John 7:25–27

Christ having thus debated with the Jewes and multitude, about his doctrine and practice, he (in the second place) is assaulted by the inhabitants of Jerusalem, who knew the Rulers plots better then others. And, 1. They crie out upon their Rulers, wondering what is become of their zeal and forwardnesse, who were seeking him to kill him, and yet now when he preaches so boldly, they meddle not with him. 2. They alledge, in derision, that the Rulers were so moderate, possibly, because they beleeved him to be the Messiah; But as for them, they think they have strong reasons wherefore they could not joine with them in that opinion. For they know whence this man is, whereas no man will know whence the Messiah is when he cometh. As for the first part of their reason it cometh more fitly to be considered in Christs answer: But in the second part, they assert a manifest untruth; for, albeit Christ, in respect of his Godhead, was prefigured by Melchizedek, who in that state is brought in Scripture, without father and mother, without descent, having neither beginning of dayes, nor end of life. Heb. 7.3. and it is said of Christ, in that respect, who shall declare his generation? Isa. 53.8. Yet it is as clear that in respect of his humanity, the Scripture clearly points out, what tribe he should come of, his descent, family and linage, and the place of his birth. Doctrine, 1. When wicked men are put to silence in debates, yet will they not be gained, but this will irritate their corruptions to start new questions about truth, and new prejudices against the maintainers thereof; for, their not replying to his reasonings, makes it clear they were convinced; and yet this availeth not, but they are irritate and imbittered that the Pharisees are not more violent, and they run to new debates. 2. Ordinarily they who enjoy most advantages in a visible Church, do in a declining time prove worst of any; for, they of Jerusalem, the chiefe City, and the place of solemne publike worship for all the Nation, are more upon the persecutors plots, and more enraged, then any. 3. God can preserve his own, in the faithful discharge of their duty, in ill times, in an admirable way, so that even their enemies themselves may wonder at it; for, say they, Is not this he whom they seek to kill? and yet he speaketh boldly and they say nothing to him; They wonder that, considering his boldnesse and the Rulers resolutions, he was not dispatched, seeing they might easily do it when he cast himselfe among their hands. But hereby they do also hold out, (though they considered it not) that there was an admirable providence of God about him, restraining them till his hour came. And indeed, it is no lesse then a wonder, to see Gods people carried through, amidst the many secret and cruel plots of men, Psal. 124.1. And it would be admired yet more by Saints, if they were privy to all the sore hearts enemies have for their miscarried designes. 4. It will never be mens honesty and courage in an evil time, that will hasten trouble upon them, before God see it meet to try them; But their fainting doth rather provoke God to send upon them what they fear, and would decline; for, of this Christs experience is an ample proofe; He was in the midst of enraged persecutors, he spake boldly, and yet say they, lo, they say nothing to him, they give him not so much as an ill word for his pains. 5. Wicked Rulers and persecutors, when they are worst, will never want instigatours to encourage them in it, yea, and to carp at them that they are not violent enough; for, such did these of Jerusalem prove to the Pharisees. 6. Free preaching is that which the world cannot endure, nor hear, without being enraged; for, that he speaketh boldly, is their eye-sore. 7. A visible Church may grow so corrupt, that it will be accounted the greatest crime and reproach that may be, to receive or professe the most necessary and fundamental truths; for, they account it a great indignity in Jerusalem, to know indeed that this is the very Christ. They have reason to acknowledge Gods mercie who live in times wherein it is their glory, and not their reproach, to avow this. And the godly, even in a visible Church, should be looking that their trial may come to that height in declining times. 8. Such as are in power, and do not rule for God, are justly contemptible, and slaves, in a sort, to them who follow them in wickednesse; for, the Rulers must take a taunt, from their persecuting associates and followers. 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ, and yet to persecute him and his truth; for, so much do these men grant, that if the Rulers knew he were the Christ, it was sufficient to turn them from their resolutions of killing him. 10. It is commendable that men, in matters of Religion, do not pin their faith upon the sleeve of any, how eminent soever they be, and though they were never so much esteemed by themselves; But that they have a reason of their hope in themselves; for, albeit these men erred dangerously in the particular, yet their principle is good in the general, that though the Rulers should beleeve him to be the Christ; yet they could not go along with them, so long as they thought they had reason to the contrary. 11. Errour is very dangerous and ensnaring; And albeit many may seeme to be led away by others into errour, yet experience will readily prove, that errour doth so bewitch them, as the tentation that drew them on, will not bring them off again; for, albeit they were drawn on, chiefly, by their leaders example, to oppose Christ, yet they professe that though their Rulers would come off yet they will not 12. Erroneous persons, and despisers of Christ, are much fostered in their way, by their conceit of their own knowledge, and even by a pretence that they know and respect Christ, more then any beside. Therefore, they make great boast of their knowledge, and particularly, of the Messiah whom they expected, and yet they are opposing him when he appeareth. 13. The not comparing of Scripture with Scripture, but taking any single sentence that seems to plead for what, we would be at, is a very great nursery and cause of errour; for, such is their reasoning here, they catch at one thing speaking of the Messiahs Divinity, and take no notice of other places with which that should have been compared. 14. The right way to read the Scriptures concerning Christ, is, to take up both these Scriptures which speak of his humanity and voluntary humiliation, and these which point out his Divinitie and glory, and see them all accomplished in him; Yet distinctly, so as we are not to expect that to be verified of his manhood which is proper to his Godhead: Nor yet that his Godhead in it selfe suffered any change by the personal union; for, herein also they failed in their reasoning, urging that what was said of the Messiahs Godhead should be verified of him according to his humane nature. 15. It any think it strange how these understanding men should so far mistake, seeing nothing was more clear and frequent in Scripture, then whence the Messiah is, as man, and that in respect of all circumstances, his mother, place and time of his birth, parentage, &c. They would consider, that (beside what may be spoken to afterward, of their sinning against light,) this people were so taken up with, and fostered by their traditions, in a dreame of Christs outward glory & pompe, that they could not heed nor understand any thing concerning his humiliation, how clearly so ever it was revealed. And of this we have a clear instance in the disciples themselves, who being taken up with the same dreame, could not understand Christ, when he spake most clearly of his sufferings, Mark 9.31, 32. Luke 9.44, 45. and 18.31, 32, 33, 34. And it teacheth, how dangerous a phrensie vain imaginations and delusions are, which will so possesse mens mindes, that clearest sun beams of truth will not be discerned by them, unlesse God in mercy recover them out of the snare of the Devil.