Leauing Iewrie because of the Pharisees, in the way to Galilee he talketh with a Samaritane
woman, telling her that he wil giue water of euerlasting life, 16. shewing himself to know mens
secrets, 19. preferring the Iewes religion before the Samaritanes, but ours (the Christian
Catholike religion) before them both, 25. and vttering vnto her that he is Christ. 28. which by her
testimonie and his preaching very many Samaritanes doe beleeue: he in the meane time foretelling
his Disciples, of the haruest he wil send them into. 45. The Galilæans also receiue him, where againe
he worketh his second miracle.
1. WHEN Iᴇꜱᴠꜱ therfore vnderstoof that the Pharisees heard the Iᴇꜱᴠꜱ maketh
moe Disciples, and baptizeth, then Iohn,
2. (Howbeit
✟
He did not baptize ordinarily: yet that he baptized his Apostles, S. Aug. thinketh
it very probable, ep. 108.
Iᴇꜱᴠꜱ did not baptize, but his Disciples)
3. he left Iewrie, and went againe into Galilee.
4. And he had of necessitie to passe through Samaria.
5.
⋮
The Ghospel vpon Friday in the 3. weeke in Lent.
He commeth therfore into a citie of Samaria which is called Sichar;
*
Gen. 48,22.
beside the
Manour that Iacob gaue to Ioseph his sonne.
6. And there was there the fountaine of Iacob. Iᴇꜱᴠꜱ therfore wearied of his
iourney, sate so vpon the fountaine. It was about the sixt houre.
7. There commeth
✟
This woman is a figure of the Church, not yet iustified, but now to be iustified.
Aug. tract. 15. in Ioan.
a woman of Samaria to draw water. Iᴇꜱᴠꜱ said to her: Giue
me to drinke.
8. For his Disciples were gone into the citie, to buie meates.
9. Therfore that Samaritane woman saith to him: How doest thou being a Iewe, aske
of me to drinke, which am a Samaritane woman? For the Iewes
✟
There were many other causes why the faithful Iewes could not abide the Samaritans,
but their precise abstaning from their companie and conuersation, was their
Schismatical Temple and Seruice in mount Garizim.
doe not communicate with the
Samaritanes.
10. Iᴇꜱᴠꜱ answered, and said to her: If thou didst know the guift of God, and
who he is that saith vnto thee, Giue me to drinke; thou perhpas wouldest haue asked of him, and
he would haue giuen the
✟
He speaketh of his baptizing in the Holy Ghost. see Io. c. 7,39.
liuing water.
11. The woman saith to him: Sir, neither hast thou wherein to draw, and the well is
deep; whence hast thou liuing water?
12. art thou greater then our Father Iacob, who gaue vs the wel, & himself dranke of
it, and his children, and his cattel?
13. Iᴇꜱᴠꜱ answered, and said to her: Euery one that drinketh of this water,
shal thirst againe; but he that shal drinke of the water that I wil giue him, shal not thirst
for euer,
14. but the water that I wil giue him, shal become in him a fountaine of water
springing vp into life euerlasting.
15. The woman saith to him: Lord giue me this water, that I may not thirst, nor come
hither to draw.
16. Iᴇꜱᴠꜱ saith to her: Goe, cal thy husband and come hither.
17. THe woman answered and said: I haue no husband. Iᴇꜱᴠꜱ said to her: Thou
hast said wel, that I haue no husband.
18. For thou hast had fiue husbands; and he whom thou now hast, is not thy husband.
This thou hast said truely.
19. The woman saith to him: Lord, I perceiue that thou art a Prophet.
20. Our Fathers adored in this mountaine, and you say
*
Deu. 12,6.
Psal. 121,13.
that at Hierusalem is the place
where men must adore.
21. Iᴇꜱᴠꜱ saith to her: Woman beleeue me, that the houre shal come, when you
shal neither in this mountaine, nor in Hierusalem adore the Father.
22.
*
4. King. 17,20. 18,36.
You adore that you know not: we adore that we know; for saluation is of the
Iewes.
23. But the houre commeth, and now it is, when the true adorers shal adore the Father
in spirit and veritie. For the Father also seeketh such to adore him.
