John 9

ANd as Iesus passed by, he saw a man which was blind from his birth The Evangelist does not tell us, where our Saviour was passing by; but the Word seemeth to import, a passing by the High-way side; when he saw this poor man, who born blind: which is particularly noted, because such blind ess is judged incurable as to the Art of Man..

And his Disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind The Disciples question, supposed two things for Truth; 1. That all bodily Punishments and Afflictions come upon men for Sin. 2 That as some come upon ther for personal Sins, so others come upon them for the sins of their Parents. The latter is unquestionably true: so in the former, but not Universally: as there are Afflictions which are Punishments of Sin, so there are some that are Trials.?

Jesus answered, Neither has this man sinned, nor his parents Our Saviour must not be understood here, as either asserting the Blind man, or his Parents free from sin; and a degree of sin deserving such a Punishment: but as speaking to his Disciples question strictly, and answering, That this ffliction came not upon him, either for any personal Sin of his own, (for he: could not be guilty of any Actual sin before he was born.) nor yet for any sin that his Parents had Committed.: but that the works of God should be made manifest in him But that the Works of God might be made glorious in him: both his work of Power in afflicting, and his work of Mercy in healing him..

I must work the works of him that sent me while it is day The father who sent Christ into the World, gave him work to do, Iohn 17 4. his general work was, To glorifie God upon the Earth, as by working out the Redemption of Man, so by revealing his Will to the Sons of Men, and working Miracles for the glorifying the name of God: says Christ, I have a set time to work in: that is, that which he here calleth day, the time wherein Christ was to live upon the Earth. I am not to be here always, there will come a time when I must be absent from the Earth, then none of this work can be done. A good Argument to persuade every Christian to work while the time of his Life lasteth, for the Night of Death will come, when no Man can any longer work out his Salvation: but as the tree falleth, so it must lye, Eccles. 9.10.: the night cometh, when no man can work f.

As long as I am in the world, I am the light of the world Those words as long as I am in the world, let us know what our Saviour meant by the day, mentioned ver. 4. viz. The time he should be in the World: (Says he,) So long as I am in the world it is a part of my work to show light to the world. Christ indeed, though he has left the World, is yet the Light of the World; but he was the Light of the World, that part of the World, especially where he was in a more eminent sense so long as the World enjoyed his bodily presence in it..

When he had thus spoken, he spat upon the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay Several mysterious Allegories are found out by men of Luxuriant fancyes, with reference to the manner of our Saviours curing this blind man; as if our Saviour had made choice of Clay, to show, that as he at first made man of the dust of the Earth, so he could again cure him with dust; And that his Spittle denoted, the efficacy of Christs Humanity, being now personally united to the Divine Nature: Others think, he made use of Spittle, because the Iews had a great Opinion of the Medicinal Virtue of Spittle; and they say, forbad the Medicinal use of it on the Sabbath day, (on which day this Miracle was wrought) but all these things are great incertainties, for which we want any guidance from Holy Writ. It is most probable, That our Saviour made use of his Spittle in working this Miracle, because he had no Water at hand, for Water was a very scarce thing in those hot Countries. That which we are chiefly to attend in this great Miraculous Operation is, Christ's Demonstration of his Divine Nature for the confirmation of the Truth, of which he doubtless wrought this great Work, as well as to show his Charity to this poor Creature. To this purpose he first maketh choice, not of a Blind Man only, but one who was born so, and so incurable according to all judgment of Humane Art. 2. He maketh use of no means that had any appearance of a Natural Virtue in it; nay, which was more like to put out the Eyes of one that saw, than to give sight to one that was blind..

