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

The .vij. Chapter.

[ The texte.] ¶After these thinges, Iesus went about in Galile, for he would not goe about in Iewry because that the Iewes sought to kill hym. The Iewes feast of tabernacles was at hande. His brethren therfore sayed vnto hym: Get the hence, and goe into Iewry, that thy disciples also maye se thy workes that thou doest. For there is no man that doeth any thing in secret, and he hymselfe seketh to be knowen openly. If thou do suche thinges, shewe thy selfe to the worlde. For his brethren beleued not in him.

BUt after that our Lorde Iesus went about & was muche cōuersaūt in Galile, forsomuch as by reason of his wordes whiche did implie certayne heauenly thynges, and thynges of greater importaunce than mans reason coulde reache, and also through the miracles that he wrought, he gat him self muche enuie amōgst his own disciples, who had him in more contēpte, because he was knowen vnto thē by beyng in house among them: and verely the basenes of the house and parentes that he came of, made their hatred more bitter and vengeable againste hym. For he could not now lyue in Iewry with suretie of his lyfe, because y^e Iewes had a good while sought wayes to kyll him, yet Iesus went not out of Iewrie for fear of death, or that he had not power to slyde awaye out of the middest of theyr wilie traines as ofte as he list: but shewing himselfe very man, he layed before his disciples as it were an image and portrature of thinges that shoulde folow, to whom it should chaunce, that through the maliciouse infidelitie of the Iewes, he should be cōpelled to go from them to the Gentiles. But the Iewes very feastful hye and solemne day, which is emong the Grekes called Scenopegia (in Englishe the feast of tabernacles) was at hande. And this feast had that name scenopegiam, to call to remembraunce the olde Patriarches, and their wayes: whiche led theyr lyfe in pauilions and tentes, many times remouyng from place to place, euen so at that tyme declaring by a figure what maner of lyfe theirs ought to be, which professe the doctrine of the gospel. And because a great mayn companye of folkes came now against this holy tyme & hye feast out of all Syria,* 1.1 and other countreis whiche border therupon thicke and thre∣fold vnto Hierusalem, for the solemnitie of the temple, the holynes and religion wherof was had in reuerence euen among the heathen people, Iesus kynsfol∣kes all ignorant and subiect as yet to worldly desyres and affeccions, hauing affiaunce in the title of theyr kinred, more boldly than was mete, exhorte hym, as if he had ben desyrous of fame and glory, but yet they toke hym to be timo∣rouse, and of lesse audacitie than behoued hym, and for that cause they moue him that if he thought himselfe well inough ayded and durst trust therto, that he would not lurke and hide himselfe amongst the aliens of Galile, but woulde

woorke and perfourme at Hierusalem, in the full syght and euen in the middest of the people that was resorted thither, those thinges whiche he had so hiely spoken of hymselfe. The great day and solemne feast (saye they) is at hande: leaue Galile therfore, whereas thou hast to long tyme kept thy selfe close, and go into Iurie the most florishing part of the whole kingdom, & so bring thy∣selfe to Hierusalem the chiefe citie,* 1.2 and head place of all the Iewish nacion, thou maiest there get many disciples if they all once looke vpon thy doynges. No man that would be extemed, doeth those thinges priuely & in corners, wher∣by he maye get a name amongst men. If thou be cum from heauen in dede, and canst do so great thinges as thou sayest thou canst, do so that thou mayst be knowen to the world. But let no mā meruail at this carnal, presumptuouse, & very vngodly saying of the lorde Iesus kinsfolkes. For of trueth at that time, they that were his nye kinsmen (and therfore called his brethren) & knit to him by a straight familiaritie,* 1.3 did not beleue on him: of whō, sum for all that, being afterward of the numbre of his Apostles, did most constantely setfurth Chri∣stes glory in theyr preachinges.

[ The texte.] ¶Then Iesus sayd vnto them: My tyme is not yet cum, but your tyme is alwaye readie. The worlde cannot hate you, but me it hateth, because I testifie of it, that the woorkes therof be euill. Go ye vp vnto this feast, I will not go vp yet vnto this feast, for my tyme is not yet full cum. Whan he had sayd these woordes vnto them, he avode styll in Galile. But as soone as his brethren were cum, then went he also vp vnto the feast, not openly but as it were priuely. Then sought hym the Iewes at the feaste, and sayd, where is he? And muche murmuring was there of hym among the people. For sum sayed: he is good: other sayed nay, but he deceiueth the people. Howbeit, no man spake openly of him, for fear of the Iewes.

Iesus therfore according to his singular modestie & gentilnes, did blame the boldnesse of his familiar frendes easely, and with greate softnesse, signi∣fying that carnal kinred hath no inrresse in that he did concerning the saluacion of mankinde, but that all suche businesse (because it is heauenly) is to be mo∣derate by thauctoritie of the father of heauen: he declared also that he neyther feared death, which he was ready willingly to suffer for the saluacion of man∣kind, nor that he desired the glorie of this world, the hatred wherof he did pro∣uoke towardes himselfe by speaking trueth, & thīges cōtrary to mens worldly affeccions:* 1.4 and in consideracion hereof, Iesus sayed: My tyme is not yet cum. Whan that shall exhorte me, then shall not nede your aduertisementes.

It dependeth of the father of heauens determinacion, & not of mans deuise how & whan it behoueth me to be knowen to the world. I that came at the fa∣thers pleasure and arbitremente, haue my tyme. But your tyme (whiche be∣yng led with worldly affeccions, seketh for the glorye of this world & woulde haue me according to the iudgement of the worlde to glory) is alway ready.* 1.5 Ye may safely go whither ye list, when as the world loueth you as men cōfor∣mable therunto. I do not seke glorye at the worldes hande with this affeccion & loue that ye hunte about for it, for I seke my fathers glory, and go about the saluacion of man. It is so vnlike & far of, that I should (by any kynde of f••at∣tery) get glory and prayse in the world, that I do rather bring the hatred of the world vpō me by dissentinge from the lustes and carnall pleasures therof, & by testifying openly y^t the woorkes of it are euel, not withstanding that the world selfe putteth forged godlynesse and false felicitie in such workes as be but car∣nall and worldly. The Iewes haue theyr feastfull dayes whiche now of late

