The first tome or volume of the Paraphrase of Erasmus vpon the Newe Testamente

¶ The .iii. Chapter.

[ The texte.] ¶There was a man of the phariseis named Nicodemus a ruler of the Iewes. Thesame came to Iesus by night and said vnto him: Rabbi, we know that thou art a teacher come from god, for no man coulde doe suche miracles, as thou doest, except god were with him.

AMongest many whiche had conceiued some good opi∣nion of Iesu by seing him do his miracles, there was a certain man called Nicodemus, who was of y^e phari∣seis secte: and one of the noumber of them whiche were taken emong the Iewes for chiefe rulers. Thys Nico∣demus knowing right wel that there were many of his ordre and secte, which did enuie Iesu, and lay in waite to doe hym displeasure, went vnto Iesu, but it was in the night tyme: declaring by that dede how he was as yet but weake & wauering in hys loue toward Iesu: whome although here∣tofore he had in great admiracion,* 1.1 neuertheles he woulde not for hys sake sus∣tayne anye losse of hys own renoume & glory emong men: nor yet for his loue would he be brought to be hated & enuied of his own cumpany: but this came rather of feare then of vngodlines, and surely more of worldly shamefastnes, then of frowardnesse: and of trueth this maner of shamefastnes hath so great power in some folkes myndes, that they whiche can litle regarde bothe theyr

goodes and their lyfe, cannot ouercome this kinde of affeccion, which is spe∣cially graffed in those hertes that be naturally disposed to gentlenes. For he which was the chiefest emong the rulers of the Iewes, was ashamed to bee taken for poore Iesus disciple. And he who was placed in y^e hiest seate of the Synagogue, feared to be put out of that place. But Iesus the moste milde and gentle teacher, who doeth not breake the broused reede, nor quenche the smokyng flaxe, did not repel or refuse the saied Nicodemus, that came to sa∣lute hym, though he were both fearfull and came out of due tyme, but doeth curteously receiue hym who was doubtlesse a weake spirited manne, but yet without malyce, and for that cause worthy to be promoted lytle by lytle, to higher thinges. Now byanby Nicodemus declaring how much he had pro∣fited by seyng Iesus doe his miracles, maketh suite to gette his good will with this preface. Maister, saieth he, we doe already euidently perceiue this thy doctrine not to be suche as the Phari••eis is, for the thyng it selfe dooeth shewe that thine autoritie of preaching is geuen the not of man but of God. For no manne coulde doe these miracles, which thou doest except God were present with hym and did helpe hym. Nicodemus dyd set forth this opinion concernyng Iesus, as an hye and great estimacion, howbeit it was farre vn∣der his dignitie: for Nicodemus supposed him to be none other, but summe Prophete whom God dyd fauour, and was present with in the doing of his miracles, as though he had not wrought them by his owne power.

[ The texte.] Iesus answered and sayed vnto him: verily verily I saye vnto the: except a manne bee borne frō aboue, he cannot see the kyngdome of God Nicodemus sayeth vnto hym: howe can a man be borne, when he is olde? can he entre into his mothers wombe and be borne againe?

But Iesus doeth neither reproue Nicodemus vnperfite opinion cōcerning him, neither doeth he forthwith boast of his owne greatnes: but with gentle and frēdly behauiour, litle by litle bringeth him that is so apte, & easy to bee taught, vnto further knowledge of more secrete misteries of the euāgelicall doctrine. The Iewes which had as yet drūke but only of y^e water of Moses lawe, whiche had knowen nothyng els but the baptisme of Iohn, neither had they yet tasted the wyne of the euangelicall doctrine, nor had been baptysed by the spirite and fyer: The Iewes (I say) vnderstode all thynges carnally, and for that cause were very rude & vnfit for the Philosophie of the gospel, whiche ••s all spiritual. Therfore our lorde did not cast him in the teeth with his ignoraunce, nor with his halting minde on both sides, in that he did par∣tely apply himselfe to the worlde, & partely to God, nor yet spake that thing to him which afterwarde he required of his disciples, when they were come to more knowledge, saying to them: whosoeuer shalbe ashamed of me afore men, I will be also ashamed of hym before my father. Our lorde, I say, did lay none of these forsaied thynges to his charge, but by his darke sayinges he causeth Nicodemus to vtter his ignoraūce, to the entent that litle by litle he may instruct him, and bring him from carnal affeccion to spirituall vnder∣standing. Nicodemus (sayth he) take this for a very suertie,* 1.2 except a man be borne again new, & as it were chaūged into a new man, he cānot see the king∣dome of God: So very new is this doctrine which thou desirest to learne of me. Forasmuche as Nicodemus thought that saying to be to no purpose, he aunswereth in dede ignorauntly and grossely, but neuerthelesse simply and plainly, saying: how is it possible that a man beyng already of so many yeres

as I am, can be borne again? Canne it any waye be brought to passe that he should entre into his mothers wombe, and come thence again and so be borne a newe?