And said unto him, Go wash in the pool of Siloam He does not only anoint his Eyes, but sendeth him also to Wash in the Pool of Siloam: We read of this Pool Neh. 3.15. And we are told, That it was a Fountain which sprang out from Mount Zion. It should seem, that there was a Brook of that Name, which supplyed part of the City with Water, Isaiah 8.6. Some think, they have found a Mystery in this Name, because it signifieth think that it has an allusion to Shilo, which was the Messias mentioned, Gen. 49.10. The name is plainly an old Name, as appears from the place I noted out of Nehemiah, probably given to it anciently, in acknowledgment of the mercy of God given them, in sending them such a Brook, or Rivulet from those Mountains, so commodious for that great City: Or, because (as some think) the Water did not run always, but at certain times, as it were sent of God. We read of nothing Medicinal in this Water, only as a probation of the blind man's Faith and Obedience; it pleased our Lord to send the blind man to wash himself there; as of old Naaman the Syri n was sent to wash in Iordan. He went, and the Evangelist to let us see, that true Faith joyned with sincere Obedience, never faileth the Expectation of them that exercise it, lets us know that he returned seeing.. Which is by interpretation, Sent. He went his way therefore, and washed, and came seeing k.

The neighbours therefore, and they which before had seen him that he was blind, said. Is not this he that sate, and begged The Evangelist now reports the Consequents of this Miracle; he being cured, returneth to his Friends: those who lived about that place, had taken notice of his ordinary sitting there, and begging; now seeing him perfectly recovered, ask one another, if this were not the blind Beggar that used to sit there..

Some said, This is he: Others said, He is like him: But he said, I am he Some conclude it was he, others doubted, but did think he was like him: he puts it out of doubt, and says, That he was the man..

Therefore said they unto him, How were thine eyes opened According as is the nature of most men upon the sight of any new and strange accident, they are curious to know how it came to pass, who did it; and where he was. The Blind man tells them, That he was cured.?

He Answered, and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went, and washed, and received sight By one that was called Jesus, probably he had heard some of the people mention him by that name, and describeth to them the manner how he did it..

Then said they unto him, Where is he? He sa d, I know not They would know where he was, this he knows not..

They brought to the Pharisees him that aforetime was blind Whither the Neighbours, or his near Relations, is not said. Nor is the place mentioned, where this Convention of Pharisees were, whether in the Temple, or in some Synagogue, or in the great Court which they call'd the Sanhedrim; nor is it material for us to inquire into..

And it was the sabbath-day when Jesus made the clay and opened his eyes It was observed before, That Christ made choice of the Sabbath-day, as the day wherein he did many of his mighty Works. It was on the Sabbath-day that he cured the impotent man who lay at the Pool of Bethesda, Chap. 5.10. and upon the Sabbath-day, that he cured him who had the Withered Hand, Matth. 12.10. And now again upon the Sabbath-day that he cured him who was born blind; possibly he chose that day, because that was a day wherein he ordinarily Preached that heavenly Doctrine, which he confirmed by these Miraculous Works: or perhaps, that he might take occasion from thence to instruct the Iews, if they would have received Instruction in the true Doctrine of the Sabbath; that they might not superstitiously think, that it was not lawful to do acts of mercy on the Sabbath-day certain it is, that himself maketh that improvement of it, Matth. 12. Or to show them, that he was Lord of the Sabbath; and that as his Father by his Works of Providence worketh on the Sabbath-day; so did he, being equal with his Father: by which Argument he afore defended himself, for the cure of the impotent man on the Sabbath-day, Iohn 5.17..

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 The Pharisees asked him, How he had received his sight? they had before heard it from others, but they now desire to hear it from himself; not (as appears) out of any good design, that they might be convinced of the truth of the thing; or that he who had wrought this Miracle was the Son of God; but that they might have something to object against Christ, and to quarrel with him for, upon their Traditions, with reference to the observation of the Sabbath. Of which we are told this was one, That it was unlawful for any to annoint their eyes with spittle on the Sabbath-day: they having a conceit, that it was a medicinal application. The Blind man is not ashamed to own the goodness of God to him, to the Pharisees, but relateth the same story which he before had related to the People..

Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath-day They are so far from owning Christ as God, the Eternal Son of God, and equal with his Father, that they will not allow him to have any relation to God as one sent of him. It is true, the Sanctification of the Sabbath is so great a piece of Religion (the whole of which is sometimes expressed by it, Isa. 56.4, 6.) That whoso maketh no conscience of it, may reasonably be concluded to have little or othing of God in him: but we must rightly understand what the Will of God is as to that Sanctification, and not think that it lyeth in a performance of some Ritual Services while in the mean time we neglect moral Duties: Christ had kept the Sabbath, though not in that Superstitious sense they thought it was to be observed, keeping to all their Traditions about it.; Others said, How can a man that is a sinner do such miracles Others of the Pharises had a something better Opinion of Christ by reason of the miracles he had wrought; concluding, that if he had been so bad a man, as some of their Brethren would have him taken to be, God would not have assisted him to the doing of such miraculous Works as he had done? And there was a division among them Thus the wise God made a division amongst the Counsels of Christ's Enemies, his Work being not yet finished, nor the time come when he was to dye for the Redemption of man..

They say unto the blind man again. What sayest thou of him that he has opened thine eyes What Opinion hast thou of this man, who has opened thine Eyes? to make the question perfect, Interpreters think, there ought to be this Supplement, On the Sabbath-day. What dost thou think of such a man as this, who would make clay, and apply it to thy C re upon the Sabbath- ay? How can such a Fact be defended? He said, He is a prophet The Blind man Answered, He is a Prophet. It was taken for granted by the Iews according to their Traditions, That at the command of a Prophet it was lawful to violate the Sabbath: which indeed is no more then, That God has not in giving us a Law, bound up himself, but he may dispense with his own Law. Their Prophets had an extraordinary mission from God, and immediately revealed the Will of God; so as they looked upon what they said, as spoken by God himself. The Blind man declareth, That he believed that Christ was a Prophet; and being so, his Words and Actions had an extraordinary Warrant, and therefore were not to be judged by ordinary Rules..

But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the Parents of him that had received his sight That is, The Rulers of the Iews did not, or the Multitude, or Rabble of the Iews did not; for we before heard that many of the common Iews did, they had seen him for a long time sit begging; (begging being allowed, in that their corrupt and miserable state, they being Tributary to the Romans, tho in their setled prosperous state, there was such a liberal Provision made for their Poor, that there was no Beggar in Israel:) besides, they had it from his own mouth, ver. 9. but the Rulers had no mind to believe it; and many others of the Iews (possibly) had been no eyewitnesses of his begging, but had only heard the relation from others: the Rulers therefore send for the Parents of the Blind-man..

And they asked them saying, Is this your son, who ye say was born blind? how then does he now see The Parents of this man that was Blind, in their Answer show a great deal of discretion and prudence. Three things the Pharisees ask, 1. Whether this were their Son? 2. Whether (as they said) he was indeed born blind? 3. How he came now to see? The manner of the propounding their question, Who (ye say) lets us know what Answer they would have had, and that they did not send for the Parents of this Blind man, out of a desire to know the naked Truth of the thing, but hoping to fright them into a speaking (doubtfully at least) whether it was their Son yea or no? or whether he was stark blind when he was born, yea or no? But alas! the Providence of God ordering his condition to be so poor, that he was glad to beg for his livelihood, made this design vain, would his Parents have gratified the Pharisees, by any shuffling, and indirect Answer??

His parents answered them, and said, We know that this is our son, and that he was born blind a.

But by what means he now seeth, we know not, or who has opened his eyes we know not; He is of age, ask him, he shall speak for himself. But besides this, The Parents of this man proved honester, and stouter, than it may be the Pharisees did expect. They affirm, That they knew that he was their Son, and that he was born Blind. But for the Third Question, How he now saw, they avoid an answer to that, being possibly no Eye-witnesses of Christ when he wrought the Miracle. For this they refer them to their Son, who was no Babe, but a man grown, one of Age, able to speak for himself; of whom they might enquire, and he was best able, as to this thing, to give them satisfaction.