time God abhorreth. For they offre vnthankfull sacrifices and odiouse to God, seying in the meane tyme they haue their handes all bloudie, and in the self same daies which they would should be thought pure and holye, they go about the death of innocentes. There is one true feastfull daye which I must celebrate spiritually, wherewith the father is pleased and delited. That day is not yet cū, but when it shal cū I shal willingly go mete with it. You that are yet stil carnal and worldly wise, get you vp to this solēne feast. I intend not to go with you to this greate feast that is now me at hande,* 1.6 for because my time is not yet ful∣lye accomplished. With these woordes our lorde Iesus sent awaye from hym his natural kynsmen, being alwaye wont to set asyde the regarde and affeccion towardes theim, as often as the vusynes of the gospel was to be gone in hand withall, whiche matter because he woulde it shoulde be wholly ascribed to his fathers wil & arbitremēt, he would not suffre it to be polluted w^t any worldly thing. Thus did he restraine & stint the autoritie of his mother at the mariage, and again he was euil apaied, and in maner thought scorne and disdayned that he should be called out by his mother & kynsfolkes from talking of the gospel, & after that he had made his abode a while with his nye frendes at Capernaū, he left them and set in hande to preache: furthermore hanging vpon the crosse he called his mother woman, as though he had knowen no mother in y^e busi∣nesse. Yea and also beyng a child but of .xii. yeres old, he semed to disdayne that by theyr autoritie he shoulde be called from his fathers affaires. Now therfore they supposyng that for feare of the Iewes Iesus woulde not cum to the hye and solemne feast, wēt thither alone. And they going vp to Hierusalem, Iesus taried still in Galile: so tempering al his doinges and with moderacion duelye bestowing thē, that somtime he proued himself to be verye man, lest he shoulde not haue semed to be man, and sum other time he shewed great likelihood of his godlye power, lest men should beleue that he was but man only. But after that his brethren were departed and gon towardes the feast, then did he him∣self go after: so that the matter is plain, he did not so muche refrain going to y^e solemne meting for feare of the Iewes, as he did to eschewe the coumpany of his kinsmen, whom being as yet carnall, he would not haue to be associate w^t hym in the gospels cause, or to haue anye medlyng therwith. But he came to Hierusalem, not to auaunt himself, but as it were by stelth and priuely, & as a man would say, to cause them the more earnestlye to loke for his cūmyng: and when his time were, to cum abrode and declare himselfe to the brode worlde with more fruite. For he knewe the Phariseis mindes, how that they had been a great while about in their conuenticles and secrete counsels to fynde sum oc∣casion vpon the holy daye to attache and apprehende him. Now therfore when he was of trueth cum to Hierusalem, but as yet he went not abrode into the common resorte and assemblie of people as he was wont to doe, the Iewes marked him and layed spyal for him whether he went to the keping of the holy day or no, and forasmuche as they desyred to se him, they enquired one of an o∣ther where he was. And euen nowe alredy many sundry tales went of him amonge the people, as if he had been absent, because all men had not one opi∣nion nor were not lyke affected towardes Iesus. For of suretie manye of the homely sort of the people whiche had been present at his miracles workyng, & had heard him preache, who also had had experience of his gentlenes by being in his cumpany, said that Iesus was a good man, and one not mete to be euil

entreated and cruelly hādled. Of the cōtrarye side, the Priestes and Phariseis, whom the prayse and renoume which was of Iesus had vexed a great while, denyed that he was a good man▪ who lyke a sedicious felowe did allure the people to hym and turne thē from hauing the Priestes, Scribes, & Phariseis in reuerēce. Uerely these sayinges were by secrete whisperinges sperpled abrode concernyng Iesus, whereas no man durst in y^e meane while opēly make any good reporte of hym: Howbeit there was many whiche had a good opinion of hym:* 1.7 For they feared the head men of the Iewes, of whome they knewe Ie∣sus to be muche hated, because he semed with his woordes and dedes to di∣minishe theyr auctoritie. Moreouer, as touchynge the kepinge of hym selfe out of the waye, he so did of very mekenes and modestie, lest he should be thought wittingly and willingly to haue prouoked the malice of the Phariseis, who soughte for nothinge els but matter and occasion to put him to deathe. That he did go abrode, was doen for theyr cause whō he knewe shoulde bee furthe∣red to saluacion by his doctrine:* 1.8 whereas he was not ignoraunt y^t the Pha∣riseis & Scribes would growe more heady and fierce through that he should saye and doe for the saluacion of the worlde. For the Lorde beynge moste de∣sirous of mans saluacion, coueted that yf it mighte be possible, his doctrine should worke saluacion in al men: but yet so muche was not to be geuen to the frowardnes of certaine, that the doctrine of the gospel was to be withdrawen and kept from the good simple people.

[ The texte.] Now whan half the feast was done▪ Iesus went vp into the temple, and taught. And the Iewes meruailed, saying: how knoweth he the scriptures, seing that he neuer learned? Iesus aunswered and saied: My doctrine is not mine, but his that sente me. If any man wil be obedient to his will, he shall knowe of my doctrine, whether it be of god, or whether I speake of my self. He that speaketh of himselfe, seketh his owne prayse, but he that se∣keth his prayse that sent him, the same is true, and no vnrighteousnes is in hym.

Therfore when as the highe an solemne feast was halfe doen, Iesus went openly in the syght of all men into the temple, and there taught the people not pharisaicall ordinaunces or ceremonies of the lawe, whiche should anon after cease, but the philosophy and wisdom of the ghospell. But when the Iewes could picke no quarell against his doctrine, yet they deuise and studie to brynge him out of credence & to diminishe his autoritie amōge the people, meruailinge how that he, being not learned and vnlettred (for in dede he was neuer brought vp in pharisaicall doctrine, in the reading and profession whereof they swelled for pride) should cū by those sayinges, whiche he alledged and brought out of holy scripture,* 1.9 with great wisdom, & to muche purpose: in maner appeaching him as one that had a deuill to teache hym, or that he had cū by the knowledge of that learning (whiche he learned of no man) by sum other magical arte and deiuilishe witchecraft. The Iewes therfore in consyderaciō hereof, sayed: how doeth this felowe, a Carpēter himself, & a Carpenters sonne, read & vnderstād sciences, when as he neuer learned thē? Uerely Iesus, to shewe vs an exaūple of sobrietie and gentle behauiour, very courteously and with muche lenitie put awaye and confuted their so sinfull and wicked suspicion, declaring plainlye y^t his doctrine came neyther of man nor deuill, but euen of God whom they also did wurship: & whose glorye and honor they ought of duetie to fauour, yf thei woulde be taken for true godly men, and as for himself, he told them plainly, that he did neyther chalenge to himselfe the doctrine which they woondred at,

