Harmony of the Gospels — John Calvin

Harmony of the Gospels · John Calvin

Chap. 4.

1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn,

2 (Although Iesus himselfe did not baptise but his disciples)

3 He left Iudea and went againe into Galilee.

4 And he must needes goe through Samaria.

5 Therefore he came into a citie of Samaria, which is called Sichar, nigh to the field which Iacob gaue to his sonne Ioseph.

6 And there was the VVell of Iacob: and Iesus being wearie of his iourney did sit downe thus vponupon the VVell, for as much as it was almost the sixt houre.

7 There came a woman of Samaria to drawe water: Iesus saith vntounto her, giuegive mee drinke:

8 (For his disciples were gon away into the citie to buie meate.)

9 The woman of Samaria saith vntounto him, howe is it that thou seeing thou art a Iews doest aske water of mee, which am a Samaritane? For the Iews meddle not with the Samaritanes.

1 Therefore after that hee knewe. The Euangelist being now about to intreat of the conference, which was betwene Christ and the Samaritane, doth first of all set downe the cause of his iourney. For seeing that he knewe that the Pharisees were euill affected, he would not put himselfe in danger of their furie before the time. This was the cause why he departed out of Iudea. So that he giueth vsus to vnderstand that Christ came not of set purpose into Samaria, that he might dwell there: but because those that went into Galilee, must needes go through it. For it was meet and requisite for him that he should be occupied in gathering togeather the sheepe of Israel, vntil such time as he should open a gate for the gospel by his resurrection.

Therefore whereas he vouchsafed to impart his doctrine vntounto the Samaritanes, it was an extraordinarie thing, and (that I may so speake) a thing that came by chaunce. But why did he goe aside into Galilee, as if he woulde not be knowne, which thing was most of all to be wyshed? I answere, he knew what to doe, and hee did so vse the opportunitie of time that he did not misse or let slip one minute. Therefore he would finish his course in order, and with such moderation as became him: wher by we are also taught that we must so frame our mindes, that we be not terrified with any feare, but that we goe forward in our dutie, and that we be not too rashe to pull downe danger vponupon our owne heads. Furthermore,, they shall keepe this meane as becommeth them, whosoeuer shall be diligent in their vocation. For they shall follow the Lorde euen through the middest of death, and shall not cast away themselues rashly: but shall walke in his wayes. Therfore let vsus remember that we must goe no further then our vocation doth requyre. The Euangelist saith that the Pharisees were Christ his enemies: not that the other Scribes were his friendes: but because this sect did at that time reigne, and they did most of all rage vnderunder the pretence of a godly zeale. The question is, whether they did enuie Christ for hauing mo disciples or no, because being more bent towarde Iohn, they did studie to maintaine his dignitie and fame. The wordes carry another meaning, for whereas they were before greeued with this that Iohn should gather disciples vntounto him, this did more ne…le their mindes, when as they saw that there came more vntounto Christe, then did before vntounto Iohn. And after that Iohn had professed that he was nothing els but the cryer of the son of God, there began to be greater resort vntounto Christ, and he had now well finished his function. So that he did resigne vp to Christ by little and little the office of teaching and baptising.

2 Although Iesus himselfe did not baptise. That it called Christ his baptisme, which he did by the handes of other: that wee may knowe that baptisme is not to be esteemed according to the person of the minister, but that the whole force thereof dependeth vponupon the authour, in whose name, and at whose commandement it is bestowed. VVhence we do gather singuler consolation, whilest that we doe know that our baptisme is of no lesse force to wash and renue vsus, then if the sonne of God had giuen vsus it. And doubtlesse he did of set purpose abstaine from the externall administration of the signe, whilest that he was conuersant in the world: that he might make it knowen vntounto al ages, that baptisme doth loose no whit of his force, whilest that it is ministred by a mortall man. To be briefe, Christ doth not only baptise vsus inwardly with his spirite, but we must make like account of the signe it selfe which wee receiue at the handes of mortall man, as if Christe himselfe reaching his hande out of heauen, did stretch the same out vntounto vsus. And if that be the baptisme of Christe, which is giuen by mortall man, what manner person soeuer the minister be, it shall not cease to bee Christes. And this is sufficient to refute the Anabaptistes, who affirme that baptisme is corrupted by the vice of the minister, and for this dotings sake do they trouble the Church. Like as Augustine vsed the same argument very fitly against the Donatists.

3 VVhichWhich is called Sichar. Hierome in the Epitaph of Paula doth thinke that it is corruptly read thus, whereas it is rather to be read Sichem. And truly it is manifest that this latter is the auncient and true name. But it is likely that the word Sichar was in vse in the Euangelist his time. VVe agree concerning the place, that it was a citie situated in the side of the mountaine Gari…in, the inhabitants whereof were murdered traiterously by Simeon and Leui, Ge. 34. 29.and which Abimelech an inhabitaunt thereof and borne in the same, did afterwarde make leuell w^t the ground. But the commoditie of the place was so great, that the citie was built the thirde time,Iudg. 9. 45. which in Hieroms time they called Neapolis. And the Euangelist putteth the matter out of doubt, by adding so many circumstances. For it appeareth out of Moses, Gen. 48. 22. Ios. 24. 32. where that fielde was which Iacob gaue to the sonnes of Ioseph. And also all men do graunt that the mountaine Garizin was nigh vntounto Sichem. VVe will declare anon that there was a temple builte there. And moreouer it is questionlesse that Iacob and his familie dwelt there long time: forasmuch as he did also buie a possession there, contrary to the custome of the fathers, that he might dwell quietly.

