Worship service 11/8/26.

Greetings and call to worship.
—Greetings and good morning, saints and fellow Christians, grace, mercy and peace be multiplied to you through the covenant of redemption ratified and sealed to us in the blood of Christ, through which we are delivered from all bondage and corruption unto the obedience of Faith and love for the truth. We are gathered together on his holy Sabbath to celebrate that resurrection and to attend to the means of grace which through the grace of God are able to raise us up from death unto life, even as He has promised, and has been proved by our own experience. Psalm 51:6-8 says, “Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.” Inasmuch as the Lord hath called us to glory and virtue by His wonderful grace, so he hath appointed the means whereby we might be so cleansed, and washed from sin. Let us therefore come to the word with all readiness that we might be so clean before Him.

A Puritan minister writes,
—This Commandment differs from all the rest in four things.

As in the first Commandment the substance of God’s worship is set down, in the second the manner of it, and in the third the end; so here is appointed the time when, and how long, this worship should be openly and publicly practised.

In giving this Commandment, the Lord uses such words and matter as might most stir us up to the careful keeping of it; for in the practice of it consists the practice of all the others, and in the neglect of it lies the neglect of all religion. Our natural corruption and rebellion against this Commandment especially appear in that the Lord stirs us up to observe it in so many ways, even in the first pronouncing of it.

For first, whereas in the other Commandments He contents Himself with simply commanding this or forbidding that, yet to this He adds an especial mark, saying, “Remember” (Exod. 20:8); that is, think of it beforehand. For indeed, the failure to remember it in due time is often one cause why it is not better observed when it comes.

And in Deuteronomy, Moses, in repeating the Law, does not forget this word, but uses another of like importance, saying, “Keep the sabbath day to sanctify it” (Deut. 5:12); that is, observe it, or take heed to it. And he further adds, “As the LORD thy God hath commanded thee,” referring them to the first giving of the Commandment, even to this particular emphasis upon its observance.

 

Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
full of all glory, justice, mercy, and truth;
faithful and righteous, who will by no means clear the guilty,
yet thou showeth mercy unto thousands that love thee and keep thy commandments:

We come before thee in all holy reverence,
as those whom thou hast chosen in Christ,
redeemed by His precious blood,
called out of darkness,
and brought into the fellowship of the gospel,

We bow before thee in all humility,
acknowledging the severity and holy requirements of thy law,
Thy right to punish the breakers thereof,
and our own poverty, uncleanness and unworthiness
to draw near unto thee in worship and supplication.

We confess, O Lord,
that apart from the grace and righteousness of our Lord Jesus Christ
we are worthy of thy wrath and curse,
without hope, and without access to the covenant promises.
For we are guilty and polluted by sin,
unable of ourselves to repent, believe, or return unto thee.

Therefore, acknowledging our sin, we call upon thee for grace and mercy through Him:
Pardon our iniquities,
cleanse us by the blood of Christ,
sanctify us by thy truth,
strengthen our faith,
subdue the lusts of the flesh,
and enable us to perform this holy service
in the strength which thou dost so freely supply.

And now, as we come to the reading of thy holy word,
grant a special blessing upon this portion of Holy Scripture.
Make it effectual by thy Spirit
to build up thy Church,
and establish thy kingdom.
Open our hearts to receive the word with meekness;
give us eyes to see and ears to hear;
and cause us by thine own grace to live by it,
that we may be built up a holy temple in the Lord—even through Jesus Christ.
Our Captain, Governor, and Deliverer,
Our Prophet, Priest, and King. The Author and Finisher of our faith.

In His most worthy name we pray,

Amen.

 

Devotional and doctrinal exposition on the Psalms:

Psalm 30 [6]: 1 When David was delivered, from great danger, he rendered thanks to God, exhorting others to do the like, and to learn by his example, that God is rather merciful than severe and rigorous towards his children. 7 And also that the fall from prosperity to adversity is sudden. 8 This done, he returneth to prayer, promising to praise God forever.