nor the honour and prayse which they did enuie: but that altogether came of the father of heauen, whose businesse he did. He told them furthermore that forasmuche as they had taken vpon them the perfite knowledge of the lawe which God gaue vnto thē, and did disdainfullie lothe other as vnlearned and very ideotes, it were indifferentlye doen that in case they had the very true knowledge of scripture, they shoulde embrace and acknowledge the doctrine whiche proceded from thesame, from whom the law came: vnlesse they would make men knowe, that enuie, hatred, desyre of their owne glory, loue of gain and lucre, and suche lyke inordinate and carnall desyres, whiche procedeth of a leude minde, had blinded their iudgement. For God is not (sayeth he) con∣trary to himselfe, that now he would teache by his sonne a contrary thing to that he gaue in his lawe. Therfore Iesus knowyng all their secretes, made this answer to their secrete murmuring, saying: My doctrine which ye wōder of whome I shoulde haue it, for so muche as I haue learned no letter of any man, is not mine: (for in dede I do bring you no newe learning of mā that dif∣fereth from the will of God and the minde of the lawe whiche was geuen you of God) but it is my fathers doctrine which hath sent me into the worlde: that the worlde being seduced with the sundry and manifolde doctrines of men, and blinded with wicked affeccions and naughty desyres, might by me knowe my fathers will: & when it is knowen folowe it, and so by folowyng of it, obtein eternall lyfe. For of trueth his will is this, that they that beleue his sonnes sayinges, by whom he teacheth you and speaketh vnto you, shoulde get there∣by euerlasting health. And the cause why many do lesse minde and desyre that thing, is enuie, hatred, ambition, aduauntage, and other euill desyres and car∣nall lustes. But if any man would (setting asyde all malice) with a true mea∣ning and a plain simple herte,* 1.10 obey my fathers wil, rather then his own lewde and vngraciouse affeccions, he will soone recognyse my doctrine not to be of man, or any newe and straunge inuencion of the deuill, but to becum frō God: nor that I do speake those thinges which I saye, of mannes reason and witte, but after my fathers minde whose ambassadour I am. Men that be more studiouse of their owne glorye than of Goddes, do preferre newe doctrine of their owne inuenciō before the doctrine of God,* 1.11 to be made more of in y^e worlde themselues. For they had rather be taken for authors of mans doctrine, the whole glorye wherof shoulde altogether continually redound to themselfes, then to bee publike preachers of Gods doctrine: and had leauer teache those thinges, which might get to themselfes prayse & aduauntage, then that which should bring glory and honour to God, or saluacion to their neyghbour. But he that seketh not his owne prayse, but his from whom he is sent, speaketh all thinges purely and vncorruptely, neyther is his doctrine in daunger of any errour, or fauty through the lustes of ambicion, of auarice, enuie or hatred.

[ The texte.] Did not Moses geue you a lawe, and yet none of you kepeth the lawe? Why go ye a∣bout to kill me? The people aunswered and saied: Thou haste a deuil: who goeth aboute to kill the▪ Iesus aunswered, and sayed vnto them: I haue 〈◊〉〈◊〉 one woorke, and ye all mer∣uail. Moses therfore gaue vnto you the circumcision, not because it is of Moses, but of the father. And yet ye on the Sabboth day circumcise a men. If a man on the Sabboth day re∣ceyue circumcision without breakyng of the lawe of Moses, disdain ye at me, because I haue made a man euery whit wholle on the Sabboth day? Iudge not after the vttre appe∣raunce, but iudge with a righteous iudgement.

I teache no other thing then that which God had taught you by his lawe,

if a man vnderstand the meaning of the lawe, nor I do nothyng els but that the lawe prescribeth vnto me. The auctoritie of Moses is an halowed thing, and had in reuerence with you that despise me. And did not he take you a lawe whiche he receiued at Gods hande: Ye take vpon you the right vnderstanding and keping of the lawe, whereas none of you doeth truely obserue the law af∣ter the wil of God, who gaue you the lawe: yea rather vnder a coulour and pre∣tence of the lawe, ye go about those thinges whiche he doeth moste deteste and punishe. Ye laye blasphemie vnto my charge because I doe more seke the glory of God then mans prayse. Ye obiect against me the breakyng of the Sabboth daye, who haue saued a man on the Sabboth day, when as the holy religion of the Sabboth doeth not stay you from deuisyng and labouring to destroye an innocent, and not only an innocent, but suche one as hath deserued good at your handes. Is this to magnifie Moses whom ye preferre before me? Is this to honour and reuerence God, whom ye with feyned religion wurshippe? Doeth not the law curse him that sheadeth innocentes bloud▪ Neither doeth it permitte any power or autoritie of putting to death but vpon malefactours, nor vpon them neyther, except they be lawfully conuicted and condēned. Why than do ye contrary to the lawe trauaill about my death, that being sent of God do preache his wil and pleasure to you according to the intent of the law: that do seke his glorye and not mine owne: that do not effectuously seke a king∣dome or riches to myself, but that do frely offre saluacion to all men: that hurte no mā but do good to all men? This saying of Iesus did vexe and trouble the Phariseis mindes for two causes: first because they perceiued well that their craftie inuencions (though they were secretly doen) were not hid from his knowledge,* 1.12 whom they supposed mighte soone without difficultie haue been made awaye, yf the thing that they went about could haue been kepte secrete from him: Secondarily his woordes pinched their mindes, because he did ap∣peale them of sinnefull transgression of the lawe, in the presence of the people, who would haue been thought moste true obseruers of the law. They laying snares for the innocēt bloud, feared not the knowledge of God, but they feared to haue their dedes knowen to the people. Therfore to face out the thyng by dissimulaciō, they let fare as if they thought the multitude did not knowe their wickednes, & so fell to open rebukes and checkes as is the maner of all wicked persons that are taken with the maner in a mischeuouse dede that cānot be ex∣cused. Thou hast (say they) the deuill, seyng thou makest the father of heauen very God himselfe,* 1.13 to be auctour of thy doctrine, to auaunt thy selfe thereby. God is true, and thou by the deuils instigacion art vntrue. Who goeth about to deuise thy death▪ The Lorde Iesus did not brawle with them again with any checking answere to their so furiouse blasphemie, lest he should haue made them more woode by putting to of furie to them, that were already cruel and fur••ouse: but geuing vs an ensaumple of mildenesse, full gentelly he telleth them the cause why he did the dede, for the whiche they quarelled with hym. And where as themselfes in very dede were breakers of the lawe in all thinges, yet did they accuse Iesus, as a transgressour of the lawe, because he had healed a man sycke of the Palsey on the Sabboth day.

