am fure, because they took up Stones at each of thefe Sayings, to ftone him as a Blafphemer, because he made himfelf equal with God. If thefe Expreffions were not to be understood in the Senfe they took them, he would certainly have undeceived them, and made it known that he was not God in the Senfe they understood him; but that he was only a God by Deputation, according to the wild Notion of the Socinians. But he fpoke the Truth, and the Jews understood him right, That he was etermal God, equal with the Father, the very fame God who was fignified by that facred Name I AM. And he hath never undeceived either them or us to this Day; but inftead thereof, hath used many Expreffions to coun tenance and encourage this Notion of him; and therefore if I act like a reasonable Man, I am under a Neceffity either of giving my Assent to this, or of utterly rejecting him as an Impofter.

Now, had he been an Impoftor, God, who fhewed himself always ve ry jealous of his Honour, would never have confirm'd this Doctrine of his with fuch repeated Teftimonies. If we fuppofe him to be only a Meffenger come from God, and a meer Man, who fpoke only by his Spirit and Commiffion, he would never have ufed fuch Expreffions as muft natu rally be misunderstood, and lead Thoufands into the grofs Sin of Idolatry, which of all others is moft deteftable to God. Mofes was never fuffered to enter into the Land of Canaan, for a much lefs fufpicious Expreffion, (Numb. 20.10.) and in the heat of Paffion too; Muft we bring Water out of the Rock? Which was a vain-glorious Infinuation, that they wrought that Miracle by their own immediate Power, and proper Efficacy. This comes much fhort of thefe Expreffions of our Saviour's, Destroy this Temple, and in three Days I will raife it again. I have Power to lay down my Life, and I have Power to take it up. And before Abraham was I am. And indeed that Paffag concerning Mofes, feems to have been upon Record by the fpecial Providence of God, for this purpofe, that it might be a good Argument of Conviction to the Jews of the Divinity of the Son, fince this Inference was very natural and obvious from it, to wit:

'If God was fo incenfed with Mofes for making ufe of one Expreffion, which feem'd to encroach upon his Prerogative; then how far would he have been from giving Testimony of much more frequent and greater Miracles, to a Perfon, who, by many plainer Expreffions, affumed to himfelf the full Power and Perfection of the Godhead, if he were not real'ly what he gave himself out to be?

For this Reafon, I fay, because I can't reject him as an Impoftor, there fore I believe this Propofition, and confefs, the bleffed Jefus the Son of God to be Eternal God equal with the Father.

Now thus far I proceed in this Mystery upon the strictest Rules of Rea fon and Evidence, and my Faith in this Propofition is founded upon clear and diftinct Ideas; for I know clearly whom I mean by Jefus Christ, namely, that Person who was born of the Virgin Mary, and crucified under Pontius Pilate; I have a clear and diftinct Idea of what it is for one thing to be equal to another; and I apprehend very well what is fignified by the Name of God here, namely, that Divine Being, whofe neceflary Existence I infer from that clear Knowledge I have of his Creatures; and of whofe Nature, though I have not the leaft Notion as it is in it felf, yet I form the beft Idea of him I can, by enlarging all the Perfections that are difcernable in the Creatures. And I have a clear and diftinct Idea, of what it is Perfon to be the Son of another. Thus I understand the Meaning of the Words; nor is there any thing in them contradictory to my Rea

for one

Dd

fon:

him but Jefus hid himself, and went out of the tem going through the midst of them, and fo paffed by.

CHAP.

A ND as Jefus paffed

IX.

by, he faw a man which

blind from his birth. 2. And his difciples asked h

faying,Mafter,who did fin, was born blind? 3. Jefus

this man, or his parents, that anfwered, (1) Neither hath

Jews took up Stones again to ftone him. They fought again to take him; but he escaped out of their Hands. t Joh. 11. 8. Mafter, the Jews of late fought to Stone thee, and goeft thou thither again?

3

at Luk. 4. 30. He paffing thro' the midst of them, went his way.

thefe Galileans were Sinnary all the Galileans, because they fered fuch things? I tell you Acts 28. 4. When the Bar faw the venomous Beaft hag Hand, they faid among then No doubt this Man is a whom though he hath escap Sea, yet Vengeance sufferet

b Luk. 13. 2. Suppofe ye that 10 to live.

fon. And Laftly, I have clear and diftin&t Idea's of thofe min Proofs to the Senfes of Men; and of thofe Completions of Prophecies the Excellency of that Doctrine they confirm, the agreeablenefs ofit common Notions of Men, and its natural Tendency to make Men pleasant, and useful to one another. All which raife fuch an Evi or Knowledge in my Mind of the Divinity of his Miffion, who ed this Propofition to me, that I muft do violence to my Reafon, not give my Affent to it. And thus far it is not to properly ftrictly a Mystery.

