer is not to be underſtood. 1. As if he denied them to have ſinne, whereof all are guilty ſince the fall, 1 Kings 8.46. Rom. 5.12. Nor, 2. As if he denyed that affliction entered into the world by reaſon of ſinne, Rom. 5.12. Since if man had not ſinned, he had lived in a bleſſed eſtate, according to the Covenant of works. Nor, 3. As if he or his parents had not ſinne enough to have deſerved this puniſhment, if God had purſued it; for the wages of the leaſt ſinne is death, Rom. 6.23. Nor yet, 4. As if God did never ſend affliction as a puniſhment for ſinne, however he dealt in this particular: But the meaning is, that in afflicting this man, the Lord did not ſo much purpoſe to puniſh their ſinnes, as to manifeſt his own glory. And ſo he would draw them from their curious queſtions, to prepare themſelves to be edified by his cure. Doctrine 1. Such as God hath a ſpecial purpoſe of love unto, may yet be miſtaken by his dear children, and get harder meaſure from them, then Chriſt will give them; As here the diſciples do to this man, upon whom Chriſt had mercy. 2. It is a great fault in Chriſts diſciples, being tenderly dealt with themſelves, when they give out hard ſentences againſt others, becauſe of their afflictions, and do judge of their guilt according to the greatneſſe of their afflictions; Not conſidering that it is not diſpenſations, but the Word, whereby mens eſtate and condition muſt be tried; for, herein the diſciples ſailed, who being as yet the children of the bride-chamber, little acquaint with ſorrowes and griefes, and being little affected with the poor mans caſe, only deſiring to hold up diſcourſe, when they ſee Chriſt ſo diligently obſerve him, they would dive into his guilt and provocation, whereas no ſuch thing was intended in the ſtroak. Thus alſo did Jobs friends deal with him. 3. Whatever be the Lords forbearance toward ſinners; yet all the poſterity of Adam do bring as much guilt and ſinne into the world with them, as deſerves the ſaddeſt of afflictions; for, their queſtion imports this truth, that this mans ſinne did deſerve that he ſhould be born blind. Original ſinne brings death, even on Infants, Rom. 5.12, 14. doth deſerve eternal damnation; and conſequently, it needs not be thought ſtrange, if the Lord purſue it with temporal afflictions. 4. Albeit the Lord do not puniſh and condemne any eternally for the ſinne of any of their progenitours (except Adam in whom all ſinned) unleſſe they do actually imitate them; Yet he may juſtly afflict children in their bodies and eſtates, which they have from their parents, for the ſinnes of their parents, and ſo puniſh their parents in them; for, this truth is alſo imported in their queſtion, that for his parents ſinne, he might be born blind. 5. The ſenſe of Chriſts words is not alwayes to be taken from what his ſpeech at firſt view would ſeem to offer; but a ſpecial reſpect is to be had to all the occaſions and circumſtances thereof, for finding out the truth; for, ſo muſt we do here in finding out Chriſts meaning in this ſpeech, neither hath this man ſinned nor his parents; which being nakedly looked on in it ſelfe, would ſeem to contain an untruth, contrary to the tenour of the Scriptures, but being compared with the diſciples queſtion, and what himſelfe ſubjoins, the meaning is found to be, that God by this affliction is not puniſhing their ſinne. 6. Albeit all men be ſinners, and albeit every ſinne deſerve both temporal and eternal judgements; Yet the Lord doth not alwayes intend the puniſhing and avenging of ſin, even when he is correcting ſuch as are ſinners, but may be intending an higher end; for, this is the true doctrine and ſenſe of theſe words, Neither hath this man ſinned, nor yet his parents, but that the works of God, &c. Beſide the puniſhing of ſinne, and the end after mentioned, we finde in Scripture that God doth afflict, that he may exerciſe his Sovereignty and dominion over men, and that he may try the ſaith of his own, as was ſeen in Jobs caſe. And albeit in many caſes it will be a great difficulty to attain to this comfort, that Chriſt is not eyeing or purſuing our guilt, when we are under ſad afflictions; Yet we may ſafely follow this order. 1. In all afflictions we ſhould remember that ſin is the coal from whence theſe ſparks do flie, and ſo (whatever be the Lords end, yet) we are ſtill to be humbled under the ſenſe of ſin, as our duty, when we are afflicted. 2. Albeit the Lord do not purſue any of his own with afflictions, as enemies; Yet there may be many failings and infirmities, which the Lord requires they ſhould be ſenſible of, eſpecially when the rod is on, whatever be Gods end in it: And in obſerving this Job came ſhort, as Elihu teacheth, though he was a reconciled man wronged by his friends, Job 36.8, 9, 10. 3. The Lord may be pointing at ſin by afflictions, when yet they are pardoned, and may ſend out rods, on penitent and pardoned Saints, to vindicate his own glory, and make them more cautious in time coming. So did he deal with David, 2 Sam. 12.13. with verſe 10, 11, 14. 4. Albeit the Lord ſend ſome afflictions as puniſhments and corrections for ſinne, and ſome for trial of faith and other graces; Yet it is not the Lords minde that his children, being corrected for ſin, ſhould caſt away their faith, but when they take with their guilt, they ought to look on their affliction as a double trial of faith, having not onelyonly the affliction; but guilt alſo, to wraſtle with; and therefore they ought to take eſpecial heed to faith. 5. Whatever a child of God be commanded to look unto under affliction, either of guilt or trial; yet they ought ſtill to lift up their eyes above that, and to expect that ſomewhat of God is, and will be manifeſted in their afflictions, and that this is his chief end in afflicting; for, ſo much doth the Text expreſſely hold out, it is that the works of God ſhould be made manifeſt; And the expectation of this ſhould be the chief exerciſe of Saints. Doctrine 7. Albeit the Lord hath created the world, yet his alſufficiencie is ſuch, as he can receive nothing from it, nor be bettered by it; onelyonly it is a Stage whereon he doth experimentally manifeſt and make known what he is: for, this is his great end in all his works, and particularly in this, that the works of God ſhould be made manifeſt in him. 8, In Gods diſpenſations toward men, there are to be obſerved, not one, but many purpoſes and proofs of his attributes and workings; for, the works (not the work) of God are to be made manifeſt in him. His Sovereignty appeared in afflicting, and his mercy and power in curing him. Yea, by this ſo much appeared, as proved him to be the Meſſiah according to the Scriptures, Iſa. 35.5. 9. Albeit the Lord do gloriouſly manifeſt himſelf daily, in the ordinary works of his Sovereignty, power and merciemercy; Yet ſuch is the ſtupidity of men, that this is but little obſerved, unleſſe he manifeſt himſelfe in ſome extraordinary works alſo; Therefore muſt ſuch an extraordinary diſeaſe and cure be, that the works of God may be made manifeſt. 10. The Lord will not take advantage of the diſtreſſes of his people, but onelyonly that he may give them a proof of his love; And he doth involve them in infirmities and diſtreſſes, of purpoſe that he may let out his glory in doing them good; for, this man was born blind, that the works of God ſhould be made manifeſt in him; And as thus he needeth our infirmities for him to work upon, ſo we may glory in them, 2 Cor. 12.9, 10. 11. As the Lord hath divers ends in afflicting his people; So his ultimate and laſt ſcope will not be ſoone ſeene, but the afflicted may be kept long under a dark condition, ſupported by ſecret ſtrength, and an unſeen bleſſing, and little know the Lords minde till he himſelf manifeſt it; for, albeit Sovereignty might ſtill have been ſeene in this affliction, yet God had many other works to manifeſt, which were little dreamt of by this man from his birth to that day, till now Chriſt bring them out by his Word and work. Which may warn all to beware of raſh judgment, and may encourage them, who, lying long under affliction, do keep their eyes fixed upon Chriſt.

Verſe 4. I must work the works of him that ſent me while it is day: the night cometh when no man can work.