I (saieth Iesus) did one certain dede on y^e Sabboth daye, which was ney∣ther euil, sinfull, nor yet vnhonest: but wherwith I gaue health to a man that was miserably diseased, which you your selues could not but allowe & com∣mend,

in case it had not been doen on the Sabboth day. But they do rather breake the Sabboth whiche goeth about that thing on the Sabboth, which is sinful and wicked, on what daye soeuer it bee doen. The religion of the Sabboth is not so great, but it ought to giue place to those thinges whiche are of more weight ••nd greatter importaunce, and good and godly euery daye whensoeuer they be doen.

If Moses himselfe, whom ye highly esteme and attribute so much vnto, haue geuen you the same exaumple, and hath doen before me like wise as I haue doē: If also the very lawe do teache that worke maye be doen on the Sabboth day without breakyng the lawe of the Sabboth, eyther ye muste nedes ab∣solue and cleare me: or els ••n case ye condemne me, ye must also cōdemne Moses with me, and the lawe it selfe to, because whatsoeuer he gaue vnto you, was a lawe. Moses gaue circumcision vnto you, not that circumcision began euen very than whan Moses lawe began, for it was geuen of God to the Patri∣arches before the lawe was writen: & for that cause circumcision is a greatter matter in religion then the Sabboth daye, because it went before the lawe, and is as it wer, the head of the lawe. But the very same Moses whiche com∣maunded circumcision, commaunded the Sabboth daye. You do circumcise a man on the Sabboth daye, and ye thinke not that ye violate the Sabboth day therin: because of the dignitie of circūcision, wherunto ye thinke that y^e re∣ligion of the Sabboth ought of right to geue place: like as the Deacons and Priestes doe also in the temple these thinges whiche be pertaining to Goddes seruice, and yet in so doyng they take not theymselfes to be breakers of the Sabboth daye, for somuche as they esteme the thyng that they doe, to be of more holynesse then that it should be omitted because of the Sabboth daye.

* 1.14Consideryng therefore that ye doe circūcise a man on the Sabbothe daye, leste throughe not beynge circumcised he should not be one of you, neyther doe you wene that the Sabboth day is by that worke the wurse kept, I meruaill why than do you like disdainfull men make suche clamour, that by my worke the Sabboth daye is vnkept and broken, who haue healed not one parte alone of mā, but haue preserued and saued the whole manne altogether on the Sab∣both daye? Although circumcision were before the lawe, and is after a sorte the very beginning & chiefe parte of the lawe▪ yet it is not perpetuall. For men were acceptable and dearly beloued of God before there was any circumcisiō, and the time shalbe, when God shall mislyke and refuse the ouerthwarte circū∣cision of the fleshe, beyng without the inward circumcision of the herte. But to geue health both of body and soule to a mans ••••ly wretched neighbour, as it is a greater acte and a more holy dede than to circumcise a man, so is it al∣waye good: before the law, in the tyme of the law, and after the law, because it is of it owne selfe good.

Why than doe ye, in a cause not vnlyke, yea in a much better matter as tou∣chyng my behalfe, wurship and haue Moses in reuerence, and accuse me as giltye of a greater crime? For I doe not now dispute whiche of vs twayne is greatter then the other. Take Moses still (as he is) for an excellent man, let it be so that I am euen as you suppose me to be, a mean and an abiect person, yet if ye loke well about you, and do consider the matter rightly, either ye ought to cōdemne vs bothe, or to assoyle vs bothe. And y^e very lawe, of trueth, teacheth vs this, that in geuyng iudgement, ye should loke vpon the matter, and not

the persone: and he standeth accursed that through fauouring the riche, op∣presseth the poore.

Therfore iudge not after the qualitie of the persone,* 1.15 but lette your iudgemēt be iuste and rightful according to the matter, if ye will truelye obserue Moses lawe. But after these thinges and many suche other were spoken by our Lord Iesus, so gentelly that they had been able to haue pacified neuer so cruell a minde, & when his sayinges also were so trewe that they could not be proued false and confuted of any man, were he neuer so shamelesse, the Phariseis (of truth) ceassed from speakyng, but neuerthelesse they persist and continue in theyr malice without any mitigacion of minde, because he durst in the presence of a multitude, in suche wise laye from himselfe the faulte of breakyng the Sabboth, that he burdened them with a muche greater crime.

[ The texte.] ¶Then sayed sum of them of Hierusalem: is not this he, whom they go about to kil? But lo••he speaketh boldely, and they saye nothing to him. Doe the rewlers knowe in dede▪ that this is very Christe? Howbeit we knowe this man whence he is, but when Christe cummeth, no man knoweth whence he is. Then cryed Iesus in the temple (as he taught) saying: Ye bothe knowe me, and whence I am ye knowe. And I am not cum of my selfe, but he that sent me is true, whom ye knowe not. But I knowe him, and if I saye that I knowe hym not, I shall be a lyar lyke vnto you. But I knowe hym, for I am of hym, and he hath sent me.

The Phariseis pride was so great, that they would be thus farre pri∣uileged, that an innocent being accused should rather geue ouer his true cause, then that theyr auctoritie shoulde any thing quayle amongest the people: and rather that Gods prayse and glorye shoulde be nothyng at all spoken vpon, than that any parte of their honour shoulde decaye. And yet euen this kynde of men founde many among the people whiche had rather serue this lewde ambi∣cion of theirs, then to obey Gods will. For certain of Hierusalem sayed: Is not this he, whom the Scribes and Phariseis drift is to put to death: and whom men thought did hyde himselfe and durste not cum to the hye feastfull day for feare of them? Lo, he speketh openly in the temple, and vttereth his mind vn∣to them frankely and frely euen to theyr face, yet do they geue hym no aun∣swer. What meaneth this their sylence? Are our head rulers brought in belefe that this is Messias, and now confesse that thing with silence whiche they did before impugne and denie? Howbeit, it is not lyke to be true that the chefe rew∣lers should thus thinke, for euen all we knowe whence this man came. His fa∣ther and mother are knowen well inough to be playne folkes and of a meane sorte, we knowe what countrey man he is, we knowe also his brethren and his other kinsfolkes. But whan Messias cummeth he shall so cum, that no man shall knowe from whence he cummeth.* 1.16 Iesus perceyuing theyr blind∣nesse to be so great, that where as the prophecie had geuen knowledge before∣hande that Messias shoulde cum out of Bethleem, where Iesus was borne, and where all other signes of the prophecies agree with hym to all purposes, yet they beyng blynded with malice, denye that they knowe hym, for no cause els, but because they knowe him, and therfore euen of purpose they make a lye, saying that Christ shoulde cum so, that no man should know from whence he cummeth: and this they forge, because they would not be compelled to recog∣nyse him. Iesus, I say, frō whose knowleage, no not the secretes of men were hidde, to rebuke also this foolish ignorance of the multitude, whiche was cor∣rupt