[ The texte.] Iesus answereth: verily verily I saye vnto the, except a man be borne of water and of the spirite, he cannot entre into the kyngdome of God. That whiche is borne of the flesh is flesh, and that whiche is borne of the spirite is spirite.

Iesus beyng not offended euen with this so grosse an aunswere, vouche∣saueth gētelly to enterprete and declare what it is to be borne a new, or from aboue. Nicodemus (sayth he) the thing that I haue saied to the is most true. He that hath a will and desire to be hable to receiue the euangelical doctrine, must be borne again:* 1.3 but the maner of byrthe that I speake of, is after an o∣ther sorte: for it is not carnall but spirituall, and it doeth not consist in multi∣plying of bodyes by generacion, but in turnyng of sowles into a new forme: neither by this byrth be we made again the children of mē, but y^e children of God. Therfore be wel assured (as I toulde you euē now) that excepte a man be borne again by water & the holy gost,* 1.4 & of a carnall mā become spirituall, he cannot entre into the kingdom of God which is altogether spiritual. Lyke is borne of the lyke. That which is borne of the flesh, is none other thyng thē flesh: but that which is borne of the spirite is spirite. And verily as much dif∣ference as is betwene the flesh, & the spirite, betwene y^e body & God, so much is this generaciō (wherof I speake) more excellent then that which bringeth forth one body out of an other. They which be borne after y^e flesh, doe sauer none other thing but the flesh, nor beleue any thing to be, but y^t which they fele and perceiue w^t their senses. But those thinges which be not seen, be moste ex∣cellent, and of greatest strength, where as the flesh is weake and impotente.

[ The texte.] Meruayle not thou that I sayed to the, ye must be borne from aboue: The wynde bloweth where it li••teth, and thou hearest the sounde therof, but canst not tell whence it cummeth or whyther it goeth. So is euery one that is borne of the spirite.

Wherfore seying that there be two sundry wayes how to be borne: there is no cause why thou shouldest meruaile that the same veray man,* 1.5 which is once borne naturally after the flesh, wherby he might be the child of a man, should be borne again of the spirite inuisible, that thereby he maye be the childe of God, who is a spirite, & also might be made apte for the kyngdom of heauen whiche is spirituall and not carnal. But if thou doest not yet vnderstand me, take vnto the a similitude of suche thynges as be sumwhat agreable to spiri∣tuall thynges,* 1.6 and yet may be perceiued with our bodily senses. God in very d••de is a moste sincere and pure spirite, and very far of, from all bodily sen∣ses: but this ayre, wherby we be cōserued in life, & wherof we fele so great strength and profit, is called a spirite or wynde, bycause in cōparison of our bodies it is right subtile and fyne: but this kinde of spirite the wynde, is not stayed at mannes wil and pleasure, but of his owne violence is caryed why∣ther soeuer he list: spreading it selfe ouer all thynges, and putting into corpo∣rall thynges a meruailous force and strength. Sumtyme it bryngeth lyfe, sumtime death: it is otherwhyle calme and still, and otherwhile more boyste∣ous & violent: sumtyme it bloweth out of the East, sumtime out of y^e West, sumtime out of one part of the world, sumtime out of another, shewing him∣selfe by theffect therof: & so thou hearest the soūd of it whē thou seest no body at all, nor any thyng whiche thou canst catche or lay hand vpon: thou percey∣uest

that it is present, yet doest thou not see it when it cummeth, nor to what place it conueyeth it selfe when it goeth from thee.* 1.7 This spiritual birth is of lyke sorte. The spirite of God doth rauishe & transforme the myndes of men by secrete inspiraciōs: Therfore there is felt an vneffable strength & efficacie, and yet the thyng whiche is doen is not perceyued with our iyes. And they whiche be thus borne again, be not now led with a worldly & carnal spirite, but with the spirite of God, whiche geueth life to all thinges and gouerneth thesame.