A Psalm of David.

1 I will magnify thee, O Lord; for thou hast lifted me up, and hast not made my foes to rejoice over me.

2 O Lord my God, I cried unto thee, and thou hast restored me.

3 O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

4 Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness.

5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

6 And in my prosperity I said, I shall never be moved.

7 Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.

8 I cried to thee, O Lord; and unto the Lord I made supplication.

9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?

10 Hear, O Lord, and have mercy upon me: Lord, be thou my helper.

11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;

12 Therefore shall my tongue praise thee and not cease. O Lord my God, I will give thanks unto thee for ever.

Exposition:
—We marked before the general doctrine concerning this remembrance of God’s holiness, how the Christian is preserved and kept by His own power through the Word, and must ever bear His name in remembrance for all those great and wonderful things He has done for us, especially the work of redemption in Jesus Christ. And this is necessary for the Christian, both to call to remembrance the particular acts of God towards him, and to present himself continually before the Word, which is the special means of conversion and sanctification.

For when the Scripture speaks of “remembrance” here, it signifies much more than simply recalling some past event, however notable or pleasant. For as we noted before, this pertains to God’s righteous dealings with His people, and how He has manifested Himself unto them. God’s memorial, therefore, cannot be separated from covenant theology; neither do we think rightly upon God unless our thoughts are governed by that which He has revealed concerning Himself.

Tyndale writes,

“Man’s wisdom is plain idolatry. Nor is there any other idolatry than to imagine about God after man’s wisdom. God is not man’s imagination; but only that which he says of himself. God is nothing but his law and his promises; that is to say, that which he bids you to do, and that which he bids you to believe and hope. God is but his word, as Christ says, John 8.58 “I am, what I say to you;” that is to say, That which I preach I am; my words are spirit and life. Joh 6.63 God is only what he testifies of himself; and to imagine any other thing of God than that, is damnable idolatry. Therefore says Psalm 119.2, “Happy are those who keep the testimonies of the Lord, who seek Him;” that is to say, seek what God testifies and witnesses to us.”

God has revealed Himself in His Word unto His Church as righteous, just, holy, good, merciful, and true. If therefore we would entertain any stable thoughts of God, they must be agreeable to this pattern and rule.

Throughout the Old Testament, God revealed Himself as a God of justice, banishing Adam from the garden and punishing his descendants according to that Word, “ye shall surely die”. He revealed Himself as a God of mercy and judgement when He received Abel’s sacrifice, offered by faith, and rejected Cain. He revealed Himself as a God of wrath and vengeance against wickedness when He covered the world with a flood, and delivered Noah and his family by means of an ark. He revealed Himself as a God of sovereign choosing when He called Abraham apart from works, and brought him out of his father’s house. He revealed Himself as a God of provision when He supplied a ram to be offered in the place of Isaac, the son of promise. Moreover, He provided a wife for Isaac, and refuge for Jacob when he fled from the wrath of his brother. He provided again for Joseph, who was hated by his brethren and cast out from their company, suffering servitude and imprisonment in Egypt before being lifted up for the preservation of his people. And He revealed Himself faithful in keeping covenant mercy unto David and his seed, until the Messiah came forth from his royal line to rule His people Israel by grace in their very hearts.

Thus God has revealed Himself throughout the Scriptures, and in no wise can we think rightly upon Him apart from His glorious attributes, the perfection of which is His holiness.

But we must also mark that the text does not merely say, “Remember His holiness,” but “give thanks at the remembrance”, thereby directing us not only to the matter remembered, but to the thankful affections which ought to accompany it. And herein we may observe the usefulness of the means of grace, particularly the ministry of the Word, whereby these things are continually brought to our remembrance.