5. As long as I am in the world, I am the light of the world.

In the ſecond part of the conference, Chriſt having anſwered their queſtion, doth now prevent an objection by ſhewing reaſons why he ſhould cure him, and that preſently, notwithſtanding any hazard might redound to him for ſo doing. As for the objection which the diſciples might have urged againſt his working this miracle, we have one propounded to the ſame purpoſe, Chap. 11. 8. Where Chriſt repeats this anſwer in part, verſe 9, 10. And here they might be ready to object, that being but even now in peril of ſtoning by the Jewes, Chap. 8. 59. Why would he irritate them again by this miracle, and not rather lurk? Eſpecially, Why would he do it on the Sabbath, as it is verſe 14. Seeing the like practice had bred him ſo much trouble before, as is marked, Chap. 5. and 7.23, 25? Chriſt prevents all, by ſhewing that he muſt manifeſt theſe works of God (of which verſe 3.) by curing this man, and that preſently; For which he gives three reaſons, 1. That he is ſent with a Commiſſion to do theſe works, verſe 4.— and therefore muſt be diligently obedient. 2. That his affection to the ſervice did binde the tie, laid upon him the ſtraiter, verſe— 4. For when he conſidered that there was a time profixed to him, wherein to do theſe works in his own perſon, (to wit, the time of his life and Miniſtry) which being ended (as it was now ſhortly to expire) he could not have the like opportunity, therefore he would now be buſie upon all hazards. 3. That he is the light of the world, verſe 5. and therefore behoved to cure him. This imports, partly, that being the ſtore-houſe of loſt man, in whom the remedy of all their miſeries is hid up, he could not with-hold from them what they needed; and partly, being to manifeſt himſelf the light of the world, to cure their ſpiritual blindneſſe, he would not omit to confirme it by this viſible ſigne of curing a blinde man. This reaſon is amplified from the conſideration of the time wherein he exerciſed this office, as long as I am in the world; which is but an enlargement of the ſecond reaſon. And for clearing thereof, and of the whole ſecond and third reaſons, it is not needful to reſume the doctrines, concerning mans miſery and lying in blindneſſe and darkneſſe, or, that Chriſt is the onelyonly and true remedy of this evil; for theſe truths in their full latitude have occurred, Chap. 1. 9. and 8. 12. and ought here to be conſidered onelyonly with reference to the preſent ſcope, But whereas Chriſt ſpeaks of his day, and of a night coming, and that he is the light of the world, as long as he is in the world, the meaning is not that ever he wants light, or an opportunity of doing good unto his people; or that he was not the light of the world, both before his Incarnation, and after his Aſcention. But Chriſt by this points out, that during the time of his abode on earth, he was this light in an eminent way. Not onelyonly ſpiritually enlightning his people, and doing great things for them; but perſonally and immediately, by his viſible preſence and external operation, doing them by his own hand; whereas this light ſhined formerly, and wrought in and by the Miniſtry of the Prophets, and after his Aſcention, by the Apoſtles. And ſo the force of the reaſon is, that Chriſt conſidering that he was the light of the world, immediately and in his own perſon, onelyonly ſo long as he is in the world; and that he had a prefixed time for his going about and doing good in his own perſon, which was now near expired; therefore out of his great affection to his people, and to any ſervice that might do them good, he would be buſie and omit no time. Doctrine 1. Men are not to expect that they will get through with good and acceptable works, without many diſcouragements, which may weaken the hands of fleſh and blood; for, ſo is here imported, in that Chriſt obviates them. 2. Chriſt is ſo eaſie to be intreated and employed by his people, that he will neither be diſcouraged nor forbidden to do them any good that they need; Therefore will he not be hindered, but reaſons againſt all delayes. 3. Chriſts works are all of them the works of God, being all approven of him, and God employing him to do good, that ſo he might manifeſt his love to miſerable man through him, in a way moſt agreeable to his juſtice; Therefore doth he call theſe things that he did in the dayes of his fleſh, not onelyonly his own works, but the works of him that ſent me. See 2 Cor. 5.19. 4. Chriſt ſtood obliged to performe all theſe duties, which he did in the dayes of his fleſh, and being bound thereunto by a Commiſſion accepted from his Father, for which he was to give an account; Therefore ſaith he, I muſt work the works of him that ſent me. 5. As Chriſt ſtands bound by obligation, to performe all the duties required of a Mediatour; So alſo he did affectionately undertake them, and employ himſelf therein; for, ſo much doth that addition teach, I muſt work while it is day. Opportunities of well doing in our ſtation, are not to be ſleighted, but taken hold of; for, we ſhould work while it is day. 7. It may excite us to improve opportunities of well-doing, when we conſider, that opportunity being loſt, it is not eaſily, if at all, recovered, even albeit we ſhould be willing to work; for, when the day is paſt: the night cometh when no man can work. 8. Chriſt our Lord was ſo willing to be employed for the good of his people, that he ſtudiouſly improved all opportunities, and did ſeriouſly lay to heart the ſhort time he had to remaine on earth, that ſo he might employ it thriftily, and go about doing good; for, he applies to himſelf in this preſent caſe, that general conſideration, I muſt work while it is to day, the night cometh, when no man can work. 9 The fulneſſe of Chriſt as Mediatour, being given for the good of miſerable ſinners, is an argument with him, pleading that he ſhould lay out himſelf for their help who are in need; for, ſo is the force of …his argument, I am the light of the world; and therefore I muſt let out of that furniture, laid up in me, for the help of this man. 10. Chriſt, by the miraculous cures wrought upon the bodies of the diſeaſed, in the time of his being on earth, gave a viſible document of what he was, and would prove to needy ſouls who employ him; So much alſo is imported here, that he being the light of the world would give a proof of it, and invite ſinners to employ him as ſuch, by curing this blinde man. 11. The Sonne of God his manifeſting himſelf in our nature, and converſing with ſinners on earth, preaching and working miracles among them, was a ſweet and refreſhful light of conſolation to the world; for, albeit he be the light of the world both before and after, yet this is true in a particular and eminent way, as long as I am in the world, I am the light of the world. And this was that day of light ſo much deſired and longed for, Luke 10.23, 24. For this was the glorious manifeſtation of the love of God, when he became Immanuel, God with us, and when God not onelyonly dwelt with men, but in mans nature, and by his own preaching and miracles gave proof of that fulneſſe of grace and truth that is in him. 12. Our Lord Jeſus is ſo reſpective of loſt ſinners, that he accounted it no ſmall favour to get his bride in his own immediate guiding, and did ſo acquit himſelf in theſe dayes of his Miniſtry, as might witneſſe what an one he was; for, ſo much doth Chriſts argument, drawn from this, import, As long as I am in the world, I am the light of the world, which imports, by way of Argument, theſe two. 1. That in his eſteeme it was a great favour to be thus in his own perſon the light of the world, and not to leave the miniſtration of his comforts to his ſervants, to be miniſters thereof; and therefore he would be buſie in this his time of it. And indeed, it appears how much he delighted to be the immediate Meſſenger and publiſher of his love, in that before his Incarnation he appeared in humane ſhape, and ſpake himſelf with the Patriarchs, and when his Meſſengers do in his name ſpeak a word in ſeaſon to the wearie, his love is ſuch, that if it were fit, he would come and be the Meſſenger himſelf. 2. That his bride being now, during this time of his Miniſtry, left on his immediate hand (the Prophets being ceaſed, John after awhile laid by, and his diſciples doing but little) it was requiſite he ſhould be buſie, and guide her ſo, as ſhe ſhould miſſe no other, and he might let her finde what a difference there is betwixt the Bridegroome and his friends. And indeed he is matchleſſe, ſingular, and like himſelf, in his guiding and dealing with his own.

Verſe 6. When he had thus spoken, he spat on the ground, and made clay of the ſpettle, and he anointed the eyes of the blind man with the clay,

7. And ſaid unto him, Go waſh in the pool of Siloam (which is by interpretation, Sent.) He went his way therefore and waſhed, and came ſeeing.

Chriſt, having given theſe reaſons why he behoved to cure this man, doth now fall about it, and having made clay with his ſpettle on the duſt, and anointed the mans eyes therewith, he ſends him to the pool of Siloam to waſh; which he obeying, doth recover his ſight. As for this pool, of which alſo, Nehem. 3.15. it was a fountain ſpringing out from mount Zion, from whence flowed out the brook of Siloah, which watered a part of the City, of which, Iſa. ….6. And as divers allegories are invented by the wit of men on this miracle, (as if his making uſe of clay in this miracle did point out, that he could cure the man, who had made man at firſt of clay; and, that his ſpettle making the clay, did point out the efficacy and vertue that ſloweth from Chriſts humanitie, being now perſonally united to the Godhead) ſo, in particular, the ſignification of the name of this pool, which is, ſent, makes men conceive the name was given to it, with an eye to the Meſſiah, who is Shiloh, Gen 49.10. But as Johns drift in interpreting the name, is only (according to his cuſtome) to make his meaning plain; ſo the name ſeemeth to have been given of old, only in teſtimony that they accounted it a ſpecial gift ſent of God, to have a fountain or brook among theſe hills, ſo commodious for their City: or, becauſe it did ſlow out not conſtantly, but now and then, according as God was pleaſed to ſend it. Doctrine 1. Chriſts affection to needy ſinners, manifeſted in his Word, is ſuch as he will give reall proofe of it, according as it is needed; Therefore he contents not himſelfe to have ſaid ſo much of it, ver. 4, 5. but when he had thus ſpoken, he works the miracle, and will give a preſent proofe of what he had ſaid. 2. Albeit it be our duty to pray when we are in diſtreſſe, yet ſuch is Chriſts compaſſion, as to give us what we need, when we have little minde of it, and ſo cannot pray for it; for, when the man is not minding at all the cure of his diſeaſe, but is only ſitting there to beg, then Chriſt conferreth this unexpected benefit upon him. And by this way of dealing, Chriſt gives ample encouragement to his own to pray in their diſtreſſe, being confident that he who prevents prayer, will undoubtedly hear them. 3. When Chriſt employeth any means for the help of the miſerable, yet the power that doth them good is not in theſe means, but in and from Chriſt; for, neither could clay heal, nor the pool waſh away blindneſſe, but that flowed from his omnipotency only. And therefore as we ſhould reſt on no means, ſo neither ſhould we be diſcouraged in uſing means appointed by Chriſt, ſo long as we have his promiſe. 4. Chriſt can bring about wounderful deliverances and mercies to his people, even by means, which ſeem improbable and contrary to nature; for, clay of it ſelfe is rather fit to put out ſeeing eyes, then to open blind eyes. 5. Such as Chriſt takes in hand, as his patients, he may make them ſicker before he cure them, and put them in a worſe condition to ſenſe, then they were before; for, ſo much alſo doth the application of clay teach, It addeth an external impediment to his natural blindneſſe, and yet is all done in order to his cure. And thus it is alſo in ſpiritual conditions; the ſtrong man may make greateſt trouble when he is to be put out, Luke 11.21, 22. 6. Where Chriſt doth good to any, he will firſt try their faith, by their ſubjection and obedience to his commanded means, before they finde the comfortable iſſue; for, ſuch is his method here; He firſt puts him to ſubject himſelfe to have his eyes anointed with clay, and th…n to go waſh in the pool of Siloam, before the cure be wrought. Whatever Chriſt may do in his ſoveraignty in grace, yet it is our duty to beleeve, as we would have his power and grace manifeſted on our behalfe, Marke 9.22, 23. And ſaiths firſt work muſt be ſubjection and obedience to commanded duties, 2 Kings 5.10.—14. 7. Faith in Chriſt yeelds prompt obedience, and will repine at no command preſcribing the means of help; for, he went his way therefore and waſhed. And this (no doubt) flowed from faith given him by Chriſt (who, it may be, hath ſaid more to him then is here recorded) which made him quit the opportunity of getting almes on the Sabbath day, and eſſay ſo improbable like a mean. 8. As there is no difficulty too hard for Chriſt; So there are none who, truſting in him, ſhall obey and follow his preſcribed means, but they ſhall obtain a good, and the promiſed iſſue, were it never ſo improbable; for, he went and waſhed, and came ſeeing. 9. If we compare Chriſts method in this cure with that which he followeth in curing another blind man, Mark. 8.22, 23, 24, 25. wherein he opens a mans eyes by degrees, and here it is done at the firſt act; If, I ſay, we compare theſe, we will not only finde this difference; that whereas Chriſt abode with the one, therefore he did it by degrees; but ſending this man away, and leaving him, upon the firſt act of his faith and obedience, he is cured; As indeed, Chriſt orders his diſpenſations according to the need of them he deals with: Such as he is to ſtay with in ſome viſible and ſenſible way, he may give them more work about the curing of their diſeaſes, that ſo they may employ him more: Whereas ſuch as he is to withdraw from, may get their buſineſſe more eaſily done. But further, It will be found that this is common to both, that being to meet with ſo great a mercy, as to be cured of blindneſſe; it is not wrought at firſt on either; but the one, with whom he ſtayeth, is cured upon Chriſts putting his hands twice upon his eyes, and this man hath a time of it, in going from before the Temple to the pool, before he be cured: Not only that many going with him, and obſerving him, they might be witneſſes of the miracle, but alſo that himſelfe might have time to be prepared for ſuch a wounderful and unexpected change. And ſo it teacheth, That great and unexpected mercies need much preparation to ſit us for them, as well as croſſes; that ſo we may be armed with ſtrength to bear them, and with grace to emprove them well.

Verſe 8. The neighbours therefore, and they which before had ſeen him that he was blind, ſaid, Is not this he that ſate and begged?

9. Some ſaid, This is he: others ſaid, He is like him: but he ſaid, I am he.

10. Therefore ſaid they unto him, How were thine eyes opened.

11. He anſwered and ſaid, A man that is called Jeſus, made clay, and anointed mine eyes, and ſaid unto me, Go to the poole of Siloam, and waſh: and I went and waſhed, and I received ſight.

