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

¶The .v. Chapter.

[ The texte.] ¶After this was there a feast daye of the Iewes, and Iesus went vp to Ierusalem. And there is at Ierusalem by the slaughter house, a poole (which is called in the Hebrue toungue Bethsaida,) hauing fyue porches, in which lay a great multitude of sicke folke, of blynd, halt, and withered, waiting for the mouyng of the water, for an Angell wente downe at a certain season into the poole, and stired the water: whosoeuer then first (after the stirring of the wa∣ter) stepped in, was made whole, whatsoeuer disease he had.

AFter that Iesus had in this wyse begunne his matters among the Samaritanes, and the people of Galile, he goeth again to Ierusalem, euen about the feast of Pen∣thechost, intendyng there by reason of the great resorte of people, to declare & setforth his autoritie to many, and to reproue y^e Phariseis of their infidelitie, (whiche swelled in pryde through false perswasion of holines and knowledge) whom nowe the Samaritanes & hea∣then did so muche excell.* 1.1 At Ierusalm verily there was a poole or a certayne depe lake of water, whiche the Grekes calleth probatica, takyng that name of cattell, because the priestes were wonte there to washe the sacrifices that were to be offered: and of a lyke reason it is called in He∣brue Bethsaida, as a mā would say, a slaughter house, or an house of cattel. This lake hath fiue porches ouer it. In these porches lay a great numbre of men that were sicke of diuerse bodily diseases: and besydes that, there was a great multitude of folkes that were blynde, that halted, and were lame, abi∣ding and lokyng for the mouyng of the water: for the Angell of the Lorde went downe at certaine times into the poole, and therwithall the water was moued: who so than (after the Angell had stiered the water) stepped first into the poole, he was made whole, were he sicke, or whatsoeuer bodily mayme he had. And euen at that tyme was this a figure of baptisme, wherby the fil∣thines and diseases of our soules (be they neuer so deadly) are washed away at once, so often as the office of the baptiser & Gods operacion from aboue, be concurrant with the element of the water. There is no doubte but by this occasion muche people at that time were in that place, either of such as were gathered together there, to beholde and see what was doen, or els of them whiche dyd attende vpon the sicke folkes that lay in the fyue porches.

[ The texte.]

And a certayne man was there, whiche had been diseased .xxxviii. yere: when Iesus sawe hym lye, and knewe that he nowe long time had been diseased, he sayeth vnto hym: wylt thou be made whole? The sicke man aunswered him: Syr I haue no man, when the water is trou∣bled, to put me into the poole, but in the meane time while I am aboute to come, an other step∣peth downe before me. Iesus sayeth vnto him: ryse, take vp thy bedde, and walke. And imme∣diately the man was made whole, and toke vp his bed and walked.

And because the miracle myght be the more notable, Iesus did chose out from among all the sicke folke, one whiche was of them all furthest frō hope of recouery, whose disease was dangerouse and almoste incurable, and had also holden hym a long tyme: finally the saied manne moste of all lacked the helpe and succour of other men, & was so poore, that he was not able to pro∣uide any man, by whom he might at due tyme be caryed downe into the wa∣ter. Nor any one of the multitude was cured but only he, whose chaūce was first to goe downe into the water. This mans great misery must nedes set∣forth the greatnes of the miracle, and thesame mans faith helped muche to the example of other. For the palsie had vexed him .xxx. yeres together: to teache vs that there is no disease of the soule so deadly and of so long cōtinu∣aunce,* 1.2 but that baptisme and faith in Iesu, may easily take it awaye. Ther∣fore when that moste mercifull Iesus had beholden this sicke mā of the pal∣sey, whom euery body pitied, lying withall his membres looce & shakyng by reason of that disease: & also perceyued that sickenes so muche the more to be dispayred of, for that it had holden already the miserable creature thirtie yeres together:* 1.3 Iesus, I saye, beeyng moued with mercy, sayed vnto hym: wilt thou be made whole? wyllyng to declare hereby to the standers by, the fayth & sufferaunce of that man, & also to make them besydes this, perceyue the violence of that disease, declaryng therby, howe no man can be cured of the vyces of the soule, vnles he hate his owne sickenes, & haue a desyre to be made whole. For it is not to be doubted but that he desired health, whiche so many yeres had lyen besydes that poole with a constante hope of health, and being so ofte disapointed,* 1.4 ceased not from his hope nor dispaired. Therfore the sicke man of the palsey, made no aunswer to Iesus question, and yet con∣ceyuing some good hope vpon his so cherefull demaunde, sheweth that he lacketh no will, nor that he mistrusteth for all the greatnesse and long conti∣nuaunce of his disease, but that he should be healed, in case he were brought into y^e poole: howbeit (he sayth) he lacketh a man to helpe to beare hym, who myght in due season cary hym into the poole, assone as the water should be stirred. For when other perceiued that y^e poole was stirred, euery man made haste for himselfe to entre first & so to obteine alone the benefite of helth: but as for the sayed sicke man, being slowe by reason of his disease, & lackyng one to beare hym, dyd but in vayne crepe forth towarde the lake, for asmuche as an other had gon into it before hym. Truely the sicke mannes meaning in this his saying was lowely and shamefastly, to desire Iesus that he beyng a man of strength, & piteouse as it semed by his woordes, would when time were, cary him downe into the poole: whiche thing he durst not requyre of hym o∣pēly: but yet after he had disclosed his necessitie, he shewed what hindred his helth, for the sicke man knew not Iesus. But Iesus being well pleased with the mans pacient sufferaūce, whiche did not as the moste parte of suche mise∣rable creatures are wont to doe, that is to say, cry out, wishe himselfe dead, and cursse the daye he was borne in: neyther was he offended with Iesus as∣kyng