[ The texte.] Nicodemus answered and sayed vnto him: How can these thinges be? Iesus answered and sayed vnto hym: Art thou a maister in Israel and knowest not these thinges?

Nicodemus being as yet rude and grosse, did not repugne against Iesus, but not perceyuing the meanyng of his woordes, and desirouse also to haue those thynges, which he had heard, more plainly declared, sayeth to Iesus: By what meanes can these thinges be brought to passe that a man of bodily substaunce should be turned into a spirite by a newe byrthe,* 1.8 and of God bee borne godlyke? Nowe Iesus to declare that those thinges which pertaine to the heauenly doctrine are not perceiued with mans reason, but rather are cō∣prehended with fayth, and shewyng lykewyse that the philosophiers of the world being proude of their naturall wytte, were vnapte to be taught these thinges, yea & the Phariseis also whiche stoutly professed the litterall sence of the lawe,* 1.9 when in dede they knewe not the spiritual meanyng therof: but to declare therfore that this his doctrine is thesame wisedom which the father of heauen would hyde from worldly persones, & open to them which as tou∣chyng the world, are simple witted, & taken for fooles: Iesus (I say) maketh this answer to Nicodemus saying: thou art taken for a maister in Israel, and professest thy selfe to be a teacher of the people, & art thou ignoraunt in these thinges which thou oughtest most chiefly to knowe? how farre of then are the common sorte of people from spirituall doctrine, if thou being so great a tea∣cher of the people, doest not vnderstād these thinges? but in the meane while it shal profit thee to beleue that thing which thou canst not vnderstād. Faith shall cause the to feele and perceiue these thinges although thou seest thē not: for if thy witte cannot serue thee, to come to the full knowledge of the nature and violence of this worldly ayre, when thou felest it with thy sences, howe shalt thou attaine to the knowledge of these thinges which are farre hier and further of from al bodily senses? For truly in as much as they be godly, they doe farre passe and surmounte the capacitie of mennes myndes, except theyr myndes be inspired with the holy ghoste.

[ The texte.] Uerily verily we speake as we doe knowe, and testifie that we haue seen, and ye receyue not our witnes. If I haue toulde you yearthly thinges, and ye beleue not, how shall ye beleue yf I tell you of heauenly thynges?

But thou mayest surely and safely beleue me whiche doe not onely by in∣spiracion feele these thynges that be heauenly, or haue only heard them after such sorte as the Prophetes did (of whose numbre thou takest me to be one) but we speake thinges wherof we haue full proufe & sure knowledge,* 1.10 yea & we beare witnes to you in earthe of y^e thing which we haue seen in hea∣uen. But ye which be not yet borne again by the spirite, doe not beleue these spirituall thinges. Ye beleue a man when he heareth witnes of those thinges which he hath seen w^t his bodely iyes, & yet ye doe not credit him, who being

heauenly himselfe, hath seen heauenly thinges with his spirituall iyes. As heauenly thinges be of more certaintie then earthly thinges: so they be more assuredly perceyued of hym which hath heauenly iyes. Uerily our Lord Ie∣sus spake these thynges couertly and darkely, signifying that he was natu∣rally God, although he caryed about a mortall body: and to shewe also that this witnes which Nicodemus did attribute to hym as an hye thing (that is to say that he was sent from God) was farre vnder Iesus dignitie, after his sorte of meanyng whiche he spake it: for Nicodemus as yet iudged no higher thing of Iesu, but that he was sent from God as we reade other Prophetes haue been, and in suche wyse as Iohn also was sent from God. But the sonne of God was after an higher sorte sent from God, who alwaie had been with God the father, before he was sent: yea and euē then was with the father as touching his godhead: by reason wherof, he neuer departed from the father. And for because those thinges which hertofore Iesus had spoken cōcerning how to be borne a new by water & spirite, might appere to grosse or rude for the highnes of this misterie, that is to say how Gods nature & mans should be vnited together in one person, that thesame person should lyue in earth a very mortall man, and be so immortall God still remaynyng with his father in heauen: Therfore (I say) Iesus spake further, saying: If you, by reasō of your carnal and fleshly minde, doe not beleue me speakyng to you as yet but of earthly thinges, how will ye beleue me, if I shal tel you those thinges that be altogether heauenly? which neuertheles both I my selfe haue seen, & kno∣wen more assuredly then ye knowe these thynges which ye see with your bo∣dily iyes.