But when I think of this Propofition again, Jefus the Son of God, is qual with the Father; I muft own, at the fame time I give my it, I have no knowledge of that Eternal Generation which I form an proper Idea of from the Procreation of one Man from another. Nor have Notion of this wonderful Union of the Humane Nature with the Div Nor can I in the leaft imagine wherein this equality confifts. Th all other Things relating to the Manner of it, are wholly out of the of all my Capacities, and totally obfcured from me. Thefe Things which make it a Mystery, and in refpect of this Part of Authority or Veracity of God is the only Ground of my Perfuafi my Chriftian Faith of this Article confifts in thus giving my the Existence of things which I have no notion of, when he hath care to give me undoubted Teftimonies of the Revelation's from him. And I truft he will accept of it, becaufe 'tis no ra fiderate Affent, but that I ufe thofe Powers of Knowledge I have, a ly and impartially in this, as I would do in any Affair which imme ly concern'd my Life.

(1) That Sin is the meritorious Caufe of Afflictions, is the plain arine of the Old and New Teftament. Our Lord's Meaning there here does not feem to be, that neither this Man nor his Parents finned, nor that their Sins had not deferved this Punishment.

ned, nor his parents:

e made manifeft in him.

> man can work.

e

but that the works of God 4. I muft work the works

that fent me, while it is day: the night cometh 5. As long as I am in the world, e light of the world. 6. When he had thus fpoffpat on the ground, and made clay of the ipittle, anointed the eyes of the blind man with the clay, ad the clay upon the eyes of the blind man], 7. And faid m, Go wash & in the pool of Siloam (which is by intion, Sent.) He went his way therefore, and washed, e feeing. 8. The neighbours therefore, and they before had feen him, that he was blind, faid, Is he that fat and begged? 9. Some faid, This is he: id, He is like him: but he said, I am he. 10. There d they unto him, How were thine eyes opened? answered and faid, A man that is called Jefus, made id anointed mine eyes, and faid unto me, Go to the Siloam, and wafh: and I went and washed, and I 1 fight. 12. Then faid they unto him, Where is le faid, I know not. 13. They brought to the es him that aforetime was blind. 14. And it was the -day when Jefus made the clay, and opened his eyes. en again the Pharifees alfo asked him how he had rehis fight. He faid unto them, He put clay upon

Dd 2

oever he doth, these alfo :Son likewife. Joh. 11. here not twelve Hours in 10 If any Man walk in the ftumbleth not, because he he Light of this World. 12.35. Yet a little while is

mine

come upon you. Joh. 17. 4. I have glorified thee on Earth, I have finished the Work which thou gaveft me to do.

et Joh. 1. 5,9. Joh. 12.35, 46. See on Joh. 8. 12. ft Mar. 7. 33. He put his Fingers into his Ears, and he fpit, and touched his Tongue + Mar. 8. 23. When he had spit on his Eyes, and put his Hands upon him, he asked him if he faw ought.

Neh. 3. 15. The Wall of the Pool of Siloah by the Kings

ht with you walk while 15 Gardene the Light, left Darkness

Ord's Meaning feems to be, that they were not fuch great Sinners other Men, that for their Sins only they fhould deferve to be pumore than other Men; but that God had another End in it, y, that his miraculous Work in his Cure should be made manifeft. Waple's Sermons, Vol. 3. p. 210, &C.

pa

mine eyes, and I washed, and do fee. 16. Therefore faid fome of the Pharifees, This man is not of God, because he keepeth not the fabbath-day. Others faid, How can a man that is a finner do b fuch miracles? And there was a divifion among them. 17. They fay unto the blind man again, What fayft thou of him, that he hath opened thine eyes? He faid, He is a Prophet. 18. But the Jews did not believe concerning him, that he had been blind, and receiv ed his fight, until they called the parents of him that had received his fight. 19. And they asked them, faying, Is this your fon, who ye fay was born blind? how then doth he now fee? 20. His parents answered them, and faid, We know that this is our fon, and that he was born blind: 21. But by what means he now feeth, we know not; or who hath opened his eyes, we know not: He is of age, ask him, he fhall fpeak for himself. 22. These words fpake his rents, because they feared the Jews: for the Jews had agreed already, that if any man did confefs that he was Chrift, he fhould be f put out of the fynagogue. 23. There fore faid his parents, He is of age, ask him. 24. Then a gain called they the man that was blind, and faid unto him, Give God the praife: we know that this man is a finner. 25. He anfwered and faid, Whether he be a finner or no, know not: one thing I know, that whereas I was blind, now I fee. 26. Then faid they to him again, What did he to thee? how opened he thine eyes?. 27. He anfwered them, I have told you already, and ye did not hear: Wherefore would ye hear it again? will ye alfo be his difciples? 28. Then they reviled him, and faid, Thou art his difciple: but we are Mofes difciples. 29. We know that God fpake unto Mofes as for this fellow, we h know not from whence he is. 30. The man anfwered and faid unto them, Why, herein