6 And Iesus being wearie of his iourney. He did not feigne that he was wearie, but he was wearie indeed. For to the end he might be the more bent to take pitie vponupon vsus, and to be sory for vsus, he tooke vponupon him our infirmities: as the Apostle teacheth, Hebrewes 4. 15. Hereunto appertaineth the circumstance of time. For it was no maruell that being werie & thirstie, hee rested him selfe at the VVell about the mid time of the day. For seeing that the day from the rising of the Sun vntil the going downe thereof was twelue houres long, the sixt houre was noone. VVhē he saith that he sate thus, hee doeth as it were expresse the gesture of a weary man.

7 GiueGive me to drinke. In that he asked water of the woman, he doth it not simplie for this cause, that he may hauehave some matter to teach her: for thirst did enforce him to desire to drinke. But this could not hinder him from vsing that opportunitie to teache which he had gotten: because hee preferreth the womans saluation before his owne necessitie. Therefore forgetting his thirst, as though he had had leasure and opportunitie to talke, to the end he may instruct her in true godlines, he passeth cunningly from visible water vntounto the spirituall water: and he watereth her minde with the heauenly doctrine, that denied to giuegive him water.

9 How is it that thou, seeing thou art a Iewe. This is an exprobration, wher in she requiteth the common contempt of her nation. It is well knowne that the Samaritanes were a raskall kind of people gathered togeather of aliants. And the Iewes did for good causes hate them, because they had corrupted the worship of God and did retaine many peruerse and corrupt rites. Yet notwithstanding it is questionles, that the Iewes did for the most part cloake their carnall hatred, with the zeale of the lawe. For ambition and enuie was of great force with many, & that did more greeue them that the countrie which was appointed for them, was possessed by the Samaritanes, then that the worship of God was violated. Notwithstanding there was iust cause of disagreement, if sobeit, their affections had beene rightly framed. Therefore when Christ sendeth his disciples to preach the Gospell first, he forhiddeth them to turne aside vntounto the Samaritanes. Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men. For because we are desirous to hauehave some account made of vsus, we can hardly suffer our selues to be despised. So that this is the common disease of our nature, that euerie man woulde hauehave his vices to please other men. But and if any man doe reproue vsus and finde fault with our vices, we are by and by angrie with one as wel as with another. Let eueryevery man examine himselfe and he shall finde this seede of pride in his minde, vntill such time as it shall bee rooted out by the spirite of God. Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes, doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes, I thinke it was the woman that said so. Some do think that the Euangelist doth put it in by way of exposition. And truly it skilleth not much whether sense you chuse: but me thinkes it agreeth very well, that the woman doth floute Christ after this sort. VVhat? Is it lawfull for thee to aske drink of me, seeing that you account vsus so profane? If any man had rather expound it otherwise, I contend not: but it may be that the Iewes did abhorre the Samaritanes more then they should. For as we hauehave said that they abused the false colour of zeale, so it was an easie matter for thē to passe measure. As it befalleth all those most commonly who suffer themselues to be led with wicked affections.

10 Iesus answered and said vntounto her, if thou diddest know the gift of God, and who it is, that saith vntounto thee, giuegive me drinke: thou wouldest hauehave asked of him, and he shoulde hauehave giuen thee the liuely water.

11 The woman saith vntounto him. Syr, thou hast neither any thing to draw withall, and the VVell as deepe. From whence then hast thou that liuely water?

12 Art thou greater then our father Iacob who gaue vsus the VVell, and hee himselfe dra…nke thereof, and his sonnes and his flockes?

13 Iesus answered and said vntounto her, EueryEvery one which drinketh of this water shal shirst againe:

14 But he that shall drinke of the water which I shall giuegive him, hee shall not bee a thirst againe for euer: but the water which I shall giuegive him shalbe made in him a well of water, leaping out into eternall life.

15 The woman saith vntounto him. Syr, giuegive me this water that I may not thirst, and that I may not come hither to draw.

10 Iesus answered. Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite, and that before a simple woman, which was altogether vnworthie, to hauehave him to talke to her. Certainely, it was a wonderfull example of his goodnesse, for what was there in this wretched woman, that of an harlot she should sodainly be made a disciple of Christ the sonne of God? Although hee shewed the like token of merciemercy in vsus all. All woman truly are not whores, all men are not distained with some haynous offence: but what excellencie can any of vsus bring foorth, for which he should hauehave vouchsafed to bestowe vponupon vsus his heauenly doctrine, and the honour of adoption? Neither came it to passe by chaunce that he talked with suche a person: for the Lorde doth shewe vntounto vsus as vnderunder a tipe, that he doth not chose them for their worthinesse, to whom he doth impart the doctrine of saluation, and truely this seemeth to bee a wonderfull purpose at the first fight, that he did passe ouer so many great men in Iurie, and did in the meane season talke familiarly with this woman. But it was requisite that in her person should be expressed, how true that saying of the Prophet is, Isay 65. 1. I am found of those that sought me not: I hauehave openly appeared vntounto these that asked not after mee: I said vntounto those that enquired not, behold I am here. If thou diddest knowe the gift of God. I doe reede these two members, If thou diddest know the gift of God, and, who it is that talketh with thee, so distinctly, that the latter is as it were an interpretation of the former. For this was a singuler benefite of God, to hauehave Christ present, who brought with him euerlasting life. The sense shalbe more plaine, if in steede of the copulatiue coniunction you put the expositiue particle: If thou diddest knowe the gift of God: namely, who it is that talketh with thee. And in these wordes wee are taught, that we doe then knowe who Christe is, when wee vnderstand what the father hath giuen vsus in him, and what good thinges hee himselfe offered vntounto vsus.

