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

¶The .x. Chapter.

[ The texte.] Uerely verely I say vnto you, he that entreth not in by the doore into the shepefolde, but climeth vp some other waye, thesame is a thiefe and murderer. But he that entreth in by the doore is the shepeherde of the shepe, to hym the porter openeth and the shepe heare his voyce, and he calleth his owne shepe by name, and leadeth them out. And whan he hath f••t forth his owne shepe he goeth before them, & the shepe folowe him; for they knowe his voyce. A straun∣ger will they not folowe, but will flee from hym, for they knowe not the voyce of stra••ngers.

ANd albeit they were such, yet did they disdain & enuy, the Lord Iesus, because he did allure the people vnto hym, and with∣drewe them from the obedience of the Phariseis and priestes, whiche sayed persones, because they coulde no longer defende their autoritie by honest meanes, they doe their ende••oure to mayntaine their tiranny with disceites, frayinges, wyles, tray∣nes, thretninges and wicked conspiracies, not attendyng the peoples com∣moditie, as it had been fitte they should haue doen, cōsidering they professed themselfes teachers, guydes, and shepeherdes of the people, but with the peoples discommoditie sought their owne commoditie: Iesus therfore, who had before tyme by many and diuerse similitudes enuited all men vnto hym, somewhyle callyng hymselfe heauenly breade, wherof he that dyd eate should lyue ternally: Some tyme namyng hymselfe liuely water, wherof who so did drinke, should conceiue in hymselfe a spryng of water that would gushe out and runne into euerlasting lyfe: some tyme the light of the worlde that lighteneth all mennes mindes: an other time the sonne and ambassadour of God the father, on whom he that did beleue should obtaine eternall salua∣tion: In this place he doeth thesame thyng by an other parable, entendyng that that thyng should more depely settle in al mennes myndes, which is the ••hiefe and head poynte of mannes whole saluacion, that is to witte, that no manne can be a directour or shepeherde of people, vnles hymselfe be firste a shepe of Christe, that true shepeherde of all the shepe that are to be placed on the right hande in the last daye. But surely he is not Christes shepe, that is not a membre of Chrste: and he is no membre of Christe that doeth preferre this worlde or his owne honour before Christes glory. But the Phariseis, because they would be shepeherdes without Christe, they were therfore robbers and theues and no shepeherdes though they chalenged as due to themselfes, the name, the hye looke, and solemne grauitie of a shepeherde. Iesus therfore noting them, sayeth: one thyng I assure you of, whosoeuer entereth into the shepefold, not by the doore, but entereth with force an other waye, as eyther by climyng ouer the enclosures, or by diggyng through the walles, thesame is no shepeherd, but a these, & a murtherer. A thefe to catche somewhat by fraude and stealth, a murtherer to kill by violence. But whoso entereth in by the doore, because he deuiseth no guile against the shepe, he is a shepeherde: & to him hauing minde to entre in by the doore, shall he open the doore, whiche onely hath the right to let in. Though the shepe be a fearde at the vnknowen voyce of the thefe and murtherer, yet doe they acknowledge and heare this mannes voyce: because it is the true shepeherdes voyce. For albeit the shepe be a seely simple beast, and dependeth of the ayde of other,

yet shepe doe knowe the voyce of the shepeherde, of whom they perceyue re∣lefe: and they quake for feare at the voyce of wulfes, by whom they be put in feare of death. Therfore the shepeherde goyng into the shepefolde by the doore, maketh not the shepe afearde, but is well inough knowen, and on his behalfe knoweth his shepe, so that he can also name euery one of them, and they beyng called doe obey his voyce. For they be called to theyr foode and meate, and not to the fle••he shambles to be killed. And they be called with a frendely and with a knowen voyce: they be not thruste out with violence: and the shepeherde conducteth them, beyng redy and towardes at his call, to pa∣stures: and when they be once brought out of the folde (wherin they were en∣closed) and are come abrode into the common fieldes, leste they should runne astray, the true and knowen shepeherde goeth before his flocke: and y^e flocke foloweth him. For he goeth not all husht and dumme before them, but eftso∣nes entiseth them to folowe hym: and calleth the shepe backe againe in case they be wandered and strayed asyde. And they knowe theyr shepeherdes voice, and therat come into ordre. But they doe not folowe the shepeherde of an other flocke: but loeth him, and flie from him as vnknowen, because they knowe no nother shepeherdes voice but their owne.