a + Ver. 33.

e

b t Joh. 3. 2. -No Man can do thefe Miracles that thou doft, except God be with him.

See on Joh. 7. 12:

d See on Luk. 24. 19. e* See on Joh. 7. 13.

f Ifa. 66. 5. Hear the Word of the Lord, ye that tremble at his

fied but he fhall appear to your joy, and they fhall be afhamed: t Joh. 16. 2. They fhall put you out of the Synagogues: yea, the 5 Time cometh, that whofoever kil leth you will think that he doth God Service.

& Rom. 2. 17 Behold, thou art called a Jew, and refteft in the Law,

Word, Your Brethren that hated to and makeft thy boast of God.

you, that caft you out for my Names

fake, faid, Let the Lord be glori

ht Joh. 8. 14.

k

i

31.

herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not finners: 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 blind. 33. 'If this man were not of God, he could do nothing. 34. They anfwered and faid unto him, Thou waft altogether born in fins, and doft thou teach us? And they caft him out [Or, excommunicated him]. 35. Jefus heard that they had caft him out; and when he had found him, he faid unto him, Doft thou believe on the Son of God? 36. He answerDd 3

+Job 27. 9. Will God hear his [the Hypocrites] cry when trouble cometh upon him. tJob 35. 12. There they cry (but none giveth anfwer) because of the Pride of evil 5 Men. Pfal. 18. 41. They cried, but there was none to fave them: even unto the Lord, but he anfwered them not. Pfal. 66. 18. If I regard Iniquity in my Heart, the 1o Lord will not hear me. † Prov. 1. 28. Then fhall they call upon me, but I will not answer; they fhall feek me early, but they fhall not find me. Prov. 28.9. He that 15 turneth away his Ear from hearing the Law, even his Prayer fhall be abomination. + Ifa. 1. 15. When ye fpread forth your Hands, I will hide mine Eyes from you: yea, 20 when ye make many Prayers I will not hear; your Hands are full of Blood. tJer. 11. 11. Though they shall cry unto me, I will not bearken unto them. Jer. 14. 12.25 -When they offer Burnt-offering and an Oblation, I will not accept them. Ezek. 8. 18.-Though they cry in mine Ears with a loud Voice, yet will I not hear them. 30 + Mic. 3. 4. Then fhall they cry unto the Lord, but he will not hear them: he will even hide his Face from them at that time as they have behaved themselves ill35 in their doings. t Zech. 7. 13. It is come to pafs, that as he cried,

*

ed

and they would not hear; fo they cried, and I would not hear, faith' the Lord.

k Pfal. 10. 17. Lord, thou hat heard the defire of the Humble: thou wilt prepare their Heart, thou wilt caufe thine Ear to hear. Pfal. 34. 15. The Eyes of the Lord are upon the Righteous, and his Ears are open to their cry. Pfal. 145 18. The Lord is nigh unto all them that call upon him, to all that call upon him in Truth. Prov. 15. 8, 29. The Sacrifice of the Wicked is an abomination unto the Lord: but the Prayer of the Upright is his delight. The Lord is far from the Wicked: but he heareth the Prayer of the Righteous. Jam. 5. 16. The effectual fervent Prayer of. a righteous Man availeth much. Pet. 3. 12. The Eyes of the Lord are over the Righteous, and his Ears are open unto their Prayers, but the Face of the Lord is against them that do evil. 1 Joh. 3. 27. Whatfoever we ask, we receive of him, because we keep his Commandments, and do thofe things that are

Σ

pleasing in his fight. 1 Joh. 5. 14.

This is the Confidence that we have in him, that if we ask any thing according to his Will,he heareth

us.

1

1 † Ver. 16.

See on Mat. 14. 33.