[ The texte.] And no man ascendeth vp to heauen, but he that came downe from heauen, euen the sonne of manne whiche is in heauen. And as Moses lifted vp the serpente in the wildernes, euen so must the sunne of manne be lifte vp: that whosoeuer beleueth in hym, peryshe not but haue e∣ternall lyfe.

For who emong eyther menne or angels was euer able to ascende vp to heauen, there to beholde celestiall thynges, and presently to looke vpon the diuine nature as it is in dede?* 1.11 No mā at al ascendeth vp into this heauen, but the sonne of man, who came downe from heauen into the earth: and the very same doeth yet still remaine in heauen, beyng neuer seperate from the perfite beholding of the godhead, albeit in the meane while he semeth here in earth, to be base & litle regarded. But thus it was thought mete to y^e determinaciō of God, to declare his glory to y^e world by worldly reproche, & lowe estate: to thintent y^t by the very same way, men after they haue forsakē false glory: should make haste to the true and eternall glory. And if any manne aske what necessitie compelled the sonne of God to come downe from heauen, & to lyue here in earth as a poore abiecte persō: truly none other thing was cause ther∣of, but the moste hye and excellent loue of God the father toward mankynd, for whose saluaciō he hath geuen his only begotten sonne to suffer death, yea and suche a death as is moste shameful after the worldes estimaciō, his will was to bestow & geue one for the saluaciō of al men.* 1.12 Nicodemus (sayth he) let not this thyng seme to thee to be suddayne and straunge, this is the very thyng which Moses by a figure did signifie should come, when, at such time as the people did perishe thorow the vehement inuasion of serpentes, he did hang vp a brasen serpent vpon a stake: that whosoeuer had loked therupon, should be safe from the deadly biting of the serpētes. Therfore as that bra∣sen

serpent hauing in dede the likenes of a venemous beaste, but yet beyng so voyde of all venome, that it did also helpe others whiche were poysoned, was hanged vp in the desert, that all men might see it, for their safetie: so muste the sonne of man be exalted, to th••ntent that all, which thorowe faith shall lifte vp theyr iyes vnto hym, maye be deliuered frō the deadly poyson of synne, that not onely the people of Israel, but generally what manne so euer with a pure herte putteth his full truste in hym, should not perishe, as subiect to sinne which brin∣geth euerlastyng death: but thorow the death of one innocent, shoulde obtayne eternall lyfe. Trulye our lorde Iesus by this maner of darke sayinges opened to Nicodemus the misterie of his manhed, and of redemyng the worlde by the crosse: albeit he was not yet able to receyue and vnderstande these thynges. In the meane while declaryng therewithall, howe great difference was betwene them whiche did reade the lawe after a carnall sence consideryng nothyng but the plaine story therof, and them, whiche by inspiracion of the holye ghoste (of whom heretofore we haue spoken) did perceyue the mistical sence that l••eth hid, couered ouer with the texte. But neuertheles our lorde Iesus did then, as it wer, sowe seedes of fayth into Nicodemus minde: that hereafter he might per∣ceiue this thyng to haue been doen not by casualtie or chaunce, but by the ap∣poyntment of God: and so the good seede beyng receyued into apte grounde, might bryng furth in due tyme, the fruite of faith, not only in Nicodemus hert, whiche did heare these thynges, but also in all theyr myndes, vnto whom these thynges should be declared by his reporte.

[ The texte.] For God so loued the worlde, that he gaue his onely begotten sonne, that whosoeuer beleueth in hym, should not perishe, but haue euerlastyng life. For God sent not his sonne into the worlde, to condemne the worlde, but that the worlde thorow him might be saued. He that beleueth in hym is not condemned. But he that beleueth not is condemned alreadye, because he hath not beleued in the name of the onely begotten sonne of god.