[ The texte.] This prouerbe spake Iesus vnto them, but they vnderstode not what thynges they were whiche he spake vnto them. Then sayed Iesus vnto them againe: Uerely verely I saye vnto you: I am the doore, of the shepe: all (euen as many as came before me) are theues and mur∣therers, but the shepe dyd not heare them: I am the doore, by me yf any man entre in, he shall be safe and shall goe in and out, and finde pasture.

With this parable our Lorde Iesus did sore reproue the Phariseis, the Scribes, the priestes, and headmen of the people, whiche had indignacion and disdained that there should be so many whiche had leauer cleaue vnto Iesus than to them that toke themselfes to be the guides of the people. Moreouer they that were very swyne and goates, gaue eare to those mens voyces. But they that were truely shepe, without fraude, simple, and that doeth no harme, did knowlage the voyce of the Lorde Iesus: who was the true shepeherde to whom the father beyng porter, opened the doore, that he might lede his obedient shepe into the pastures of euerlastyng lyfe. But for so much as the Phariseis did not vnderstand what this parable ment, Iesus did vouchesafe to make playne the thynges whiche he had spoken darkely, for two skilles, tho••e, to make them more attētiue, the other, that the matter whiche he vttered by a parable, myght take roote deper in theyr hertes that heard him, he sayeth vnto them: I doe affirme vnto you a moste true thyng. I am the very doore wherof I haue spoken, by which doore the shepe y^t will be saued must goe in & out. By this doore it behoueth him to goe in, that will entre to the office of a shepeherd, & exercise that funccion, for it is not ynough, at all aduentures (not regarding what waye) to haue entred forceably with∣in the limites, enclosure, & shepefolde of y^e churche. It is not sufficiēt to haue attained the name & dignitie of a shepeherde, not forcing howe. Howe many soeuer hath been such, that by euil meanes haue rashely runne into the shepe∣folde of Gods people, not of any minde to feede, but to spoyle, because they haue not entred by me that am y^e doore, they be no shepeherdes, but theues & murderers, forasmuch as they be gredy of lucre, & in crueltie rigorous & ve∣ry tirauntes. But yet those swine & goates that loue this worlde, haue geuen

eare to all these manier of voyces. But shepe limited and predestinate to the pastures of eternall life▪ and that are desirous of foode of the gospell, haue not hearde the voyce of these, nor knowen in them any gospellers voyce, because they were not true shepeherdes. For their voyce soundeth nothyng shepeheard∣lyke. But more lyke the voyce of a robber, and of a rauenous woulfe. I am (I tell you) the dore. There is no healthfull entryng into the churche and kingdō of heauen but by me, whether thou wilt be shepeherde or shepe. If any entre in by me, he shall attain eternall health: and shalbe without all daunger of theues and murderers, but through this shepehearde shall go into the shepefolde safe, and take the fruicion of the blessed quietnes of contemplacion, and shall again go out into the pastures, to practise and put in vre the office of charitie. And there shal no where lacke pastures, but in all places shall be matter to do good vpon, to the intente he maye bothe profit other, and he hymselfe through good dedes repayre home agayne to the shepefolde more fatter and better likyng. Thus now ye haue one token, wherby ye maye discerne a shepe from a goate, a true shepeherde from a false. He that beleueth not on me, & yet maketh himself a shepeheard of the people, of him ought men to beware. And his voice shal thā disclose what manier one he is, if his woordes haue no taste of Goddes glorye, if they sauoure not of the peoples health: but of his owne praise, of gaine, of worldly subtiltie, and of tiranny: let the shepe take hede to themselues and be∣ware of him: for he is a thefe and a murtherer, he is no shepehearde. And he is the more daungerous, because he fameth himselfe to be a shepeheard. And in case the voyce be not a sufficient profe, take hede to theyr dedes.

[ The texte.] A thefe cummeth not but for to steale, kyll and to destroye: I am come that they mighte haue lyfe, and that they might haue it more aboundauntly. I am the good shepeherde. A good shepeherde geueth his life for his shepe, an hired seruaunt, and he whiche is not the shepeherd (neither the shepe are his owne) seeth the woulfe comming and leaueth the shepe, and flieth, and the woulfe catcheth and scattereth the shepe. The hired seruaunte flyeth, because he is an hyred seruaunte, and careth not for the shepe. I am the good shepeheard, and know my shepe, and am knowen of myne.