with seing their head men so set and affected, whiche multitude was wilfully ignorant in that thing whiche they might haue knowen, but that theyr lewde minde letted theyr iudgemente, doeth now with a more shrill and loude voice (to thintente he might be heard not onely of them that were nye at hande, but of all the people whiche were within the temple, a place moste con∣uenient to haue Gods glorye preached and setfurth in) beginne to teache open∣ly who he was, and from whom he was sent: and that no man could be igno∣rant who he was, but eyther suche one as wilfully would be without know∣leage, or els he that of very malice, would not confesse the thing that he knewe: and thus doing, Iesus doeth admonishe vs therwith, to giue place often∣times to the malice of men, lest it beying more kindled, shoulde do wurse and more cruelly, and so prouoke a more sorer iudgemēt of God against them: thus also▪ after that by all assayes he did all that could be doen for their amend∣ment, he might iustely geue them ouer and leaue them as desperate persones, to theyr owne folly and disease, not y^t the Glorie of God should be hid & conce∣led, ne yet the neyghbours health and saluacion neglected for theyr obstinate wickednesse. If therfore (sayeth Iesus) ye do not thinke me to be Messias, whome by the prophecies of your Prophetes ye looke for, bycause ye knowe from whence I came, euen that is the very thing which might teache you that I am he in dede, who haue cum after such sorte, & was borne in that selfe place, out wherof the Prophetes hath tolde before hand y^• Messias should cum. Ye haue heard Iohns record of me, ye se my miracles, ye heare me beare witnes to the trueth, studying about none other thing, but Gods glory & your saluaciō. And therfore ye muste nedes knowe me, except ye had leauer wylfully be igno∣rant in the thing ye knowe. And how can ye say y^e Messias should so cum that no man can knowe from whence he cummeth, when as the Prophetes pointe and assigne both his stocke and his countrey? These thinges being knowen vn∣to you, might induce and further you to the vnderstanding of the prophecie: howbeit it is a thing of more force and better it were to knowe from whence I came,* 1.17 than what stocke I am borne of. And in case ye woulde consider me with pure and sincere iyes, ye could not of trueth be ignoraūt therin. Neyther am I so of the worlde, nor do nowe cum out of the worlde, as ye do slaunde∣rously reporte of me, but I cum from him that sente me into y^e worlde, to the intent it might conuert and be saued. For I am sent from him whom ye knowe not, and for this cause he sent me, that ye also shoulde learne to knowe him by me,* 1.18 as muche as he may of man be knowen. Albeit ye can by no meane yet knowe him except ye applye your selfes through godlines, to deserue that he would geue you knowlage of him. For they knowe him not, y^t doeth not obey his will: And it is not sufficient to knowe God in woordes, if ye denye him in your dedes. If ye will haue true knowelage of the father, ye must learne it of his sonne. I onely haue truely knowen him, because I proceded from him, and was with him before I came into the worlde, and I was sent into the worlde from him to teache you to knowe him: that throughe your belefe ye might be saued. For I came not of mine owne head as other dooe, sekyng their owne praise rather then Goddes honour, teaching their owne commentes and fan∣tasies and not the doctrine of God. And he that sent me is true: and for because I haue it of him whatsoeuer I speake, therfore my sayinges be also true.

[ The texte.] ¶Then they sought to take him but no man layed handes on him, because his houre

was not yet cum. Many of the people beleued on him, and sayd: Whan Christe cummeth will he do moe miracles then these that this man hath doen?

The seniors and rulers being stirred and sore heated with these woordes, weaxed more wood and chafed more in their heartes because he toke vnto him suche authoritie before the people and openly rebuked theim of their peruerse wickednes. They had muche a do to holde their handes of him, for now their angre was turned into woodnesse, they now passed nothing of that good ad∣uisement and deliberacion, wherwith they were purposed to make him awaie secretly: But though their will was readye to do that mischieuous deede, yet no mā at that time laide handes vpon him: Christ willing so to haue it, because the time was not yet cum whiche his father had appointed, to worke therin by his death, the saluacion of the worlde. For as he willingly dyed, so coulde not he against his will be taken. It lay in him to stay mennes mindes, were they neuer so fierce, nor no mannes power could preuaile against him, vnlesse it had pleased his exceding charitie towardes man to be crucified for the saluacion of the world: but the priestes, Scribes, Phariseis, and headmen of the people, whom for their holy profession and knowlage of the lawe, it had behoued first of all other to haue acknowlaged Christ, perseuering in their wycked purpose euen of corrupte mindes, many of the comminaltie, and of the vnlearned in the lawe, whiche (as they were of the lesse auctoritie and learning, so they had more good mindes and deuocion) did so beleue our Lorde Iesus woordes and mi∣racles but not yet of trueth fully persuaded that Iesus was Messias, howbeit they were brought to this poinct, that they semed apte to be persuaded: If this man (say they) be not Christ, as the Phariseis thinke he is not, yet it is muche to be meruailed at how he hath so great power in workyng miracles. For yf Messias himselfe shoulde cum, shoulde he do greater thinges then whiche this man doeth?

[ The texte.] ¶The Phariseis hearde that the people murmured suche thinges concerning hym. And the Phariseis and hie priestes sente ministers to take hym. Than saied Iesus vnto them: yet am I a litle while with you, then goe I vnto him that sente me, and ye shall not fynde me: whither I goe, thither can ye not cum.