These words spake his Parents, because they feared the Jews The reason why his Parents answered so very warily, and avoided saying any thing to the Pharisees Third Question, which probably they could not do of their particular personal Knowledge was, That they were afraid of the Rulers of the Iews; Solomon says, That the fear of man bringeth a snare; it is often a temptation to men, to deny the Truth, or at least, not to own, and confess it when God calls to them for a publick owning and confession of it; but nothing of that nature appeareth in this case; for it does not appear that his Parents were present when Christ wrought this great Miracle; which if they were not, they were not obliged to tell the Pharisees what themselves had only received by rumor and hearsay; So that their Answer seems but a prudential Answer, to avoid an Eminent danger., for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the Synagogue For they were not ignorant of a Decree made by the Jewish Sanhedrim That if any did publickly say, or declare, That Iesus was Christ, he should be Excommunicated: for that is meant, by being put out of the Synagogue..

Therefore said his parents, He is of age, ask him.

Then again called they the man that was blind and said unto him, Give God the praise, They were not able to obtain their design from the Parents of this poor man; now they again call him, and advise him to give glory to God. Thus far they spake well, if they had been hearty and serious in what they said: For the man indeed had great reason to give God the glory; by whose Power alone exerted by his Son Christ jesus, he had received his Sight; but Moral Actions are made good or bad by their ends; and if we consider the End of these wretched men in this action of theirs, wherein they persuaded the poor man to his duty, the words will appear to have been spoken from hearts minding nothing less than the glory of God, and out of a design to vilify and depretiate his Son; whereas God has set up his Rest in his Son, and cannot be glorifyed but with, in, and through him; whom in the next words, they maliciously defame we know that this man is a sinner not only speaking of him contemptuously, calling him this man, but affirming him not a Sinner only, but a notorious, scandalous Sinner; as that Word imports..

He answered, and said, Whether he be a sinner, or no, I know not; One thing I know, that, whereas I was blind, now I see This poor man being of no higher quality than a Beggar, can be presumed to have had no great Education; yet his answer is as good as could be expected from one of the greatest breeding, both for security to himself, and his stout asserting what was Truth. As to their Charge upon our Saviour of his being a great Sinner, he avoideth it, telling them, as to that he knew nothing, nor was it his concern to enquire; but this he knew, that he had wrought a great Work on him, for whereas he had been blind from his Mothers Womb, he now had his Sight by his means; so as all their frowns could not tempt him to deny the Miracle wrought upon him, nor yet to speak the least in abatement of it.:

Then said they to him again, What did he to thee? how opened he thine eyes They cannot frown him into a denial of the Miracle wrought, he stood stoutly to affirm, That he was born Blind, and that he was cured by Christ; now they put him to tell the story over again, either hoping they should entrap him, contradicting himself in his story, or at least, finding something, upon his repeating the story, for them to take advantage from, to persuade the people, That it was but a Cheat, and indeed there was no such Miracle wrought upon him.?

He answered them, I have told you already, and ye did not hear, wherefore would ye hear it again? will ye also be his disciples It is wonderful to see, how the boldness and confidence of the poor man increased, God giving him that wisdom and courage which they were not able to resist. He refuseth to repeat the story to them, telling them, He had once already told it them: But they would not give credit to him: and to what purpose was it for him to say it over again, unless they were inclined to be his Disciples, (for some think the form of speech, implieth a hearty wishing and desiring that they would be so; but others think, he speaks Ironically, as if he had said, I know my repeating again, the story will not induce you to be his Disciples, you are resolved against that, and therefore why do you put me upon a needless trouble. And this seemeth to have been his sense by what followeth in the Pharisees reply, full of Indignation.?