The thefe cummeth for none other purpose but to steale, and to get himselfe vile and filthy gaine of the harmes of an other mans flocke. The murderer cū∣meth not but to worry and destroye, and to practise tirāny vpon the flocke, vn∣to the whiche to haue dooen good, had been his parte and duetie. Thre wayes therefore it shalbe lefull to decerne the true shepeheard from the thefe or praye∣catcher: If he entre not in by the doore, that is to saye, yf he dooe not acknow∣lage me by whome onely there is hope of eternall healthe: If he speake not those thynges whiche agreeth with the doctrine of God: thyrdely if his intente be directed any other waye than to those thynges that appartayne to Goddes glory, and saluacion of the people. If none of these faultes can be found in me, but if rather the father of heauen haue opened the doore, if I speake those thin∣ges whiche accordeth with the meanyng of the lawe, & whiche are agreable to the will of the father of heauen, yf I doe no where hunte for lucre or mine own prayse,* 1.1 but obeying my fathers pleasure, thirst after nothyng els but al folkes health, than vnderstande ye that I am the true shepehearde, and acknowlage ye my founder, my voyce, my desyre and study.

They that auaunt themselues to be shepeheardes, goe aboute this, vere∣ly euen to get themselues commoditie of your discommodities, who than fare best whan the flocke fareth wurst. I that haue entred in by the doore, came for

none other thing, but that the diseased shepe should bee healed, the dead should liue, and the quicke shoulde be fatted with all kynde of vertues. He is taken for a good shepehearde which liueth in dede of the reuenewes and yearely profites that come of his shepe, whiche purloyneth nothyng, or nothyng deuoureth. But an euangelicall shepehearde ferre passeth this vpright dealyng. For he doeth not onely not spoyle as the thefe doeth, not onelye not teare in pieces as the praie catcher doeth, but also bestoweth his owne life for to defend his shepe, so farre of it is that he would for any gayne sake, hurt the flocke that he is put in trust withal, or lose that which he hath taken in hand to kepe. Therfore the other sort, that braggue vpon theyr beyng shepherdes, are woulfes & no shepe∣herdes. But if ye demaunde an exaumple, and a profe of a good shepherde, it is I that am a good shepherde, whiche do not onely my selfe not seke my commo∣ditie of the flockes harme▪ but I also dooe frely geue of myne own goodes, yea and my lyfe too, to resiste theim that come againste the flocke, to endammage or greue it. I dooe that for my shepe, that one frende will not doe for another. He cannot be a shepherde vnlesse he be pure from all singular profite and priuate commoditie, except also he set euen his owne life at naught, whan at any time the flocke standeth in ieopardy. For ther be many thinges that make incursion against the health of the flocke. Therfore he that is a true shephearde, and in his herte careth for the flocke for none other skill, but because he lou••th the flocke, redy to do his commaundemente that gaue him that flocke to be kepte safe, and not to be nye shorne, spoyled, slayn, or worried, he defendeth the health of his shepe, euen with the losse of his owne lyfe.

But contrary, he that is an hierelinge, & hath taken the ouersight of the flocke for his owne aduauntage, yet although he doe rightlye gouerne, and rule the flocke whiles al thinges be caulme and quiet, yet if there hange any ieopardye of life thereupon, that is to were, if he see the woulfe prease vpon him fury∣ously, he betrayeth the shepe, and leaueth the flocke to the woulfe to be scattered abrode, and so pece meale to be worried, and saueth his owne lyfe by runnyng awaie. And what is the cause? Nothing els but because he is an hired seruaūt, and no shepeherd. True charitie hath no respecte to the rewarde. Whereas con∣sideracion of the reward hath place, there is either no charitie▪ or vnperfite cha∣ritie. And if there be any duetie doen, it is not doen with that good wyll that a true shepehearde would dooe it with all. But where the thyng moste requireth the very naturall shepehearde, there thā is y^e flocke deceitfully betrayed, whiles the hired shepeherde runneth awaye. And why is that? Because, when that he hath considered the matter after worldly iudgement, he counteth it better that an other mans flocke do perishe, than himselfe to come in perill of life. And yet is this maner of men some deale better than they, whiche playe the woulfes themselues against the flocke, vnder the false title of shepeheardes. For there be they, whiche in tyme of prosperitie doeth right faythfully take hede to theyr flocke, but yet when there is a great daunger, they leaue traiterously the flocke to the woulf to be disperpled abrode and torne in pieces: for he fantasieth thus: In case thei go to wracke, what than? I haue no losse therby. My wage is safe, and though I lose some deale therof, I had rather lose it, than to cope and fight with the woulfe, for another mannes cattell. There shal another flocke be foūd out, whiche I shall bee hyred to haue the ouersight of: thoughe the maister of this flocke loose it.