Thomas Manton writes,

“All preaching is not to enlighten the understanding, but to gain the will, to stir you up again. Our affections are changeable; heated water groweth cold again: we have need of the same truths to revive our frame. Our affections soon flag, as a bird cannot always keep upon the wing, and remembrance worketh not so much as present excitement. It were an excellent work to put you into the same frame again. Our corruptions and temptations daily arise; we lose what we have wrought, we had need be quickened anew, put in mind again, that we may be kept in a good frame: 2 Peter 3:1, ‘This second epistle I now write unto yon, in both which I stir up your pure mind by way of remembrance.’”

Therefore, it is not merely that ministers exhort us to remember, but that in remembering we are exhorted to give thanks. When these things are preached unto your souls, meditate upon them so as to be thankful, and live in thankfulness, giving yourselves wholly unto Him who gave Himself so freely for you.

For in the New Covenant God has revealed Himself more fully and richly than in the days of the patriarchs, whose remembrance of His goodness nevertheless stirred up such thankfulness in David. Under the New Covenant we have the promise of the forgiveness of sins, justification, life in the Spirit, freedom from sin, death, and the curse of the law, and the blessed expectation of everlasting and immortal glory with God in heaven forever.

And are not these things worthy of such shouts and songs of thanksgiving? If we would not be stubborn, blockish, thankless, and atheistical creatures, let us give God exceeding thanks at the remembrance of His holiness. For He Himself has said, “I will never leave thee nor forsake thee.”

Herman Witsius— “If, therefore, anything ought to be accounted worthy of our most attentive consideration, certainly it is the covenant of grace, of which we now attempt to treat. Here the way is pointed out to a Paradise far preferable to the earthly, and to a more certain and stable felicity than that from which Adam fell. Here a new hope shines upon ruined mortals, which ought to be the more acceptable, the more unexpectedly it comes. Here conditions are offered, to which eternal salvation is annexed; conditions not to be performed by us anew, which might cast the mind into despondency, but by Him who would not part with His life before He had truly said, “It is finished!” (John 19:30).

Here, with the brightest splendour, shine forth the wonderful perfections of our God—His wisdom, power, truth, justice, holiness, goodness, philanthropy, or goodwill towards man, mercy—and what tongue can rehearse them all? Never before were they displayed upon a more august theatre, to the admiration of all who behold them.

Whoever, therefore, loves his own salvation, whoever longs to delight himself in the contemplation of the divine perfections, must come hither, and deeply engage in holy meditations upon the covenant of grace, which I think may not improperly be thus defined:

1. The covenant of grace is a compact, or agreement, between God and the elect sinner; God, on His part, declaring His free goodwill concerning eternal salvation, and everything pertaining thereto, freely to be given to those in covenant, by and for the Mediator, Christ; and man, on his part, consenting to that goodwill by a sincere faith.”
   
   Stephen Charnock— “The design of God in Scripture is, to set forth his dealing with men in the way of a covenant.”
   
   John Owen— “And upon the coming of the Son into the world, He was called Jesus, because He was to “save his people from their sins” (Matthew 1:21); even Jesus the Deliverer, who saves us from the wrath to come (1 Thessalonians 1:10).

To declare this design of God, or His will and purpose in and by Jesus Christ to save His elect from sin and death, to bring His many sons unto glory, or the full enjoyment of Himself unto eternity, is the principal design of the whole Scripture, and whereunto the whole revelation of God unto men may be reduced.

This was that on the prospect whereof the Son, or Wisdom of God, rejoiced before Him, and had His delights with the children of men before the foundation of the world (Proverbs 8:30–31).

Man having utterly lost himself by sin, coming short thereby of the glory of God, and being made liable to everlasting destruction, the foreknowledge whereof was, in the order of nature, antecedent unto this covenant, as has been declared, the Father and Son entered into a holy mutual agreement concerning the recovery and salvation of the elect in a way of grace.

This we place as the matter of this covenant, the thing contracted and agreed upon. The distinction of its parts into persons and things, the order and relation of one thing unto another, are not matters for our present consideration; the explanation of them belongs unto the covenant of grace which God is pleased to enter into with believers by Jesus Christ.