And this knowledge beginneth at the feeling of our owne pouertie. For a man must first, be touched with his maladies, before hee will seeke remedie. And therefore the Lord inuiteth not the drunken but the dry, not the full but the hungrie, that they may eate and drinke. And to what ende shoulde Christe be sent vntounto vsus with the fulnesse of the spirite, vnlesse we were emptie? But as he hath profited much, who feeling his want doth nowe acknowledge what great need he hath of another mans helpe: so it were not enough to grone vnderunder miseries, vnlesse the hope of readie helpe were added thereunto. Because by this meanes, we shoulde doe nothing els but pine away with sorrowe, or rather (whiche thing befalleth the papistes) kill our selues with an vnprofitable & superfluous wearisomnesse, with running hyther and thyther. But so sone as wee once see Christe, we doe not wander any more in vaine, to seek remedie there, where there is none to be founde, but we go straightway vntounto him. Therefore this is the true and profitable knowledge of the grace of God, when as we knowe that the same is offered vntounto vsus in Christe, and that it is reached vntounto vsus by his hande. Christe doeth also tel vsus how effectuall the knowledge of his good thinges is, which doeth pricke vsus forwarde to desire them, and doth inflame our mindes, If thou diddest knowe, (saith hee) thou wouldest hauehave asked. Furthermore, the drift of the wordes is nothing obscure: for his intent was to sharpen the womans desire, least that she should lightly reiect the life which was offered her. Hee should hauehave giuen thee liuely water. In these words Christ doth testifie, that if our petitions be directed vntounto him they shall not be void. And truly, without this hope all the desire to aske shoulde waxe colde. And seeing that Christe doth preuent those that come vp to him, and is ready to satisfie them all, there remaineth no longer any place for sluggishnesse or lingering. But there is no one that woulde not thynke that this is spoken to vsus al, vnlesse eueryevery mans vnbeliefe did hinder him. And although he translated this word water vntounto the spirite according to the thing that is present, yet this Metaphore is vsuall enough in the scriptures, and hath very good reason: for we are as drie & barren ground: there is no ioyce nor sappe in vsus, vntill such time as the Lorde doth water vsus with his spirite. The spirite is called els where pure water, but in another sense namely, because it wipeth away and purgeth the blottes and filth whereof we are full. But in this and such like places, the secret quickening whereby he restoreth vsus to life, defendeth and finisheth the same, is spoken of. Some there be who expounde it of the doctrine of the Gospell: whereunto I confesse this name doth agree.

But I doe thinke that Christ doth vnderunder this comprehende all the whole grace of renouation. For we know he was sent to this ende that hee might bring a newe life. Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled. Furthermore, he doth not onelyonly call it liuing water of the effect, as being quickening water, but he alludeth also vntounto the diuers sortes of waters. Therfore it is called liuely, because it floweth out of a liuing fountaine.

11 Syr, thou neither hast any thing to draw with. As the Samaritanes were despiced of the Iewes, so they did despice them againe. Therefore this woman doth at the first set light by Christe, and so consequently doeth flout him, shee knew well enough that Christe doth speake figuratiuely: but she requiteth him with a contrary figure, as if she should say that he promiseth more then he is able to perfourme. Then secondly shee accuseth him of arrogancie, because he preferreth himselfe before the holy Patriarche Iacob. Iacob, saith she, was contented with this well both for his owne vse and the vse of all his familie: hast thou better water? It doth sufficiently appeare how corrupt this comparison is, euen by this, because she setteth the seruant against the master, and a dead man against the liuing God, and yet how many doe at this day fall into the same vice? VVherfore we must take good heede that we doe not extoll mens persons so high, that they darken the glory of God▪ Truly the gifts of God are reuerently to be reuerenced, wheresoeuer they appeare. Therefore it is meete that we honour men who excell in godlinesse, & are indued with other rare giftes, but yet so farre foorth that God doe alwayes surpasse all, that Christe with his Gospel may shyne and bee seene: for all the brightnesse and gorgeousnesse of the worlde muste yeeld vntounto him.

VVee must also note that the Samaritanes did falsly boaste, that they were the Progenie of the holy fathers. So at this day the Papistes, whereas they are bastardes, and an adulterous seede, doe most proudly bragge of the fathers, and do mocke and taunt the lawfull children of God. Although the Samaritanes had come of Iacob accoding to the flesh, yet because they were altogether growen out of kinde, and alienated from true godlinesse, this had beene a wrong kinde of boasting. Now whereas they are Cuthites by their originall, or at least gathered together of the profane Gentiles, yet they doe not cease falsly to pretend and vse the name of the holy patriarch: but this was to no ende. So must it needes befall all those who doe wickedly reioyce in the light of men, they must be depriued of the light of God, and hauehave no fellowship with the holy fathers, whose title they did abuse.

13 EueryEvery one which drinketh of the water. How small effect soeuer Christ doth see his doctrine take, and so consequently to be mocked, yet doeth he proceede more plainely to expound that which hee had said. For hee setteth downe the vse of both waters, that the one serueth the body for a time: the force of the other is perpetuall in the quickening of the soule. For as the body is subiect to corruption, so the helpes wherewith it is fostered must be fraile and britle, that which quickeneth the soule must needes bee eternall. And that is not contrarie to the woordes of Christe, that the faithfull are inflamed with a desire of more plentifull grace, euen vntounto the ende of their life. For he doth not meane that wee do drinke the first day so much as will serue vsus, so that we hauehave need of no more. But his onelyonly meaning is this, that the holy spirite is a fountaine, which runneth continually: so that they neede not to feare, that they shall wyther away who are renued with the spirituall grace. Therfore although we be a thyrst during our whole life, yet is it certain that we hauehave drunken the spirite not for one day onelyonly, or a short time: but that flowing continually, he may neuer forsake and faile vsus. So that the faithfull are a thirst during their whole life, and that vehemently: yet in the meane while they abounde with liuely ioyse: because howe lyttle grace soeuer they hauehave receiued, the same doth quicken them continually, so that they are neuer altogether drie. VVherefore this sufficiencie is not set against desire, but onelyonly against drinesse, which thing is more plainly expressed in the words next following: It shall be … containe of water leaping our vntounto eternall life. For there is a continuall … signified, which cherisheth in them in this mortall life, heauenly eternitie. Therefore the grace of Christ doth not flow vntounto vsus for a short time, but doth powre out it selfe euen vntounto blessed immortalitie: because it ceaseth not to flow vntil the vncorruptible life which it doth begin, be throughly made perfect.