24. God is a Spirit, and they that adore him, must adore in spirit and veritie.
25. The woman saith to him: I know that Mᴇꜱꜱɪᴀꜱ commeth, (which is called
Cʜʀɪꜱᴛ) therfore when he commeth, he wil shew vs al things.
26. Iᴇꜱᴠꜱ saith to her: I am he, that spake with thee.
27. And incontinent his Disciples came: and they maruelled that he talked with a
woman. No man for al that said: What seekest thou, or why talkest thou with her?
28. The woman therfore left her water-pot: and she went into the citie, and saith to
those men:
29. Come, and see a man that hath told me al things whatsoeuer I haue done. Is not
he Cʜʀɪꜱᴛ?
30. They went forth therfore out of the citie, and came to him.
31. In the meane time the Disciples desired him, saying: Rabbi eate.
32. But he said to them: I haue meate to eate which you know not.
33. The Disciples therfore said one to another: Hath any man brought him for to
eate?
34. Iᴇꜱᴠꜱ saith to them: My meate is to doe the il of him that sent me, to
perfit his worke.
35. Doe not you say that yet there are foure moneths, and haruest commeth? Behold
I say to you, lift vp your eyes, and see the Countries, that they are white already to haruest.
36. And he that reapeth, receiueth hire, and gathereth fruit vnto life euerlasting:
that both he that soweth, and he that reapeth, may reioyce together.
37. For in this is the saying true: that it is one man that soweth, and it is another
that reapeth.
38. I haue sent you to reape that which you laboured not: others haue laboured, &
you haue entred into their labours.
39. And of that citie many beleeued in him of the Samaritans, for the word of the
✟
This woman mystically being the Church, it is here signified that they which at
the first beleeue because the Church teacheth so, afterward be much confirmed,
finding it in the Scripture also, and by other instructions.
woman giuing testimonie, that he told me al things whatsoeuer I haue done.
40. Therfore when the Samaritans were come to him, they desired him that he would
tarie there. And he taried there two daies.
41. And many moe beleeued for his owne word.
42. And they said to the woman, That now not for thy saying doe we beleeue; for our
selues haue heard, and doe know that this is the Sauiour of the world indeed.
43. And after two daies he departed thence; and went into Galilee.
44. For Iᴇꜱᴠꜱ himself gaue testimonie that a Prophet hath not honour in his
owne countrie:
45. Therfore
*
Mat. 4,12.
Mark 1,14.
Luke 4,14.
when he was come into Galilee, the Galilæans receiued him, whereas they
had seen al things that he had done at Hierusalem in the festiual day: for themselues also came
to the festiual day.
46.
⋮
The Ghospel vpon the 20. Sunday after Pentecost.
He came againe therfore into Cana of Galilee,
*
Iohn 2,9.
where he made water wine. And there
was a certaine Lord whose sonne was sick at Capharnaum.
47. He hauing heard that Iᴇꜱᴠꜱ came from Iewrie into Galilee, went to him,
and desired him that he would come downe and heale his sonne, For he began to die.
48. Iᴇꜱᴠꜱ therfore said to him: Vnlesse you see signes and wonders, you
beleeue not.
49. The Lord saith to him: Lord, come downe before that my sonne die.
50. Iᴇꜱᴠꜱ saith to him: Goe, thy sonne liueth. The man beleeued the word that
Iᴇꜱᴠꜱ said to him, and went.
51. And as he was now going downe, his seruants met him: and they brought word,
saying, That his sonne liued.
52. He asked therfore of them the houre, wherein he was amended. And they said to
him, That yesterday at the seauenth houre the feuer left him.
53. The father therfore knew that it was in the same houre wherein Iᴇꜱᴠꜱ said
to him: Thy sonne liueth, and himself beleeued and his whole house.
54. This againe the
*
Iohn 2,11.
second signe did Iᴇꜱᴠꜱ, when he was come from Iewrie into
Galilee.
ANNOTATIONS.
Cʜᴀᴘ. IV.
20. Our Fathers adored.)
The Schismatical Temple contendeth against the true Temple.