But this, in general, was that which was to be disposed of unto the mutual complacency and satisfaction of the Father and the Son.

16. The end of these things, both of the covenant and the disposition of all things made thereby, was the especial glory of both the one and the other.

God does all things for Himself. He can have no ultimate end in anything but Himself alone, unless there should be something better than Himself or above Himself. Yet in Himself He is not capable of any increase of glory by anything that He intends or does. He is absolutely, infinitely, and eternally perfect in Himself and all His glorious properties, so that nothing can be added unto Him.

His end, therefore, must be, not the obtaining of glory unto Himself, but the manifestation of the glory that is in Himself.

When the holy properties of His nature are exercised in external works, and are thereby expressed, declared, and made known, then is God glorified.

The end, therefore, in general, of this covenant, which regulated the disposition of the whole matter of it, was the exercise, exaltation, and manifestation of the glorious properties of the divine nature. It could have no other supreme and ultimate end, as has been declared.

Now, such is the mutual relation of all the holy properties of God in their exercise, and such their oneness in the same divine being, that if any one of them is exerted, manifested, and thereby glorified, the rest of them must therein and thereby be glorified also, because that nature is glorified in which they exist, and to which they belong.

Yet, in several particular works of God, His design is firstly, immediately, and directly to exercise in a peculiarly eminent manner, and therein to advance and glorify, one or more of His glorious properties, and the rest consequently in and by them.

Thus, in some of His works He particularly glorifies justice, in others mercy, and in others His power.

We may therefore, as to the end of this holy, eternal compact, consider which properties of the divine nature were peculiarly engaged in it, and are peculiarly exerted in its execution, and were therefore designed to be exalted in a peculiar manner.

Now these are three:

(1.) Wisdom, attended with sovereignty.

(2.) Justice, springing from holiness.

(3.) Grace, mercy, goodness, and love, which are various names for the same divine excellency.

That this covenant sprang from these properties of the divine nature, that its execution is the work and effect of them all, and that it is designed to manifest and glorify them, or God in and by them, unto eternity, the Scripture fully declares.

(1.) The infinite, sovereign wisdom of God, even the Father, exerted itself:

[1.] In passing by the angels in their fallen condition, and fixing upon the recovery of man (Hebrews 2:16; 2 Peter 2:4; Jude 6).

[2.] In the devising or provision of the way in general to bring about the salvation of man, by the interposition of His Son, together with what He did and suffered in the accomplishment thereof (Acts 2:23; 4:28).

[3.] In the ordering of all things in that way, in such a holy and glorious order that the marks and footsteps of infinite divine wisdom should be imprinted upon every part and passage of it (1 Corinthians 1:23–31; Romans 11:33–36; Ephesians 3:10–11).

(2.) His justice, accompanied by or springing from holiness, gave, as it were, the especial determination unto the way to be followed for the accomplishment of the end intended, and was effectually exerted in its execution.

For, upon the supposition that God would pardon and save sinners, it was His eternal justice which required that this should be accomplished by the sufferings of the Son; and that justice was itself expressed and exercised in those sufferings, as we shall afterwards more fully declare (Romans 3:25–26; 8:3; Galatians 3:13; 2 Corinthians 5:21).

(3.) Grace, love, goodness, or mercy, chiefly moved God unto the whole work.

And these are the attributes to which the Scriptures most commonly ascribe the work, or into which they resolve it.

See John 3:16–17; Romans 5:8; 11:6; 1 Corinthians 1:29–31; Ephesians 1:5–7; 3:7–8.”

 

Opening Prayer.
—

Amen.

Lesson 108. [1.2.81.] The Contents of Holy Scripture: The Gospels. John. The Gospel of the Son of God. Part 7. Judgment Upon them that See.

Westminster Confession of Faith 1.2.

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis—Luke. John.
All which are given by inspiration of God, to be the rule of faith and life.

Intro.

John 9.

 

Lesson.

