John 9:2–3

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 not 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 onely 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; onely 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 mercie; 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 onely 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.