him whether he would be made whole or no, and therfore did not saye or make any clamour that Iesus had him in derision: our Lord being in like∣wyse moued with his so constant hope to recouer his helth, and in conclusi∣on willing to shewe, both that they which were healed by the mouyng of the foresayd poole, were cured by his power, & that it was an easy & ready thing for hym, euen only with a becke to take awaye all diseases, both of body and soule, he saied vnto the sicke man: ryse, take vp thy couche, and goe thy waye. And the woorde was no soner spoken, but the man was healed, & so healed, that not only he was clerely deliuered frō his disease, who els should haue been fainte and feble, like as they are wont to be, which are cured by phisike: but this man (I saye) was so throughly healed, y^• without any stay of mans helpe, he rose vp vpon his fete, caried awaye his bed vpon his shoulders, & so beyng strong inough to beare his owne bed, did walke forth, and bare it home in all mennes sight, as a remembraunce of his long continued disease.

[ The texte.] And thesame daye was the Sabboth. The Iewes therfore sayed vnto him that was made whole: It is the Sabboth daye, it is not lawfull for the to carry thy bed. He aunswered them: he that made me whole saied vnto me, take vp thy bed and walke. Then asked they him: what man is that whiche saied vnto the, take vp thy bed and walke? He that was healed wist not who it was: for Iesus had gotten himselfe awaye, because that there was prease of people in that place.

* 1.5And it was the Sabboth daye whan the sicke man of the palsey dyd these thinges, wherat the Phariseis toke occasion to finde faulte with him: which Phariseis did supersticiously mainteine suche thinges of the lawe, as were carnall & geuen but for a time: and contēned those thinges which were chiefe and should still continue: amonges thē it was counted a wicked dede to doe any busines on the Sabboth daye, but to deceyue their neyghbour vpon the Sabboth daye, they toke it but for a trifle. They would haue it seme an vn∣godly thing that a poore sicke mā should cary away his bed vpon the Sab∣both daye, but to grudge and enuy his helth, they thought it no faulte. They knew this man which was sicke of the palsey well inough, & that he had lyen sicke many yeres. They did well perceiue that he was nowe strong, and had no tokē or apparance of his disease in him. Of so great a miracle, they ought both to haue glorified God, and to haue reioysed in his behalfe which was cured, vnles they had been very wicked against god, & enuiouse toward their neighbour. Therfore these, like peruerters of true religion, fall in hand and chide with him, which caried awaye his couche. This is the Sabboth daye (say they) which ought to be kept with rest & quiet. It is not lawfull for the to cary awaye thy couche: he not dissemblyng the benefite that he had recey∣ued, & to deliuer hymselfe from their enuy of that faulte, by the autoritie of Iesu, shewyng that he which coulde doe so great a thyng with his woorde, semed to be greater than either man or the Sabboth daye, the poore man (I say) maketh this answer to y^e spitefull Iewes: he that made me whole with his very woorde only, commaunded me to cary awaye my couche & walke. When they heard this (wheras they ought by reason of the miracle to haue beleued it) they did not only enuy him that was cured,* 1.6 but also wēt about to deuise matter against him by whom he was cured: who is y^e man (saye they) whiche badde thee cary awaye thy couche and walke? for they would haue burdened him with the faulte of breaking y^e Sabboth day, as they had doen many tymes before. Nowe he that was healed, knewe not Iesus by name,

but onely by sight: howbeit at that tyme he coulde not shewe hym vnto them, because that Iesus after he had spoken to the sicke man of the palsey, immedi∣ately withdrewe hymselfe from the multitude: partely lest his presence shoulde more prouoke the Iewes enuy, and partly that he beeyng absente, the miracle should be the better knowen by the reporte of hym whiche had felte the benefite of health.

[ The texte.] Afterwarde Iesus found him in the temple, and sayde vnto hym: behold, thou arte made whole, sinne no more, lest a wurse thyng happen vnto thee. The man departed and tolde the Iewes that it was Iesus whiche had made hym whole. And therfore the Iewes dyd perse∣cute Iesus, and sought the meanes to slea hym, because he had doen these thinges on the Sab∣both daye.