But the Phariseis and the seniors, whose part had been to haue allured and inticed the vnlearned multitude vnto Christe, after that they perceiued there was many of the people inclined towardes hym, fel to suche furious headines y^t they were determined euery way without any stoppe, that he ought to dye: whiche was thought would obscure their honour. Suche a pestilence is am∣bicion when it is couloured with pretence of religion and doctrine. But in the meane tyme feare of daungier, and neither shame nor pitie stayed theim from manifest doing of that enormitie. Therfore they did hyre priuely the common catche polles to take Iesus in the sight of the people, and when they had taken hym, to bring him to them as an euill doer. But Iesus that knewe their priuie conspiracie conspired against him, and could not be taken excepte he had liste himselfe, sumwhat openeth vnto them by darke sayinges, that the time should come when as he would voluntarily offre himselfe to death, wheras then they sought his death in vain, and in a maner also gaue them warning to be more glad of him, and wel to vse him whiles they had hym. For the tyme should be that all in vain they shoulde desire him being absent, whom they did persecute beyng present, specially when as they coulde not cum to the place whiche he

shoulde conuey himselfe to. For he went euen to death, whereunto as yet they might not folowe him. He returned again to heauen, & thither was no mortall bodye able to pursue after him.* 1.19 Well, Iesus spake vnto them in this manier: I am yet a litle while with you & then goe I vnto him that sent me. Ye shall then seke me, and not fynde me, and where I shal goe to, ye cannot cum. The Lorde Iesus spake these thinges vnto them couertly, as he was wont to dooe many mo thinges, that they should not vnderstande them before they were put in vre and finished. And the darkenes of speaking maketh a man diligent to seke the matier. And whē the thinges be exibite and dooen, the wordes are more surely beleued. Finally, the thing grue to this point, that it was well knowen to all men, that whatsoeuer our lorde suffered, he suffered it aduisedly and vpon deli∣beracion, not of casualtie: he suffered it willingly, and not of necessitie. Though these wordes were spoken to all men in generall, yet it did most specially pricke the Phariseis seruauntes, whiche were sent to take Iesus, against whom they perceiued that they coulde nothyng do, except he were willyng. And whiles he toucheth secretly their inwarde conscience, he declareth that he knoweth what thyng soeuer is moste secretely hid in mennes heartes. And therwithall he winneth those hertes vnto him through his gentilnes, whose wicked enterpri∣ses he did not disclose vnto the people.

[ The texte.] ¶Then sayd the Iewes among themselues: whither will he got that we shall not fynde him: will he goe amonge the Gentiles (whiche are scattered abrode) and teache the Gen∣tiles▪ what maner of saying is this that he sayd, ye shall seke me, and shall not fynde me, and where I am thither can ye not cum.

Therfore when as the multitude did not vnderstande this his saying, they reasoned among themselues:* 1.20 what meaneth this that he sayeth, where I goe to, thither can ye not cum? will he priuely steale awaye and goe to sum farre countrey among the heathen people? will he suffre himselfe to forsake this holy lande and holy people to go dwell among wicked & prophane people, whither he thinketh we will neuer folowe him? or will he wander hither and thither like a vagabounde among the Gentiles dwellyng farre awaye, that he cannot be found of vs?

[ The texte.] In the last day, that great day of the feast, Iesus stode and cryed, saying. If any man thirst, let him cum vnto me and drinke. He that beleueth on me (as sayeth the scripture) out of his belly shall flowe riuers of water of lyfe. But this spake he of the spirite which they that beleue on him, should receiue, for the holy ghoste was not yet there, because Iesus was not yet glorified.

But when the last day of that feast was cum, whiche was moste solemnely kept with moste great resorte of people, & with great religion, (for when this day was past, euery mā was glad to repayre home againe) Iesus stode vp in the temple as though he also would leaue the coūtrey of Iurye, & doth halow that moste solemne day of that great feast with a notable sermō, and therwith purueyed vitailes of euangelicall faith of the ghospell, for theim that should iourney. Nor he did not onely speake openly, but also cryed with a firme and a stayed voyce, therby declaryng that the matier was mete to be heard of all folke. The Phariseis had babished the simple people, with fained and colde religion, and had tangled theyr consciences with mannes ordinaunces. And surely the multitude had nothing els almost in admiracion that Iesus sayd or

did but his miracles. But for somuche as they had not drounke of the spirite of the gospell, they toke the lesse spirituall profite at his handes. Therfore Iesus called and allured all menne openly from the barren and colde doctrine of the Phariseis,* 1.21 vnto himselfe, promisyng them the spirite, whiche once being re∣ceiued, not only they (by his grace) themselues shall attaine to the true & euan∣gelicall doctrine, but shall also by theyr preachyng issue foorth vpō other great aboundaunce and efficacie of wysedome: I am (sayth he) the fountaine of helth∣full wysedome: whoso thirsteth, let him aske nothing of Moses, the Phariseis, the Scribes, or of the priestes. Let him cum to me, and drinke of this well. And whosoeuer beleueth my wordes, thesame drinketh. Therfore whosoeuer beleueth on me, & desyrously drinketh vp my wordes, as the scripture biddeth bearing witnesse of me, he shal not weaxe dry throwe infidelitie, but y^e draught that he dronke of the spirite of God, shall bring foorth in his heart a well that shall runne euermore and plentifully, in suche wyse, that out of his heart shall flowe, not onely small litle streames, but also great & plēteous fluddes, wher∣with the drynesse of the Gentiles shalbe watered, & therof shall spring muche fruite of the ghospell. By this parable & far of speakyng, Iesus did meane that fertile and plēteous spirite whiche afterwarde they should receiue that woulde beleue on him: whiche spirite after that the Apostles had receiued, foorthwith they begon with great confidence to preache in diuers toungues to the whole worlde y^e philosophie of the gospel, & to distil into the soules of all that beleued on Christ, thesame spirite that they receyued from heauen. For albeit that ma∣ny at that time had sum smattering and were sumwhat entered into knowlage of the faith, for all that the verye effectuall and plentifull spirite was not yet cum to any of them, for because Iesus was not by his death and resurreccion glorified, nor had not ascended vp to heauen to sitte on the fathers right hande, from whence he should sende that spirite to his Apostles. But the misterie of the crosse was to be perfourmed before, whiche thing could not be doen and ac∣complished, except his glorious maiestie had been kept secret, and as it were dissembled for a season: and they also could not be made able to receyue that di∣uine spirite, vnlesse they had first been framed and fashioned therunto by many miracles, sayinges and doinges. Therfore the Lorde Iesus doeth call and byd all folke to this well of the water of lyfe, yet he compelleth no man againste his wyll, nor he excludeth no man, so that he cum athirst.

