Curing a beded man at the pond of miracle, because he doth it on the Sabbath, the blind Jews do persecute him, 7 and again because he saith that God is his natural father. 19 He thereupon continueth saying, the Fathers operation and his to be in every thing alone, and that he shall do greater things then these miraculous cures, to wit, 21 quicken the dead in soul by sin, as being appointed Judge of all, 21 yea and quicken the dead in bodies also, incontinent judging all uprightly. 31 And that these are not brags of his own, but his witnesses to be, 33 John Baptist, 36 his own miraculous works, 37 his fathers voice at his baptism, 39 the Scriptures also, namely of Moyses.Curing a bedrid man at the pond of miracle, because he doth it on the Sabboth, the blind Iewes do persecute him, 7 and againe because he saith that God is his natural father. 19 He therevpon continueth saying, the Fathers operation and his to be in euery thing alone, and that he shal do greater things then these miraculous cures, to wit, 21 quicken the dead in soule by sinne, as being appointed Iudge of al, 21 yea and quicken the dead in bodies also, incontinent iudging al vprightly. 31 And that these are not bragges of his owne, but his witnesses to be, 33 Iohn Baptist, 36 his owne miraculous workes, 37 his fathers voice at his baptisme, 39 the Scriptures also, namely of Moyses.
The second part of this Gospel: the Acts of Christ in Jewry, about the second Pasch of his preaching.
After these things there was a festival day of the Jews, and JESUS went up to Jerusalem.AFTER these things there was a festiual day of the Iewes, and IESVS went vp to Hierusalem.Post hæc erat dies festus Judæorum, et ascendit Jesus Jerosolymam.
2And there is at Jerusalem `upon Probatica a pond which in hebrew is surnamed Bethsaida, having five porches.And there is at Hierusalem `vpon' Probatica a pond which in hebrew is surnamed Bethsaida', hauing fiue porches.Est autem Jerosolymis probatica piscina, quæ cognominatur hebraice Bethsaida, quinque porticus habens.
3In these lay a great multitude of sick persons, of blind, lame, withered, expecting the stirring of the water.In these lay a great multitude of sicke persons, of blinde, lame, withered, expecting the stirring of the water.In his jacebat multitudo magna languentium, cæcorum, claudorum, aridorum, expectantium aquæ motum.
4And an Angel of our Lord descended at a certain time into the pond: and the water was stirred. And he that had gone down first into the pond after the stirring of the water, was made sanus fiebat: made well, healed of whatsoever infirmity he was detinebatur: held, gripped, seized.And an Angel of our Lord descended at a certaine time into the pond: and the water was stirred. And he that had gone downe first into the pond after the stirring of the water, was made whole of whatsoeuer infirmitie he was holden.Angelus autem Domini descendebat secundum tempus in piscinam, et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquæ, sanus fiebat a quacumque detinebatur infirmitate.
5And there was a certain man there that had been eight and thirty years in his infirmity.And there was a certaine man there that had been eight and thirtie yeres in his infirmitie.Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua.
6Him when JESUS had seen lying, & knew that he had now a long time, he saith to him, Wilt thou be made whole?Him when IESVS had seen lying, & knew that he had now a long time, he saith to him, Wilt thou be made whole?Hunc autem cum vidisset Jesus jacentem, et cognovisset quia jam multum tempus haberet, dicit ei : Vis sanus fieri ?
7The sick man answered him, Lord, I have no man, when the water is turbata fuerit: stirred up, agitated, to put me into the pond. For whiles I come, an other goeth down before me.The sicke man answered him, Lord, I haue no man, when the water is troubled, to put me into the pond. For whiles I come, an other goeth downe before me.Respondit ei languidus : Domine, hominem non habeo, ut, cum turbata fuerit aqua, mittat me in piscinam : dum venio enim ego, alius ante me descendit.
8Jesus saith to him, Arise, take up thy grabatum: thy pallet, the poor man's mat, and walk.IESVS saith to him, Arise, take vp thy bed, and walke.Dicit ei Jesus : Surge, tolle grabatum tuum et ambula.
9And forthwith he was made whole: and he took up his bed, and walked. And it was the Sabbath that day.And forthwith he was made whole: and he tooke vp his bed, and walked. And it was the Sabboth that day.Et statim sanus factus est homo ille : et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo.
10The Jews therefore said to him that was healed, It is the Sabbath, thou mayst not take up thy bed.The Iewes therfore said to him that was healed, It is the Sabboth, thou maist not take vp thy bed.Dicebant ergo Judæi illi qui sanatus fuerat : Sabbatum est, non licet tibi tollere grabatum tuum.
11He answered them, He that made me whole, he said to me, Take up thy bed, and walk.He answered them, He that made me whole, he said to me, Take vp thy bed, and walke.Respondit eis : Qui me sanum fecit, ille mihi dixit : Tolle grabatum tuum et ambula.