But after the miracle was made manifest and euidently proued, Iesus wil∣lyng that the autour therof also should be knowen, when he met with the man vpon whome he had bestowed that benefite of health, he sayed vnto hym: be∣holde, thou hast obteyned health,* 1.7 and art deliuered from the bodelye sickenes whiche came to the, by reason that thy soule was sicke, I haue cured thee of bothe those diseases. Take thou good hede hereafter that thou fall not agayne into thyne olde former synnes, and therby cause thy selfe to haue some wourse disease. Therfore after the man that was made whole knewe that this was he whiche before had commaunded him to carrye awaye his couche, and whiche nowe also hauyng testified himself to be the authour of health, did monish and warne hym to beware leste he shoulde fall agayne into some sorer and wurse disease, by committing and renewyng synne: also perceyuyng that his name was Iesus, the sayed manne went to the maliciouse and slaunderous Iewes, and tolde them howe it was Iesus whom he might thanke for his health, thin∣kyng that it should be profitable for manye, to haue hym knowen to all menne, whiche with a woorde could so helpe a desperate disease. And here nowe againe the Iewes peruerse and damnable frowardnes, sheweth it selfe: for wheras the Samaritanes had honourably receyued Iesus, by the reporte of one woman, whereas the people of Galilee beeyng euill spoken of commonlye among the Iewes, for theyr basenes & ignoraunce of the lawe, had geuen credite to Christ: when a great ruler also beyng a gentile, and an heathen man with all his fami∣lie and householde for one onely miracle had confessed Iesus to be the sauioure of the worlde, yet the citizens of Ierusalem beyng proude as well of the noble∣nesse of theyr citie, as also of the wholy religion of theyr temple, and in lykewise auauntyng themselues to bee menne exactely learned in the lawe, picked qua∣rels to Iesus,* 1.8 of suche purposed malice, that albeit the benefite of healthe was so euident that it coulde not be denayed, and so holy that it coulde not be found faulte with, (for what thyng is more holy then freely to geue healthe of body to a manne miserablye afflicted?) yet dooe they laye to Christes charge as a faulte, that without regard of the Sabboth daye he hath commaunded hym to carye awaye his couche, as who saye man had be made for the Sabboth daye, and not rather the Sabboth daye ordeyned for manne, or as though the cere∣monies of Moses lawe oughte not euerye where to geue place to more holye preceptes and dueties. But what great blyndnes was this, to disdayne Iesus because he hadde healed a piteouse creature vpon the Sabboth daye? when they whiche thoughte themselues moste precyse kepers and obseruers of the lawe, were not afrayed to helpe vp theyr asse beyng fallen into the ditche

vpon the Sabboth daye. They falsly say that in helpyng the manne, God was offended, without whose helpe the man coulde not be cured, but in helpyng vp the asse they thought not the religion of the Sabboth day be bro••••n. This is the ouerthwart and disordered religion of the Iewes, imbracyng outwarde apparaunce of religion, and therby subuertyng the very perfeccion of true re∣ligion: styffely obseruing the shadowes of the lawe, and with obstinate mindes persecutyng hym who was the cause that the lawe was wrytten. For they did not onely slaunder Iesus but also persecuted him, because he had doen an holy and good dede vpon the Sabboth daye.

[ The texte.] And Iesus aunswered them: My father worketh hytherto, and I worke. Therfore the Iewes sought the more to kyll hym, not onely because he had broken the Sabboth, but sayed also that God was his father, and made hymselfe equall with God.

But Iesus, to shewe that he was maister of the Sabboth day and not bonde, the verye auctor, and not subiecte to it, therewithall declareth that the thyng wherof the Iewes slaundred hym, beyng sonne to the father of heauen, and one that did worke whatsoeuer he did by his fathers auctoritie, dyd also redounde to his fathers dishonour: Iesus (I saye) went about to represse and put awaie the Iewes false reporte of him with these woordes. My heauenly father (saieth he) whose religiouse wurshippers ye would seme to bee, who also made the sab∣both daye for you, when after he had made the whole worlde in sixe daies, he rested the seuenth daye and wroughte not: he (I saye) did not so bynde hymself to rest and quiet, but that he maye worke whatsoeuer he wyll as oftē as it plea∣seth him. For althoughe the sabboth daye dooeth yet stil endure, neuerthelesse he ceasseth not from his worke wherby he gouerneth all thynges whiche he hath made, wherby also he causeth from tyme to tyme by procreacion, one thyng to succede of another: and finally wherby he restoreth thynges decayed. Ther∣fore lyke as he doeth not cease dayly to do good both to men & all other thinges that he hath create (notwithstanding the religion and obseruaunce of the Sab∣both day, wherin as scripture saieth, he ceassed from the creacion of thynges) so I, who am his sonne, hauyng both power and exaumple of hym to worke suche thinges as perteineth to mans saluacion, am not letted by the religious obser∣uacion of the Sabboth day, but I maye perfourme those thynges whiche my father hath commaunded me. But yf ye blame me for breaking of the Sabboth daye, by thesame meanes ye condemne also my father, who geueth me both ex∣aumple and autoritie to do these thynges. But yf ye thynke hym faultlesse and glorifie hym for restoryng health to a desperate creature: wherfore do ye laye to my charge the fault of breaking the Sabboth daie? and do not rather acknow∣ledge the vertue and power whiche is greater than the keping of the Sabboth daie. I haue restored lyfe to a miserable man. And you craftely go about to pro∣cure my death for doyng so good a dede.* 1.9 These moste sacred wordes which Ie∣sus spake, dyd so litle asswage the fury of the Iewes, that they were thereby the more sharpened and vehemently styred against hym, sekyng occasion to putte him to death, because that nowe he dyd not only breake the Sabboth daie, but also dyd (as they sayed) wrongfullye take god to be his owne father: makyng himselfe equall with god both in his woorkes and auctoritie to do whatsoeuer he would.