[ The texte.] Many of the people therfore, when they heard this saying, sayed: of a trueth this is a prophte: but other sayd, this is Christ: but sum sayd, shall Christe cum out of Galile? Sayeth not the scripture, that Christe shall cum of the sede of Dauid and out of the toune of Bethleem, where Dauid was? So there was discencion amōg the people, because of him. And sum of them woulde haue taken hym, but no man layed handes on hym.

When the Lorde Iesus had spoken this, and many mo lyke thynges, though they were not fullye vnderstande, yet they dyd woorke sundrie myndes and affeccions in the multitude of the people: for sum, vpon sight of so many mi∣racles, and the great auctoritie of his wordes, sayed: truly this is a very pro∣phete. Again, other that thought more hyghly of him, sayed: yea this is that very Messias, whom the prophetes haue promised in their prophecies. On the contrary syde, other being corrupted with pharisaicall leuen, went about to reproue and confute these mens opinion by the very woordes of the pro∣phetes, whiche tolde before that he shoulde ryse out of the tribe of Iuda, and

out of the towne of Bethleem. Christe was thought with moste part of men to be borne in Nazareth, because he was nursed there, and broughte vp with his parentes whiche dwelte there, and also because he beganne his preaching in Galile: and for the moste part had his abode there. But the people of Ie∣rusalē and the Iewes that were of the tribes of Iurie, toke the people of Ga∣lile as men nigh neighbours vnto the heathen, and were myxte together, but for halfe their countreymen, because they neyther excelled in knowledge of the lawe, nor euer had any prophete in whome they might worthily reioyce. They knewe verily that Messias was promysed to the tribe of Iuda, not to men of Galile, and that he shoulde cum of the seede of Dauid, who had his princely palace at Ierusalem. And thus therfore they dyd chalenge vnto them, honour of Christ to cum, whom they themselfes being with malice cor∣rupted nowe at his very cumming did persecute. They say therfore: it is not lyke to be true that this man should be Messias, if you do ponder and strait∣ly examine the prophecies. When Christe shall cum shall he cum to vs oute of Galile? doth not the prophecies manifestly saye that Messias shall come of the sede of Dauid, who was certainly of the trybe of Iuda? And further more, it also expresseth the tounes name where he shoulde bee borne, that is to say, Bethleem, whiche is the citie of Dauid, that was geuen to Iudas for his parte or tribe. Therefore forasmuche as the prophecie dooeth plainlye shewe that he shoulde cum of a kynges stocke, of the moste holye tribe of all Iuda, out of a princely toune, howe can it stande and accorde that this man shoulde be Messias, whose parentes be poore and of no estimacion, and cum∣meth to vs out of a vile toune, of no name, whiche standeth in Galile a coun∣trey of no renowme? After this sorte the people disputed of Iesus with di∣uers iudgementes, and there was dissencion among theim for his sake. Yet did not Iesus accumpany himselfe with theim in this disputacion, because they did not dispute with suche simple purenesse of mynde, that they dyd deserue to bee taught: and it was not yet tyme to declare hymselfe howe great and ex∣cellent a man he was. For yf they had vprightly and truely desyred to knowe who he was, they themselues might haue learned of Iesus kinsfolkes that he was not borne at Nazareth as more part of theim supposed, but in Bethleem, and that he came of Dauids familie. Nor there was not a fewe that knewe these thinges, but because Iesus dyd not bryng with hym, and shewe vnto them thinges agreable to their lustes, they were more wyllyng to serue theyr owne affeccions, than to receiue and acknowledge hym. For and if their minde had been plain, simple and pure, they might haue learned the thing wherabout they contended, in case they woulde haue asked Iesus hymselfe the question. And there were many of the people so blynded with enuy and hatered, that they conspired among theymselfes to take our Lorde Iesus and laye handes on hym. But the malice of man had no power and strength against hym, who hath all thinges in his power.

[ The texte,] ¶Than came the ministers to the high priestes and Phariseis. And they sayed vnto them: why haue ye not brought him? The ministers answered: neuer man spake as this man doth. Then answered the phariseis. Are ye also deceiued? doeth any of the rulers or of the phari∣riseis beleue on hym? but this common people whiche knowe not the lawe, are accursed.

And therefore the sergeauntes whom the Phariseis had sent as seruantes

of their mad fury, to attache Iesus, returned againe, with their mindes cleane chaunged, vnto the hye priestes and Phariseis, whiche with fierce and cruell myndes, taryed lokyng for theyr seruaūtes to haue brought the apprehended person vnto them, to the intēte that so at last they might haue satisfyed and ac∣complisshed their hatered vpon hym.

But in the meane tyme the prouision of God, whiche farre passeth all worldly mennes crafte and subtiltie, procured such succoure, that whatsoeuer the malicious Phariseis wente about to procure, thesame lighted vpon theyr own heades and made well for the settyng foorth of Christes glory. The vn∣learned multitude, the rude ignoraunt people of Galilee, the Samaritanes, the Cananites, and the Heathen people beyng moued with Iesus sayinges & doinges, beleued on hym. Onely the Scribes, Phariseis, seniors, and priestes in whose gouernaunce the open confessiō and discussion of the whole law and religion was, wer not only neuer a deale moued to cum to better aduisement, and to be conuerted: but were made euery way wurse and more woode. It was now cum to this point, that their hiered men the catche polles, a curryshe kynde of people, & readye to be hiered to do all vnhappinesse for money, should bothe honestly reporte of Iesus, and also reproue theyr vncurable blyndnesse. These seruauntes had seen no miracles wroughte, they had but onelye hearde hym speake a fewe wordes, yet hauing their myndes cleane altered, and with∣out any regarde to the commaundementes of the Phariseis, they retourned agayne vnto them, and brought not Iesus with them. And when they that sent them, asked and quarelled with them, why they did not as they wer com∣maunded, the menne did not laye for their excuse the feare of the multitude, nor feined any other excuse, but frankly and frely confessed that of truth they went purposely to haue taken Iesus, and to haue brought hym with them, but they were through a few of his affectuouse & gracious wordes, so as it were char∣med and newely hearted agayne, that they vtterlye repined in theyr hartes to do that thyng whiche they had purposed: we neuer (saye they) hearde manne speake as this man doeth. Who can laye violent handes vpon suche lyke men? What recorde coulde haue been auouched in the synagoge, which should more haue burdened and pressed, and more openly disclosed the Phariseis obstinate malice? They did all they could to the vttermoste of theyr power to subuert the doctrine of Iesus, but all their endeuoure wente backewarde: for whiles they went about by all the waies they could, vtterly to destroy Christ and his doc∣trine, they stablishe and set forth both. But as yet still they dissemble the wood furie of their hartes, speakyng to their seruauntes more courteously and more quietly then according to the fury of their thoughtes: howe chaunsed this saye they?* 1.22 Are ye which belong to vs, and therfore not to be taken as of the raskall noumbre, also deceiued by him? Do ye not perceyue him to go about to deceiue men with faire promises, and to sell false ware for good? If he were true, do ye not thynke that suche notable men as doth excell both in learning and auc∣toritie would approue his sayinges? do ye see any rulers or magistrates, vn∣to whō the auctoritie of the religion belongeth, or any of the Phariseis, which hath the moste exacte knowledge of the law, perswaded by his wordes? doeth the exaumple of a fewe ••atifes, a sorte of drudges, moue you? This sorte of people is ignoraunt, & knoweth not the lawe, and therfore are accursed. Well, euen God thus disposed these thinges, to certifie and teache vs that nothyng