For who would haue beleued the charitie of God to haue been so greate towardes the worlde beyng rebell to hym,* 1.13 and giltie of so many great faultes, that not onely he did not reuenge the vngraciouse actes that had been commit∣ted therin, but also sent downe his onely sonne from heauen into earth, and de∣liuered hym to suffre death: yea euen the moste shamefull death of the crosse, to thintente that what man soeuer would beleue in him, wer he Iewe, Grecian, or neuer so barbarouse, should not perishe, but obtaine eternall lyfe, thorowe the fayth of the ghospel. For albeit that in tyme to come the father should iudge the vniuersall worlde by his sonne at his last cummyng, yet at this tyme, whiche is appoynted for mercie, God hath not sente his sonne to condemne the worlde for the wicked dedes therof, but by his death to geue free saluacion to the worlde thorow faith.* 1.14 And leste any body perishyng wilfully, should haue wherby to ex∣cuse their owne malice, there is geuen to al folkes an easie entrie to saluacion. For satisfaccion of the faultes committed before, is not required: neither yet ob∣seruacion of the law, nor circumcision: only he that beleueth in hym shall not be condemned:* 1.15 forasmuche as he hath embraced that thing, by the whiche eternal saluacion is geuen to all folkes, be thei neuer so muche burdened with synnes, so that thesame person after he hath professed the ghospell, dooe abstayne from the euil dedes of his former life, and laboure to go forward, to perfect godlines according to the doctrine of him, whose name he hath professed: but whosoeuer contemnyng so great charitie of God towardes hym, and putting from him∣selfe the saluacion that was freely offred hym, doeth not beleue the ghospell: he

hath no nede to be iudged of any body, forasmuche as he doeth openly condēne himselfe, and reiectyng the thyng, wherby he mighte attaine eternall lyfe, ma∣keth hymselfe giltye of eternall payne. God hath offred saluacion to all folkes by his onely begottē sonne, and y^t thorow faithe, to thyntent we maie knowlege and wurshyp hym as the auctour of saluacion, and put the hope of all oure fe∣licitie in hym. Whosoeuer refuseth thus to do and despiseth the goodnes of god beyng so readie to be had, and dishonoreth his sonne, whom the father woulde haue to be honored, and also estemeth as nothyng his death that he suffred for vs, that person (I saye) doeth declare himselfe euen in very dede to be woorthy of euerlastyng punishement. For who perceyueth not hym to perishe of good right, and thorow his owne faute, whiche willingly & wittyngly doeth embrace that thing, by the which he perisheth, and resisteth that thyng, wherby he might haue recouered health?

[ The texte.] And this is the condemnacion, that light is come into the worlde, and men loued darkenes more then lighte, because their dedes were euill: for euery man that euill dooeth, hateth the light, neither cummeth he to the light lest his dedes should be reproued: but he that dooeth trueth, cūmeth to the light that his dedes maye be knowē how that they are wrought in god.

Errour and synnes be the darkenes of myndes, and synnes doe ingender euerlastyng death. The sonne of God is the lighte of the worlde: for the lighte is trueth,* 1.16 to beleue him is euerlastyng health. Therefore when thorowe the bountifull goodnes of God, light came into the worlde, whiche was blynded thorowe lacke of knowledge of the trueth, and with innumerable vices, to thin∣tent that the trueth beyng knowen, it should be conuerted and saued: yet men loued theyr owne darkenes, more then the lyght that was sente from heauen. If the sicke man perishe, whiche hideth his disease from the phisician, because he would not be holpen, dooeth not he geue iudgemente of hymselfe that he pe∣risheth thorowe his owne faute? So menne that were altogether geuen to the worlde, did refuse the light when it was offred them▪ because their workes were euill. For as he whiche committeth a shamefull acte, dooeth loue the darke nighte▪* 1.17 and shunneth the light of the sunne, leste his deedes should be knowen, so thei whiche know themselues giltie, hate the light of the euangelical trueth, by the whiche all foule and naughtie doinges are bewrayed, because thei might be amended: for he cannot be holpen that loueth his disease. The sinner must m••slyke himself, that he may please God. But he whose workes be good, loueth the light of the sunne, that he maye be commended for his well doyng. So he that hath a good cōscience, or at least he whiche desyreth to be healed, and doeth not dissemble or coloure his synnes:* 1.18 (for this is also a kynde of trueth to know∣lege the euill that is in thee, and to couet the good thyng which thou lackest) he, I saye, doeth willyngly offre hymselfe to the light of the gospell, that his wor∣kes maye be made manyfest: and those dedes which be good maye be praysed, bycause they procede not from the spirite of the worlde, but from God: and those whiche be euill maye be corrected and amended. But they whiche doe presumpteously attribute to themselues perfit righteousnes by the obseruaci∣on of the lawe, when inwardly their myndes swimme in vices, they also which sette their felicitie in the defenses of worldly wisedome, and in the commodities of this worlde, eyther they lyue in great darkenes in case they belieue this in their herte, or els they liue in greatter darkenes, yf they being blinded with