[ The texte.] ¶Than answered Iesus, and sayed vnto them. Uerely, verely, I say vnto you: the sonne canne do nothyng of hymselfe, but that he seeth the father doe. For what soeuer he doeth that doeth the sonne also. For the father loueth the sonne, and sheweth hym all thynges that

hymselfe doeth, and he will shewe hym greater workes then these, bycause you shoulde mer∣uayle. ••or lykewyse as the father rayseth vp the dead and quickeneth them, euen so the sonne quickeneth whom he wil. Neyther iudgeth the father any man, but hath cōmitted all iudge∣mente vnto the sonne, because that all men should honour the sonne, euen as they honour the father. He that honoureth not the sonne, thesame honoureth not the father, whiche hath sent hym.

But after our Lord Iesus had perceiued their malice, he procedeth further with them, and openeth more manifestely vnto them his power which he had receiued of God the father: therby to make them afearde to procede in theyr wicked crueltie: and doeth so tempre his communicaciō, that otherwhiles he talketh of certaine hye thinges, to signifie vnto thē couertly his diuine nature whiche was all one betwene God the father & hym: And otherwhiles againe in his communicacion he bringeth in lower thinges, to testifie his māhed ther∣by: that it the affinitie which was betwene him and them in that he was mā, would not stirre them to loue, at the leaste the maiestie of his godly power should let them from their wicked rashenesse: but yet he doeth so chalenge to hymselfe lyke power with his father, that neuertheles he attributeth to him the preeminence of autoritie. And he spake on this wyse: Ye meruayle that I haue taken vpon me to be of equall power with my father in his workyng. This I doe assuredly promyse you, the sonne whiche doeth wholy depēde of the father can doe nothyng of hymselfe: forasmuche as he is not of hymselfe, but doeth that whiche he seeth his father doe.* 1.10 They haue both one will and one power: but the autoritie resteth in the father, from whence procedeth to the sonne whatsoeuer the sōne is, or may doe. Therfore whatsoeuer y^e father doeth, thesame in likewise worketh the sonne by the equalitie of power com∣municate to him through his eternall natiuitie. Among men oftentymes chil∣dren be vnlike in maners to theyr parentes, neyther is the fathers wyll and the sonnes all one, nor yet theyr power like: but in this case the thing is farre otherwyse.* 1.11 For the father loueth his sonne intierly, and hath begotten hym moste like to hymselfe, pouryng into hym egall power of workyng, and she∣weth vnto the sonne howe to doe all thynges whiche he doeth himselfe. The exaumple cummeth from hym, but the workyng is common to both: he hath create the world, and he also gouerneth the world, yea euen vpon the Sab∣both dayes. He hath made man, and it is he also that preserueth man vpon the Sabboth dayes. Therfore whosoeuer doeth slaundre the workes of the sonne, doeth iniurie to the father. These thynges whiche ye see me doe on the Sabboth daye, I doe them by the fathers autoritie, & at his appoyntment: but yf ye thinke it a thyng to be merueyled at and aboue mans power, to re∣store helth with a woorde to a man sicke of the palsey, the father (at whose commaundement the sonne doeth all thynges whiche he doeth) wyll declare that he hath shewed to his sonne greater workes than these, because ye may she more maruaile. For it is a thyng of farre greater power to raise the dead to life, than to restore helth to the sicke, yet the father hath geuen this power also to the sonne, and he hath geuen him it as his owne for euer: that as the father with his only becke rayseth the dead and calleth them agayne to lyfe, so the sonne also by that selfe power may call agayne to lyfe, whom he lust: for whatsoeuer the father doeth, he doeth it by the sonne: whatsoeuer the sonne doeth, he doeth it after the will of the father: and the father & the sonne haue both one wyll, lyke as they haue both one power. The moste hye and

chiefe autoritie of God is to iudge the world. For he is king and Lord of all thynges. And yet hath he made his sonne partaker with hym of this whole power,* 1.12 vnto whom he hath geuē al power to iudge whatsoeuer is in heauē, in yearth & vnder the earth. Like as the father hath create all thynges by his sonne, gouerneth al thinges by his sonne, and hath restored al thinges by his sonne, so he iudgeth nothing but by his sonne: to the entent that eyther of thē may glorifie and honour the other. The father is knowen by his sonne, by whom he worketh:* 1.13 the sonne on the other partie declareth the maiestie of his father, from whence he hath whatsoeuer he worketh: so that eyther of them beyng knowen by the other, all men may honour the sonne as they doe the fa∣ther. For it is mete that they which be egall in power and will, should be al∣so felowes in honour. Thinke not that ye can haue the father mercifull vnto you, if ye be alienate & fallen from the sonne. Whosoeuer honoreth the father working in the sonne, he honoreth also the sonne working by the power of the father. And whosoeuer doeth not honour the sonne, which is moste intierly beloued and moste lyke to the father, that person doeth dishonour the father who sent the sonne to thintent he might through hym be honoured: for euery thyng is common betwene them, be it honour or dishonour. He that mistru∣steth the sonne, mistrusteth also the father which sent hym into the worlde, by whose wyll and appoyntmente, he doeth all thynges that he doeth: and by whom also the father speaketh vnto the worlde. Lyke as the faithfull shall haue great reward, so the vnfaythfull shall haue no small punishmente.

[ The texte.] Uerily verily I saye vnto you: he that heareth my woorde & beleueth on him that sente me, hath euerlasting life: and shall not come into damnacion, but is scaped from death vnto life.