GiueGive mee this water. It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water: but because she despiseth him, shee counteth all his promises as good as nothing. For doctrine can hauehave no passage, so long as he that speaketh is not of any anthoritie amongest vsus. Therefore the woman doth interrupt hym by the way, as if shee shoulde say, thou makest great bragges: but I see nothing: if thou canst doe any thing let me see it indeede.

16 Iesus saith vntounto her, goe, call thy husband, and come hyther.

17 The woman answered, and said vntounto him, I hauehave no husband. Iesus said vntounto her, thou hast said well, I hauehave no husband,

18 For thou hast had fiue husbands, and he whom thou now hast is not thy husbande: this saide, … thou truly.

19 The woman saith vntounto him, Syr, I see that thou art a Prophet,

20 Our fathers worshipped in this mount: and yee say that Ierusalem is the place where men ought to worship.

21 Iesus saith vntounto her, woman beleeue me, the houre commeth whenas neither in this mountaine, neither as Ierusalem yet shall worship the father.

16 Call thy husband. This seemeth to appertaine nothing vntounto the matter. Yea, some man may thinke, that Christ being discouraged and abashed with the frowardnesse of the woman, doth turne his talke vntounto some other matter: but it is not so. For when he saw that she did floute and taunt that which he saide, he applyed a meete medicine vntounto this in a ladie. For he striketh the womans conscience with the feeling of her sinne. And againe this is an excellent token of mercy, that he draweth her almost against her will, who would not come willingly. But that which I hauehave already touched is chiefly to be noted, that they must bee wounded with the feeling of their sin, who are too carelesse and almost dull. For such will make but smal account of the doctrine of Christ, vntyll such time as being cited to appeare before the iudgement seat of god they be then compelled to feare him as their iudge, whome they did despice. After this sort are all those to be handeled, who doubt not to gainstand the doctrine of Christ with their ruffianly brabbling, that they may perceiue & know that they shall not escape scotfree for this. Furthermore, so great is the stubbornnesse of som, that they will neuer giuegive eare vntounto Christe til such time as they be subdued by violence. Therfore so often as we see the oyle of Christ to be vnsauerie, it must be mingled with vineger that it may begin to hauehave some tast. Yea, we hauehave all of vsus need of this. For we are neuer earnestly affected and moued whē Christ speaketh, vnlesse we be awaked with repentance. Therefore if any man will profite aright in the schoole of Christ, his hardnesse must bee tylled & subdued with the declaration of his owne miserie, as with a plough. For it is this knowledge onelyonly which doth take from vsus all daintines that we may not be any longer so bold as to mocke God. Therefore if at any time the contempt of the worde of God do come vponupon vsus, there can be no fitter remedie, then if euerie man doe stirre vp himself to consider vponupon his sinnes: that he may be wearie of himselfe, and so being afraid with Gods iudgement, may be humbled to obey him, whome hee did before time despise.

I hauehave no husband. The fruite of that admonition doth not yet appeare whereby he meant to pricke forward the womans minde vntounto repentance. And truly the drunken louelove of our selues doth keepe vsus so fast a sleepe, or doth rather make vsus so dull, that the first prickings cannot awake vsus. But Christ doth also very fitly cure this slownesse, when as hee presseth the sore more strongly: for he doth manifestly cast in her teeth her haynous offence. Although I thinke that he doth not heere touche her whoredom only. For in that he saith, that she had fiue husbandes, it is to be thought that that came to passe, because being a wanton & disobedient woman she had enforced her husbands to be diuorced. Therfore I expound the words thus, whereas God had ioyned thee to lawful husbands, thou hast made no ende of sinning, vntill such time as beeing made infamous through more diuorcemēts, thou didst set forth thy self to be a common strumpet.

19 Syr. I see that thou art &c. Here now appeareth the fruite of the reprehension, for the woman doth not only modestly acknowledge her fault: but being prompt & readie to heare Christ his doctrine which she had before refused, requireth & craueth y^e same of her own accord. therfore (as I said euen now) the beginning of true aptnes to be taught is repentance, it is the opening of the gate to enter into the schoole of Christ. And the womā teacheth vsus by her example, that when any teacher is offered vsus, we must vse this opportunitie least we be vnthankful towarde God, who doth neuer send his prophetes vntounto vsus, but he doth as it were inuite vsus vntounto himselfe, reaching out his hand vntounto vsus. And we must hold that which Paul teacheth, that they are sent vntounto vsus of God, who excell in the facultie of teaching. Rom. 10. 15.