Neyther doeth the death of the flocke greue the hyred mans mynd. So it hap∣peneth that both the owner hath losse of that thing which he entierely loueth, and the flocke cummeth to destruccion, whiche mighte haue bene saued. It is therfore no meruayl, though euangelike shepe knew not the voyce of such like shepeherdes. The shepe be not in faute, but the lewde shepherdes are to blame. Nor it is not to be disdained at, if they whome my father so draweth, do folow me, forsakyng the hyred shepherdes that are but very theues and murderers. For they feele and perceiue that I am all maner of wayes a good shepeherde, euen to spend my lyfe therfore. I know my shepe cōmitted to me of my father, al whose goodes are mine: and on the other syde, the shepe that are drawen by the inspiracion of the father, acknowlageth their shepeherd, loueth him, and fo∣loweth hym, knowing right well that there is no hope of saluacion but by me.

[ The texte.] As my father knoweth me▪ euen so know I also my father, and I geue my lyfe for the shepe, and other shepe I haue, which are not of this folde. Them also must I bring, & they shal heare my voice, and there shal be one folde and one shepeherd. Therfore doeth my fa∣ther loue me, because I put my life from me, that I might take it againe. No man taketh it from me, but I put it away of my self: I haue power to put it from me, and I haue po∣wer to take it againe: this commaundement haue I receiued of my father.

The father knoweth me as his owne naturall sonne, obeying his wil in all thynges: and agayne I know the father, who desyreth, that all menne shoulde be saued. At his commaundemēt I bestowe my life for the safetie of my shepe whiche he hathe geuen me to haue them saued: nor any thyng wyll I so dooe, that this worlde (while I am the shepherd) shall haue power to harme them, nor yet the prince of this world the deuil: but to kepe my shepe whol and soūd, I will geue my selfe to death, by that meannes to abate the woulfes violence: and to deliuer my obedient shepe out of his chawes.

Nor it doeth not fully content the fathers wil and my charitie, if I should saue these shepe alone, whiche beyng of the people of Israell, he hath geuen to me to be saued first, but my cure reacheth further than so. There bee also in other nacions shepe scattered and in daungier of snares, of woulfes, theues, and murderers: neyther will I rest vntil I bring these also into the common shepe∣fold. And although they heare not the voice of Moses, or of the prophetes, yet shal they knowe and geue eare to my voyce, I meane suche as be ordayned to saluacion. For the countrey dooeth not exclude from saluacion. Whosoeuer heareth the voyce of the sonne of God, (who is the very true shepeherd) shalbe saued. Hitherto the flocke of God hath bene scattered through the multitude of false shepeherdes. All doeth promise saluacion, and euery one hath his voyce, and one calleth this waye and an other the other waye. In the meane whyle, the flocke being destitute, is scattered here and there, and dyuers wayes peri∣sheth. But so soone as they shall heare me, all they wyll knowe the voyce of the true shepeherde, and they shall come together out of all partes of the worlde. And so shall be made one folde of all, and no moe shepeherdes but one. He that is without this folde cannot be saued. He that dooethe not acknowlage thys shepeherd, shal goe to perdicion. But lest that should happen through my fault, I so throughly play the good shepeherde, that I lose my lyfe clerely. There is no decay in my father,* 1.2 thoughe all thyng that be create doe peryshe, for he hath nede of nothing, but of mere charitie towardes mankynde, he sente hys sonne to saue all menne if it coulde be. And because I am of thesame mynde that my