their naughtie affeccions, doe stifly vphold and mainteine that thyng, which they perceyue to be euill; and obstinately refuse that thyng which they see to be helthfull. Our lorde Iesus dyd (as it were) lay vp in store certain seedes of suche like misteries, in Nicodemus harte. And verily this is that Nicode∣mus, which afterwarde did defende and aunswer for Iesu, against the false surmises of the Phariseis by meane of his autoritie, saying, howe no manne ought to be condēned, but vpō due prose of his actes. This is he also which dyd honour his buriall with his seruice, when he was dead.

[ The texte.] After these thinges came Iesus and his disciples into the lande of Iewry, & there he taried with them, and baptised, and Iohn also baptised in Enon besides Salim, because there was muche water there: and they came & were baptised, for Ihon was not yet cast in pryson. And there arose a question betwene Iohns disciples and the Iewes about purifying. And they came vnto Iohn, & sayed vnto him: Rabbi, he that was with the beyonde Iordan (to whom thou barest witnes) beholde thesame baptiseth, and all men come to hym.

Iesus then, after he had laied these foundacions of the glory of the ghos∣pel in Galile,* 1.19 and Ierusalem, to thintent he might more and more be knowen abrode, went into the lande of Iewry, which countrey had his proper name of Iudas the autor of that tribe, of the which Iesus lineally descended. And there he taried a lytle whyle with his disciples, beginnyng his euangelicall preaching with thesame principles wherwith Iohn had begun. For he dyd allure them to penaunce, & did baptise them. And at that tyme also Iohn dyd stil baptise, for Herode had not yet put him in prisō. But now he did not bap∣tise in Iordan as he was wounte to doe, but in a place lesse notable, whiche was called Enon,* 1.20 not farre from Salim, (whiche signifieth in the Syrians tongue, guishyng streames of water) by the reason wherof, there was plētie of water to baptise the people withal. Many did come to that place, & were baptised of Iohn: Sum went to Iesus, and were baptised of his disciples. And by this occasiō certain Iohns disciples did enuy Iesu, forasmuch as concerning he himselfe was lately baptised of Iohn: & had behaued himselfe as though he had been his disciple, & also had been cōmēded & set furth to the people by his witnes, he would now sodainly make himselfe equall to him: yea & moreouer preferre himselfe before hym, in that his disciples did take vpon them the thyng,* 1.21 which hitherto none but Iohn had doen. And first of al they laboured to withdraw the people frō the baptisme of Iesus disciples, & went about to perswade them that Iohns baptisme was of more effecte, in washyng awaye of synnes,* 1.22 then the baptisme of Iesu. When they coulde not perswade the people to beleue this, they wente to Iohn, makyng their com∣playnt to him, thinking that he would be miscontented therwith, and by sum meanes stay this their griefe & grudge. But this worldly affecciō of Iohns disciples, did y^e more set furth Christes glory, & caused Iohn to testifie more manifestly of Christ. And they doe cōplaine of the matter w^t these woordes. Maister (say they) he that was lately w^t you,* 1.23 when you did baptise besydes Iordan, & was baptised of you himselfe, yea & euen he whom ye did cōmend with your witnes emonges the multitude, when he was vnknowē to al fol∣kes, now taketh vpon him to doe as you did, that is to say, to baptise opēly: and all menne runne on heapes to him, by which thyng it must nedes come to passe, that by hym thyne autoritie shall be darkened. Iohns disciples spake

these thynges of a certaine carnall affeccion, desiryng to haue their maisters glory and renoume to be dayly increased, and for this cause they dyd enuy Christe, whose autoritie semed to hynder Iohns estimacion.