12. Then ſaid they unto him, Where is he? He ſaid, I know not.

In the reſt of the parts of the Chapter we have the ſeveral effects and conſequents that followed on this miracle. The firſt whereof (in this ſecond part of the Chapter) is among his neighbours and acquaintance, to whom, it ſeems, he returned with much joy, when he found not Chriſt in the place where he left him; whereupon followeth their conference upon this matter, partly, among themſelves, and partly, with the man himſelfe. The conference contains the reſolution of three queſtions. 1. Whether ſuch a cure had been wrought, and whether this man who now ſaw, was the blind man, who ſate and begged? This the neighbours cannot clearly reſolve, but ſome aſſert it, others alleage that he is only like him, till he himſelfe put it out of contraverſie, verſe 8, 9. 2. The ſecond queſtion is, concerning the way of his cure, which they propound for further ſatisfaction in the matter, verſe 10. and he anſwereth verſe 11. wherein he is able to give an account of Chriſts name, which he had learned either from Chriſt himſelfe, or from ſome who had been witneſſes of what Chriſt did, and had led him to the pool. 3. The third queſtion is, concerning Chriſt the Authour of this cure; They deſire to know where he is, and he cannot reſolve them. v. 12.

From verſe 8, 9. Learn, 1. The glory of Chriſts working for his people will not be gotten obſcured, and it ſhould be taken notice of by all, as they have occaſion to ſee it; for, this miracle ſhines forth among the neighbours, who ſeeing the man, draw forth the knowledge of it by conferences and queſtions: and by their means, it becomes more publike. 2. The Lord may ſo order his diſpenſations, even toward them to whom he hath a purpoſe of good, as one croſſe may draw on another, and many miſeries may …yſt together; That ſo they may have much exerciſe, he may make their deliverance the more conſpicuous, and may make many mercies concurre in it; for, this man had not only been blind, but his blindneſſe had driven him to ſit and beg, that law concerning the poor, Deut. 15.4. not being carefully obſerved in theſe times of confuſion and bondage, as appears alſo from Acts 3.2. and elſewhere. 3. Even the many diſadvantages and miſeries that trouble brings upon us, may contribute in due time, to make Chriſts glory more conſpicuous in our help; for, that his blindneſſe made him ſit and beg. it contributed to make him more known, then if he had been the ſonne of a great man kept in a corner; and this made the glory of the miracle to ſpread the faſter. 4. When Chriſt lets forth proofes of his power and love upon any in their miſeries, it will make ſo great and wonderful a change, that they who knew them before, may readily miſtake, and hardly know them, their condition being ſo different from what it was; for, ſo appears in theſe neighbours, who differ in their judgements whether this was he that ſate and begged, or, if he is like him only. 5. Such as have gotten proofes of Chriſts favour in mercy, will not be aſhamed of their former miſerable condition before they were helped; for, they will ſeek Chriſts glory, and not their own in their deliverance: Therefore, albeit this man having now occaſion to change his beggerly condition, ſeeing he could labour for his livelyhood, might have let them continue in their uncertainties; yet he thinks no ſhame to profeſſe, I am he, and ſo puts them out of doubt, that it is he who ſate and begged.

From verſe 10, 11. Learn, 1. It is not enough to take notice of any great work that is wrought, unleſſe we alſo take notice of Chriſt the author, and the way and manner of working it; Therefore when they are aſſured, that a great change is wrought on him, they enquire further, how were thine eyes opened, or, how was thy ſight given to thee? 2. Theſe difficulties and impoſſibilities which men apprehend in deliverance from trouble, and which Satan makes uſe of to ma…re confidence, will but contribute to make Chriſts power and glory the more conſpicuous; for, while they enquire, How were thine eyes opened? they do grant it was not an ordinary work, but worthy to be taken notice of, as being naturally impoſſible, that ſo Chriſts doing of it, might make their own eyes to be witneſſes of his omnipotency, 3. Chriſt is the Author of any good that is done to miſerable ſinners; and it needs never be enquired who makes the blind to ſee, the ſick to be whole, &c. for, it is Jeſus who worketh all this: So much doth he clear, in anſwering their queſtion, Jeſus made doth and anointed mine eyes, &c. And albeit it be but a particular inſtance, yet it is a point of general verity. 4. Such as have but ſmall acquaintance with Chriſt, ſhould yet ſpeak to his commendation, upon the fruits they have found of it, that ſo it may prove an earneſt and pledge of more: Therefore, albeit Chriſt had made this miracle the firſt ſtep of his acquaintance with the man, (as is not unuſual with Chriſt to prevent his people, and begin acquaintance with eſpecial favours) and ſo he can ſpeak of him, but as a ſtranger little acquaint with him, but that he heard his name, a man that is called Jeſus; Yet he ſpeaks what he knows to his advantage, and ſo is afterward brought to know him bettter. 5. It is not enough, to ſet out the greatneſſe of Chriſts work, unleſſe alſo ſpecial notice be taken of all the weak and improbable means he employeth to bring it about; Therefore doth he ſo punctually relate all the circumſtances of the miracle, he made clay, and anointed mine eyes, &c. to ſet out his glory in it the more.

From verſe 12. Learn, 1. A ſight of Chriſts glorious working ſhould learn men to enquire after himſelfe; for, ſo do they on this information; where is he, though in the iſſue they proved not ſo ſincere. But when men get notice of Chriſts glory and working, they will either be allured to enquire for him, that they may ſeek him to enjoy him, as Cant. 5.9 — 16. with 6.1 or their malice will be irritate to ſeek him, to do him an ill office. 2. Ignorance of Chriſt, and concerning him, and where he is to be found, is no …a…ety even among them who have got much good of him; for, the man who was healed, as he took him but for a man, ver. 11. ſo he knoweth not where he is. 3. Such as are truely humble, will not be aſhamed to confeſſe their ignorance; for, ſo doth he, They ſaid unto him where is he? he ſaid I know not. 4. Chriſt by his withdrawing and not ſtaying for the mans returne, would teach, 1. That true humility is an enemy to oſtentation, and to hunting after vain glory; for, to avoid this did he withdraw. 2. That Chriſt is not ſo much taken with the muddy affections, and raviſhing admirations, which a recent mercy may produce, as he deſires to have the ſenſe of mercies ſolidly digeſted, to bring out ſolid and conſtant fruits; Therefore doth he avoid all the expreſſions of the mans affections, which readily he would have poured out, when he came from the pool, and doth not manifeſt himſelfe to him till afterward, that he have more ſolidly digeſted it, and till he have yet more need of him.

Ver. 13. They brought to the Phariſees him that aforetime was blind.

14. And it was the Sabbath day when Jeſus made the clay, and opened his eyes.

15. Then again the Phariſees alſo asked him, how he had received his ſight. He ſaid unto them, He put clay upon mine eyes, and I waſhed, and do ſee.

In the third part of the Chapter, to ver. 35, We have the ſecond effect or conſequent that followed on this miracle; and it contains the proceedings of the Phariſees upon it, when it is made known to them. And it hath theſe particulars in it. 1. Their debates and diviſions among themſelves upon it. ver. 16. 2. Their conference with the man about Chriſt, ver. 17. 3. Their conference with his parents, ver. 18.—23. 4. Their conference yet again with the man, which at laſt ends in his excommunication, ver. 24.—34.

In theſe verſes, ſomewhat is premitted by way of introduction to all theſe proceedings. As, firſt, that the neighbours brought the man to the Phariſees, ver. 13. Not ſo much out of their reſpect to Chriſt or the man, as to pleaſe the Phariſees and Council, who they knew were vexed with the riſing glory of Chriſt, and who had made ſuch a buſineſſe of the miracle formerly wrought by him on the Sabbath. 2. The time when this miracle was wrought, which had been omitted in the hiſtory it ſelfe, is here recorded, ver. 14. as being the ground why the neighbours brought the man, and upon which the Phariſees took occaſion to inveigh againſt Chriſt, 3. They examine the man concerning the circumſtances of the fact, that ſo they may know what to do; And the neighbours (as would appear) having given a ſhort account that he had been born blind, and that Jeſus had cured him on the Sabbath day; The man in his anſwer only adds to what they had ſaid, and relates the manner how the miracle was wrought, ver. 15.

From ver. 13. Learn, 1. When ever Chriſt begins to do a good turne to any, albeit they have but little acquaintance of him, yet they may expect that their friends and neighbours, who before pitied or reſpected them, will be ready to perſecute them, and deliver them up into the hands of the moſt cruel adverſaties, of Chriſt and his followers; for, ſo befel this man, they brought him to the Phariſees. 2. Ill inſtruments will never be wanting, to keep up conteſts betwixt Chriſt and his enemies; for, there are who brought him to the Phariſees, to ſet them on edge againſt Chriſt. 3. Were Church-men never ſo vile and corrupt, yet their titles and eminent places will ſtill draw carnal men father to reſpect them, then Chriſt in his ſtate of humiliation; for, this was it that made theſe neighbours, bring him to the Phariſees who aforetime was blind, they are taken up with their eminent places and titles, and therefore do take their part. 4. When men are once engaged in a courſe of perſecution, and take delight in it; it is righteous with God, to give them up to many opportunities of perſecution, till their cup be full; for, it was in Gods judgement that they brought him to the Phariſees. For, they had been Chriſts avowed enemies, and had perſecute him formerly, and now this poor man muſt not be perſecuted but by their hand, that ſo they may be made drunk with blood and perſecution, ſince they delighted ſo much in it. See Matth. 23, 31, 32.

From verſe 14. Learn. 1. Works of neceſſity and charity to theſe in diſtreſſe, are very conſiſtent with the due ſanctification of the Sabbath, Therefore doth Chriſt ſo often work theſe works upon the Sabbath, to confirme this truth. 2. As no offence taken by men at the doing of neceſſary and moral duties, whereby Chriſt is honoured, ſhould be regarded ſo as to drive us from dutie: So, in particular, the offence of wicked perſecutors is not to be regarded, in doing of theſe things that may ſet out the glory of God: Therefore, albeit it was the old conteſt that he had cured a man upon the Sabbath, yet he will do it over again, ſeeing the work is neceſſary, and the doing of it then was an occaſion to manifeſt the glory of his work, by their oppoſition, whereof they had no occaſion, if he had done it another time. It is true, we ſhould give offence to none, either Jew or Gentile, 1 Cor. 10.32. but in doing neceſſary duties no offence is given, it is taken only; And albeit it ſhould be matter of ſorrow, when men do take offence injuſtly, eſpecially if they be godly: Yet, Chriſt will have no reſpect to the unjuſt ſtambling of malicious perſecutors, Matth 15.12, 13, 14. 3. Chriſt allowes no compoſition with avo…ed and malicious enemies, in matters of truth or dutie; The … alſo Chriſt w…ll work theſe miracles on the Sabbath day, that he might not ſeem to comply in the leaſt with their ſuperſtitious opinions concerning the Sabbath. See Gal. 2.3, 4, 5.