• The use of miracles is to declare the truth of God’s word and confirm the verity of His servants.
  John 9:3, 33 –“Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him…If this man were not of God, he could do nothing.”
  Mark 16:20– “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.”
  Heb. 2:3-4– “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?”
  John Calvin— “He designates miracles, for the sake of amplifying their importance, by three names. They are called signs because they rouse men’s minds, that they may think of something higher that what appears; and wonders, because they present what is rare and unusual; and miracles, because the Lord shows in them a singular and an extraordinary evidence of his power. As to the word, bearing witness, or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.”

• Though we are delivered from sin and washed from putrefaction miraculously and by the grace of God, yet it is ever by means. As the blind man is sent to the pool, so the Christian is sent to the ordinances to receive grace in the manner appointed. John 9:7– “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.”
  John 17:17– “Sanctify them through thy truth: thy word is truth.”
  1 Peter 1:23–25–“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.”
  James 1:18–“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”
  
  Thomas Watson— “QUESTION. Why is the Word preached the ordinary means to convey grace? Why not conversation or reading?
  ANSWER. The reason is because God has appointed it to this end, and He will grace His own ordinances. 1 Corinthians 11: “It pleased God.” What reason could be given why the waters of Damascus should not have as sovereign a virtue to heal Naaman’s leprosy, as the waters of Jordan? Only this, because the Lord appointed and sanctified the one to this work—and not the other. If therefore we would have grace, let us wait where the manna falls, and there expect the dew of the Spirit to fall with manna. The power of God goes along with His Word.
  How we should delight in ordinances! Sleidan said there was a church in France formerly which the Protestants called “paradise,” as if they thought themselves in paradise while they were in the house of God. Those ordinances should be our paradise, which are the power of God to salvation.”
  
  Thomas Manton— “The ordinary means whereby God begetteth us is the gospel. He begat us `by the word of truth:, 1 Cor. iv. 15, `I have begotten you in Jesus Christ, through the gospel., There is the instrument, the author, the means: the instrument, Paul, `I have begotten you;, the means, `by the gospel;, the author, `in Jesus Christ., So 1 Peter i. 23, `Begotten by the incorruptible seed of the word., The word is, as it were, the seed, which, being ingrafted in the heart, springeth up in obedience: it is by the word, and that part of the word which is properly called the gospel. Moses may bring us to the borders, but Joshua leadeth us into the land of Canaan; the law may prepare and make way, but that which conveyeth the grace of conversion is properly the gospel. Well, then, let us wait upon God in the use of the word: it is not good to balk the known and ordinary ways of grace. Wisdom’s dole is given at wisdom’s gates: Prov. viii. 34, `Blessed is he that watcheth always at my gates., It was a great advantage to the decrepit man to lie still at the pool, John v. God’s means will prove successful in God’s time. Urge your souls with the necessity of the means. `Faith cometh by hearing, and hearing by the word of God., Rom. x. 17. Without grace I cannot be saved, without the word I cannot have grace; reason thus within yourselves, that you may awaken the soul to a greater conscience and sense of waiting upon God in the word. It is true, the divine grace doth all, he begetteth us; but remember, it is by the word of truth. The influences of the heavens make fruitful seasons, but yet ploughing is necessary. It is one of the sophisms of this age to urge the Spirit’s efficacy as a plea for the neglect of the means.”
  