[ The texte.] Iohn aunswered and sayed: A man can receyue nothyng excepte it be geuen hym from hea∣uen. Ye your selues are witnesses, howe that I sayed: I am not Christe, but am sente before hym. He that hath the bryde, is the bridegrome, but the frende of the bridegrome which stan∣deth, and heareth hym, reioyseth greatly, because of the bridegromes voyce. This my ioy therfore is fulfilled: he must encrease, but I must decrease.

When Iohn had heard these thinges, he did so goe about to remedie the e∣uill desyre of his disciples, that he dyd not onely shewe himselfe not to take greuously that the dayly increase of Iesus glory should darken his, but also did greatly reioyce therat. He shewed that he had fully accomplyshed the of∣fice that he was charged withall, & that now Christes tyme was come, who should performe thinges far more excellent. Therefore he answereth on this wise. Why will ye glory in me, of a carnall and worldly affeccion? doe ye de∣syre that I should make my selfe greater then I am? Man can haue nothyng, except it be geuen hym from aboue.* 1.24 For these thinges be not doen by mannes helpe and strength, but by the autoritie of God: that office which he hath as∣signed to me, according to my habilitie, thesame haue I perfourmed fayth∣fully. I haue doen the office of a goer before: I haue allured and prouoked men to penaunce, warnyng them that the kyngdome of heauen was at hande. With the baptisme of water I haue prepared many to the baptisme of the spirite and fier:* 1.25 I haue shewed you whom ye ought to folowe from hence forth, & of whom ye must aske perfecte health. If ye regard myne autoritie, why doe ye not geue credite to my woordes? your selfes can beare recorde, that I haue diuerse times openly confessed my selfe not to be Christe, whom many toke me to be: neyther y^t I was sente for any other purpose but that I going before, should make redy the waye for him against he came. I am his seruaunt, he is Lord of all thynges. But if he now begin to be knowen to the worlde, & that his fame and renoume doeth derken myne, I reioyce that my witnes was true. For I did only wish & desire, that my seruice myght growe to that ende and effecte.* 1.26 For as the bryde is his by right, whiche is the very bridegrome in dede, and yet he whiche is not the bridegrome but onely his frende, doeth not enuy the bridegromes felicitie, nor taketh his spouse from him, but reioyseth on his behalfe, whom he loueth in his herte: and holdyng his peace standeth by him, & also with great ioy of mynde heareth the voice of the bridegrome whiles he talketh with his spouse: so I, who haue wished for nothing more, then that he should knowen to be so great a man, as of trueth he is, & that I should be no more taken for a greater man than I am in dede, doe greatly reioyce, in that I perceiue this matter to haue so good suc∣cesse. Of right he must encrease, which hitherto hath been reputed to be much lesse, then he is in dede. And it is mere that I should decrease, who haue al∣waye be taken to be greater then I was. Thus it is expedient for mans sal∣uacion, both that myne estimacion should be darkened, and his glory should dayly growe greater: and that my disciples should leaue me, & goe to him: in comparison of whose power, myne is but weake and of none effecte. And my baptisme is as farre vnderneth his, as fire is of more might then water.

[ The texte.] He that cummeth from on hye, is aboue all. He that is of the yearth, is yearthly, and spea∣keth of the yearth: He that cummeth from heauen is aboue al, and what he hath seen & heard,

that he testifieth, & no mā receiueth his testimonie. He that hath receiued his testimonie, hath set to his scale, that God is true: for he whom God hath sent speaketh the woordes of God.

It is mete that yearthly thinges should geue place to heauenly, worldely to Godly, vnperfite to thynges perfite. He that cummeth from the earth, is earthly, and speaketh thinges that be earthly and base. For what other thing can man speake but thynges pertayning to man?* 1.27 but he whiche is come from heauē excelleth al men, be they neuer so great. We haue receyued but a small knowledge of heauenly thinges, & as we are able, so we testifie: but he doeth beare witnes moste faithfully emong men, of that thyng whiche he hath seen and heard in heauen with his father. And men haue me in admiracion, who am muche his inferiour, but no man almoste receiueth his witnes: they doe require me that am but a seruaunt, to beare recorde of hym. And they refuse the witnes that he beareth of his father. And in dede yf any bodie doe not trust me, he doeth but mistrust a man: yf any doe not beleue hym, whiche is the only sonne, as the father hath witnessed with his owne voice, that person maketh God a lier. The Iewes doe wurship the father, and they contemne and dishonor his sonne whom he sent: howbeit euery reproche & iniury doen to the sonne redoūdeth to the father. Therfore whosoeuer receiueth the wit∣nes of the sonne, he geuing credit to the sonne, doeth certainly affirme God to be true, whiche speaketh in the sonne. For the sonne which is sent from the fa∣ther, speaketh not the woordes of a mā, but the woordes of God. God hath spoken bothe by the Prophetes, and also hath made euery man partaker of his spirite, accordyng as they haue been able to receyue it. But God hath ge∣uen his spirite to this his onely sonne, not after any certaine measure, but he hath powred vpō him, the whole fulnes of his spirite, so that the father hath nothyng, but the sonne hath thesame.