father is of, therfore he doeth derely loue me, as hys owne sonne, and no hired manne, because of myne owne good will I bestowe my lyfe for the health of my fathers flocke, it is so muche more vnlyke that I would, to hurt the flocke withal, seke out myne owne cōmoditie. Amongest men it is a great loue, if one when there is ieopardie towardes and daungier imminente, doeth not priuely steale awaye. I doe more, who with a free good will, geue my selfe to deathe. There be that lyeth in wayte to haue my lyfe, well, theyr malice could not pre∣uaile agaynste me, excepte I were determyned of myne owne free will, to dye for the saluaciō of mine. These folke of truth are in mind to murther, yet could they not kyl me vnlesse I would my selfe. Therfore they shal not take from me my life, but I will willyngly yelde it vp to redeme my shepe w^t my death to e∣uerlasting lyfe. Doe not beleue that I shall willingly geue my selfe vnto death, except I take agayn that willingly left lyfe, euen of myn own power, when I will. Herein consisteth the prayse of a true shepeherde, that of hys free will he offereth himself to death for the flockes helth, when it lieth in his owne power to eschew death if he list. No mans power could take my lyfe from me against my wil,* 1.3 but I geue it willingly for the flockes saluacyon. Other dye when as they would not, & being dead they reuiue not. And though a mā may wickedly kill himselfe, yet cannot he reuiue hys bodye agayne, with the lyfe that is once gone. I haue power to doe both, to sende foorth this lyfe out of the bodye, and to call agayn the same into the very selfe sayd body. In case it seme a thyng in∣credible vnto you, that any manne shoulde willingly redeme an other mannes lyfe with his owne death, no more to say, but it is so thought to my father that sente me into this worlde, by this waye to weorke the feate of mannes saluaci∣on. I willingly and gladly doe obey his commaundement, whose wil and mine are all one, and who hath geuen me power to perfourme my will.

[ The texte.] There was a discencion therfore agayne among the Iewes for these sayinges, and many of them sayd: He hath a deuil and is madde, why heare ye him? Other sayd: these are not the wordes of him that hath the deuil. Can the deuil opē the iyes of the blind? And it was at Ierusalē the feast of the dedicacion, and it was winter. And Iesus walked in the tem∣ple, euen in Salomons porche. Than came the Iewes rounde about him, and sayde vnto him: How long doest thou make vs doubt? If thou be Christ tell vs playnly.

When Iesus had tolde a long tale of these thinges that were straunge, vnhearde of and far aboue the common capacitie of most men, there fel a newe iar in opinions among the people: for some sayde that whiche they had alrea∣dy many tymes sayed, whensoeuer he disclosed theyr secrete conspiracies, or if he spake or did any thyng aboue the power of manne: he hath the deuyll (saye they) and is madde. For the wordes whiche he speaketh, lacke common sence. What pleasure is it to heare this felowe? Againe some folke els sayde: these be no suche mans wordes, as is in the deuils daunger. For his woordes, smel∣leth of the power of God, specially for as muche as his deedes be agreable to his wordes. As his wordes be, suche be his dedes. He speaketh thinges farre passing mans wit, but the same doth thinges, which far excede mans power. Can a mad man, and he that is possessed with a deuil open blinde mens iyes? It is y^e propertie of deuils to put out ones iyes that seeth, but to geue fyght to him that is borne blind, cummeth of the power of God. Forasmuche than

as it is euident that that thyng is doen by hym, hys talke cannot procede of a noysome deuil, whose dedes appereth playne to come from a beneficiall God. The Lorde Iesus maketh no aunswere to thys altercacyon, teachyng vs by the way, that the wieked are not alway to be striuen with in wordes: and that by dedes it is rather to bee declared what we can dooe, than by woordes: and sumtimes place is to bee geuen to the furie of the eiuil sorte, nor the moderate temperaunce of the ghospell, is at any tyme to bee forgotten. After all thys the feastful daye ministred newe matter to sette in hande and dispute with hym a∣gayne. That solemne feaste was than, whiche they call the dedicacyon of the temple, for because the temple was reedefyed and repayred after the exile that was made at Hierusalem by the Persians. Neyther was Iesus absent at this feasteful daye, a newe maker of the law, and of a new temple, that is to say, the churche, chefe deuyser and maister of the woorkes. And it was winter: A full very mere tyme for theyr myndes, whiche throughe loue of the colde lawe, dyd not burne in the loue of the ghospell. Therfore Iesus was not nowe in the in∣ner parte of the temple, but walked in the porche which ioyneth to the temple, that is called Salomons temple, to the intent that the very place shoulde de∣clare that peacemaker to be presente, whiche shoulde reconcyle all thynges in heauen and earth. There walked truely the aucthor of the lawe of the ghospel, Moses lawe being nowe at a poynte to cease. The Iewes therefore, leste he should escape theyr handes, came rounde about him, whyle he was walkyng there, sore moued with many of his sayinges and dooynges: neyther dyd they well agree among themselues,* 1.4 some maliciously fynding faulte with al thing, some gathering of hys dedes and wordes, a certain thing to be honored in him aboue mannes power. And they set vpon hym with these woordes: Howe long wilt thou kepe vs in a doubtful mynde, and therewith sette the people on a rore? If thou bee that verye Messias, whome we looke for, tell it vs openly without all colour.