For this I tell you for certayne, whoso heareth my woorde and beleueth hym whiche both sent me, and speaketh in me, that persone hath already euer∣lasting life. For whosoeuer is iustified from his sinnes, and lyueth to God thorowe righteousnes, he hath God and also life eternall: neyther shall he nede to feare the damnacion of eternall death, whiche is redie to receyue the vnfaithfull, yea rather which doeth alreadie possesse the vnfaithfull, but the true beleuer beyng clensed from his olde sinne by faith, passeth thorowe frō death to lyfe. For it is a greater thyng to rayse a soule that is dead by sinne, from death to life, than to restore a dead body to life: but the father hath ge∣uen power to the sonne to doe both these thynges.

[ The texte.] Uerily verily I saye vnto you, the houre shall come, and nowe it is, when the dead shall heare the voyce of the sonne of God. And they that heare, shall lyue. For as the father hath lyfe in hymselfe, so lykewyse hath he geuen to the sonne to haue lyfe in hymselfe, and hath ge∣uen hym power also to iudge, because he is the sonne of manne. Maruayle not at this, for the houre shall come in the whiche all that are in the graues, shall heare his voyce, and shal come forth, they that haue doen good vnto the resurreccion of lyfe, and they that haue doen euil vn∣to the resurreccion of damnacion.

Be ye well assured of this, the tyme is now at hande, yea it is alreadie pre∣sente, that euen the dead also shall heare the voice of the sonne of God: and whoso heareth it, shal liue: for they being as it were raysed out of their slepe shall come forth out of their graues, and shall declare vnto you (beeyng asto∣nished therwith) that they liue in very dede. In like maner also y^e dead soules doe liue againe, if they will heare the voice of the sonne of God: but he doeth

not heare it, whiche heareth it without fayth.

In tyme to come all dead bodyes shall ryse agayne at the voyce of the sonne of God,* 1.14 now hauyng shewed a likelyhoode of the resurreccion to come by ray∣sing of a fewe from death to lyfe: a greater matter is in hāde, to rayse vp soules from death to lyfe at his worde and call. As nothyng is more preciouse than lyfe, so nothyng is more godlike than to geue lyfe, or to restore thesame. There is no cause why any man should mistrust the power of the sonne,* 1.15 yf he beleue in the power of the father. No man doubteth but God is the fountaine of all life, from whence all l••uing thinges eyther in heauen or earth, haue theyr lyfe: but as the father hath life in himselfe to geue it or restore it to whom he list, so hath he also geuen to his sonne to haue in himselfe y^e foūtaine of all lyfe. And besides that, hath geuen him power to iudge both quicke and dead. For by the sentence of the sayed sonne,* 1.16 whiche cannot be exchewed, they that haue o••eyed his doc∣tryne, shall go from hence to eternall lyfe: and contrarye, they that woulde not obey it, shall be appoynted and iudged to eternall punishment. Meruayle not that so great power is geuen to a man, consideryng that thesame is the sonne of God. The selfe thyng is nowe committed to hym, whiche he alwaye had com∣mon betwene hym and the father. Endeuour your selues in the meane tyme that thorowe fayth ye maye be wurthy to haue lyfe. For the tyme shal come that all whiche be dead and buryed, shall heare the almightie voyce of the sonne of God: and furthwith the bodyes shall liue agayne. Then shall they which haue been dead and buried, come out of theyr graues, to be rewarded in sundry sorte, eyther accordyng to theyr beliefe or vnbeliefe: for they whiche haue doen good workes in this lyfe shall than lyue agayne, to enherite immortall lyfe: on the other syde, those whiche haue doen euill here, shall lyue agayne to suffre paines of eternall death. And lyke as fayth is the well and fountayne of all goodnes, so is infidelitie the spryng of all euill.

[ The texte.] I can of myne owne selfe do nothyng. As I heare I iudge, and my iudgemente is iuste, because I se•••• not m••ne owne will, but the wyll of the father, whiche hath sente me. If I should beare witnes of my self, my witnes were not true. There is another that beareth wit∣nes of me, and I am sure that the witnes whiche he beareth of me is true.

Neither is there cause why any man should slaundre the iudgement of the sonne as though it were not indifferent. If the fathers iudgement cannot bee but indifferent no more can the sonnes iudgement (whiche is all one with the fathers) be but in like maner indifferent. For the sonne iudgeth none otherwise but as the father hath appoynted and prescribed vnto him. Whoso feareth the fathers iudgement,* 1.17 ought also to feare the sonnes iudgemēt. I can do nothing of my selfe. As I heare of my father, so I iudge, and therfore my iudgement is iust, because I haue no other will▪ but that whiche is my fathers, so that in no wyse there can be a corrupt will, wherof maye procede a corrupte iudgemente. Among men small credite is geuen to him whiche beareth witnes of himselfe, and he is counted arrogant and proude whiche by his owne reporte, attribu∣teth great thynges to hymselfe. If I alone be myne owne witnes, then let my witnes be taken emong you to be but vayne and vntrue:* 1.18 but there is one which hath borne witnes of me, that is to saye Iohn, to whom ye dooe attribute very muche in other thynges: but here nowe as vnstedfast men, ye dooe no•• credite him, wheras I knowe his witnes to be true, forasmuche as he hath not vttered it of hymselfe, but by the inspiracion of my father.