20 Our fathers. It is false which some do thinke that because the reprehension was troublesome and lothsome, she slid craftily vntounto som other matter. Nay she rather passeth frō the species vntounto the genus, (or frō the particuler thing vntounto that which was more generall,) & beeing taught throughly concerning her sinne, shee wil be instructed in the pure worship of god. And this doth shee both wel and orderly, in that she asketh counsell of a Prophet, least she erre in worshipping God. In like sort as if she did inquire of god himself after what sort he wold be worshipped. For there is nothing more peruerse, then at our own pleasure to feigne diuers kinds of worshippings without the word of god. Furthermore, we know wel enough that there was a continuall strife betweene the Iewes and the Samaritanes cōcerning the rule of right worshipping. For althogh the Cuthites & other strangers, who were carried into Samaria whē the ten tribes were exiled, being enforced with stripes, did take vppon them the rites of the lawe, and did professe that they worshipped the God of Israel (as wee reade 2. King. 10. 27.) yet was religion lame and manye wayes corrupted amongest them, whiche the Iewes coulde not away with. But the contention waxed more hot after the building of the temple in mount Garizin, which Manasses the sonne of Iohn the chiefe Prieste and Iaddi his brother did builde at such time as Darius the last king of the Persians did hold Iudea by the hand of Sanabales the gouernour.

For Manasses hauing married the Dukes daughter, to the ende hee might be no whit inferiour to his brother, he made himselfe priest there, and did allure and drawe vntounto him with rewards all the reuoltes hee coulde: As Iosephus writeth in his eleuenth booke of Antiquitie. And that which is accounted a solemne thing amongest the forsakers of true godlinesse, to defend themselues with the examples of the fathers, that did the Samaritanes then, as we may gather out of the womans wordes, Our fathers, saith shee, worshipped in this mount. Certaine it is that they were not persuaded with cause to offer sacrifice there: but after that they had erected a peruerse kinde of worship there, there followed stubbornnes, which was readie enough to catch al clokes. I graunt in deed y^t light persons are stounge and pricked sometimes with a foolish zeale as with a waspe, so that they do straightway without iudgement take that for an example which they hauehave hearde holy men did. But that other vice is more common to paynt their errours with the facts of the fathers. And this may we easily see in Papistrie. But because this place doth notably teach vsus, how disorderly these men deale, who setting apart the commandement of God, doe frame themselues according to the example of the fathers, we must note how many wayes the worlde is wont to offend in this point. For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers. So at this day we see y^t when the Papists do with full mouth bable of the fathers, they giuegive no place to the Prophetes and Apostles: and when they hauehave named a fewe that are worthie of honour, they huddle vp a great companie of men like to themselues, or els descend vntounto more corrupt times, wherein although so grosse barbarisme had not so much gotten the vpper hand, yet religion and doctrine were verie much corrupted. Therefore we must diligently note the difference, that none be accounted fathers saue those who we knowe well are the children of God: and secondly, those who hauehave deserued this degree of honour for the excellencie of their godlinesse.

Moreouer, men doe oftentimes offend in that, that they establishe a common lawe out of the fathers factes. For the common people doth thinke that they doe not giuegive due honour vntounto the fathers, vnlesse they exempt them out of the number of men. So that whilest that we do not remember that they were but men, that might erre, wee mixe vice with vertue, hand ouer head, whereupon followeth most wicked confusion in the maner of liuing. For seeing that all mens actions are to be examined according to the rule of the law, we make the ballance subiect to his weightes.

Finally, whereas the imitating of the fathers, is so much esteemed, the worlde doth thinke that it doth offende freely after them. The third vice is wicked emulation: namely, when as being neither endowed with the same spirit, nor furnished with the same cōmandemēt, we take that for an example which some one of the fathers hath done. Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren,Exo. 2. 12. because Moses did this: if any priuate man shoulde punish whoremongers,Num. 25. 8 because Phinees did this. Heereuppon did rise that fierce and cruel furie to kill their owne children (as many do thynk) because the Iewes would be like to their father Abraham. As though this precept were general,Gen. 22. 2. Offer vp thy sonne Isaac: and not rather a particuler triall of one man. It is pride and too much trust in men selues, which for the most part bringeth foorth such emulation, whylest that men doe arrogate to thēselues more then they ought, & eueryevery man is not contented with his owne measure. In the mean season the fathers hauehave no true followers, but a great many Apes. And they also who shall throughly weigh with wisedome the writings of the auncient fathers, will confesse that the greatest part of Monkery did flow from this fountaine. Therefore vnlesse we will erre willingly, we must alwaies take heede, with what spirite euerie man is endowed, what eueryevery mans calling requyreth, what is meete for eueryevery one, and what is giuen euerie man in charge, Like vntounto this third vice is there an other: namely, the confusion of times, whilest that the posteritie being occupied in the examples of the fathers, doe not thinke that there is another maner of working and doing prescribed them of the Lorde. VVe may thanke this ignorance for the infinite heape of ceremonies, wherewith the Church was ouerwhelmed in time of Poperie. Immediately after the beginning of the Church men began to offend in this point, because the foolish folowing of Iudaisme was of greater force then it should hauehave beene. The Iewes had their sacrifices: least the Christians should want such pomp, they inuented a rite to offer vp Christe. As if the estate of Christes church should hauehave been euer a whit the worse, if all such shadowes had ceased, whereby the brightnesse of Christ might be darkened. But madnesse ranne further afterwarde, and raged without measure. Therefore least we erre in this point, we must alwayes take heede vntounto the present rule. In times past perfumes, lights, holy garments, the altare, vessels, and such like rytes did please God: namely, because there is nothing more acceptable or precious in his sight, then obedience.