12They asked him therefore, What is that man that said to thee, Take up thy bed, and walk?They asked him therfore, What is that man that said to thee, Take vp thy bed, and walke?Interrogaverunt ergo eum : Quis est ille homo qui dixit tibi : Tolle grabatum tuum et ambula ?
13But he that was made whole, knew not who it was. For JESUS shrunk aside from the multitude standing in the place.But he that was made whole, knew not who it was. For IESVS shronke aside from the multitude standing in the place.Is autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit a turba constituta in loco.
14Afterward JESUS findeth him in the temple, and said to him, Behold thou art made whole: sin no more, lest some worse thing chance to thee.Afterward IESVS findeth him in the temple, and said to him, Behold thou art made whole: sinne no more, lest some worse thing chaunce to thee.Postea invenit eum Jesus in templo, et dixit illi : Ecce sanus factus es ; jam noli peccare, ne deterius tibi aliquid contingat.
15That man went his way, and told the Jews that it was JESUS that made him whole.That man went his way, and told the Iewes that it was IESVS that made him whole.Abiit ille homo, et nuntiavit Judæis quia Jesus esset, qui fecit eum sanum.
16Thereupon the Jews persecuted JESUS, because he did these things on the Sabbath.Therevpon the Iewes persecuted IESVS, because he did these things on the Sabboth.Propterea persequebantur Judæi Jesum, quia hæc faciebat in sabbato.
17But JESUS answered them, My father worketh until now: and I do work.But IESVS answered them, My father worketh vntil now: and I doe worke.Jesus autem respondit eis : Pater meus usque modo operatur, et ego operor.
18Thereupon therefore the Jews sought the more to kill him: because he did not only break the Sabbath, but also he said God was his father, making himself equal to God.Therevpo therefore the Iewes sought the more to kil him: because he did not only breake the Sabboth, but also he said God was his father, making him self aequal to God.Propterea ergo magis quærebant eum Judæi interficere : quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, æqualem se faciens Deo. Respondit itaque Jesus, et dixit eis :
19Jesus therefore answered, and said to them, Amen, amen I say to you, The Son can not do any thing of himself, but that which he seeth the Father doing. For what things soever he doeth, these the Son also doeth in like manner.IESVS therfore answered, and said to them, Amen, amen I say to you, The Sonne can not doe any thing of him self, but that which he seeth the Father doing. For what things soeuer he doeth, these the Sonne also doeth in like maner.Amen, amen dico vobis : non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem : quæcumque enim ille fecerit, hæc et Filius similiter facit.
20For the Father loveth the Son, and sheweth him all things that himself doeth, and greater works then these will he shew him, that you may marvel.For the Father loueth the Sonne, and sheweth him al things that him self doeth, and greater workes then these wil he shew him, that you may marueil.Pater enim diligit Filium, et omnia demonstrat ei quæ ipse facit : et majora his demonstrabit ei opera, ut vos miremini.
21For as the Father doth raise the dead and vivificat: maketh alive, giveth life: so the Son also quickeneth whom he will.For as the Father doth raise the dead and quickeneth: so the Sonne also quickeneth whom he wil.Sicut enim Pater suscitat mortuos, et vivificat, sic et Filius, quos vult, vivificat.
22For neither doth the Father judge any man: but all judgement he hath given to the Son,For neither doth the Father iudge any man: but al iudgement he hath giuen to the Sonne,Neque enim Pater judicat quemquam : sed omne judicium dedit Filio,
23that all may honour the Son, as they do honour the Father. He that honoureth not the Son, doth not honour the Father, who sent him.that al may honour the Sonne, as they doe honour the Father. He that honoureth not the Sonne, doth not honour the Father, who sent him.ut omnes honorificent Filium, sicut honorificant Patrem ; qui non honorificat Filium, non honorificat Patrem, qui misit illum.
24Amen, amen I say to you, that he which heareth my word, and believeth him that sent me, hath life everlasting. and he cometh not into judgement, but shall pass from death into life.Amen, amen I say to you, that he which heareth my word, and beleeueth him that sent me, hath life euerlasting. and he commeth not into iudgement, but shal passe' from death into life.Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui misit me, habet vitam æternam, et in judicium non venit, sed transiit a morte in vitam.
25Amen, amen I say to you, that the hour cometh, and now it is, when the dead shall hear the voice of the Son of God, and they that have heard, shall live.Amen, amen I say to you, that the houre commeth, and now it is, when the dead shal heare the voice of the Sonne of God, and they that haue heard, shal liue.Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei : et qui audierint, vivent.