  Manton— “Every light will not suffice, but it must be the light of the Word. God has reserved this honour of sanctifying the heart to the doctrine of the Scriptures, to demonstrate their divine origin. James 1:18, “Of his own will begat he us with the word of truth.”
  The great change that is wrought in the heart of man is by the Word. A moral lecture may cause a man to change his life, but the Word of God causes a man to change his heart. Thus, the moral lectures of Xenocrates made Polemo forsake his vicious and sensual course of life; but regeneration is found only in the school of Christ: “He hath begotten us by the word of truth.”
  And the ordinance of preaching the Word is consecrated to this purpose. Ephesians 5:26, “That he might sanctify and cleanse it with the washing of water by the word.” There are other occasional helps, but this is the instituted means. God will work by no other means in His ordinary and revealed course, and will accept no other obedience and sanctification but that which is wrought by the Word.
  Holiness, or that piety which is proper and genuine, is wrought by divine truth; otherwise, it is superstition, not godliness; civility, not holiness of conduct. Though men may have ever so good an inclination, yet, because they have no divine revelation for their warrant, it is but a spurious religion, superstition, or a strictness of their own devising, accompanied by opposition to the truth.
  The Word and Spirit are joined together. Isaiah 59:21, “My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth,” etc. These act together, and it is for the honour of the Scriptures that God has joined them. 1 Thessalonians 5:19–20, “Quench not the Spirit. Despise not prophesyings.”
  The preaching of the Word and the pouring out of the Spirit go together.”
  John Calvin— “This sanctification includes the kingdom of God and his righteousness; that is, when God renews us by his Spirit, and confirms in us the grace of renewal, and continues it to the end. He asks, first, therefore, that the Father would sanctify the disciples, or, in other words, that he would consecrate them entirely to himself, and defend them as his sacred inheritance. Next, he points out the means of sanctification, and not without reason; for there are fanatics who indulge in much useless prattle about sanctification, but who neglect the truth of God, by which he consecrates us to himself. Again, as there are others who chatter quite as foolishly about the truth and yet disregard the word, Christ expressly says that the truth, by which God sanctifies his sons, is not to be found any where else than in the word.
  Thy word is truth; for the word here denotes the doctrine of the Gospel, which the apostles had already heard from the mouth of their Master, and which they were afterwards to preach to others. In this sense Paul says that the Church has been cleansed with the washing of water by the word of life, (Ephesians 5:26) True, it is God alone who sanctifies; but as the Gospel is the power of God to salvation to every one that believeth, (Romans 1:16,) whoever departs from the Gospel as the means must become more and more filthy and polluted. The truth is here taken, by way of eminence, for the light of heavenly wisdom, in which God manifests himself to us, that he may conform us to his image. The outward preaching of the word, it is true, does not of itself accomplish this, For that preaching is wickedly profaned by the reprobate; but let us remember that Christ speaks of the elect whom the Holy Spirit efficaciously regenerates by the word. Now, as the apostles were not altogether destitute of this grace, we ought to infer from Christ’s words, that sanctification is not instantly completed in us on the first day, but that we make progress in it through the whole course of our life, till at length God, having taken away from us the garment of the flesh, fills us with his righteousness.”
  
  
   

• The people of God newly born may have many weaknesses, but they are not intimidated by religious authorities to deny the truth. They may be weak and not ready to give themselves as martyrs, as the case of Peter, but neither are they hypocrites or heretics, as is often reported in the churches today. John 9:25, 30-34 – “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… The man answered and said unto them, Why 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 sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.”
  Psalm 27:33-34– “The steps of a good man are ordered by the LORD: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.”
  John 16:2 – “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.”
  Acts 4:18-20– “And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.”
  
  John Calvin — “When they ask the blind man what is his opinion, they do so, not because they wish to abide by his judgment, or set any value on it, but because they hope that the man, struck with fear, will reply according to their wish. In this respect the Lord disappoints them; for when a poor man disregards their threatenings, and boldly maintains that Christ is a Prophet, we ought justly to ascribe it to the grace of God; so that this boldness is another miracle. And if he so boldly and freely acknowledged Christ to be a Prophet, though he did not as yet know that the Lord Jesus was the Son of God, how shameful is the treachery of those who, subdued by fear, either deny him, or are silent respecting him, though they know that he sitteth at the right hand of the Father, and that he will come thence to be the Judge of the whole world! Since this blind man did not quench a small spark of knowledge, we ought to endeavor that an open and full confession may blaze forth from the full brightness which has shone into our hearts.” 