Now after Christ his comming the order was chaunged. Therefore we must consider what he appointeth vsus to doe in the gospel: least wee doe rashly follow that which the fathers obserued vnderunder the law. For that which was then a godly keeping of holy rytes, shoulde at this day be wicked sacrilege. This deceiued the Samaritanes, because they did not consider in the example of Iacob what difference there was in the time, It was lawful for the patriaks to erect altars eueryevery where, because the place was not yet ordained, which the Lorde did afterward choose: but after that God had giuen commandement that the temple shoulde be builded in the mount Syon, that former libertie ceased. In this respect Moses said. Deut. 12. 8 After this yee shall not doe eueryevery one that which… seemeth good in his owne eyes: but onelyonly that which I commaund you, For after that the Lorde gaue the lawe, he tyed the right worshipping of himselfe vntounto the decrees of the lawe, whereas the custome was before more free. VVith the like cloake did they couer their fact who worshipped in Bethel. For Iacob offered a solemne sacrifice there. But after that the Lord had appointed the place at Ierusalem, it was no longer Bethel, but Bethauen.

Now we see what was the state of the question. The Samaritanes did take the example of the fathers for a rule: the Iewes were grounded in the commandement of God. Although this woman had hitherto obserued the custome of her nation, yet is shee not contented therewith. Vnderstand here by worship not all maner of worship: (for it was lawfull for them to pray dayly euerie where) but that whereunto sacrifices were annexed, that it might be a publike & solemne profession of religion.

21 Beleeue mee woman. In the first part of his answere he doth briefly abolish the ceremoniall worship, which was instituted vnderunder the law. For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping, he giueth vsus to vnderstande that that was tēporal which was instituted by Moses, & that now is the time whē the wall of separation shalbe taken away. By this meanes hee extendeth the worship of God farther, being deliuered out of the former straites, that euen the Samaritanes may be made partakers thereof. VVhen hee saith that the houre doth come, he putteth the presentence insteed of the future: notwithstanding the meaning is, that the abrogation of the lawe is now at hand, as concerning the temple and the priesthood & other externall rites. In calling god father, he seemeth by the way to set him against those fathers wherof the woman had made mention, as if hee should say, that god is a common father for all men: so that he may now be worshipped eueryevery where without any difference of places or countries.

22 You worship you know not what, we worship that which we know, because saluation is of the Iewes.

23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth, for the father requireth to hauehave such to worship him.

24 God is a spirite, and they that worship him must worship him in spirite & truth.

25 The woman saith vntounto him, I knowe that the Messias shall come who is called Christe, therfore when he shall come hee shall tell vsus al thinges.

26 Iesus saith vntounto her, I am he that talke with thee.

Now he doth more at large expound that which he touched briefly concerning the abrogating of the law. Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes, of superstition & error: and doeth testifie that the Iewes did worship God wel and lawfully. He addeth the cause of the difference, because the certaintie of the worship which the Iewes vsed, did appeare vntounto them out of the worde of God: but the Samaritanes had no certaintie from the mouth of God. Secondly, hee declareth that the rites which the Iewes kept hytherto, should shortly hauehave an end.

22 You worship that which you know not. A sentence worthie to be remembred, wherein we are taught that we must assay nothing rashly and by chaunce in religion: because vnlesse knowledge be present, we doe not any longer worship God, but a false imagination or ghost. Therfore by this thunderbolt are throwen downe all good intents, as they cal them. For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt. For Christ taking vponupon him his countries cause and person, doth teache that the Iewes doe much differ from the Samaritanes. VVhy so? Because of them commeth saluation, saith he. By which wordes, he giueth her to vnderstand that they doe exceede them in this one point, because God had concluded the couenant of eternall saluation with them. Some do restraine it vntounto Christ, who came of the Iewes. And truly sithence that all the promises of God are sure and certaine in him, there is no saluation saue only in him. But because it is out of doubt that Christ doth preferre the Iewes for this cause, because they doe not worship any vnknowen power but one God, who reuealed himselfe vntounto them, and who hath adopted them to be his people: by this word saluation must bee vnderstood that wholesome manifestation, which they had by the heauenly doctrine. But why doth he say, that it is of them, when as it is rather committed to them that they alone might enioy it? He alludeth in my iudgement,Esay. 2. 3. vntounto that which was foretold by the Prophets, that there should a lawe come out of Syon. For they were separated for a time frō other people vponupon this conditiō: that the pure knowledge of god might at length flowe from them vntounto the whole worlde. Notwithstanding this is the summe, that God is not worshipped aright, vnlesse he be worshipped according to the certaintie of faith, which must needs proceede frō the worde of God: wherupon it foloweth y^t they fal away vntounto idolatry, whosoeuer they be, that depart frō the worde of god. For Christe doth in plaine wordes testifie, that an idol or vaine fictiō is set vp insteed of God, where mē are ignorāt of the true god: & hee doth cōdemne all those of ignorāce vntounto whō god hath not reuealed himself. For so soone as we are once destitute of the light of his word, darknes & blindnes do reigne. And we must note y^t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes, which was established with their fathers, they were depriued of that treasure, which they kept then as yet: for they were not as yet driuen out of the church of God. Nowe seeing that they denie the sonne they hauehave nothing to doe with the father. The same must we thinke of all those, who hauehave fled frō the pure faith of the gospel, vntounto their own & inuentions. Howsoeuer they flatter themselues in their stoutnes, who worship god according to their own mind, or mens traditiōs, yet this one voyce thūdering out of heauē, doth ouerthrow whatsoeuer diuine & holy thing they think they hauehave: You worship that which you knowe not. Therefore to the end our religion may be approued of God, it must needes leane vntounto the knoweledge conceiued out of his worde.