26For as the Father hath life in himself: so he hath given to the Son also to have life in himself:For as the Father hath life in him self: so he hath giuen to the Sonne also to haue life in him self:Sicut enim Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso :
27and he hath give him power to do judgement also, because he is the Son of man.and he hath giue him power to doe iudgement also, because he is the Sonne of man.et potestatem dedit ei judicium facere, quia Filius hominis est.
28Marvel not at this, because the hour cometh wherein all that are in the graves, shall hear his voice,Marueil not at this, because the houre commeth wherein al that are in the graues, shal heare his voice,Nolite mirari hoc, quia venit hora in qua omnes qui in monumentis sunt audient vocem Filii Dei :
29and they that have done good things, shall come forth into the resurrection of life: but they that have done evil, into the resurrection of judgement.and they that haue done good things, shal come forth into the resurrection of life: but they that haue done euil, into the resurrection of iudgement.et procedent qui bona fecerunt, in resurrectionem vitæ ; qui vero mala egerunt, in resurrectionem judicii.
30I can not of myself do any thing. As I hear, so I judge: and my judgement is just. because I seek not my will, but the will of him that sent me.I can not of my self doe any thing. As I heare, so I iudge: and my iudgement is iust. because I seeke not my wil, but the wil of him that sent me.Non possum ego a meipso facere quidquam. Sicut audio, judico : et judicium meum justum est, quia non quæro voluntatem meam, sed voluntatem ejus qui misit me.
31If I give testimony of myself, my testimony is not true.If I giue testimonie of my self, my testimonie is not true.Si ego testimonium perhibeo de meipso, testimonium meum non est verum.
32There is an other that giveth testimony of me: and I know that the testimony is true which he giveth of me.There is an other that giueth testimonie of me: and I know that the testimonie is true which he giueth of me.Alius est qui testimonium perhibet de me : et scio quia verum est testimonium, quod perhibet de me.
33You sent to John: and he gave testimony to the truth.* You sent to Iohn: and he gaue testimonie to the truth.Vos misistis ad Joannem, et testimonium perhibuit veritati.
34But I receive not testimony of man: but I say these things that you may be saved.But I receiue not testimonie of man: but I say these things that you may be saued.Ego autem non ab homine testimonium accipio : sed hæc dico ut vos salvi sitis.
35He was the lamp burning and shining. And you would for a time rejoice in his light.He was the lampe burning and shining. And you would for a time reioyce in his light.Ille erat lucerna ardens et lucens : vos autem voluistis ad horam exsultare in luce ejus.
36But I have a greater testimony then John. For the works which the Father hath given me to perfect them: the very works themselves which I do, give testimony of me, that the Father hath sent me.But I haue a greater testimonie then Iohn. For the workes which the Father hath giuen me to perfit them: the very workes them selues which I doe, giue testimonie of me, that the Father hath sent me.Ego autem habeo testimonium majus Joanne. Opera enim quæ dedit mihi Pater ut perficiam ea : ipsa opera, quæ ego facio, testimonium perhibent de me, quia Pater misit me :
37And the Father that sent me, himself hath given testimony of me. neither have you heard his voice at any time, nor seen his shape,And the Father that sent me, him self hath * giuen testimonie of me. neither haue you heard his voice at any time, nor seen his shape,et qui misit me Pater, ipse testimonium perhibuit de me : neque vocem ejus umquam audistis, neque speciem ejus vidistis :
38and his word you have not remaining in you: because whom he hath sent, him you believe not.and his word you haue not remaining in you: because whom he hath sent, him you beleeue not.et verbum ejus non habetis in vobis manens : quia quem misit ille, huic vos non creditis.
39Search the scriptures, for you think in them to have life everlasting: and the same are they that give testimony of me:Search the scriptures, for you thinke in them to haue life euerlasting: and the same are they that giue testimonie of me:Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere : et illæ sunt quæ testimonium perhibent de me :
40and you will not come to me that you may have life.and you wil not come to me that you may haue life.et non vultis venire ad me ut vitam habeatis.
41Glory of men I receive not.Glorie of men I receiue not.Claritatem ab hominibus non accipio.
42But I have known you, that the love of God you have not in you.But I haue knowen you, that the loue of God you haue not in you.Sed cognovi vos, quia dilectionem Dei non habetis in vobis.
43I am come in the name of my Father, and you receive me not: if an other shall come in his own name, him you will receive.I am come in the name of my Father, and you receiue me not: if an other shal come in his owne name, him you wil receiue.Ego veni in nomine Patris mei, et non accipitis me ; si alius venerit in nomine suo, illum accipietis.
44How can you believe, that receive glory one of an other: and the glory which is of God only, you seek not?How can you beleeue, that receiue glorie one of an other: and the glorie which is of God only, you seeke not?Quomodo vos potestis credere, qui gloriam ab invicem accipitis, et gloriam quæ a solo Deo est, non quæritis ?