Ye cannot deny but that Iohns recorde and witnes is muche set by amonges you: your selues haue sent graue men vnto him, that by trustie men you might knowe of him (as of a moste true auctor) whether he were Messias or no. He did not take vpon hym that false prayse, whiche ye would haue attributed vn∣to hym, but confessed the trueth, openly testifying himself not to be the manne that he was taken for▪ but sayed that I was the Messias whiche shoulde take awaye the sinnes of the worlde, and geue lyfe to thesame.

[ The texte.] Ye sent vnto Iohn, and he bare witnes vnto the trueth, but I receiue not the recorde of man. Neuerthelesse this thing I saye that ye maye be safe. He was a burning and a shining light, and ye would for a season haue reioyced in his light: but I haue greater witnes then the witnes of Iohn, for the workes whiche the father hath geuen me to finishe, thesame wor∣kes that I do, beare witnes of me, that the father hath sent me. And the father himself which hath sent me▪ hath borne witnes of me. Ye haue not heard his voyce at any tyme, nor seen his shape, his woorde haue ye not abydyng in you: for whom he hath sent, hym ye beleue not.

At the least his witnes (whom ye did so muche exteeme, that ye dyd beleue hym to be Messias) ought to haue been regarded among you, specially seyng it was not procured on my behalfe,* 1.19 but brought to light by your owne selues. I as concernyng my selfe haue no nede to bee commended by mannes witnes, but I do reporte vnto you Ihons witnes of me: not because I (who care no∣thyng for worldly glory) would be the more made of among you: but to thin∣tent that you, whiche so muche regarde Iohns auctoritie, shoulde credite me, of whom he hath borne witnes: whereby ye maye exchewe the condemnacion of infidelitie,* 1.20 and thorowe faith obteyne saluacion. Iohn doubtles was a greate man, yet was not he that light whiche was promised to the world, but onlye a burnyng candell tynded at our fyre, and geuyng light by our light. And yet whereas ye ought at his tellyng and declaracion to haue made hast to y^e true light which doeth alwaie illuminate euery man that cummeth into this world, ye had leauer for a shorte tyme to boast and glory in his lighte, than to embrace the true light which geueth euerlastyng glory, & is neuer darkened nor dyeth. Iohn gaue light before the sonne, as one that should immediatelye geue place to thesame, and be derkened thorowe the shining of the true light. You woulde haue taken hym for Messias, which denyed hymselfe to be woorthy to vnleuse the latchet of Messias shooes. Why doe you then so litle regarde his witnes that he bare of me,* 1.21 seing in other thynges ye haue had so good an opinion of hym? I do not depende vpon Iohns witnes, but yet I woulde wishe that ye woulde geue credite vnto it, that ye do not perishe thorowe infidelitie. And though ye do not beleue his witnes, yet haue I a more certaine testimonye of my selfe, that is to saye my fathers testimonie and witnes, who is greater than Iohn, and whose witnes cannot be reproued.

There is no recorde more sure than the very dedes that a man doeth: yf ye do perceyue those workes to be worthy for God whiche ye haue seen me doo••,* 1.22 they beare sufficient witnesse of me that I doe nothyng of my selfe, but by hym whiche for your saluacion hath sente me into the worlde, wherfore ye haue no cause whereby to excuse your infidelitie, and diminishe my credence, as who sayeth I alonely were myne owne witnesse, and did declare great thynges of my selfe. Ye haue Iohns witnes, whiche among you is muche regarded and taken to be very weightie, howbeit in dede he rather nedeth my witnesse les••e he seme to haue borne false witnes. Ye haue the testimonie of my workes, so

that nowe ye nede not to beleue any mannes sayinges when ye looke vpon the dedes themselfe. And if all this dooe not satisfie your vnbeliefe, yet haue ye hearde at Iordane the voice of my father from aboue bearing witnes of me. But yet my father (forasmuche as he is a spirite,) neither hathe voice whiche maye be perceyued with mannes eares, nor fourme or shape that maye bee seen with bodely iyes. For Moses did neyther heare him, nor see hym in the veraye fourme of his owne mere nature, as you suppose he did. Onely his sonne hath seen hym, and heard him after that sorte▪ yet neuertheles he hath made himselfe knowen to your senses,* 1.23 by some kynde of voyce, and thorowe some manner of fourme. He spake to the Prophetes, and by the Prophetes hath spoken to you. He hath spoken to Iohn, and by Iohn to you, but vnto me he hath spoken as he is of his owne very nature, and by me he speaketh vnto you. If ye can make no excuse but that Iohn did beare playne & manifest witnesse, why do ye not be∣leue hym? If ye thinke that God in very dede did speake, and was seen of Mo∣ses and the Prophetes, wherfore do ye not credite those thynges which he hath spoken by them?

[ The texte.] ¶Searche the scriptures, for in them ye thinke ye haue eternall lyfe. And they are they, whiche testifie of me, and yet will ye not come to me that ye mighte haue lyfe. I receyue not prayse of men but I knowe you that ye haue nor the loue of God in you. I am come in my fa∣thers name, and ye receyue me not, if an other come in his owne name him will ye receiue. Howe can ye beleue, whiche receiue honour one of another, and seke not the honour that cum∣meth of God? Do not thinke that I will accuse you to my father. There is one that accuseth you, euen Moses, in whome ye truste. For had ye beleued Moses, ye would haue beleued me, for he wrote of me, but yf ye beleue not his wrytynges, howe shall ye beleue my woordes?