[ The texte.] Iesus aunswered them: I tolde you, and ye beleue not. The workes that I doe in my fa∣thers name, they beare witnes of me. But ye beleue not because ye are not of my shepe, as I sayd vnto you. My shepe heare my voyce, and I know them, and they folow me, and I geue vnto them eternal life, and they shal neuer perishe, neyther shal any man plucke them out of my hande. My father whiche gaue them me, is greatter than all, and no man is a∣ble to take them out of my fathers hande. I and my father are one.

But although Iesus was not ignoraunt that they dyd demaunde of a per∣uerse mynde this thing, whiche they had both oftentymes hearde, and myght also haue perceiued the same by his doinges, yet he maketh them a gentle aun∣swere, more desyrous to enstruct them, then to angre them. What nedeth it me (sayth he) so often to speake of my selfe, and tell who I am? namely forasmuch as if I doe openly testifie the trueth, ye call the recorde therof arrogancie. I haue already tolde you (if ye woulde beleue me) who I am: Yea though ye dooe not credite my woordes, yet ye cannot be ignoraunt of the thyng whiche ye desyre knowe of me.

There is no surer profe than dedes: Ye see my doynges, which your selues doe witnesse I doe at my fathers will and not the deuilles, as some doe misre∣porte. If my actes be worthie to bee imputed to God, beleue that I am sente of God, But ye dooe neyther beleue my dedes nor my woordes: whereof I am not the cause, but your owne corrupte and suspiciouse mynde. They that meane well and playnelye and bee not polluted with the naughtynesse of thys worlde, beeleue my woordes, and lyke good shepe knowe the voyce of

a good shepeherd: and semblably I knowlage them for my shepe, though af∣ter the worlde they be poore sely thinges. But ye therfore doe not knowledge my voyce, because ye are not of the number of my shepe, whose simplicitie is lightely taughte, when as youre myndes be swollen with ambicion, leuened with malice, with enuie corrupted, infected with couetousnes, and with sun∣drie affeccions of this worlde defyled, from whiche vices, if ye would purge your minde, verely euen you also should heare my voice: neither should you so doe without benefit. For first of al, ye should therby auoide death, which han∣geth ouer all rebels agaynst the sonne of God: moreouer ye shall obteyne ther∣by euerlasting life. For of trueth, those my shepe (how simple and vnlerned soe∣uer they be after the iudgement of the worlde) as long as they doe knowleage me the shepeherde, and all the while they folow me as gyde, dooe through my liberalitie, get euerlasting life: when as other that are taken in the worlde for men of great felicitie, goe to euerlastyng death. They be symple shepe, harme∣lesse, weake, lacking all worldely succour. The world riseth against these with all engiens and force. But the aduersarye shall not haue so greate power, that he shall be hable to take them out of my handes. The world hath auctoritie of phariseis, dignitie of priestes, it hath armed kynges, hye magistrates, iudges, places of iudgement, prisones, cheines, roddes, axes, broddes to pricke with, exile, deathes, & whatsoeuer is wont to bring feare, yea euen to stedfast myn∣des. On the other syde, it hath riches, pleasures, dignities, honours, and what soeuer is wont to corrupt most vncorrupt myndes. The world vseth all these engines to plucke my shepe out of my handes, but I beeyng theyr protector & gouernour, no man shall be hable to take them awaye from me. What thyng soeuer the worlde shal goe about, the same shall be commodiouse to the shepe, and turne to my fathers glorye. We will not fyght agayne with weapons, or with poyson, we will not counter with them and geue rebuke for rebuke, but without suche defence, we shall yet by a new way, haue the victorye.

* 1.5That defence alone, whiche my father hath geuen me to defende my shepe withall, is greater and of more force than all the wepons, wherewithall the world shal ryse agaynst me and myne. Neyther will my father forsake me, nor I my shepe. The same thyng that lyeth in me to doe, lyeth also in my father to doe. And because there is no power of the world that can force any thing out of his handes, whiche can dooe all thynges with a nodde, neyther can any thyng pull that out of my handes, which he hath taken me to kepe: As there is an ex∣act companionship of power betwene my father and me: so there is a full con∣sent of will. We be throughly one, all one in power, all one in will and nill.