From verſe 15. Learn, 1. It is but in vain for men to think, that their terrour will drive a man from avowing what he hath found in Chriſt, or received from him, unleſſe he be under the ſtrong power of a tentation; ſo much appeareth in this man. Albeit they were informed by the neighbours, (for the man needs not name Chriſt in his anſwer, of whom they had made mention) yet again they alſo asked him, as thinking their authority and terrour might cauſe him deny what he had ſaid before his neighbours, that ſo there might be no more of the miracle. But all in vain; for he avowes it clearly. And indeed, it is a wonder how he is born up in all this debate, ſeeing as yet he neither knew where Chriſt was, nor fully what he was; But as ſenſe of this favour obliged him to Chriſt, ſo it may be thought admirable, how much ſtrength, courage, and ability, men may be furniſhed with, in defending Chriſts cauſe. 2. They who would undertake to ſpeak of Chriſts working, will but ſpill it in the telling, in compariſon of theſe who have ſenſibly found it in themſelves; Therefore doth he, in this anſwer, adde to their report, and lay it out fully, which (it ſeemes) they had but thought worthy to be mentioned only in the general. 3. Such as are ſenſible of Chriſts goodneſſe in his working, will look upon every circumſtance in it as remarkable: Therefore doth he ſo punctually relate the manner of the cure; He put clay on mine eyes, and I waſhed, &c. not only that he might ſatisfie their queſtion, how he had received his ſight, but to teſtifie how much it affected him to dwell on every paſſage thereof. 4. Chriſts favours are ſolid and permanent, and ought to be remarked that they are ſo; Therefore doth he not only acknowledge that he ſaw, but yet ſtill, I do ſee, as obſerving the continuance of the favour. 5. It is alſo required in men who receive favours from Chriſt, that the continuance thereof do not render them taſteleſſe, but that the ſenſe of their former ill condition, and of Chriſts mercy, be entertained, that ſo the favours may be ſtill freſh: Therefore alſo doth he ſay, I do ſee, to teſtifie the continuance of his affection and eſtimation of that mercy.

Verſe 16. Therefore ſaid ſome of the Phariſees, This man is not of God, becauſe he keepeth not the Sabbath day. Others ſaid, How can a man that is a ſinner, do ſuch miracles? and there was a diviſion among them.

Followeth the ſeveral proceedings of the Phariſees upon this matter; And firſt, They put the man aſide a little, and enter into a debate among themſelves about Chriſt; ſome do condemne Chriſt, as not ſent nor approven of God, becauſe he did theſe things on the Sabbath day; Others plead, that if he were ſuch a one, he could not work ſuch miracles: And the debate grows to that height, that it tended to a diviſion, or, ſchiſme. Whence learn, 1. Whatever boldneſſe and reſolution perſecutors may ſeem to have, in proſecuting their bloody courſes; Yet they have more vexations then every one knows, either among, or within themſelves: Therefore, albeit the Phariſees appear very reſolute in their dealing with others, yet here the Spirit drawes the curtain, and lets us ſee what differences and debates there are among themſelves. 2. Perſecutors will be ſo malicious and impudent in their calumnies, that no convincing arguments or apologies will ſatisfie them; for, albeit Chriſt had fully refuted this calumnie, Chap. 5. yet they maliciouſly urge it again, This man is not of God, becauſe he keeps not the Sabbath day. 3. The malice of perſecutors is nothing the more approven, that it is masked with a pretence of zeal; but is rather the more hateful, that ſo corrupt diſpoſitions ſhould be covered with ſuch a pretence; for, this doth not excuſe, but adde to the fault, that they ſhould let out all their malice under this cover, he keeps not the Sabbath day 4. Chriſts enemies are ſo far from giving unto Chriſt his due glory, that they eſteeme him the worſt of any; for, they are ſo far from acknowledging him to be true God, that they will not ſo much as acknowledge him to be of God, that is, to be either a Prophet or Meſſenger ſent of God or a good man approven of him; which is all one as to account him a vile ſinner and an Impoſtor, as it followeth in the exception given in by others. 5. Some may be found, even in the Cabin-councils of perſecutors, who think not ſo harſhly of Chriſt and his followers as others do, and who would do more for him, if they had an opportunity; for, he…e, even in their Conclave, there are ſome to plead a word for him, either a Nicodemus, or ſome who had convictions, but went no further. 6. Chriſts miracles were ſuch, as even enemies were convinced they could not be wrought by notorious ſinners and deceivers; for, ſay they, How can a man that is a ſinner do ſuch miracles? Where, by a ſinner, we are not to underſtand him that only hath ſinne in him, but ſuch a notorious ſinner, & ſo eminent in a trade of it, as he may be better known by it, then by his name; And particularly, a notable impoſt…r and deceiver in the matter of his calling and doctrine. And as we are not to conceive, that all theſe who plead for him, do believe him to be the ſpotleſſe Lamb of God; So we need not dip into the ſtrength of their Argument, nor clear how it is conſiſtent with what is elſewhere recorded in Scripture, that Satan can work wonders, and that Antichriſt ſhall come with ſignes and wonders; which though they be lying ſignes, in ſo far as they tend to the confirmation of a lie, yet ſome of them may be real in themſelves, though not paſſing the reach of natural cauſes and ſo not real miracles. But we need not ſtand to juſtifie all their ſayings and apologies, whereof God makes uſe to marre the preſent deſignes of enemies; and it ſufficeth us to know, that Chriſts miracles were ſo far above the reach of nature, and ſo evidently free of jugglery, that his very enemies, and they who had power to dignoſce upon deluſions, could not but be convinced. See Joh. 3.2. 7. Albeit truth be the only beſt ſecond to a man, and that which may make him ſtout; Yet nature is impudent and bold in maintaining errour, but if it be convinced of truth, it doth aſſert it but timoutouſly, ſo much may be gathered from their proceeding here. They who are againſt truth, are bold, and ſpeak firſt; But the other party come in laſt, and propound the matter only by way of queſtion. 8. Chriſt, when he pleaſeth, can divide the very Conclaves and Councils of his enemies, and raiſe a ſchiſme among them, that ſo he may put a ſtop to their violent proceedings; for, and there was a diviſion, or, Schiſme, among them, while none of the parties would cede to another.

Verſe 17. They ſay unto the blind man again, What ſayeſt thou of him, that he hath opened thine eyes? He ſaid, He is a Prophet.

The ſecond particular in their proceedings, is, their re-examination of the man concerning his thoughts of Chriſt. Seeing they could not agree among themſelves, they (whether the one or other party, or all of them, is not much matter) call the man again, to know what his thoughts of Chriſt were, who had done this for him: And he, according to the weak meaſure of light received, freely declares him to be a Prophet. Whence learn, 1. No rubs, or ſtops and diſappointments, will break the malice of perſecutors, but they will ſtill to it again; for, when their former examination had not produced unanimity among themſelves, they try the man again, to ſee if they can draw any thing out of him, to carry their point. And it may be conceived, that they would gladly have had ſomewhat out of the man, whereupon they might condemne Chriſt; for however perſecutors have ſo much malice as to oppoſe Chriſt, yet they have ſo much terrour, as to wiſh others might have a prime hand in it. 2. Chriſts friends muſt not expect to have done with their trials at one eſſay, but that enemies, by multiplyed aſſaults, and many ſifting queſtions will labour to daſh and confound them; for, ſo do they with this man; after the former examination, they put him again to it with a new queſtion, They ſay unto the blinde man (who had been blinde) again, what ſayeſt thou of him? &c. 3. When Chriſt hath done a good turne to any, it concerns them to conſider, what they think of him who hath done ſo for them; for, this their queſtion is in it ſelfe ſeaſonable, whatever was their aime in it, what ſayeſt thou of him, that he hath opened thine eyes? 4. When God draws forth weak profeſſours to trial, he can bear them up, though their knowledge be but little, and can make them endure many, as well as one aſſault; for, he is as bold in this as in the former examination. 5. There may be, and is, more true knowledge of Chriſt in a poore man that hath taſted of his favour, then in a whole conclave of perſecuting doctours; for, he ſaith more to his commendation, and more expreſſely, then even they who pleaded for him in the council. 6. When weak profeſſours have ſaid much of Chriſt, and more then perſecutors can endure; Yet they come far ſhort in ſetting out his true worth; for, he ſaith only he is a Prophet, which though it was much, conſidering his ſmall acquaintance with Chriſt; yet it is far ſhort of what Chriſt is. For he doth not ſo much as acknowledge him to be that great Prophet, Deut. 18.18. far leſſe doth he ſee him to be the Sonne of God, till afterward it be revealed to him, ver. 35, 36, 37.

Verſe 18. But the Jewes did not beleeve concerning him, that he had been blinde, and received his ſight, untill they called the parents of him that had received his ſight.

19. And they asked them, ſaying, Is this your ſonne, who ye ſay was borne blinde? how then doth he now ſee?

The third particular in their proceedings, is, their examination of the mans parents: When they can gain no ground of himſelfe, they will not beleeve that he had been born blinde, and therefore try his parents if they own him for their ſonne, and if he was borne blinde, and how he now recovered his ſight; if ſo be they might, poſſibly, bring out ſomewhat to obſcure the glory of this miracle. Whence learn, 1. It is the practice of corrupt Church-men, to appropriate to themſelves the priviledges and titles of the people of God, as if none were worthy of theſe but themſelves: Therefore, it ſeems, the Phariſees, and council are called the Jewes, becauſe they called themſelves ſo, though it was a name common to all the nation: Becauſe not only were they of that nation, but they uſurped it as only due to them, while as they have a low eſteem of the people, Chap. 7. 49. 2. Perſecutors are inceſſant in their malice, and endeavours to ſmother the glory of Chriſts cleareſt working; for, ſo do they labour to get it denyed that ever ſuch a miracle was wrought; and do expect that poſſibly his parents, through fear, may deny that he was borne blinde. 3. When men are led by malice againſt Chriſt and his truth, they will be ſo impudent, as not to give credit even to what they ſee, for, they did not beleeve concerning him, that he had been blinde, and received his ſight, though they were already convinced of it, and had condemned Chriſt for curing of him, verſe 16. 4. In a time of tryal, not only they who are moſt eminently concerned and engaged, but even others, may be brought upon the ſtage; for, not only the man, but his parents, are here brought out to give a confeſſion, they did not beleeve, untill they called the Parents, &c. 5. Perſecutors are very ſubtile and politick, and know how to make uſe of all advantages, and tempers and intereſts of men, to bear down Chriſt and his truth; for, ſo doth appear here. They purpoſe to obſcure and bear down the glory of this miracle, and finding the man ſo affected, as they could not draw him to comply with them, they eſſay his parents, if poſſibly they, being leſſe concerned and affected then the man, might be moved and tempted to deny ſomewhat of the truth. 6. It is the palme of perſecutors, to confound ſimple men with multiplicity of queſtions, and to daſh them with their own prejudged thoughts upon the matter; Therefore do they poſe them with three queſtions at once, and do in their queſtions inſinuate what they were inclined to beleeve, ye ſay he was borne blinde, but we do not credite it.