[ The texte.] The father loueth the sonne, and hath geuen all thynges into his hande. He that beleueth on the sonne hath euerlastyng lyfe. He that beleueth not the sonne, shall not see lyfe, but the wrath of God abideth on hym.

And whatsoeuer the incredulitie of men would take from the sonne, the fa∣ther imputeth it to be taken from himselfe: for the father loueth his only sōne most intierly,* 1.28 and hath put in his hande, the whole summe of all thynges, not depriuing himselfe of his owne power, but maketh that vertue and power which he hath, common to both. And what thing soeuer God hath willed to geue and bestowe vpon mankynde, his pleasure was to geue it by his sonne. And verily he offreth to all men no small or meane thyng, for he offreth euer∣lastyng lyfe, but by hym whiche is the only fountayne of eternall lyfe: how∣beit that person maketh hymselfe vnapte to receyue this so excellent a gyfte, whiche refuseth to take it. And surely he refuseth it, whiche doeth not beleue that the sonne can geue and perfourme that whiche he promiseth. Moreouer he doeth charge the father with vntrueth, as who sayeth he should promise by his sonne vaine & vntrue thinges. Therfore the rewarde of belefe is great: and the punishment of vnbelefe is fierce and terrible. For of trueth, whosoe∣uer putteth his hope and trust in the sonne, hath already the sonne, and who∣so hath the sonne,* 1.29 hath eternall lyfe. Contrariwyse he that trusteth not in the sonne, forasmuch as he hath, as it were closed vp his owne iyes, that he can∣not behold the light, he shall not see lyfe, because this lyght is the lyfe of men: but he continewyng in his sinnes, remaineth bounde, and gyltie of the ven∣geaunce and wrath of God, that is to say, euerlastyng death.

Notes

• * 1.1

  The same came to Ie∣s{us} by nighte &c.
• * 1.2

  Iesus an∣swered. &c.
• * 1.3

  Except a mā be borne of water and of the spirite.
• * 1.4

  That whiche is borne of fleshe. &c.
• * 1.5

  Meruaile not thou that I sayd to thee, ye must be borne from aboue.
• * 1.6

  The winde bloweth. &c
• * 1.7

  So is euery one that is borne of the spirite.
• * 1.8

  Howe can these thyn∣ges be?
• * 1.9

  Art thou a maister in Israel? &c.
• * 1.10

  We speake as we doe knowe. &c.
• * 1.11

  No manne ascēdeth vp to heauen.
• * 1.12

  As Moses lyfted vp y^e serpent.
• * 1.13

  He gaue his one▪ ye begotten sonne.
• * 1.14

  He that be∣leueth on him is not condemned
• * 1.15

  Because he hath not be¦leued.
• * 1.16

  Men loued darkenes more then lyght.
• * 1.17

  Because theyr woor∣kes were e∣uill.
• * 1.18

  For euerye man y^• euill doth hateth the light.
• * 1.19

  He taried with them and bapti∣sed, and Iohn also baptised, &c.
• * 1.20

  There was muche wa∣ter. &c.
• * 1.21

  And there a¦rose a que∣stion, &c.
• * 1.22

  And they came vnto Iohn.
• * 1.23

  All men come to him.
• * 1.24

  A man can receyue no∣thīg excepte it be. &c.
• * 1.25

  Ye your sel¦ues are wit¦nesses. &c. I am not Christ, but am sent be∣fore hym.
• * 1.26

  He y^t hathe the bryde is the bryde∣grome.
• * 1.27

  What he hath seen, & heard that he testifieth
• * 1.28

  The father loueth the sonne. &c.
• * 1.29

  He that be∣leueth not the sonne shall not see lyfe.