45Think not that I will accuse you to the Father. there is that accuseth you, Moyses, in whom you trust.Thinke not that I wil accuse you to the Father. there is that accuseth you, Moyses, in whom you trust.Nolite putare quia ego accusaturus sim vos apud Patrem : est qui accusat vos Moyses, in quo vos speratis.
46For if you did believe Moyses: you would perhaps believe me also, for of me he hath written.For if you did beleeue Moyses: you would perhaps beleeue me also, for of me he hath written.Si enim crederetis Moysi, crederetis forsitan et mihi : de me enim ille scripsit.
47And if you do not believe his writings: how will you believe my words?And if you doe not beleeue his writings: how wil you beleeue my wordes?Si autem illius litteris non creditis, quomodo verbis meis credetis ?
Annotations
2A pond. This is as great a wonder and work as was in the old Law, yet never recorded in the Scripture before: the conditions and circumstances of the same much to be distinctly weighed against the Miscreants of this time for many causes. First, that God without derogation to his honour, yea to the great commendation of it, doth give virtue of miracles and cure to water or other creatures. Secondly, that he giveth such virtues to these creatures specially which be by use and occupying in sacred functions or otherwise, as it were sanctified: for this pond was it wherein the carcasses of sheep (therefore called Probatica) & other beasts to be sacrificed, were first washed, to which being always red (as S. Hierom saith) with the blood of hosts, this force was given, for the commendation of the sacrifices of the Law there offered. How much more may we acknowledge such works of God miraculously done in or about the Sacrifice or Sacrament of the new Testament, which faithless men wholly reject and condemn for fables, because they know not the Scriptures nor the power of God Thirdly, that this operation was given at one time more then an other, & rather on great festival days then other vulgar times (for this was the feast of Pasch or of Pentecost) as days more sanctified, and when the people made greater concourse: which sheweth that we should not wonder to see great miracles done at the Memories and feasts of Martyrs or other great Festivities, more then at other places and times. Fourthly, that the Angels or some special Saints are Presidents or Patrons of such places of miracle, and workers also under God of the effects that there extraordinarily be done. Which ought to make Christians less doubt, that the force of divers waters in the world is justly attributed by our forefathers and good stories to the prayers and presence of Saints, which profane incredulous men refer only to nature, untruly pretending that God is more glorified by the works of nature, which be of his ordinary providence, then by the graces of Miracle given to his Saints or Angels by his extraordinary providence. Fifthly, that miracles be not wrought on men by their faith only and as well by their presence, in spirit as in body, or upon the parties desire or devotion only, according to the Heretics pretext that God is a like present by his power and grace to every man and place: and therefore that men need not to go from their own houses or countries to seek holiness or health at the places of Christs or his Saints birth, death, memories: for none could have benefit of this water but he that could touch it, and be in it corporally, and at that just time when the water was in motion by the Angel. Yea sixthly, we may consider that in such cases to make the matter more marvellous, rare, and more earnestly to be sought for, and to signify to us that God hath all such extraordinary operations in his own will and commandment, without all rules of our reasons and questioning thereon, none could be healed but that person who first could get into the pond after the Angel came and stirred the same. Seventhly, that these graces of corporal cures given to this water, prefigure the like force of the Sacrament of Baptism for the cure of souls, though we need not seek correspondence thereof to the figure in every point.
14Sin no more. We may gather hereby that this man's long infirmity was for punishment of his sins, and that men often attribute their sickness to other natural defects, and seek for remedies of the world in vain, when the sin for which it was sent, remaineth, or is not repented of and therefore that in all infirmities men should first turn to God & go to their Ghostly father, and then call for the worldly Physicians afterward.
34I receive not. Our Master meaneth that man's testimony is not necessary to him, nor that the truth of his Divinity dependeth on worldly witnesses or mens commendations: though to us such testimonies be agreeable and necessary. and so for our instruction he vouchsafed to take the testimonies of John the Baptist and Moyses and the Prophets: and departing out of this world, to send forth all his Apostles, and in them all Bishops and Lawful Pastors, to be his witnesses from Jerusalem to the ends of the world.
39Searche the Scriptures. He reprehendeth the Jews, that reading daily the Scriptures and acknowledging that in them they should find life and salvation, they yet looked over them so superficially that they could not find therein him to be CHRIST their King, Lord, life, and Saviour. For the special masters & Scribes of the Jews then, were like unto our Heretics now, who be ever talking and turning and shuffling the Scriptures, but are of all men most ignorant in the deep knowledge thereof. And therefore our Master referreth them not to the reading only or learning them without book, or having the sentences thereof gloriously painted or written in their Temple, houses, or coates: but to the deep search of the meaning and mysteries of the Scriptures, which are not so easily to be seen in the letter.