doeth more obstinately resist true religion, then the malice of them whiche are cloked with the false pretence of religion, nor no man more deadly enemy to y^e doctrine of the gospel, then he that wresteth holy scripture to his owne lewde affeccions: neyther are any more desperately wicked, then those, whiche with pretence of holynes, with perswasion of learnyng, with publike auctoritie, be armed against the trueth of the gospell. But in dede, whatsoeuer this worlde deuiseth with all his engyns agaynst the heauenly trueth the successe therof is to the glorie of our lord Iesus Christ. Now than, marke me this well (O wise reader) that there is no where more scarcitie of them, that with theyr hartes fauoureth the christen trueth, than among the ringleaders of religion, and head learned men.

[ The texte.] Nicodemus sayeth vnto them (he that came to Iesus by night, and was one of them) doeth our lawe iudge any man before it heare hym, and knowe what he hath doen? They answered, and sayed vnto him: art thou of Galile? Searche and looke, for out of Galile a∣riseth no prophete. And euery man went vnto his owne house.

In so great a counsail which was of Phariseis, Scribes, Seniours, and Priestes, there was no man saue onely Nicodemus which would stand in the defence of that innocente lorde, against suche wicked enterprises. This Nico∣demus was one of the headmen of the secte of Phariseis, a grosse mā of truth and lesse learned thē other, but he was of a lesse corrupt minde: and it was the∣same which for feare of the Iewes came to Iesus by night (as I tolde you be∣fore) to be better instructed by him through priuate and secrete communicaciō.

And by that one metyng, he profited so muche that he toke Iesus for a good man, though he did not fully vnderstande the mistery and spirituall meanynge of his woorde. When this man sawe his felowes with bloud suckyng myn∣des, tende to the vtter destruccion of Iesus, whome he so fauoured that neuer∣thelesse he feared the malice that was armed with auctoritie, he tooke Iesus part wa••ely: And spake those thynges for him whiche might haue been spokē for any malefactour before he had been conuicted: we do (sayeth he) professe a law, whith doeth not condemne the euill doer, except he be first heard, and the matters duely discussed, whiche be layed to his charge that is accused. Lette this manne haue at leste this benefite of the lawe, whiche is common for all folke: and the lawe selfe geueth it euen to them that be misdoers. When they had no matter once to open theyr mouthe to speake against this so indifferent and manerly defence, whiche Nicodemus vsed in speakyng for Christ, they do not onely not call themselfes home, & turne to a better mynde, ••or yet be paci∣fied and appeased, but without regarding the mannes dignitie and auctoritie they fall in hande to rebuke him, & to his reproche, say thus vnto hym: art thou also nowe become a man of Galile? The common people and the vnlearned are to be holden excused, and maye be forgeuen: but is it not a great shame for thee that art an head man, & a doctor of the lawe, to be the disciple and scholler of this Galile man,* 1.23 whiche is a verye deceiuer of the people? to whom no man ioyneth himselfe, but suche as be moste vile abiectes before menne, and cursed before God▪ Thou that professest the knowledge of the lawe, and art an open reader and discusser of the same, searche well the scriptures, & throughlye exa∣mine them, and if thou fynde any where throughout all the scriptures that ei∣ther any prophete hath euer cum or euer shall cum out of Galile: beleue then

this felowe to be a prophete. This answere of the Phariseis was not onelye wicked, but also folishe. For Nicodemus had not affirmed him to be a prophete, but sayde: whosoeuer he be, he ought not after our common, or rather publike law, (that is to saye, a lawe which indifferently perteyneth to all men of euery state) to be condemned, except his cause be knowen before. But where malice & hatred is in the heart, & occupieth the powers of the mynde, there is no iudge∣ment. After these thynges wer commoned to and fro from one to an other, the counsell brake vp and was dismist: And so euery mā went home, their wyll to beriue Christ of his life, beyng delayed and proroged, but not chaunged. For Iesus tyme was not as yet.

Notes

• * 1.1

  His bre∣thren ther∣fore sayed vnto hym.
• * 1.2

  There is no man that doeth any thyng in se∣crete. &c.
• * 1.3

  For his bre∣thrē beleued not in hym.
• * 1.4

  My time is not yet cum &c.
• * 1.5

  The worlde cannot hate you.
• * 1.6

  I will not go vp to this feast. &c
• * 1.7

  Howbeit no mā spake ••penly of hym. &c.
• * 1.8

  For feare of the Iewes.
• * 1.9

  How kno∣weth be the scripture?
• * 1.10

  If any man will be obe∣dient vnto his will.
• * 1.11

  He that speaketh of himselfe seketh his owne praise
• * 1.12

  The people aunswered and said, thou hast a deuill.
• * 1.13

  Who goeth about to kil thee?
• * 1.14

  And ye on the Sab∣both day circumcise a man.
• * 1.15

  Iudge no•• after the vtter appe∣rance. &c.
• * 1.16

  Then cried Iesus in the temple. &c.
• * 1.17

  And I am not cum of myselfe: but he that sent me is true.
• * 1.18

  And him ye knowe not.
• * 1.19

  Ye shall seke me and shall not finde me &c.
• * 1.20

  Than sayd the Iewes among themselues whither wil he goe? &c.
• * 1.21

  If any man thirst, let him cumme vnto me and drinke.
• * 1.22

  Doeth any of y^e rulers or of the Phariseis beleue on hym?
• * 1.23

  Searche & loke, for out of Galile a riseth no prophete.