An exposition on the whole fifth chapter of S. Johns Gospel also notes on…An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on…

For Christ is the only Author and means, whereby we attain unto life; therefore the Scripture must needs give it unto Christ, else how could life be had in the Scriptures.

For Christ is the onely Author and meanes, whereby we attaine vnto life; therefore the Scripture must needs giue it vnto Christ, else how could life be had in the Scriptures.

Use, it shows whither we must go to find Christ, not to the writing of men, but to the Scriptures.

Vse, it shewes whither we must goe to find Christ, not to the writing of men, but to the Scriptures.

Further, from the time wherein Christ did utter this, viz. before any part of the new Testament was written, and therefore he must needs mean the old: we may note, that

Further, from the time wherein Christ did vtter this, viz. before any part of the new Testament was written, and therefore hee must needs meane the old: we may note, that

Vers 40. But ye will not come to me that ye might have life.

Vers 40. But yee will not come to me that yee might haue life.

Now follows the reproof of these Jews. which is in general for their incredulity, in that they did not believe in him, whom the Scriptures declared. This their incredulity is generally laid down, vers. 38. aggravated, first, by the causes thereof: first, ignorance, vers. 37.38. Secondly, wilfulness in this verse. Thirdly, want of love, vers. 42. Fourthly, ambition, v 44.

NOw followes the reproofe of these Iewes. which is in generall for their incredulity, in that they did not beleeue in him, whom the Scriptures declared. This their incredulity is generally laid downe, vers. 38. aggrauated, first, by the causes thereof: first, ignorance, vers. 37.38. Secondly, wilfulnes in this verse. Thirdly, want of loue, vers. 42. Fourthly, ambition, v 44.

Secondly, by the Issue, viz. condemnation, vers 45. &c.

In this verse we have to note, first a declaration of the sin it self, namely, obstinacy [ye will not come to me.]

In this verse we haue to note, first a declaration of the sinne it selfe, namely, obstinacy [yee will not come to me.]

Secondly, an aggravation of it, by the mischief following upon it, namely loss of life [that ye might have life.]

Secondly, an aggrauation of it, by the mischiefe following vpon it, namely losse of life [that yee might haue life.]

Note here first the inference of this upon the former. We have heard that they thought well of the Scriptures, and looked ⟨p. 86⟩in them to have eternal life, yet we see they come not v• to Christ, in and by whom they might have life. What is the reason of this? Surely their opinion was on a false ground, they looked for life by other means, then by Christ, as by their own righteousness, &c. Hence note,

Note here first the inference of this vpon the former. Wee haue heard that they thought well of the Scriptures, and looked ⟨p. 86⟩in them to haue eternall life, yet we see they come not v• to Christ, in and by whom they might haue life. What is the reason of this? Surely their opinion was on a false ground, they looked for life by other meanes, then by Christ, as by their owne righteousnesse, &c. Hence note,

Doct. They that are persuaded to attain life by false means, will never be brought to seek after the right means. Thus the Jews, Isaiah 30. and 31. trusting to Egypt, withdrew themselves from the Lord, the only means of their safety. Thus did the Scribes and Pharisees, Luk. 7.30. despise the counsel of God, whereas Publicans, Soldiers, Harlots, &c. came unto Christ. Why? Because these had no other ground to trust unto, whereby they might attain to life. But the Pharisees were full of many false persuasions of attaining to it by other means: Mat. 21.30. Luk. 1.33.

Doct. They that are perswaded to attaine life by false meanes, will neuer be brought to seeke after the right meanes. Thus the Iewes, Esay 30. and 31. trusting to Egypt, withdrew themselues from the Lord, the onely meanes of their safety. Thus did the Scribes and Pharises, Luk. 7.30. despise the councell of God, whereas Publicans, Souldiers, Harlots, &c. came vnto Christ. Why? Because these had no other ground to trust vnto, whereby they might attaine to life. But the Pharises were full of many false perswasions of attaining to it by other meanes: Mat. 21.30. Luk. 1.33.

Use is to teach us to take heed that our souls be not possessed with false persuasions.

Vse is to teach vs to take heed that our soules be not possessed with false perswasions.

The obstinacy and wilfulness of the Jews appears herein, that neither by the preaching of John, nor by the witness of God the Father given to Christ at his Baptism, nor yet by the testimony of the Scripture, they would be moved to believe in Christ.

The obstinacy and wilfulnesse of the Iewes appeares herein, that neither by the preaching of Iohn, nor by the witnesse of God the Father giuen to Christ at his Baptisme, nor yet by the testimony of the Scripture, they would be mooued to beleeue in Christ.

Doct. They that have the Word preached, and yet believe not in Christ, are guilty of the sin of obstinacy. They are scorners, Prou. 1.22. Read Ezek. 2. and 3. Matth. 23.37. Act. 2•.27.

Doct. They that haue the Word preached, and yet beleeue not in Christ, are guilty of the sinne of obstinacy. They are scorners, Prou. 1.22. Reade Ezek. 2. and 3. Matth. 23.37. Act. 2•.27.

For if a man have eyes, and yet see not the Sun when it shineth, shall we not think that he winketh of purpose.

For if a man haue eyes, and yet see not the Sunne when it shineth, shall we not thinke that he winketh of purpose.

Object. But the case is not so in spiritual things; Faith is not in our power; we have not these spiritual eyes to behold Christ of our own. How then can it be obstinacy, if we do not believe.

Obiect. But the case is not so in spirituall things; Faith is not in our power; wee haue not these spirituall eyes to behold Christ of our owne. How then can it bee obstinacy, if we doe not beleeue.