• The healing of the blind man was a severe rebuke against the religious blindness of the Pharisees. John 9:39– “And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.”
  John 3:17–21– “For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”
  Matthew 15:12–14
  “Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.”
  
  John Calvin— “The word judgment cannot be understood, in this passage, to denote simply the punishment which is inflicted on unbelievers, and on those who despise God; for it is made to include the grace of illumination. Christ, therefore, calls it judgment, because he restores to proper order what was disordered and confused; but he means that this is done by a wonderful purpose of God, and contrary to the ordinary opinion of men. And, indeed, human reason considers nothing to be more unreasonable than to say, that they who see are made blind by the light of the world. This then is one of the secret judgments of God, by which he casts down the pride of men. It ought to be observed, that the blindness which is here mentioned, does not proceed so much from Christ as from the fault of men. For by its own nature, it does not strictly blind any man, but as there is nothing which the reprobate desire more earnestly than to extinguish its light, the eyes of their mind, which are diseased through malice and depravity, must be dazzled by the light which is exhibited to them. In short, since Christ is, by his own nature, the light of the world, (John 8:12,) it is an accidental result, that some are made blind by his coming. But again it may be asked, Since all are universally accused of blindness, who are they that see ? I reply, this is spoken ironically by way of concession, because unbelievers, though they are blind, think that their sight is uncommonly acute and powerful; and elated by this confidence, they do not deign to listen to God. Besides, out of Christ the wisdom of the flesh has a very fair appearance, because the world does not understand what it is to be truly wise. So then, they see, says our Lord Jesus Christ, who, deceiving themselves and others under a foolish confidence in their wisdom, are guided by their own opinion, and reckon their vain imaginations to be great wisdom. Such persons, as soon as Christ appears in the brightness of his Gospel, are made blind; not only because their folly, which was formerly concealed amidst the darkness of unbelief, is now discovered, but because, being plunged in deeper darkness by the righteous vengeance of God, they lose that small remnant of I know not what light which they formerly possessed.
  
  It is true that we are all born blind, but still, amidst the darkness of corrupted and depraved nature, some sparks continue to shine, so that men differ from brute beasts. Now, if any man, elated by proud confidence in his own opinion, refuses to submit to God, he will seem — apart from Christ — to be wise, but the brightness of Christ will strike him with dismay; for never does the vanity of the human mind begin to be discovered, until heavenly wisdom is brought into view. But Christ intended, as I have already suggested, to express something more by these words. For hypocrites do not so obstinately resist God before Christ shines; but as soon as the light is brought near them, then do they, in open war, and — as it were, with unfurled banner, — rise up against God. It is in consequence of this depravity and ingratitude, therefore, that they become doubly blind, and that God, in righteous vengeance, entirely puts out their eyes, which were formerly destitute of the true light.
  
  We now perceive the amount of what is stated in this passage, that Christ came into the world to give sight to the blind, and to drive to madness those who think that they are wise. In the first part of it, he mentions illumination, that they who see not may see; because this is strictly the cause of his coming, for he did not come tojudge the world, but rather to save that which was lost, (Matthew 18:11.) In like manner Paul, when he declares that he has vengeance prepared against all rebels, at the same time adds, that this punishment will take place after that believers shall have fulfilled their obedience. (2 Corinthians 10:6.) And this vengeance ought not to be limited to the person of Christ, as if he did not perform the same thing daily by the ministers of his Gospel. We ought to be the more careful that none of us, through a foolish and extravagant opinion of his wisdom, draw down upon himself this dreadful punishment. But experience shows us the truth of this statement which Christ uttered; for we see many persons struck with giddiness and rage, for no other reason but because they cannot endure the rising of the Sun of righteousness. Adam lived, and was endued with the true light of understanding, while he lost that divine blessing by desiring to see more than was allowed him. Now if, while we are plunged in blindness and thus humbled by the Lord, we still flatter ourselves in our darkness, and oppose our mad views to heavenly wisdom, we need not wonder if the vengeance of God fall heavily upon us, so that we are rendered doubly blind This very punishment was formerly inflicted on the wicked and unbelievers under the Law; for Isaiah is sent to blind the ancient people, that seeing they may not see: blind the heart of this people, and shut their ears (Isaiah 6:9.) But in proportion as the brightness of the divine light is more fully displayed in Christ than in the Prophets, so much the more remarkably must this example of blindness have been manifested and perceived; as even now the noon-day light of the Gospel drives hypocrites to extreme rage.”
  