Uerely ye beleue that the scriptures are come from God: and albeit you do diligentely occupie your selues in searchyng of them, and put the ••ope and fe∣licitie of your lyfe in them, yet euen as ye would not beleue Iohn, (to whom in other thynges ye gaue very great credite,) when he bare witnes of me: so you beleue not the very scriptures in that whiche is the chiefe poynte of all: for they promyse life, but through me.

The father doeth there beare witnesses of me, and promiseth that he wil send his sonne, by whom men shall be saued. But as ye haue heard Iohn and not beleued hym, and also the voice of the father and not geuen credite vnto it: so neither the witnesse of the lawe nor of the Prophetes sticketh in your myndes. And although ye haue theyr bookes euer in your handes, and their woordes alwaye in your mouthes, yet doe ye reiecte hym whome those sc••iptures dooe promyse: and doe not beleue hym whome the father hath sent accordyng to the promyses of the Prophetes: and wheras there is none other entrie into life but by me, who hathe been approued to you by so manye testimonies, yet ye wyll not forsake all thing and come to me, wherby ye maie obtain life withoute dif∣ficultie. For the gate and entrie of saluacion is to haue beleued the sonne whō the father sent. There is no cause why I should seke for worldlye glory amon∣ges you by the testimonie of Iohn, or the Prophetes, but I am sory for youre destruccion, whiche through your incredulitie dooe in maner enuye your owne saluacion. And besides that I leaue you no maner of excuse to make for your selfe, if you will not beleue: for I haue brought foorth thus manye witnesses,

whiche in other thynges be of veray great auctoritie among you: and onelye in matters concernyng me (for whose cause all thynges wer written and spokē,) ye doe not alowe them: ye pretende to wurship and loue God, ye haue the pro∣phetes in reuerence by whom he spake: and yet you do despise him, which was promised of God: and doeth declare himselfe by his workes what he is. This is a playne argument that ye wurship God with counterfaicte holynes, and that ye loue not God in dede, whom the lawe commaundeth you to loue with all the power of your soule, and your strēgth, inasmuche as ye contemne and regarde not his sonne. Therfore your infidelitie is not for wante of witnesses, but for lacke of true loue towardes God. You loue worldly glory, you loue money▪ you loue pleasures, and to get these thynges you misuse your selues with false pre∣tence of religion. But ye persecute the sonne of God: because he teacheth those thynges, whiche be contrary to these your wicked desyres, albeit his reachyng agreeth with the will of the father.* 1.24 These thynges declare that ye loue not god with your herte. For he whiche loueth doeth also beleue and obeye: and whoso loueth the father cannot hate his moste entierly beloued sonne. In lyke maner he that loueth the sender, cannot mislyke and contemne the messanger specially consideryng I couet neither glory, kyngdome, nor richesse among mē, but one∣ly the glory of my father. And also I couet that, to thentent you maye be saued. You see workes wurthy for God, and yet I doe not ascribe the worldlye prayse to my selfe, but to my father, who worketh by me. Therfore although ye would ••eme religiously to wurship my father: yet ye do not receyue me who am come in his name, and doe none other thyng but that whiche he hath prescribed vnto me. And looke howe peruersely you do discredite me, who cummyng in my fa∣thers name do freely offer lyfe and saluacion: euen so fondely shall ye beleue whosoeuer cummeth in his owne name, presumpteously takyng vpon hym the glory of God, and therewith attendeth his owne busines and not Gods, brin∣gyng suche thyng••s vnto you as maye leade you into eternal death. If ye loue God, why do ye murmure and crie out agaynst him that seketh his glory? If ye loue euerlastyng lyfe, why do ye reiecte the autour of lyfe? If ye accompte hym wicked whiche chalengeth the glory of God to hymselfe, wherefore then do ye receyue hym whiche doeth presume fal••••y to take vpon him the glorye of God? what is then more to be sayed, but that ye must nedes confesse your holynes to∣wardes God to be but fayned? ye wurship God with woordes, with outwarde abseruaunces, and ceremonies, but ye hate hym in very dede: ye haue alwaye in your mouth, the temple of the Lord, the temple of the Lord, the temple of the Lorde, but your h••rte is set vpon rychesse. Ye talke muche of the lawe and the Prophetes, but in your herte ye couet and desire worldly prayse: you bee euer speakyng of these woordes of the lawe, loue thy Lorde God with al thy herte, & thy neighbour as thyselfe, but in your hert remaineth enuy, hatred, and man∣slaughter. To deserue prayse before God is the true prayse in dede. True god∣lynes is to geue and ascribe all glory to god. Therfore howe can ye beleue me settyng fueth to you none other thyng but gods glory, when you despisyng the true glory which procedeth from god, goe about to seke false glorye and prayse amongst men, one of you flatteryng another, and enuying that God shoulde haue his owne due prayse and glorye? sekyng also vnder a false pretence, to be thought holy before men, and not regardyng the sincere and pure conscience