Then they reviled him, and said, Thou art his disciple, but we are Moses his disciples If this were all their reviling, for them to tell this poor man that he was Christs Disciple, it was a very tollerable imputation, and what the blind man had reason to glory in, their guilt in reviling, is to be judged not so much from what they spake, for their was nothing of greater honour, as from what heart and spirit they spake it. A Disciple signifies, One that followeth another, and learneth of him. To be a Disciple of Christ indeed, was the greatest thing that any could glory in; yet, the imputation of it to this blind man, is here called a Reviling: Whence we may observe, That the guilt of Reviling, is to be judged not so much from the Words which a man speaketh, as from the frame of his Spirit, and design of that in the speaking of them. If a man speaketh that of another which is good, and true, yet if he does it out of a design to Expose him, to do him mischief, and make him odious unto others. God does account this Reviling, because it proceedeth from the hatred of our Brother, in our heart, and a design to do him harm. Again, tho indeed it was no Reproach to be called Christ's Disciple, yet they affixed this terme upon this poor man, out of a design to Reproach him, and to expose him to the hatred of others: we are in the government of our Tongues not only obliged to take heed what we say, but with what heart, and out of what design we spake it. A malicious design turns termes of the greatest Honour, into terms of Reviling.. Besides, they here oppose Christ, and Moses. Whereas, M ses was but the Type, Christ the Antitype Moses Prophecyed of Christ: Christ was that Prophet which God had promised to raise up like unto him. Moses but the Schoolmaster, who led them unto Christ.

VVe know that God spake unto Moses, as for this fellow we know not whence he is Concerning Moses indeed they speak honourably, and say, They knew God spake to him; yet did they know it no otherwise than by Tradition, and the Revelation of the Will of God in the Law, and the Prophets. For Christ, they call him this fellow; and say, They know not whence he was; that is, They know of no Divine Authority that he had; they were blinded through malice, and prejudice; indeed they did know whence he was as to his Human Nature, for they often made that the cause of their stumbling at him, That he was of Galilee, That his Father was a Carpenter, and his Mother called Mary. But they knew of no Divine Mission, or Authority that he had; this they might have known also, for he did those things which no man ever did, nor could be affected by any thing less than a Divine Power; but their Eyes were blinded, and their Hearts were judicially hardned; they studied to shut out the Light by which they should have seen, and would not know whence he was..

The man answered, and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he has opened mine eyes The opening of the Eyes of the Blind, without the application of means, rationally probable for the producing such an Effect; nay, by the application of means, which to all Human Reason seemed of a quite contrary tendency; and this Cure wrought upon one who was not blind by some accidental cause, but by some defect in Nature, who had been so from his Mothers Womb, was so manifect an Effect of the Divine Power, as this poor man was astonished at it, that they should not understand, that it was done by such a Power either immediately, or mediately: especially considering the Prophecy concerning the Messias, Isa. 35.5, 6. To which, Christ referreth Iohn and his Disciples for an Evidence of it, Math. 11.5..

Now we know that God heareth not sinners This poor man proveth, That Christ was from Heaven, because he had opened his Eyes; not as yet apprehending that Christ did it by putting out an immediate Divine Power for his Healing; but as a great Prophet obtaining such a power from God, for the confirmation of the things which he delivered. Now (says he) we know that God heareth not sinners. But the question is, what truth there is in this Axiom, or Proposition. Does not God hear Sinners? Then he can hear none; for who liveth, and sinneth not against God? How did he hear Ahab, and others who were notorious Sinners? Answ. 1. By Sinners here, must be understood notorious and presumptuous Sinners, that live and go on in courses of Sin with hardned hearts: The Word here used, signifieth bold presumptuous Sinners; not such as sin merely through ignorance, weakness, or humane infirmity. 2. God is under no Covenant-Obligation to hear Sinners; they can challenge no such favour upon the account of any Promise: but God out of the aboundings of his Goodness may hear them, as he heard Ahab and others, he may hear them as his Creatures crying in their misery, though he hears them not as his Children, or upon the account of any Covenant. 3. As to the sense of this maxime in this place, it seemeth to be particular, and special; and the Words seem to be restrained to that particular degree of favour here spoken of; God useth not to honour notorious and flagitious Sinners, by giving them a power to Work Miracles, by which they should confirm any thing which they say. This poor man bringeth this as an Argument, why Christ should not be such a notorious Sinner as they spake him, because it was not God's way to honour such persons with his Presence and Assistance to the doing of those things which none could do, but by a Divine Power committed to him. Two things this man assumeth, or taketh for granted. 1. That no man can work miracles, without a power obtained of God by prayer, as we saw it was in the case of Elisha, 2 Kings 4.33. 2. That what Christ did, he did as a man. The First is true, the Second was false. He was not yet convinced of Christs Divine Nature, nor lookt upon him higher, than as a Prophet; one sent of God, to Reveal the Will of God, and to work great works in the World by Prayer; as to which he Affirms, That if he were such a Sinner as they Clamour'd, God would not hear him. So as the Question, How far God may hear sinners, in giving them any thing they ask of him, seemeth not at all proper to this place, though it be enough clear from other Scriptures; such as Psal. 66.18. and Isa. 1 5. That none that live in a course of Sin can expect that God should hear, or give answer to their Prayers; and tho God may give in to such Sinners such things as they ask him for, which are of a mere External concern, yet it is not with respect to any Promise which he has made to them, but out of the aboundings of his own goodness,: But if any man be a worshipper of God, and does his will But if a man feareth God, and worketh righteousness,, him he heareth him the Lord heareth, accepteth, and answereth. The secrets of the Lord are with them that fear him, Psal. 25.14. Prov. 3.32..