[ The texte.] Then the Iewes agayn toke vp stone to stone him withal. Iesus aunswered them: ma∣ny good woorkes haue I shewed you from my father, for which of them doe ye stone me? The Iewes aunswered him saying: For thy good weorkes sake we stou•• thee not, but for thy blasphemie, and because that thou being a man, makest thy selfe God.

The Iewes being sore moued with these sayinges, not content with so often namyng hys father, by whose defence he promised so great thynges, tooke vp stones again to stone Iesus. But yet no mā set vpō him, because his time was not as yet come, in whiche he had determined to dye for the saluacyon of man∣kynde, but he assayeth to assuage & mitigate theyr furie with gentle woordes. The people are accustomed to take vp stones in theyr handes (sayth he) and so openly to punishe euil doers, and common malefactours. I haue doen nought

els but bestowed benefites on you of my fathers liberalitie: I haue better en∣struct them that erred; I haue comforted them that were in affliccion, I haue fedde y^e hungrie, I haue restored the one handed to both, I haue made cleane the leprouse, I haue healed the sicke, I haue driuen away deuils from menne, I haue set them on fo••e that were diseased of the palsey, and such as had their ••nowes shrounken, I haue put awaye feuers, and all diseases and maladies, I haue called the dead to lyfe agayn, & the whole power and auctoritie which my father hath geuē me, hath bene bestowed to succour you, & it hath bene fre∣ly employed to your cōmoditie. In al these thinges now which is y^t one thing that ye thinke worthy stoning? If he that is good and liberall be stoned, what is to be doen to naughtie folke, & to them that be harmful? The Iewes being brought in conclusion to this poynte, that eyther they muste bring furthe some faulte agaynste hym, or clies aknowlage theyr owne folye, leste they shoulde haue no pretext to hyde theyr furie withall: we (say they) are not wont to stone any man for his good weorkes sake, but we count thee woorthy to bee stoned for an horrible crime, of all other moste greate, euen blasphemye: And in thys thyng we folowe the auctoritie of the lawe, which commaundeth such should be ouerthrowen with stones. Who can suffer any longer, that thou being a man, makest thy selfe God, hauyng eftsones god thy father in thy mouthe, as though we al were not the children of god, and as though thou were by some newe and peculiar waye, Gods sonne, that thou and thy father may be parte∣ners in all thynges? Is not this to take a certayn godhead vpon thee? But for∣asmuche as there is but one God, what manne so euer (therefore) taketh vpon him to be felow with god in power, is iniurious to Gods maiestie, & a rebel.

[ The texte.] Iesus aunswered them is it not written in your law, I sayd ye are Gods? If ye cal thē Gods, vnto whome the worde of God was spoken (and the scripture cannot be broken cō∣cerning him, whome the father hath sanctified, and sent vnto the worlde) doe ye say that I blaspheme, because I sayd, I am the sonne of god? If I do not the workes of my father beleue me not: but if I doe, and if ye beleue not me, beleue the workes: that ye may knowe end beleue that the father is in me, and I in him.

The Lorde Iesus dooeth with suche moderacion make aunswere vnto thys faulte which was layed to his charge, that he clearelye auoyded from him the sinne of blasphemie, and that also he did not, with any terrible woordes more engreue theyr frowardnes, and yet he did with great sobrietie defend that his due, whiche he ought not to denye, because he woulde not haue it vnknowen to vs: You (sayth he) lay blasphemie to my charge because I name God to be my father. Is there not a greatter thing than that writtē in your lawe, euen in the Psalmes? I haue sayd ye are al gods, & sonnes of him that is hie. If god him∣selfe geue prayse of the dignitie of his name to them, vnto whome the woorde of God was spoken not onely calling them the children of God, but gods too, and yet was not the maiestie of one god harmed, nor that thing can be vntrue whiche is declared in holye scripture, howe can ye stretche to me the faulte of blasphemie, that doe say, I am the sonne of God, whome the father hath only sanctified & sent vnto the world, that by the sonne al should obteine holynesse? If cōmunicacion had betwene God and man, make of men gods, and the chyl∣dren of God, is it not a thing to be borne with, if I say that I am gods sonne,

whiche am the woorde of God it selfe, and who was with god before I came into the worlde, and am he that hath coumpany with him in all thinges? It is no presumpteouse thyng that I take vpon me in my woordes, a thyng verely that beseemeth many other, by the aucthoritie of scripture. But it were more conuenient to iudge by the selfe dedes, what name I ought to haue.