*By adoration is meant doing of Sacrifice. For other offices of Religion might be
done in any place. The Samaritanes to defend their adoring in Garizim, pretended
their worshiping there to be more ancient then the Iewes in Hierusalem, referring
it to Iacob: whereas indeed that Patriarch adoring there before the Temple was
appointed, or the Law giuen, made nothing for their Schisme: which was begun by
Manasses a fugitiue Priest, only to hold his vnlawful wife thereby, and to obtaine
Superioritie in Schisme: which he could not doe in the vnitie of his brethren; long
after the Temple of Hierusalem from which the reuolt was made. Therfore Christ giueth
sentence for the Iewes and the Temple of Hierusalem, affirming that they had a good
ground thereof, but the Samaritans none at al.
The true Temple preuaileth.
Iosephus **also recordeth how the Samaritans demanded of Alexander the Great, the
like priuiledges and immunities as he had granted to the high Priest and Temple of
Hierusalem, pretending their Temple to be as great and as worthy, and themselues to
be Iewes as the other, and to worship the same God. But their Schismatical hypocrisie
was easily spied and dimissed with nothing. Another time the Iewes and Samaritanes
(as the same writer testifieth) made a great sturre in Alexandria about the truth and
antiquitie of the Schismatical Temple and seruice in Garizim, and the other true
Temple of Salomon: in so much that the matter was put to arbitrement by Ptolomæus the
Kings commandement, only to trie whether of the two was first. And the Schismatikes
(as their custome is) per saltum can make their Church or seruice as old as they
list, referring it to the Patriarches, as our Schismatikes do now to Christ and the
Apostles. But when the trial was made, only they of Hierusalem did inuincibly proue
by continual succession of their Priests, and by the iust note of the time when the
Schismatikes went out from them, that theirs was the lawful, and the other the false
Temple and false adoration.
The true Temple is proued by continual succession.
And so it was iudged, and the Samaritanes put to silence. Afterward the said
Schismatikes (which is lightly the end of al Schismes) reuolted quite from the Iewes
religion, and dedicated their temple in Garizim to Iupiter Olympius, as Caluins
supper and his bread and wine is like at length to come to the sacrifice of Ceres and
Bacchus.
*Ioseph. l. antiq. 11. c. 8.
**Ioseph. l. 13. anti. c. 6.
23. In Spirit and veritie.)
Christian adoration throughout al Nations in euery place, in spirit and veritie:
that is in the Sacraments and Seruice of the new law, ful of spirit and grace: in
the veritie of things before prefigured, specially the true Sacrifice of Christs
body and bloud.
Our Sauiour foretelleth her that the end & ceasing of their Sacrifice and adoration
in both the Temples should shortly be, and euen then was begun to be fulfilled:
instructing her in three things concerning that point. First, that the true Sacrifice
should be tied no more to that one place or Nation, *but that true adoration should
be throughout al Nations according to the Prophecie of Malachie. Secondly, that the
grosse and carnal adoration by the flesh and bloud of beastes and other external
terrene creatures not hauing in them grace, spirit, and life, should be taken away,
and another Sacrifice succeed, which should be in itself inuisible, celestial,
diuine, ful of life, Spirit and grace. And thirdly, that this adoration and Sacrifice
should be the veritie itself whereof al the former Sacrifices and Hostes were but
shadowes and figures. And he calleth that here spirit and truth, **which in the first
Chapter is called grace and truth. Al which is no more but a prophecie and
description of the Sacrifice of the faithful Gentils in the bodie and bloud of
Christ: not that it is not by external meanes giuen to vs (for otherwise we being men
consisting of flesh and bloud could not be capable thereof) but that it is spirit and
life in itself, being the flesh of the WORD of God. And if a man enlarge the word of
Adoration, (which here as is said, signifieth properly the worship of God by
Sacrifice) to al the Sacraments of the new Law, they al likewise be spirit and grace,
the Holy Ghost working inuisibly and internally vpon our soules by euery one of them.
Whereupon our Baptisme, is water and the Holy Ghost: our Penance, the word of
absolution and the Holy Ghost: our Confirmation, oile and the Holy Ghost by
imposition of handes: finally, al the adoration of the Catholike Church, is properly
spiritual, though certaine external creatures for our natures, state and necessitie,
be ioyned thereunto. Take heed therfore thou gather not of Christs wordes, that
Christian men should haue no vse of external office towards God: for that would take
away al Sacrifice, Sacraments, Prayers, Churches, and societie of men in his Seruice.
*Mal. 11.
**Iohn 1,17.