Since the world began was it not heard, that any one opened the eyes of one that was born blind He proveth Christ to be sent from God; (though it appears by ver 33. that he looked as yet upon him in no higher Notion than a man) from the nature of the miracle that was wrought, which was not the recovery of a blind mans Sight only: but giving fight to one who was born Blind. Now says this poor man, This is such a work as was never done by Moses, or by any of the Prophets who have been since the Creation of the World. Some who have been blind from some accidental Cause, and something which has befaln them, Filmes and Cataracts, &c. have been Cured; and possibly God by his Almighty Power may have given Sight to one born blind. But we never heard of any such thing done by M ses, whom we magnifie; nor by the Prophets, for whom we have the greatest Veneration..

If this man were not of God, he could do nothing If therefore this man (for still he apprehended him no more) had not some special Authority from God, and there were not some special Presence of God with him, he could do nothing that is of this Nature. It is a Work beyond the power of man, and beyond that power that we read God did ever be-trust any man with..

They answered, and said unto him, Thou wast altogether born in sin, and dost thou teach us The Pharisees seeing that they could by no Arts bring this poor blind man to their lure; either to deny, or speak any thing in abatement of the Miracle which Christ had wrought upon him; nor yet to agree with them, That Christ was a great Sinner; fall at last to a downright railing, They tell him, he was altogether born in sins. So were all of them; David had taught them, That there was none righteous, no not one; and confessed concerning himself, Psal. 51.5. That he was conceived in iniquity, and that in sin his mother had brought him forth. They had learned from Iob, That none can bring a clean thing out of that which is unclean. Nothing can be clean that is born of a woman, Iob. 14.4. Their meaning therefore in this Phrase must be something more, and possibly the Adjective which signifieth whole; we Translate it (as if it were); alltogether does import thus much, They do not only tell this man, That he was born in sin; but that he was whole, or altogether born in Sin; that is, under the guilt of Sin: nor do they mean only the common Corruption and Contagion of Humane Nature, derived from the loss of God's Image in Man upon the Fall of Adam, but some notorious Sin. If any say, How could they think that he was guilty of any such thing before he was born. Answ. It was the Opinion of Pythagoras, one of the Heathen Philosophers, That when Men and Women dyed, their Souls went into other Bodies, that were then born, and in those Bodies often suffered Punishment for those enormous acts, which they had been guilty of in former Bodies. It is apparent, that the Iews were some of them tainted with this Notion, from Herods saying, Math. 14.2. Mar. 6.14. When after the Beheading of Iohn the Baptist, he heard what great Works Christ did, That Iohn Baptist was risen from the dead, and therefore mighty works did show forth themselves in him. By which the best Interpreters think, That Herod, meant no more, than that Iohn Baptists Soul was gone into another Body, according to their Notion borrowed from the Heathens; for it had been easie for Herod by search, to have found, Whether Iohn Baptists Body was risen from the Dead. So it is thought, that the Pharisees here saying, Thou art altogether born in sin: meant, That his Soul was a sordid, filthy Soul, which in another Body had committed vile, and abominable things; and for those Sins, God set a mark upon him, even in his Birth, and he was born Blind. Or perhaps this Phrase signified no more, than a term of Reviling; of which, no great account can be given: As Passionate men in the madness of their Passions, oft throw out words of Reproach, of which neither themselves nor others can give any just and reasonable account. And doest thou teach us? Thou that art such a Mark'd Villain from thy Mothers Womb, or that art such an ignorant Idiot, doest thou think thy self fit to instrust us about true and false Prophets? who are of God, and who are not? Surely we are to be thy Teachers, and not thou ours. And they cast him out. And they cast him out. Some think that casting out here, signifieth no more than a turning him out of the place where they were; as the Word signifieth, Act. 7.58. and 13.50. Others think it is here to be understood of a Judicial Excommunication, or casting him out of Communion with the Iewish Church; which latter seemeth more probable, because of the notice of it brought to our Saviour, and the notice which he took of this poor man, upon this occasion. If it had been only a turning him out of the place where they were met, it is not probable, that it would have made such a noise.