Ver. 20. His parents anſwered them, and ſaid, We know that this is our ſonne, and that he was borne blinde:

21. But by what means he now ſeeth, we know not, or who hath opened his eyes we know not; he is of age, aske him, he ſhall ſpeak for himſelfe.

22. Theſe words ſpake his parents, becauſe they feared the Jewes: for the Jewes had agreed already, that if any man did confeſſe that he was Chriſt, he ſhould be put out of the Synagogue.

23. Therefore ſaid his parents, He is of age, aske him,

In theſe verſes, we have; firſt, his parents anſwer; wherein they expreſſely avow that he was their Sonne, and that he was borne blinde, verſe 20. but for the way of his cure, they wave it and remit the narration of it to himſelfe, as being of age ſufficient to give an account of it, verſe 21. 2. We have a reaſon why they decline to anſwer this queſtion, which was the fear of excommunication, a decree being paſt among the Rulers, that who ſo confeſſeth Chriſt ſhould be excommunicate, verſe 22, 23.

From verſe 20, 21. Learn, 1. Natural affections may go very far in natural duties; and particularly, natural affection doth oblige, and will lead parents not to deny their own children, in their greateſt miſeries or dangers, or for any fear: for albeit their ſonne had been blinde, and is now in danger, and albeit they knew not but the Phariſees might be offended at this, yet they freely anſwer, we know that this is our ſonne, and that he was borne blinde. 2 Natural affection and reſolution, how great ſo ever it be, will not carry men to confeſſe Chriſt and his truth, when there is any danger in it; for, how ſtoutly ſo ever they own their ſonne, yet for what concerned Chriſt, they ſhift it, By what means he now ſeeth we know not, or who hath opened his eyes we know not. Wherein, whatever may be ſaid in their behalfe, from what followeth, that they deſire not the glory of the miracle to be obſcured, but remit them to the fitteſt witneſſe of it; Yet they ſinne hainouſly, by denying their knowledge, and by their ingratitude, in not avowing Chriſt who had conferred ſo notable a benefit upon them, in the perſon of their ſonne. 3. Albeit men may hazard much for their friends in their private quarrels; Yet ſuch as are not ſtout for Chriſt, will decline ſuffering in their own perſon, though they ſhould hazard their deareſt friends; and will let them ſuffer their alone, and it is well they prove not their greateſt enemies; for, they by ſhifting trouble, do expoſe their ſonne to it, he is of age, aske him, he ſhall ſpeak for himſelfe, as being from under their charge, and able to give an account of his own wayes. And albeit it had not been lawful for them to obtrude themſelves on ſuffering; yet when they are called to give a confeſſion, it was their fault to deſert not only the truth, but their ſon alſo.

From verſe 22, 23. Learn, 1. Excommunication from the ſocietie of the people of God is an ancient and lawful ordinance in the houſe of God, however is be abuſed by men; for, it was an Ordinance, even in the Church of the Jewes, to put men out of the Synagogue. See Ezra 10.8. 2. The beſt and moſt neceſſary Ordinances of God may be abuſed by wicked men, and the authority of his judicatories, and the edge of his cenſures ill imployed, when Church-Rulers are corrupt; for, ſo it was here, in their councill they had agreed to employ their authority, and the cenſures of the Church, to bear down Chriſt. This ſhould teach men, not to reject everything, which the corruptions of men do abuſe. 3. Albeit the child of God may, for ſome miſcarriages, fall under the cenſure of excommunication; Yet it is an evidence of a corrupt time, when the edge of that cenſure is turned againſt the children of the houſe, merely becauſe of their adhering to Chriſt: for, ſo was it here, they had agreed already, that if any man did confeſſe that he was Chriſt, he ſhould be put out of the Synagogue. It is ſaid, they had agreed, albeit there was not only a Nicodemus and Joſeph of Arimathea among them, but ſome others who thought more favourably of Chriſt, as would appear from, verſe 16. and Chap. 12. 42. And that becauſe the corrupt part did agree; or, theſe who were more honeſt being abſent, others would not ſtand out againſt the common determination, however they had argued the cauſe; Or, fear did make them agree that he ſhould not be acknowledged for the Meſſiah, however they had accounted him a good man. 4. Excommunication is a cenſure not a little terrible, when it is inflicted upon juſt grounds; for, whatever weakneſſe was in their fear, (of which afterward) yet it is an evidence that the members of the Jewiſh Church did generally fear to undergo this cenſure. 5. Men, through long cuſtome and formality, may be brought to ſtand in aw of Church cenſures, who yet give no evidence, that they ſtand in aw to ſinne againſt God, but rather of the contrary; for, however it be good in it ſelfe to be affraid of Excommunication; Yet (beſides that this was an unjuſt decree) their ſhifting to confeſſe the truth, ſhews how they durſt hazard on ſinne, and yet they fear excommunication. It may be, indeed, that ſome outward inconveniences followed upon this cenſure, which made them ſo carefully avoid it, as is true in the caſe of Rulers, Joh. 12.42, 43. But as that is not the right cauſe wherefore Church-cenſures ſhould be dreadful; ſo though there were no ſuch thing, yet there are many who would not willingly be ſecluded from the priviledges of Church members, nor from the Ordinances, who yet never long after God in them, nor do lay to heart that they may be judicially bound in heaven, though they be not bound on earth. 6, Albeit juſt Excommunication be a ſad ſentence; yea, albeit when it is unjuſtly inflicted by a true viſible Church, it be ſo grievous, as men ſhould not willingly deſire it, and ſhould be affected with it; Yet it is but a ſlaviſh and ſinful fear, when men are hindered to confeſſe truth, becauſe men will excommunicate them; for, herein did the mans parents fail, in that for fear of this ſentence, they declined their dutie: And as carnal courage is but faint hearted in Chriſts matters, however it may be invincible in other difficulties, So ſlaviſh fear of this and the like inconveniences, is baſe, and will prove an enemy to ſuffering, unleſſe it be well ballanced with ſaith, Pſal. 56.3. 7. They had decreed only, that if any man did confeſſe that he was Chriſt, he ſhould be put out of the Synagogue, and yet this makes them affraid ſo much as to confeſſe that Chriſt had cured their ſonne. The reaſon may be conceived, that the Rulers were ſo malicious, that a favourable word ſpoken of Chriſt, was as much as if they had confeſſed him to be the Meſſiah: As indeed, In perſecutors account, it is ſufficient to render men as bad as may be, if they be any thing more charitable, or not ſo malicious as themſelves. Yet ſeeing they do not inflict this cenſure on theſe among themſelves who pleaded for him, at leaſt as not a ſinner, verſe 16. Nor do they excommunicate the man for all his free confeſſion, till (as they conceive) he carry himſelfe unreverently toward them. Therefore it may be conceived rather that their fear was ſo ſlaviſh, as they durſt not ſo much as confeſſe that truth, which they might confeſſe without hazard; And ſo it teacheth, That ſlaviſh fear is a very brutiſh paſſion, and will not only be moved at real hazards, but will multiply many imagined dangers. And when men are poſſeſſed and led by it, they will not only do all that perſecutors by their decrees require, but it will drive them even from duties which they might follow without hazard.

Verſe 24. Then againe called they the man that was blinde, and ſaid unto him, Give God the praiſe, we know that this man is a ſinner.

Followeth the fourth particular in their proceedings, to verſe 35. which is their conferring of new with the man himſelfe, wherein he endures ſeveral aſſaults from them, and doth anſwer them ſo, as at laſt they excommunicate him. The firſt aſſault is in this verſe; wherein, having called him in again, they deal with him in an inſinuating way. And, 1. They exhort him to give God praiſe; whereby I do not underſtand ſo much, that they ſuppoſing the miracle was wrought, would exhort him to take no notice of Chriſt in it, whom they knew (as it is afterward) to be a ſinner and wicked man, but to give God all the glory of it. But comparing this ſpeech with Joſhuahs exhortation to Achan, Joſh. 7.19. we will finde this to be their meaning, They would have him to glorifie God by a free confeſſion of the truth, that either he was never blinde, or that Chriſt cured him not, but he had been diſſembling or colluding with Chriſt in the matter. 2. To preſſe him to this, they hold out their own thoughts of Chriſt, that they knew him to be a ſinner, and would never beleeve that he could cure him, ſay what he liſted. Whence learn, 1. Whatever be the malicious deſignes of enemies, or the weakneſſe of theſe who are called to make confeſſion of the truth; Yet the Lord can keep his own glory from ſuffering prejudice, and enemies from getting advantage: for, ſo did it prove here. Albeit the Rulers thought to have gained much by putting his parents to it, and they did indeed come ſhort in their duty; Yet the matter is ſo ordered, as they gain no ground againſt Chriſt, and are put to eſſay other means. 2. Such as receive moſt eminent favours at Chriſts hand, muſt look to ſhare in trials beyond others; for, albeit his parents get one aſſault, as having ſhared in the favour conferred on their ſonne; yet his ſhare being much more in the mercy, his trials are oftner renewed, Then againe called they the man that was blinde. He behoved to get a trial according to the meaſure of mercy received; and withall, the Lord would breed him in this firſt School, till he came to be ſitted for a new proofe of Chriſt, and till the perſecutors get a greater daſh by him; as the iſſue made clear. 3. Among other trials from perſecutors, this is one, that they will ſmoothly inſinuate with ſuch as confeſſe Chriſt, if ſo be they may pervert them by that means; for, here they lay aſide all harſhneſſe, and ſpeak him faire. 4. It is no ſtrange thing, to ſee men pretend to aime at nothing but the honour of God, when yet they are maliciouſly oppoſing Chriſt, his glory and truth; And this is one of perſecutors policies, whereby they labour to enſnare the ſimple: Therefore they pretend that, in all this, they aime at nothing but that he would give God the praiſe. 5. The confeſſion of the truth of any thing, whereof men are guilty, is indeed an honouring of God; when they are called to it; not onelyonly in ſo far as it glorifieth his juſtice in what he ſhall inflict for it, but in ſo far alſo as it giveth him the glory of knowing what is ſecret, and of being a puniſher of lying and diſſimulation: Therefore do they urge him to a confeſſion in theſe termes, give God the praiſe. 6. Such is the perverſity of Chriſts enemies, that they will not onelyonly load him with unjuſt calumnies, but will obtrude their judgment and opinion (if they be men in power) upon others, to pre-judge them in their free confeſſion; Therefore, albeit they require a free confeſſion, yet they pre-limit him, by obtruding their opinion, as infallible, upon him, we know that this man is a ſinner, that is, albeit thou be deluded ſo far as to think him a Prophet, yet we, who have both authority and skill to judge, do certainly know he is a wicked ſinner. 7. It is the malicious cruelty of perſecutors, that they impudently brand Chriſt and his followers with calumnies, and yet will never give them a fair hearing, nor make them out upon them; for, albeit Chriſt had put them to it, to convince him of ſin, chap. 8. 46. yet they would never do that, and yet they will not give over to traduce him, we know that this man is a ſinner.