23 But the houre commeth and now is. The latter member concerning the abrogation of the legall worship followeth. VVhen he saith, that the houre commeth or shall come, he teacheth that the order deliuered by Moses shall not be perpetuall. Heb. 9. 10. VVhen he saith, that the houre is nowe, he maketh an end of the ceremonies: and so he telleth her that the time of reformation is fulfilled. In the meane while he alloweth the Temple, the Priesthood and all rites annexed thereunto, as touching the vse of the time past.

Furthermore, to the ende he may declare that God will neither bee worshipped at Ierusalem, nor in mount Garizin, he taketh vntounto himself a deeper principle: namely, that the true worship of him cosisteth in the spirite. For thereupon it followeth that he is rightly called vppon eueryevery where. Yet first of all here may a question be asked, why and in what sense the worship of God is called spirituall? To the end wee may vnderstand this, we must note the opposition betweene the spirite and the external figures, as betwene the shadowes and the truth. Therefore the worship of God is said to consist in the spirite, because it is nothing els but the inward faith of the hearte, which bringeth forth inuocation: secondly, the puritie of conscience, the deniall of our selues, that beeing giuen to obey God, we may be vntounto him as holy sacrifices. Heerupon ariseth another question: whether the fathers did worship him spiritually vnderunder the lawe or no? I answere, seeing that God is alwayes lyke to himselfe, hee allowed no other worship from the beginning of the worlde, saue the spirituall worship, which was agreeable vntounto his nature. VVhichWhich thyng Moses doth sufficiently testifie, who doth in many places declare, that the ende of the lawe did tend to no other end, but that the people shold cleaue vntounto God, with faith and a pure conscience. And the prophetes doe more clearely expresse the same, when as they sharply inueigh against the hypocrisie of y^e people: because they thought they had satisfied God, after they had offered their sacrifices, and executed that externall pompe. It is no need to inferre many testimonies here which are common eueryevery where, yet are there most notable places before all other in the fiftie Psalme, the second of Isayas, verse the fiftie eight, and threescore and sixt, Micheas the fift, Amos the seuenth. But the worship of God was in such sort spirituall vnderunder the law, that yet notwithstanding being intangled in so many external ceremonies, it did seeme to smell of some carnall and earthly thing. Therefore Paule calleth the ceremonies the flesh, and the beggerly elemēts of the world. In like sort the Authour to the Hebrewes saith,Gal. 4. 9. that the old sanctuarie with his appurtenances was earthly.Heb. 9. 1. Therefore we may fitly say, that the worship of the law was in his substance spirituall: in respect of the forme it was after a sort carnall and earthly. For all that way was shadowish, the truth whereof appeareth now plainely.

Nowe we see wherein the Iewes did agre with vsus, and wherein they did dissent from vsus. God would in all ages be worshipped with faith, prayers, thansgiuing, purenesse of heart, and innocencie of life, neyther was he euer delighted in any other sacrifices, but there were in the lawe diuers additions, so that the spirite and truth did lye hid vnderunder diuers shadowes: but now the veile of the Temple beeing rent, there is nothing obscure or couered. VVe hauehave indeede at this day certaine externall exercises of godlinesse, whereof our ignorance hath neede: but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ.

Finally, we hauehave that plainely expressed, which was shadowed vntounto the fathers. And this difference was not only confounded in time of poperie, but quite ouerthrowen. For there is no lesse thicknesse of shadowes there, then there was in times past in time of Iudaisme. But it cannot be denied that Christe doth here put a manifest difference betwene vsus and the Iewes. Out at what starting holes soeuer they seeke to escape, it is manifest that we are only vnlike to the fathers in the externall forme, because that they worshipping God spiritually, were tyed to ceremonies, which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence, whosoeuer doe burthen the same with an immoderate companie of ceremonies. Neither doe I passe for these vaine colours, that many of the common people hauehave as great neede of such helpes at this day, as they had in times past amongest the Iewes. For wee must alwayes respect after what sort the Lord would hauehave his Church to be gouerned, because he alone knoweth best what is expedient for vsus. And it is certayne, that nothing is more contrary to the order which God hath appoynted, then the grosse and twice carnall pompe which reigneth in papistrie. The shadowes of the lawe indeede did couer the spirite, but these visares doe altogether disfigure him. VVherefore wee must in no case winke at such filthie and vnseemely corruptions. Howsoeuer craftie men, or those who are too fearefull to correct vices, doe obecte that these are thinges indifferent, and that therefore they are indifferētly to be taken: truly it is not tollerable that the rule which Christ hath prescribed should be violated.

The true worshippers. Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde. For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed. Although this sentence reacheth further. For seeing that he knew that the worlde would neuer be free from corruption, therefore he separateth the true and right worshipers from the peruers and feigned. VVith which testimonie being furnished, let vsus not doubt to condemne the Papistes in al their inuentions, and to contemne their reproches. For what need hauehave we to feare, when we heare that this bare and plaine worship doth please God, which the papistes doe contemne, because it is not full stuffed with ceremonies? And what doth the vaine pompe of the fleshe profite them, whereby (as Christ doth testifie) the spirit is extinguished? It appeareth plainly by that which goeth before what it is to worship God in spirite and truth: namely, taking away the shadowes of the olde rites, simply to retaine that which is spirituall in the worship of God. For the truth of Gods worship consisteth in the spirite: the ceremonies they were a certaine accidentall thing. And heere we must note againe, that truth is not compared with lying, but with the externall accession of figures, so that the substance of the spirituall worship is pure and plaine (as they say.)