Jesus heard, that they had cast him out As was said in the former Verse, probably by Excommunication.; and when he had found him, he said unto him, Doest thou believe on the Son of God When he had found him, whether casually, or upon an industrious search for him, the Scripture does not say, he said unto him, Doest thou believe on the Son of God? Art thou one who art ready truly and seriously to imbrace the M ssiah, and Saviour of the World, who must not be only the Son of Man, but also the Son of God? Art thou willing to accept, receive, and close with him, and to give up thy self to his Obedience??

He answered, and said, Who is he Lord, that I might believe on him It is as much as if he had said, Lord! how should I believe on him, of whom I have not heard. (So the Disciples answered Paul, asking them, Whither they had received the holy Ghost. We have not so much as heard whether there be an holy Ghost, Act. 19.2.) But says he, Lord, I am ready to believe on him, may I but know who he is. Our Lord had prepared this poor mans heart, for the receiving of him: there wanted now nothing but the due Revelation of the Messiah unto him. This our Saviour giveth him.?

And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee This is as much as, I am here. Thou hast not only seen him with the Eyes of thy Body, but thou hast had experience of his Divine Virtue and Power, in giving thee Sight who wert born blind: thus Seeing, also signifieth, Iohn 14.9. It is very observable here, That Miracles do not work Faith, but confirm it: The blind man had Experienced here a Miracle wrought upon himself, but yet he is an unbeliever, until the Lord cometh to give him the Revelation of his Word. Faith cometh by hearing; but together with this Word, we must also conceive a mighty power to have flowed from Christ, inwardly enlightning him, and enabling him to discern the Truth of what he told him, and making him yet further willing to receive him, and close with him..

And he said, Lord, I believe! Now is the Work of Faith with power wrought in his Soul; he says, Lord, I do acknowledge and receive thee as the Son of God; I am fully persuaded, that thou art more than what thou art in thy External Form, and appearance, more than a mere man, and I give up my self to thee, to be ruled, and guided by thee. and he worshipped him And as a Testimony of this, he performed some Act of External Adoration to him. The Word signifies Prostration, He kneeled down to him; or he fell upon his face before him; we are not able to determine what particular act or posture of Adoration he used: but there is nothing plainer, than that it is to be understood of such a Divine Adoration and Homage as is due unto God alone, for it was such as Testified his Faith in him, as the Son of God, whom he had Professed, That he believed him to be, in the Words immedi ely preceeding: although therefore the Word in the eek be a word used sometimes to signifie that civil re ect which men show to their Superiors; yet it cannot so interpreted in this place, considering what went before.:

And Jesus said, For Judgment am I come into this world There is a great variety in Interpreters Notions, about the Iudgment here mentioned. Some think, that by it is meant, The Divine Council and Decree. I am come into the World, to execute the just Will, and Counsels, and Pleasure of my Father; and the Event of it is this, That some who saw not, see; and some who see, in a sense are made blind. Others understand it, of Condemnation; I am come to execute the Judgment of Condemnation: (but thus it is hardly reconcileable to Iohn 3.17. Where it is said, That God sent not his son to condemn the world.) The best Notion of it is theirs who interpret it of the Spiritual Government of the World, committed to Christ, and managed by him with perfect rectitude and equity: One eminent part of this, was his Publishing the Gospel, the Law of Faith: The Event of which is, That many Spiritually blind, and utterly unable to see the way that leads to Eternal Life, might (as this son that was born Blind, is now clear sighted) be enlight with the saving knowledge of the Truth: and many that thi k they see, should by their obstinate infidelity be more blind than they were from their Birth. Not that I cast any such ill influen e upon them; but this happeneth through their own sore Eyes; I am the light of the world; and as it is of the Nat e of Light, to make other things visible to men, and it has its Effect, and does so where mens Eyes are not ill af ected with Humours and the like; so the Light of my Gospel by which I shine in the World, makes the way of Salvation by me, ordained by my Father, Act. 3.12. evident and clear to many Souls who are in darkness, and the shadow of Death: But it so happeneth through the prejudices that others are prepossessed with against me, and the Doctrine of my Gospel by which I shine in the World, so full of ignorance, malice, and hatred against me, and the Doctrine which I bring; that through their own perverseness, and the righteous Judgment of God, at last giving men over to their own Delusions, they are made more blind. In this sense, this Scripture agreeth with what was Prophecied by Isaiah, Chap. 8.14. And he shall be for a Sanctuary; but for a stone of stumbling, and for a rock of offence to both the houses of Israel: for a gin, and for a snare to the Inhabitants of Ierusalem. And the words of Simeon in Luk. 2.34. Behold! this Child is set for the fall and rising again of many in Israel. As also wi h that of Paul, Rom. 9 33.; That they which see not, might see d, and that they which see, might be made blind e.

And some of the Pharisees that were with him, heard these words, and said unto him, Are we blind also l? The Pharisees attended our Saviour, almost in all places where he went, to catch something from him, whereof they might Accuse him; they could not but understand, that the import of our Saviours last Words was, That this poor blind Man, now not only receiving bodily sight (tho born Blind) but a spiritual illumination, by which he discerned, That Christ was the Son of God, the true Messiah, and Saviour of the World; was an instance of those mentioned, who no seeing before, upon Christs coming saw; and that themselves, and their Masters were an instance of those whom he intended by such as saw, and by his coming was made blind; for our Saviour had often called them blind, and so represented them to the people to whom he preached, Matth. 15.14. Luk 6.39. They therefore grew very angry, being very proud, and not patient to be thought or called blind, looking upon themselves as the greatest Lights of the Iewish Church.

Jesus said unto them, if you were blind If you ignorance were simple, and not affected, and you were sensible that your Blindness were not incurable, and your sin might be pardon'd. This appeareth to be the sense from the opposition of it; so ye say, we see, in the latter part of the Verse; they were indeed Blind, as to any true and saving sight of Christ, and of the true way of Salvation, by believing in him; seeing, (as they apprehended) a way of Salvation without Christ, by the works of the Law, and wilfully shutting their Eyes against the glorious Light of the Gospel shining on them., ye should have no sin You should not have so much Sin, so much guilt upon your Souls as you now have; tho your Ignorance had been Sin, yet it had not been so great a Sin, as a wilful shutting your Eyes against the Light; but,: but now ye say, We see now that you have an Opi ion that you see, and boast in your knowledge of the Law, as if you were the only men that saw; and upon this presumption reject the Doctrine of Salvation:, therefore your sin remaineth and by it do not only conclude your selves under the guilt of Sin, but your Sin remaineth upon you, not pardoned to you; which teacheth us, That without a true and saving sight of Sin, and such a one as carryeth the Soul out of it self, to Christ for Pardon and Remedy; there is no hope of Pardon and Forgiveness from all the Mercy that is in God..