If my dedes dooe not proue me to be aboue a man, if they haue not the proofe of godly power, beleue not that I am the sonne of God, and that God & I agree throughly in al poyntes. But if ye see God the father shew furth his power in me, though algates ye will geue no faithe to my wordes, yet at least beleue the dedes that ye see with your iyes, and take me for arrogant if I doe not perfourme more in dedes, than I take vpon me in woordes. If ye would consider those thinges with pure simple mindes, it should come to passe that ye would geue fayth to my wordes too, and doubte no more, but that the father is in me, and I in the father, that bothe we, the one and the other, are sociate & adherent together naturally & vnseparably, whiles he woorketh by me, what∣soeuer he will, and I doe no where swarue or alter from his exaumple & com∣maundemente: In so muche that he whiche beleueth on hym, beleueth on me, and whosoeuer speaketh agaynst hym, speaketh agaynst me.

[ The texte.] Agayn they went about to take him, and he escaped out of theyr handes, and went away agayn beyond Iordane into the place where Iohn before had baptised, & there he abode. And many resorted vnto him, and sayde: Iohn did no miracle, but all thinges that Iohn spake of this man, were true. And many beleued on him there.

When the Iewes had hearde these sayinges, being therwith more an an∣gred, wherwith in dede they ought to haue bene refourmed, they goe about to lay handes on hym, and so to accomplishe that thyng whiche they had already often attempted in vayne. But Iesus escaped oute of theyr handes, declaryng thereby, that he was wel willyng to suffer, when time should come. Therfore when Iesus had taught there sufficientlye, he geueth place for a tyme to theyr vncurable fury, and wēt ouer again beyond Iordane, to the very place where Iohn begun first to baptise, (for as we haue sayd, he afterward chaunged his place, and baptised at the water of Sichem.) Here now Iesus abode in the de∣serte, as one that had lothed or extremely hated the sinnefull wickednes of the cities. And many came also thither vnto him, out of places y^t ioyned nye there∣vnto, whose myndes the fame that was bruted of Iesus, the sermons and mi∣racles y^t were heard and sene, did inflame. And of truth, the very place brought them furthwith in mynde to compare Iesus, who had alreadye shewed some tryall & profe of himselfe, w^t Iohn, whome they had knowen before. And whā they remembred that Iohn had bene in highe auctoritie, and yet had dooen no¦thing els but preached the baptisme of penaunce, and without dooyng anye miracles had gotten himselfe so greate estimacyon among the multitude, that he was thought to be Christ: And on the other side, when Iesus had by shew∣ing furth so many miracles, declared a power greater then mans strengthe, y^t he had so often put the Scribes and Phariseis to silēce, with his prudent and piththie aunswers: Finally, that Iohn himselfe had so often testifyed so highly of Iesus, confessing openly that himselfe was not worthie to leuse the latchet

of his shoe: The Iewes (I say) consideryng all these thinges, had thys saying among themselues. Iohn (say they) when as he wroughte no miracle, was in credite with the Iewes. Much more therfore ought faith to be geuen to this man, that with so wōderful seldome sene miracles, gathereth or winneth faith to his wordes. And albeit Iohns recorde of this man were heretofore litle be∣leued, yet now the matter selfe declareth that his recorde was true, for so much as this saide Iesus hath accomplished mo thinges than Iohn promised of the mans behalfe. And so now therfore, partely for Iohns relacions sake, (whose reporte had no slender auctoritie among the Iewes,) partly through his own wordes that were ful of godly wisedome, and partly for his dedes sake which did beare witnes of his diuyne power, many beleued that Iesus was verye Messias, whiles yet the Phariseis, the Scribes, and the Priestes, did styl con∣tinue and persiste in theyr frowarde malyce.

Notes

• * 1.1

  I am the good shepe∣hearde.
• * 1.2

  I geue my life for the shepe. &c.
• * 1.3

  I put my life frō me y^t I might take it a∣gaine.
• * 1.4

  Yf thou bee Christ, tel vs playnly.
• * 1.5

  My father. &c. is grea∣ter than al. &c.