  Thomas Manton— “1. There is a taking away the veil before we can have a true discerning of the mysteries that are revealed in the word of God: 2 Cor. iii. 14, 15, the apostle, speaking of the Jews, saith, ‘But their minds were blinded; for until this day remaineth the same veil untaken away, in the reading of the Old Testament; which veil is done away in Christ: but even unto this day, when Moses is read, the veil is upon their hearts.’ Now this veil is diverse.
  [1.] The veil of ignorance. Though man hath reason, and is capable of understanding the sense and importance of the words that are used about the mysteries of godliness, yea, and the matter too, yet he gets not the saving knowledge of them by his natural abilities. There is a grammatical knowledge and a spiritual knowledge; a man may know things grammatically and literally that is ignorant of them spiritually; as a child may read the letters and words that doth not conceive of the sense. So a man may know what is said concerning God and Christ, and sin and grace, the vanity of the creature, the excellency of heaven, and have yet no saving knowledge of these things; and therefore the scripture useth the expression that they oversee in seeing; as Acts xxviii. 26, ‘Hearing, ye shall hear, and not understand; seeing, ye shall see, and not perceive.’ Though truths are never so plainly delivered, never so powerfully pressed, and though they are capable to understand 165the words, yet they do not take the truth into their hearts, so as to profit by it. So Deut. xxix. 2-4, ‘Ye have seen,’ yet ‘ye have not an heart to see.’ Most will declaim against the vanity of the creature and evil of sin; but they do not see with an affective heart-piercing light; they have on them the veil of spiritual ignorance.
  [2.] The veil of carnal knowledge and wisdom, that puffeth up, 1 Cor. viii. 1, 2, by which, seeing not, we think we see. This is a great hindrance to the entertaining of the word. So Christ telleth the Pharisees, who were conceited of their own knowledge, John ix. 39, ‘For judgment am I come into this world, that they which see not might see, and they which see might be made blind.’ The Pharisees were the rabbis of the age, the most seeing and learned men of that time. Carnal men are puffed up with a conceit of their own abilities, and so are obstructed by them from profiting by the gospel.
  [3.] The veil of prejudice and corrupt affections. The passions of the mind, love and fear, desire and anger, hinder us from judging aright in the things of God. Our hearts are overcast with strong affections to the world, and so cannot clearly judge either of practical truths or of the controversies of the age. Not of practical truths: When Christ had taught that they ‘could not serve God and mammon,’ it is said, Luke xvi. 14, ‘And the Pharisees, that were covetous, derided him.’ Holy mortifying truths are unpleasing to a carnal ear, though they be represented with never so much evidence. How will men distinguish themselves out of their duty! They shift, and stretch, and turn and wind hither and thither, and prove truth to be no truth, rather than part with their lusts. So present truths, as the apostle calls them, 2 Peter i. 12, when the dust of interest is raised, are not discerned. The orthodoxy of the world is usually an age too short: 2 Cor. iv. 4, ‘The god of this world hath blinded their eyes.’
  [4.] The veil of carnal sense: 2 Peter i. 9, ‘He that lacketh these things is blind, and cannot see afar off.’ There are so many mists and clouds in the lower world, that men cannot outsee time, and without the prospective of faith have a sight of eternity. Nature is short sighted, so inured to present things that we receive no light concerning things to come. These are the scales that are upon our eyes.”
  

Conclusion.

Closing Prayer. 

YouTube Audio: https://youtu.be/jgUeplxaS8I