Verſe 25. He anſwered and ſaid, Whether he be a ſinner or no, I know not: one thing I know, that wheras I was blinde, now I ſee.

The man in his anſwer, doth wave and paſſe what they had aſſerted concerning Chriſts perſon, but as to the matter of fact, wherein they required a confeſſion, he clearly aſſerts that he being blinde was made to ſee by him. As for his anſwer concerning Chriſts perſon, it may be conceived that it flowed from his weakneſſe and diſſimulation, in part, that he ſhould ſay, whether he be a ſinner or no I know not; Seeing he knew well enough he was no ſinner, in their ſenſe, as appears from verſe 17. verſe 31, 33. So hard is it to keep our feet in continuing trials; And becauſe of this his ſhifting, it may be conceived he is put to it, to ſpeak out his light more clearly afterward. But if we conſider the manner of the expreſſion more narrowly, whether he be a ſinner or no I know not, one thing I know &c. it would appear that he not onelyonly adherers to the confeſſion of what Chriſt had done, but brings a moſt convincing argument to refute their calumny againſt his perſon, That let them judge of him as they would, yet he would not ſtand to debate it with words, when he could refute them by Chriſts deeds; For he, or any elſe, could not in reaſon judge him to be a ſinner, who had done ſo notable a miracle, and he who had received a benefit, could not but think well of him; Wence learn, 1. It is a great injuſtice to calumniate Chriſt and his followers, when yet their practice and works do refute theſe calumnies; Therefore doth he think their charge againſt Chriſt to be a ſinner, not worth the anſwering, when this miracle did clearly refute it. 2. Such as have received kindneſſes from Chriſt, will not have an ill thought of him, nor will the prejudices or opinions of any ſway them in that matter; Therefore doth he reject all their thoughts of Chriſt, upon the conſideration of what he had done for him. 3. Such as have participate of Chriſts goodneſſe, will not conceal his glory, by denying the ſame, whatever hazard there be, or who…ver ſhift to confeſſe it; Therefore, albeit his parents had declined to give a confeſſion of this truth, and there was manifeſt hazard in confeſſing it; yet he will not deny it, one thing I know, that whereas I was blinde, now I ſee. 4. No man can ſet ſuch a price upon mercies, or on Chriſt the Author of them, as they who have taſted of the bitterneſſe of wanting of them; Therefore, albeit the favour of eye-ſight be common generally to men, yet few are ſo affected with it as he, and that becauſe it was given him after he had wanted it long, whereas I was blinde, now I ſee.

Verſe 26. Then ſaid they to him again, What did he to thee? How opened he thine eyes.

27. He anſwered them, I have told you already, and ye did not beleeve: wherefore would you hear it again: Will ye alſo be his diſciples?

Seeing he will neither deny the miracle, not yet have evil thoughts of Chriſt, they give him a ſecond aſſault, and poſe him concerning the manner and way of his cure, if ſo be they might …ut-weary him, or make him contradict, and ſo invalidate his own teſtimony, verſe 26. But he being encouraged by the Spirit, and perceiving their d…ift, doth anſwer them roundly, chalenging them that he had told them before, to little purpoſe; and, in deriſion, enquires for what end they were ſo careful to hear it? if they had a minde to become converts? which imports that he knew they would not give up their names to Chriſt, let him repeat it never ſo often. Whence learn, 1. Perſecutors are importunate and inceſſant in their endeavours to pervert ſuch as confeſſe Chriſt, and to get advantage againſt them; for, this repeated queſtion doth import, not onelyonly that this poor man put them to great puzzles, driving them to queſtion him ſo paſſionately; but that they would not give over their endeavours, to make him faint, or entrap him. 2. The obſtinate continuance of perſecutors, in their inceſſant trying of weak Profeſſors, is a ſifting exerciſe, which i… apt to prevaile with them who might endure one aſſault well enough; for, they look on this courſe of holding him at it, as a mean to prevaile at laſt; and that however they prevailed not at firſt, yet when he ſaw they were not wearied, nor minded to give it over, he might be broken. 3. The manner and way of working any good work, is a ſpecial way to try, whether the doer of it be approven or not: Therefore do they ſo much inſiſt on that, What did he to thee? how opened he thine eyes? If poſſible they might gather ſome ground of chalenging Chriſt; as working the miracle in an unlawful way. 4. Albeit perſecutors be politick, and confeſſors of truth oft-times weak and ſimple; Yet the Lord cannot onelyonly give them courage, but wiſdome alſo to diſcern the drift of perſecutors; for ſo doth this man inſinuate that he knew it was for little good they were ſo inquiſitive. 5. It becomes the people of God well, when they perceive men dallying with truth, and Chriſts working, to put on an holy indignation and zeal; for, ſo doth he here with theſe Phariſees, who are ſo inquiſitive to know the way of the miracle, when they minde to make no right uſe of it. 6. It is the duty of friends to truth, not to foſter up enemies, with anſwering their needleſſe queſtions, propounded onelyonly out of malice; for, ſaith he, I have told you already, and ye did not hear, or, beleeve, or liked not of it, wherefore would you hear it again? Since it is juſt the ſame it was. 7. They who were in eſteeme above others, do, by their malicious oppoſing of Chriſt, become juſtly contemptible to the baſeſt, and may lawfully be touched in the ſore, by the avowers of truth; for, here they are ſo abſurd, that he who had been a blinde beggar, doth taunt them to their faces, and lets them know how he ſaw into their malicious diſpoſition. 8. Albeit ſinners be invited to hear what God ſaith, or what is reported of his doings; Yet he will not be ſleighted by any: And ſuch as, out of malice, will not give credit to what they hear, it is juſt they be denied further information, and that pearles be not caſt before ſuch ſwine: for, ſo is imported here, I have told you already and ye did not hear: wherefore would ye hear it again? 9. The right fruit of all we hear of Chriſt, is, to gain our conſent to be diſciples and followers unto him; and they who will not yeeld to that, it is juſt they get no more of his minde revealed unto them; for, ſo is imported in this reaſoning, wherefore would ye hear it again? will ye alſo (among the reſt) be his diſciples? For, it implieth, that ſince they had no purpoſe to become ſcholars unto Chriſt, there was no reaſon that his glorious works ſhould be ſo much revealed to them.

Verſe 28. Then they reviled him, and ſaid, Thou art his diſciple, but we are Moſes diſciples.

29. We know that God spake unto Moſes: as for this fellow we know not from whence he is.

Being angry at this boldneſſe of the man, they give him a third aſſault; Wherein 1. They declare that however he, and ſuch as he, were ſo ſilly as to become diſciples to him, (which was little matter) Yet they would cleave to Moſes, from whom Chriſt and his followers made apoſtacie, verſe 28. 2. They give a reaſon of their reſolution, which they think may render Chriſt ſuſpected to him; They think they may lean to Moſes with whom they knew God ſpake, but as for Chriſt, they knew not whence he had his office and authority, as they alledge, ver. 29. Whence learn, 1. Corrupt men cannot endure to have their idols rubbed upon, and particularly, corrupt Church-men take it ill, when they are not in ſuch eſtimation as they would: Therefore do they raile on him, becauſe he did not give them reverence enough. 2. It is perſecutors policy, to caſt diſgrace upon the courſe they perſecute, that ſo they may ſhame profeſſours from it, Therefore do they upbraid him with being Chriſts diſciple, as a very odious courſe, which they would be very loth to joyn in, Thou art his diſciple. 3. Albeit it be the greateſt honour of ſinful men, to be admitted diſciples unto Chriſt; and their greateſt ignominy, who are not ſo; Yet times may be ſo ill, even in a viſible Church, that it may be accounted the greateſt of reproaches upon men, that they give up their name to Chriſt: for, they think it a reproach great enough, when they may ſay, Thou art his diſciple. 4. The beſt of men may be miſtaken and abuſed by their carnal ſucceſſours; and particularly, it is a great wrong, when any inſtrument is cried up to Chriſts prejudice, and when men do pretend to the doctrine of the Scriptures, when they are rejecting Chriſt; for, ſay they, as a pretext, whereupon they do reject Chriſt, But we are Moſes diſciples. Moſes did ſet forth Chriſt, and he preſſed the Law to lead them to Chriſt, and ſo none could be his diſciples who were not Chriſts diſciples alſo; and yet they made uſe of Moſes, and their adhering to his doctrine, to oppoſe and reject Chriſt. 5. Such as men do admit of as teachers to their ſouls, they would make ſure that they are called of God, and have their doctrine from him; for, this was ſound, though ill applied by them, We are Moſes diſciples; for, we know that God ſpake unto Moſes. 6, Such as are led by malice and prejudice againſt Chriſt, will not onelyonly think baſely of his perſon, but will not ſee the clear evidences of his authority and Commiſſion; for, albeit this point had been often cleared before this, yet ſay they, as for this fellow we know not from whence he is, or who gave him Commiſſion.

Verſe 30. The man anſwered, and ſaid unto them, Why, herein is a marvelous thing, that ye know not from whence he is, and yet he hath opened mine eyes.