whiche God beholdeth, whiles ye trauaile to get the vile lucre of this worlde, ye lose eternall life. Therfore it is no meruail though God be angrie with you whom ye resiste so stubbernely. Thynke not that I, or any desire to reuenge the contempte ye haue me in, will accuse you to my father. I nede not to bee youre accuser. Moses hymselfe shall accuse you, whose autoritie you amongeste you take to be right holy, & in whō ye put veray great trust, takyng whatsoeuer he wrote as a thyng spoken of Gods owne mouth. But as ye pretended but a feigned reuerence towardes Iohn, whose witnesse concernyng me ye doe not belieue, and as ye doe shew your selfes to regarde the saiynges of the Prophe∣tes but feynedly, in that ye doe nowe persecute hym, whome they haue promi∣sed, finally as ye do vntruely wurship god, whose workes ye doe not acknow∣lage, whose sonne ye doe hate: So ye doe honour Moses but after a feined sort, whose autoritie ye sette litle by in y^t thyng, wherein ye ought moste to regarde him. And yet euen veraye he hath written of me, for when youre elders beeyng agreued with the terrible voyce of God, and with the perillous fyer, made in∣tercession that from thencefoorth they might no more heare the voyce of God, or proue that dreadfull fyer, God dyd graunte their requeste, and promysed Moses that he would rayse an excellente Prophete lyke vnto hymselfe, whiche shoulde cumme of your brethren, whose gentle and pleasant voyce not fearyng men with threatenyng, but alluryng theim to saluacion, it shoulde behoue thē to heare. But God did threaten punishement to him that would not obey thys Prophetes woordes, saiyng: Truely I will be reuenged of hym whiche wyll not heare the woordes that he shall speake in my name. And agayn he cōmaun∣deth him to be destroied whiche wyll heare a Prophete cummyng in his owne name, and speakyng suche thinges as God hath not commaunded hym.

Therefore none other shal more accuse you before god, than Moses your frend, whose writinges ye contemne: he hath promysed that I shoulde bee quiete, gentle, and should speake all thynges accordyng to Goddes will. Such a one am I beeyng here presente, and yet ye refuse me: he also commaundeth that persone to be killed, whiche shall cum in his own name and speake of his own spirite. Such a one dooe you embrace & make much of, for the hatred ye beare to me, as one that is more agreable to your wicked desires. Therefore you be not onely stubberne agaynst me, but also agaynst Moses hymselfe, whose pro∣myses you do not credite. For truely yf ye beleued Moses, ye would credite me also, whom he hath promysed, and whose saiyng he hath commaunded to bee beleued. Therfore it is no meruaile though ye beleue not my woordes whom ye doe openly contemne as one that is but a meane simple person, when ye geue no credite to Moses writynges, whose autoritie ye woulde seme to haue in so great estimacion, and of whom ye haue so notable an opinion. With these say∣inges our Lorde Iesus beyng the light and trueth, did reproue and disclose the feyned religion of the Iewes, a thyng as muche contrarye to the godlinesse of the ghospell as may bee, to the entent he would make it euidently knowen to all menne, that they through theyr owne faulte and defecte didde perishe, whiche would not be moued with so many recordes and testimonies of hym, nor be al∣lured by his benefites & gentle woordes, nor feared with his threatenynges, neither prouoked to fayth by the desire of eternall life, nor yet turne from theyr infidelitie for feare of hell. But if Iesus hadde spoken these thinges amonge the Samaritanes or the Gentiles, specially causing his woordes the better to be

beleued through myracles, they would haue been conuerted to penaunce. But the Scrib••s and Priestes of Hierusalem make no aunswere to these thynges which they could not reproue: but yet neuertheles they doe stil remaine in theyr murderouse thoughtes: & procure his deathe, whiche offreth to them the bene∣fites of eternall life.

Notes

• * 1.1

  And there is at Ieru∣salē by the slaughter house, a∣poole. &c.
• * 1.2

  Whan Ie∣sus sawe him lye. &c.
• * 1.3

  He sayed vnto hym: wylte thou bee made whole?
• * 1.4

  Sir I haue no man. &c.
• * 1.5

  And the∣same daye was the Sabboth. &c.
• * 1.6

  Tha asked they hym what man is that. &c.
• * 1.7

  The man departed & tolde the Iewes that it was Ie∣sus.
• * 1.8

  Because he doeth these thynges on the sabboth daye.
• * 1.9

  Therefore the Iewes soughte the more to kill hym.
• * 1.10

  The sonne can doe no∣thyng of himselfe. &c
• * 1.11

  For the fa∣ther loueth the sōne. &c
• * 1.12

  Neyther iudgeth the father any man.
• * 1.13

  He that ho∣noureth not the sonne. &c.
• * 1.14

  The time shall come and nowe it is. &c.
• * 1.15

  For as the father hath life in hym∣selfe. &c.
• * 1.16

  Maruail•• not at this. &c.
• * 1.17

  I can of mine owne selfe do no∣thyng.
• * 1.18

  yf I should bea••e wyt∣nesse of my selfe.
• * 1.19

  But I re∣ceyue not the recorde of man. &c.
• * 1.20

  He was a burnyng & a shynyng light.
• * 1.21

  But I haue greater wit¦nes thē the witnesse of Iohn.
• * 1.22

  for the wor∣kes whiche my father hath geuen me to fi∣nishe. &c.
• * 1.23

  Ye haue not hearde his voyce at anye tyme nor seen his shape.
• * 1.24

  Ye haue not the loue of god.