Sight Restored a Second Time to Two Blind Men.

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Sight Restored a Second Time to Two Blind Men.

And as they departed from Jericho, a great multitude followed Him; and behold, two blind men sitting by the way-side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O lord, You Son of David, etc.

Q. YOU have already told me, in explaining the miracle recorded in Matt. 9:28-32, concerning two other blind men, what is to be understood by spiritual blindness, and by the recovery of spiritual light. Can you now inform me in what particulars the present miracle differs from the former?

A. The difference between the two miracles appears to be grounded in the different kinds and degrees of intellectual blindness, and of the recovery of intellectual sight, figured and represented, in each miracle. For, as there are different kinds and degrees of spiritual good and spiritual evil, and as those kinds and degrees have reference in general to good or evil in the human will, and to good or evil in the human understanding, in like manner, and for the same reason, there are different kinds and degrees of spiritual blindness, which is nothing else but spiritual ignorance and error, and also different kinds and degrees of restoration to spiritual sight, which is nothing else but deliverance from spiritual ignorance and error. Accordingly, there is a blindness originating in the understanding, in consequence of false principles and persuasions which have been imbibed by education; and there is also a blindness originating in the will, in consequence of hereditary and natural evil, indisposing man for the reception of heavenly truth, and thus for the restoration of spiritual sight. Suffice it then to observe, that it appears not improbable that the two blind men, recorded in the former miracle, were intended to figure and represent the blindness of the Jewish church, so far as it originated in the understanding, and in the false principles and persuasions inseminated therein by education; whereas the two blind men, in the present instance, were intended to figure and represent the blindness of the same church, as originating in the will, through the prevalence of hereditary and actual evil. And that all this is not improbable, will appear from considering the peculiar circumstances attending each miracle, as first; that the two blind men in the former miracle addressed the blessed Jesus only as the Son of David, whereas in the present miracle, they address Him as the lord, the Son of David; secondly, that in, the former miracle Jesus says to the blind men, Believe you that I am able to do this? whereas in the present miracle; He says, What will you that I should do to you? It deserves also to be remarked, that in the former miracle the two blind men are described as following Jesus, whereas in the present miracle they are described as sitting by the way side. From these distinct circumstances then it is not unreasonable to conclude, that the former miracle had more relation to blindness originating in the understanding, and the present miracle more to blindness originating in the will. For when the blessed Jesus is called lord, it is always in reference to the divine good of His divine love, and of course has more relation to the will, than to the understanding; and when He asks in one case. Believe you that I am able to do this? and in the other case, What will you that I should do to you? it is evident that in the former instance He addresses Himself to the understanding, and in the latter to the will. The same remark will apply to the two expressions, following Jesus, and sitting by the way side, because the term sitting is uniformly applied in the sacred Scriptures to a state of the will or love, and the term following (or walking after) to the understanding or thought.

Q. Do you conceive then that the sight restored in the one instance differed from the sight restored in the other instance?

A. Yes; it is reasonable to suppose that there are different degrees of spiritual sight, as well as of spiritual blindness, and that the differences in each case depend on the principle in which the blindness or the sight originates, whether it be the principle of the will or of the understanding. For if the sight originates merely in the understanding, and the will or love has no part in it, it is then formed merely from the light of truth, and of course sees and judges of things only from that light, and thus becomes the sight which may properly be called conscience, or the sight of what is right and true; whereas if the sight originates in the will or love, it is then formed not only from the light of truth, but from the relish of what is good, in which case it becomes a sight of another and a higher order, which may be called perception, consisting not only in the knowledge of what is right and true, but in the love and ardent desire of conjunction of life with the supreme good. These two distinct kinds of sight may be illustrated by their application to the spiritual view which every man has in his mind of the divine being. As for example, he who regards the divine being merely from the light of truth in his understanding, regards Him, and cannot help regarding Him, either as a severe Judge, or as a powerful King, or as what is called by the Psalmist, The lord strong and mighty, the lord mighty in battle; whereas he who regards the divine being from the will or love, sees Him no longer as a severe Judge, or as a mighty King, etc. etc.. but as a kind Friend, as a tender Father, as an affectionate Bridegroom and Husband. Thus in the one case the divine being is viewed more as to His external or apparent qualities and character; whereas in the other, case He is viewed more as to His internal and, real qualities and character; for in the one case nothing is seen but His divine wisdom, truth, power, etc. etc, whereas in. the other case the intellectual eye is opened to the more delightful and edifying perception of His essential mercy, love, compassion, and never-ceasing benevolence. And what is thus true in regard to the sight of the Divine Being, is true likewise in regard to the views which different men have of His holy word, and also of their fellow-men, since they, who see from the understanding only, discern nothing in the word of god but its truths, and nothing in their fellow-men but their intellectual talents; whereas they, whose eyes are open to see from the will or love, discover in the word of god, not only its truths, but its infinitely varied goods; and in their fellow-men, not only their intellectual talents, but those higher and more interior qualities of the heart, which connect man with god, and qualify him for the enjoyment of eternal happiness. Perhaps, therefore, it is not an improper idea to suppose, that the almighty is ever in the act of restoring the blessing of spiritual sight to His blind children, because the sight, to which any of His children may have attained, howsoever clear and distinct it may appear, is but blindness, when compared with that to which they may attain, and which their heavenly father is preparing for them. Q. What then is the general instruction which you gather from this miracle?

A. I am taught by this miracle again to adore that omnipotence of the incarnate god, which was a second time manifested in the restoration of sight to the blind. I am instructed also, by the same miracle, to distinguish all spiritual sight, or sight of the mind, into two kinds, namely. sight from the understanding, and sight from the will, and to see that the latter sight is beyond comparison more excellent, more extended, more perfect, and more blessed than the former. I am resolved, therefore, to apply to my god and saviour, with all possible earnestness for the invaluable blessing of spiritual sight, that so I may no longer be blind to the view of what so infinitely concerns me to see, viz. god, His word, His kingdom, and His peace. And since this spiritual sight is capable of indefinite improvement, especially when it is elevated and quickened by the will or love, I am resolved further never to rest satisfied with mere intellectual sight, which is formed from the light of truth alone, but to pass forward to the attainment of that higher and more celestial sight, which is derived from the love of god and of my neighbour, and by virtue of which I may be qualified to behold my god, not only as He appears, but as He is, and my neighbour, not only as to his external form and character, but as to those eternal qualities which make Him a child of god and an inheritor of His blessed kingdom. Thus may I hope to find verified in myself what is said concerning the blind men of old, where it is written, So Jesus had compassion on them, and touched their eyes; and immediately their eyes received sight, and they followed Him. amen,

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