31. Now we know that God heareth not ſinners: but if any man be a worſhipper of God, and doth his will, him he heareth.

32. Since the world began was it not heard, that any man opened the eyes of one that was born blinde.

33. If this man were not of God, he could do nothing.

In theſe verſes, the man gives a ſolid anſwer to their frivolous cavil; He paſſes what they had ſpoken againſt himſelf, and doth not labour to diminiſh Moſes due eſteeme; but onelyonly replies to what they had excepted againſt Chriſt. And 1. He propounds his reply by way of admiration, that Chriſt having wrought ſuch a miracle on him, yet they ſhould be ignorant of his authority, verſe 30. 2. He proceeds, by ſolid argument, to evince that his working this miracle proved he was of God. Wherin 1. He layeth down a general propoſition; that no groſſe ſinners, but onelyonly ſuch as did worſhip God and obey him, would be heard or obtain things at Gods hand, verſe 31. 2. He ſubſumes in particular, that Chriſt behoved to be heard of God, having wrought ſo great a miracle, and ſo ſingular, that none of the Prophets, nay, nor Moſes, of whom they boaſted, did ever the like verſe 32. 3. From this he concludes, that certainly Chriſt was not a wicked ſinner, but of God, ſeeing if it were not ſo, he could not do any thing of that kinde, verſe 33. For clearing this argument, Conſider, 1. We need not be curious to evince the truth of this aſſertion, That Chriſt his miracles proved his divine authority, however Impoſtors and Deceivers may alſo work wonders; For, the greatneſſe of his works, and the way of doing them, were ſo convincing, that even enemies themſelves could not deny it, when they ſpake their real thoughts, verſe 16. John 3.2. nor could the greateſt enemies contradict it, unleſſe they maliciouſly ſinned againſt the Holy Ghoſt, as Matth. 12.24, 31. 2. while he ſuppoſeth that Chriſt prayed to God that he might work this miracle; we are not to conceive that he undeſtood who Chriſt was, or that it was his way to pray to the Father in the ſtate of humiliation, John 11.41, 41. But he onelyonly looks on him as meere man; and therefore he doth ſo commend the inſtrument, as he exalts the power of God in what he did. 3. While he proves Chriſt to be heard, becauſe he wrought this miracle, the meaning is not to prove that all that are not heard in an extraordinary way, are ſinners; But this holds onelyonly good in them who pretend to extraordinary callings, that they muſt prove it by ſome wonders; and doth alſo argue, that none who are ſo heard, are ſinners. 4. Taking this Aſſertion generally, God heareth not ſinners; it is not to be underſtood that even the groſſeſt of ſinners may not come to God to have their ſins pardoned and removed, and expect to be accepted and heard through Chriſt; But the meaning is, that they cannot be heard in other things, while they purpoſe to continue in their ſins. 5. It is alſo to be conſidered, that in ſome reſpect God may hear even groſſe ſinners, ſo far as to give them many temporal favours, to their greater condemnation in end; as witneſſe his anſwer to Ahabs hypocritical repentance, 1 Kings 21.27, 28, 29. Yet this that is aſſerted here doth alſo hold good, not onelyonly becauſe whatever God do for wicked men, yet he hates both their perſons and their prayers; or, becauſe whatever God do for the wicked at ſome times, yet the perpetual aſſiſtance and favour of God, accompanying Chriſt in all his life and actions, did prove that he was none of theſe. But ſeeing the man (as appears) knew not ſo much of Chriſt, nor doth he inſiſt on any other proof, but this one miracle: Therefore the very nature of this miracle, whereof the like was never done by any, did prove that he was of God. For however many miracles were wrought by Prophets before him, yet ſome ſort of miracles were reſerved to be done by him, to evidence that he was the Meſſiah. The words being thus cleared in reference to the preſent ſcope, from verſe 30. Learn, 1. Moſt learned men will grow blinde and abſurd, when they oppoſe themſelves againſt Chriſt and his truth; for ſo doth this man finde theſe Phariſees to be. 2. Chriſt may give his weakeſt friends ſo much ſound knowledge of him, as will make them wonder at the blindneſſe and abſurdity of perſecutors; for, ſaith he, herein is a marvelous thing that ye know not whence he is, and yet he hath opened mine eyes. 3. Such as are truly affected with Chriſts dealing, will wonder, and be ill pleaſed, that every one will not ſee as much in it as they do; for, he wonders, and takes it ill, that they are not ſo affected with the miracle, and with Chriſt the author of it, as he was.

From verſe 31. Learn, 1. Chriſts weak followers will not want a mouth, and wiſdome, and courage, to plead his cauſe, and confound their adverſaries, in a day of trial; for, this poor beggar is enabled, ſolidly to reaſon againſt the Rulers, to their confuſion. 2. The generality of the viſible Church want not common and received principles, which being well emproven, might refute them in their many particular miſcarriages; Therefore doth he bring in a received principle, to refute them in this particular, we know that God heareth not ſinners, &c. and therefore Chriſt cannot be a ſinner. 3. Such as would be approven of God, ought to be devoted unto him, to worſhip and call on him, and employ him in all things; that ſo they may come ſpeed in particular exigents; for, here it is required that a man be a worſhipper of God, and this makes way for his being heard in particular caſes, ſuch as this in debate was. 4. It is not enough to prove men religious, or approven of God, that they keep up a forme of worſhipping God, unleſſe they walke tenderly in obedience to Gods will, that ſo they may come ſpeed in prayer; and do …mprove grace as it is received, to enable them yet to more obedience: for, to be a worſhipper of God, and do his will, muſt go together. 5. Albeit no meere man be free of ſin in this life; Yet ſuch as ſincerely worſhip God, and make conſcience of obedience, do give evidence that they have fled to Chriſt for juſtification, and have attained to ſome victory over ſin: and ſo are not ſinners, or living in a ſtate of ſinne, in Chriſts account; for, here, to be a ſinner, and to worſhip God and do his will, are oppoſed each to other. 6. They only who thus worſhip God, and are not ſinners, will finde acceſſe to God in their prayers, and get anſwers to what they ask according to his will; for, God heareth not ſinners, but if any man be a worſhipper of God, and doth his will, him he heareth, that is, they who have extraordinary callings, will come ſpeed in extraordinary things, and others will come ſpeed in their lawful deſires, according to the tenour of Gods promiſes to hear his peoples prayers. It is one ſpecial mean to clear men in the matter of their perſonal approbation and acceptance with God, when they employ God much in prayer, and ſo come to finde acceptance and audience from him: for, by Gods hearing a man, he cometh to gather that he is not a ſinner, but a worſhipper of God, and doer of his will.

From verſe 32, 33. Learn, 1. Chriſt had many publike evidences, to witneſſe for him, that he was accepted and heard of God, in the diſcharge of his office; for, ſo doth he ſubſume, that Chriſt by this miracle had proven it. 2. Chriſt is omnipotent to do that which never hath been done before; And when any come to him with a diſtreſſe that never any had experience of the like, he can help them for all that, and make his dealing to them an experience to others, inviting them to emply him thereafter; for, ſince the world began was it not heard that any man opened the eyes of one that was borne blind. I need not debate whether ever ſuch a cure as that was wrought before, (whereof yet we read not in Scripture) nor whether other miracles, formerly wrought, may be paralleld with it. For (beſide that Chriſt wrought it by his own proper power, not as the Prophets wrought miracles, though the man knew not this) it was certainly a ſingular and great miracle; and whatever may be ſuppoſed of the mans miſtake; yet the general truth holds good. And the man, in commending it thus, doth evidence that he looks on Gods mercy in granting it to him, as ſingular, which is far from their practice, who undervalue the favours conferred upon themſelves, in compariſon of what is done to others. 3. Whatever wonders Satan and his inſtruments may be permitted to work, to draw men from the truth; Yet Chriſts miracles were ſuch, as did clearly evidence he could never have wrought them, unleſſe he had been approven and ſent of God, for, if this man were not of God, he could do nothing, to wit, ſuch as this work is.

Verſe 34. They anſwered, and ſaid unto him. Thou waſt altogether borne in ſinnes, and doeſt thou teach us? And they caſt him out.

Followeth the concluſion of this conteſt, and the iſſue of all theſe aſſaults; wherein, being highly incenſed, they upbraid him for his preſumption, that being ſuch a baſe and vile man, he would preſume to teach them; and not being content with this, they excommunicate him. Whence learn, 1. The putting of perſecutors to ſilence by reaſon, will not gain upon them, but rather drive them upon violent rage, as here we are taught. 2. It ſavours of phariſaicall pride, for men to account only themſelves holy, and to look on others is vile; for, ſo do they compare this man with themſelves. 3. It is the woful miſtake of men, that they do not take notice of ſinne, unleſſe they may grope it in ſome ſad afflictions; for, upon this ground it is that they ſay, Thou waſt altogether borne in ſinnes, as bearing the print of it, in being borne blinde. Albeit all have Original ſinne, yet, it ſeemes, they laid it little to heart, but where ſuch fruits of it did appear. 4. Mens pride, and conceit of their calling and gifts, makes them look rather to the Meſſenger that reproves them, then to God, and makes them deſpiſe to learn any thing from theſe who are baſer then themſelves; Therefore, ſay they, doeſt thou teach us? 5. It is alſo mens pride, that when ſound doctrine galls them, it makes them break out upon the inſtruments that hold it out; as here was their practice. 6. It is alſo but an irrelevant objection, flowing from mens pride, when the weakneſſe or ſinfulneſſe of a Meſſenger from God makes them reject the meſſage; as here they will not be taught by him who was altogether borne in ſinnes. 7. It is one part of ſuffering for Chriſt, which his followers are to reſolve upon, to be unjuſtly excommunicate, in which caſe, the ſentence is null before God; for, they caſt him out, but little to his prejudice, as will be ſeen in what followeth.

Ver. 35. Jeſus heard that they had caſt him out; and when he had found him, he ſaid unto him, Doeſt thou beleeve on the Sonne of God?

36. He anſwered and ſaid, Who is he, Lord, that I might beleeve on him?

37. And Jeſus ſaid vntounto him, Thou haſt both ſeen him, and it is he that talketh with thee.

38. And he ſaid, Lord, I believe: and he worſhipped him.

In the laſt part of the Chapter, we have Chriſt comforting the man after his excommunication, by two grounds of comfort, the laſt whereof he maintains againſt the exceptions of ſome of the Phariſees. The firſt ground of comfort (in theſe verſes) is, by leading him to knowledge of, and faith in himſelfe the Sonne of God. Wherein is recorded. 1. That Chriſt hearing of his hard condition, doth finde him out, and propound an overture to encourage him againſt that ſentence; which is, to beleeve, ver. 35. 2. The man profeſſing a willingneſſe to beleeve, but deſiring to be informed, who was the Sonne of God, ver. 36. is reſolved and cleared by Chriſt, verſe 37. 3. The man being thus cleared, doth profeſſe his embracing of him by faith, and in teſtimony thereof, doth worſhip him, ver. 38.

From verſe 35. Learn, 1. Men by the perſecution of enemies may be driven to their thrift, to need and get more proofes of Chriſt; for, had they let this man alone, poſſibly this great mercy might have worne out of his minde; but by their toſſing and excommunicating of him, they put him to it, to need comfort, and ſo way is made for his receiving of it. 2. There are none of theſe who are dear to Chriſt, and have taſted of his mercy, but he hath an eye upon them, and doth know and take notice what lots they meet with in the world; for, this is not hid from him, Jeſus heard that they had caſt him out. 3. When Chriſts people are cruſhed with troubles and ill uſage, then it is his fit time to fall in and give them a tender viſit; when they are deſerted by all, they are left on him; for, at this time he ſeeks and findes him. He takes advantage to do him good in this ſtrait, as he had done formerly. 4. Chriſt will be at pains, to ſeek and finde his own in trouble, when they little know where to finde him; for, whereas the man knew him not, nor where to finde him, yet he found him. 5. Chriſt will draw near to them who are rejected of the world for his names ſake; and ſuch as are unjuſtly excommunicate, will be brought the nearer to Chriſt; for, he found him whom they had caſt out. 6. Men may be put to tryal with a leſſer meaſure of knowledge, and a further meaſure be reſerved for their encouragement when they are under it; for, he had endured a ſharp trial in Chriſts defence, before he knew him well, and now he is led up to know him to be the Sonne of God, for his encouragement. 7. The main matter where upon Chriſt trieth his own, and their great encouragement againſt ſuffering, is, faith in Chriſt, whereby communion with him is entertained; for, he propounds this as his only cordial, and the mean to reap benefit by him, and tries him about it, doſt thou beleeve? 8. Albeit faith muſt take up Chriſt, in both his natures, and all his offices; Yet it never findes ſure footing, till it go through the vaile of his humanity, and finde him to be true God, and reſt on him as ſuch; Therefore ſaith he, doeſt thou beleeve on the Sonne of God?

