LECTURE XXXIII.

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JOHN ix. 29.

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

The questions involved in the conversations recorded in this chapter, are of great practical importance.  Not perhaps of immediate practical importance to all in this present congregation; but yet sure to be of importance to all hereafter, and of importance to many at this actual moment.  Nay, they are of importance to those who, from their youth, might be thought to have little to do with them, either where the mind is already anxious and inquiring beyond its years, or where it happens to be exposed to strong party influences, or that its passions are likely to be engaged on a particular side, however little the understanding may be interested in the matter.  In fact, in religious knowledge, as in other things, the omissions of youth are hard to make up in manhood; they who grow up with a very small knowledge of the Scriptures, and with no understanding of any of the questions connected with them, can with difficulty make up for this defect in after years; they become, according to the influences to which, they may happen to be subjected, either unbelieving or fanatical.

If we were to question the youngest boy about the language held in this chapter by the Pharisees, and by the man who had been born blind, we should, no doubt, be answered, that what the Pharisees said, was wrong; and what the man born blind said, was right.  This would be the answer which it would be thought proper to give; because it would be perceived that the Pharisees’ language expressed unbelief in Christ; and that the man born blind was expressing gratitude and faith towards him.  Nor, indeed, should we expect a young boy to go much farther than this; for such general impressions are, at his age, as much many times as can be looked for.  But it is strange to observe how much this want of understanding outlasts the age of boyhood; how apt men are to judge according to names, and to see no farther:  to say, that the language of the Pharisees was wrong, because they find it employed against Christ; but yet to use the very same language themselves, whilst they think that they are all the while speaking for Christ.

But in this conversation between the Pharisees and the blind man, there are, indeed, as I said, points involved of very great importance; it contains the question as to the degree of weight to be attached to miracles; and the question, no less grave, with what degree of tenacity we should reject what claims to be a new truth, because it seems to be at a variance with supposed old truths to which we have been long accustomed to cling with undoubting affection.

The question as to the weight of miracles is contained in the sixteenth verse.  Some of the Pharisees said, 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?  That is to say, the first party rejected the miracles because they seemed to be wrought in favour of a supposed false doctrine; the other accepted the doctrine, because it seemed warranted to their belief by the miracles.