From verſe 36. Learn, 1. Chriſt may be preſent with his own, and ſpeaking to them, and yet they not know him, till he reveal himſelfe; for, ſaith he, when the Sonne of God is ſpeaking to him; Who is he, Lord? 2. Weak and ignorant profeſſours may yet have ſomewhat to witneſſe their honeſty; And namely, their ſenſe and acknowledgement of their ignorance; Some ſparks of love to Chriſt, though they know him not well, and a ſtrong deſire to beleeve, and a deſire after the knowledge of Chriſt that they may beleeve; which, in effect, is an evidence of begun faith deſiring growth. All theſe appear in this queſtion, proving the mans honeſty, Who is he, Lord, that I might beleeve on him? 3. Whatever good deſires there may be in the heart of one who is very ignorant; Yet true faith is not content to go on implicit grounds; but ſeeks for clear knowledge of the ground it goeth upon; nor can there be ſolide faith without ſound knowledge of that which we beleeve: Therefore he doth not pleaſe himſelfe with theſe beginnings, but deſires to have his doubts cleared, that he may beleeve indeed; Who is he, Lord, that I might beleeve on him? 4. The right end at which we ſhould aime, in our deſires after the knowledge of Chriſt and heavenly things, is, not barely to know and contemplate them, but that we may cloſe with, and embrace them by faith, for, this man deſires knowledge for that end, who is he, that I might beleeve on him?

From verſe 37. Learn, 1. Unto ſuch as really miſſe Chriſt, and de…re after him, he is not ſo far off as they may conceive, but really preſent; for, when he propounded the queſtion, little thinking where he might be, he gets a ſpeedy account, that he whom he deſires to know, is preſent with him. 2. When Chriſt hath manifeſted himſelfe to any of his people, it is his new gift to make them diſcerne it; for, ſaith he, thou haſt ſeen him, to wit, now with bodily eyes, and before this thou haſt ſeen his glory in the miracle, and yet he muſt be helped to diſcerne this. See 1 Cor. 2.12. 3. As Chriſt doth inſinuate himſelfe into the hearts and mindes of his people, by ſingular benefits which he conferreth on them; (as here he makes himſelfe known to this man, by his admitting him to ſee and hear him:) ſo it is his will, that they carefully remember the favours he hath conferred on them▪ Therefore doth he ſay, Thou haſt ſeen him, or, art ſeeing him, that he may keep him mindefull of the mercy he had received, in recovering his ſight. 4. As it is of Chriſts great condeſcendence, that he ſtoops to ſpeak to vile ſinners; So the ſure way of taking him up, even albeit he were bodily preſent, is by his Word; Therefore, ſaith he, thou haſt ſeen him, and not only ſo, but it is he that talketh with thee; whereby he not only commends his own love that did ſpeak to him, but leads him not to look to his perſon only, but eſpecially to his ſpeech and doctrine. 5. The longer Chriſt keeps intercourſe with a ſinner, his manifeſtations of himſelfe will be ſtill the clearer and ſweeter; for, after he had made himſelfe ſo known to this man, as he knew him to be a good man and a Prophet, now he reveals himſelfe to be the Sonne of God, for his further comfort.

From verſe 38. Learn, 1. Whatever may be the power of unbeliefe, when yet men have much notional knowledge of Chriſt; Yet when Chriſt reveals himſelfe to ſoules, it is accompanyed with ſuch power and life, that they are drawn to beleeve, and to confeſſe him, as they have a calling; Therefore, upon this ſhort information from Chriſt, he ſaid, Lord, I believe. 2. When one cloſeth with Chriſt by faith, it may and will put an end to all his perplexities and fears; for, this cures him of all his diſtempers in his trials, Lord, I beleeve. 3. True knowledge of the Sonne of God, and true faith in him, will beget much ſubjection, adoration, and reverence, and will draw the heart to do homage to Chriſt; Therefore is it ſubjoyned, and he worſhipped him, to wit, as God manifeſted in the fleſh.

Ver. 39. And Jeſus ſaid, For judgement I am come into this world, that they which ſee not, might ſee, and that they which ſee might be made blinde.

The ſecond ground of comfort (which, it ſeems, Chriſt ſpake in the audience of all that were preſent) relates, chiefly, to the ſentence of excommunication unjuſtly pronounced againſt this man: Wherein by judgement, we are to underſtand, his authority to adminiſtrate the affairs of his own Church and people, as King and head thereof, leaving the judgement of compleat recompence till the great day. And the effects of the adminiſtration of this authority are expreſſed in tearms borrowed from the late miracle, in opening the eyes of the blind man, Such whereof as are comfortable, are the proper effects of his Miniſtry, and theſe that are ſad, are but the accidental effects thereof, flowing from mens own corruption. So the meaning is; That he was come into the world to be the adminiſtrator and Ruler of his own Church, and the diſcerner of true members from the falſe, which (though he had not yet taken the external. Eccleſiaſtical keyes of the hands of the Rulers of the Jewiſh Church, yet) he did exerce in a ſpiritual way upon the ſpirits of men; by opening their eyes, who being ignorant, are humbled under the ſenſe thereof; and by diſcovering their blindneſſe, and giving them up judicially to be more blinded, who are puffed up with a conceit of themſelves. And by this Chriſt would ſhew, that the man had no cauſe to be troubled at their Excommunication, ſince it was not ratified in heaven; but on the contrary, his eyes had been opened to know more of Chriſt ſince his excommunication: Nor had the Rulers cauſe to glory in their power and authority, ſince they were lying under ſo ſad a ſentence themſelves, in their ſpiritual condition. Doctrine 1. Chriſt is ſupreme head and Governour of his Church, and doth adminiſtrate it juſtly, to the comfort of all theſe who are oppreſſed by unjuſt cenſures, and to the terrour of theſe who do ſo oppreſſe them: Therefore, ſaith he, for judgement am I come, to manage the government of my Church juſtly, that theſe who are wronged, and bound on earth when they are not bound in heaven, may appeal to me, and that theſe who wrong them, may expect a juſt recompence. 2. That which befel and followed upon the Goſpel in Judea, in the dayes of Chriſts miniſtry, is the ſame which may be expected in all places of the world where it cometh; for, albeit it was a particular caſe to which Chriſt ſpake in the firſt place, yet, ſaith he, for judgement I am come into this world. 3. Mens natural blindneſſe and brutiſhneſſe in the matters of God, through a vaile lying upon their hearts, is a great and chiefe part of their ſpiritual miſery; Therefore doth he inſtance his adminiſtration, in the matter of making men ſee, or be blinde; not only that he may allude to the late miracle, but that under that, he may print out the great miſery of ſpiritual blindneſſe, and the mercy of illumination. 4. Men that are indeed ignorant in reſpect of others, and who are contemned by others as ignorant, do yet lie very near Chriſts help, if they be ſenſible of their want, and come to him with it; for, he hath a promiſe for them, which ſee not, that is, ſuch as this blinde man, who was really ignorant, and deſpiſed by the Phariſees as ſuch, and yet ſenſible of it, and deſiring to have it amended, as verſe 37. 5. Chriſt hath a remedy for all the greevances of ſinners; And particularly, he can open the eyes of the blind, and make them know him, and theſe things which tend to their ſalvation; for, for judgement am I come, that they which ſee not, might ſee. 6. It is a great plague on many, that they are ſwelled with a conceit of their own abilities, and ſo they are blaſted to them, and do obſtruct their own profiting by the Goſpel; for, there are, who ſee, that is, who have a conceit they ſee, or having ſome common abilities, do reſt upon them. 7. As the Goſpel will diſcover much to be but real darkneſſe, which before ſeemed otherwiſe; So they who conceit of their own light, will, in Gods judgement, be given up to reject the light of the Goſpel, and ſo grow more and more blinde: In both theſe re…pects it is true, They which ſee are made blinde, their light is diſcovered to be but real blindneſſe, and they are given up to blinde themſelves more, by oppoſing the light.

Ver. 40. And ſome of the Phariſees which were with him, heard theſe words, and ſaid unto him, are we blinde alſo?

41. Jeſus ſaid unto them, If ye were blinde, ye ſhould have no ſinne: but now ye ſay, We ſee: therefore your ſinne remaineth.

Chriſt maintains this doctrine againſt the exceptions of ſome of the Phariſees, who following ſtill upon him, and underſtanding him to ſpeak of ſpiritual blindneſſe, do carp that he ſhould inſinuate they were blind, verſe 40. To which Chriſt anſwers, that if they were ſenſible of their ignorance, their caſe were more tollerable, and lay nearer help; but their conceit that it was otherwiſe, rendered it incurable. Whence learn, 1. Chriſt and his followers will never want obſervers, who lye in wait, to take advantage againſt them and their doctrine; for, albeit he had left the Phariſees Chap. 8. 59. and the man was caſt out by them while they are ſitting in Council, verſe 34. yet ſome of the Phariſees, which were with him, heard theſe words, 2. Men may have abilities and judgement to underſtand Chriſts doctrine, and to apply it pertinently; who yet want grace to make right uſe of it; for, that they do underſtand his ſpeech to be ſpoken concerning ſpiritual blindneſſe, and do apply it to themſelves, is in it ſelfe right and imitable; and yet it produceth but bad effects in them. 3. It is an evidence of mens blind conceit of themſelves, when they will not beleeve their miſery, when Chriſt tells them of it, nor can they endure to hear tell of it, or to take with miſery, what ever advantage Chriſt hold out to them who do ſo; for, ſay they in a rage are we blinde alſo? even we who are Teachers, as well as others? 4. However conceited men pleaſe themſelves in their own dreams; Yet it were their great advantage to take with that they like ſo ill: And their being ſenſible of miſery, were an evidence that they lay near mercy; for, albeit they could not endure to be accounted blinde; Yet Chriſt tells them, If ye were blinde, it were your greater advantage. 5. Let mens condition be never ſo bad, yet when they become ſenſible thereof, they are in the way to have the ſting taken out of it: And an acknowledged evil condition is nothing, in compariſon of mens ſwelling with conceit under it, and in reſpect that Chriſt will really heal and pardon ſuch: for, in theſe reſpects it holds true; If ye were blinde, (in your own eſteeme, and coming to me with it) ye ſhould have no ſinne, to wit, in compariſon of your guilt now, and I would really pardon and heal you, and it ſhould not remain, as is after declared. 6. Mens conceit of their own condition as good enough, is a ſinne againſt the very remedy; as hindering them from ſeeing their caſe, and conſequently, they labour not to cure it, but do go on in it, and as ſtanding in the way of a pardon from Chriſt; for, but now you ſay we ſee: therefore your ſinne remaineth ▪ that is, I do not pardon it, and ye go on to encreaſe it daily. 7. There needs no more to make ſinners miſerable, but to let them go on and lie over in their ſinne, and not be helped by Chriſt; for, this is the ſad ſentence againſt them, therefore your ſinne remaineth.

Exposition of John, Chapter 9

p. 176CHAP. IX.

CHAP. IX.