24 God is a spirite. This is a confirmation drawen from the verie nature of God. Seeing that men are flesh, it is no maruell if those thinges please them which are aunswerable to their nature. Hereupon it commeth to passe that they inuent manie things in the worship of God, whiche being full of vaine boasting, hauehave in them no soundnesse. But it is meete for them first of all to weigh this throughly, that they hauehave to do with God, who doth no more agree with the flesh, then fire with water. This one cogitation only ought to suffice to bridle the wantonnesse of our wit, when as we are occupied about the worshipping of God: that hee is so vnlike vntounto vsus, that those thinges which please vsus, doe most of all displease him. But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste: yet let vsus know that this modestie hath not the lowest roome in the worship of God, howsoeuer we thinke it pleaseth according to the flesh.

Furthermore, because we cannot ascend vntounto his hignesse, let vsus remē ber that we must fet a rule out of his word, wherby we may be directed. The fathers doe oftentimes cite this place against the Arrians, to proue the diuinitie of the spirite: but it is falsly wrested thyther, because Christ doth in this place simply affirme that his father is of a spirituall nature, and that therefore he is not moued with friuolous thinges, as men are wont by reason of their lightnes.

25 The Mesiias shall come. Although religion was vncleane and mixed with many errors amongest the Samaritanes, yet were there certaine groundes which were taken out of the lawe, imprinted in their mindes: as was this of y^e Messias And it is likely, that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande, which shoulde befall the Churche of GOD, shee did straightway call to minde Christ, vnderunder whom they hoped for a perfect manifestation of all thinges. VVhen she saith, that the Messias shal come, she seemeth to speake of a time that was nigh at hand. And truly it appeareth eueryevery where by many arguments, that the mindes of all menne did then wayte for the cōming of the Messias, who should restore things which were miserablie destroyed and gone to decay. This is out of doubt, that the woman preferreth Christ before Moses, and all the prophetes in the office of teaching. For she comprehendeth three thinges in a few wordes: First, that the doctrine of the law was not altogether perfect, but that there were only rudiments deliuered there. For vnlesse there had been a farther thing shee would not hauehave saide that the Nessias shoulde shewe all thinges. For there is a secrete opposition betweene hym and the prophets, because it is his part and dutie to bring the scholers vntounto the marke, who were but only entred by them and brought into the course. Secondly, the woman declareth that shee hopeth for suche a Christe, as should be his fathers interpreter, a master and teacher of all the godly. Last of all, she sheweth that there is no better thing or more perfect thing to bee desired then his doctrine: yea, that this is the vttermost marke of wisedome, beyonde whiche it is not lawefull to goe.

And woulde to God that those who boast and bragge that they are pillers of the Churche of Christe, would but imitate this poore simple woman, that they woulde rather be contented with the plaine doctrine of Christe, then challenge and take to themselues, I wote note what kinde of mastership & authoritie, to bring in their own inuentions. For frō whence came the religion of the Pope & Mahomet, saue onelyonly from wicked additions whereby they feigned themselues to fill vppe the doctrine of the Gospel? As though it were vnperfect without such dotings. But whosoeuer shalbe throughly instructed in Christ his schoole, he shall not seeke to himselfe any other masters, nay he shall in no case admit any other.

26 I am hee that speake with thee. VVhen hee confesseth to the woman, that hee is the Messias, without doubt he offereth himselfe to teach her, to the ende hee may answeare the hope which shee had conceiued. Therefore it seemeth to mee that shee desired greater store of doctrine to quenche her thirst withall. And he woulde hauehave suche a testimonie of his grace to bee extant euen in a poore woman, to this end, that he myght declare vntounto all men that hee did neuer neglect his office where there was any that was desirous of a teacher. Therefore it is not to be doubted that hee will deceiue any man whome hee shall finde to bee a readie scholler.

But as for those who doe thinke muche to submitte themselues vntounto him (as wee see many proude and profane men) or who doe hope for more perfect wisedome from some other, as the Turkes and papistes. they are worthie beeing driuen about by innumerable delusions, to bee drowned in their labyrinth. And in these wordes, I who speake, am the Nessias, the sonne of God, hee setteth foorth the worde Messias as a seale to scale the doctrine of his Gospel. Because wee must thinke that he was annoynted of the father, and that the spirite of God rested vppon hym: that hee myght bring vntounto vsus the message of saluation,Isay. 6. 1. as Isayas doth testifie.

27 In the meane season came his disciples, and they maruelled that hee talked with the woman, Yes no man saide, VVhat seekest thou? Or what speakest thou with her?

28 Therefore the woman left her water pot, and went into the citie, and saide vntounto the men:

29 Come & see a man, who hath tolde me all things, whiche I hauehave done, is not this Christe?

30 Therefore they went out of the citie, and came vntounto him.

31 In the meane while his disciples asked him, saying, Master, eate.

32 But he said vntounto them, I hauehave meate to eate, which you know not.

33 Therefore the disciples said amongest themselues, hath any man brought him any thing to eate?

34 Iesus saith vntounto them, my meate is, that I doe his will who sent mee, and fulfill his worke.

27 And they maruelled. VVhereas the Euangelist writeth, that the disciples maruelled, there might be two causes which might moue thē here unto, either because y^e vilenes of the person did offend thē, or els because they thought that the Iewes were defiled, if they did talke with the Samaritanes. And although both these thinges did spring from the godly reuerence of their master, yet do they euill in this if they wonder at it as being an absurd thing, that he should vouchsafe to doe a poore simple woman so great honour. For why doe they not rather looke vppon themselues? Truly they should finde there no lesse matter to wonder at, that they being seely men and as it were the ofscourings of the people, should be extolled vntounto the highest degree of honour. And yet where as the Euangelist saith that they durst not aske, it is worth the marking. For we are taught by theyr example that if there bee any thing in the wordes or deedes of God, and Christ, which seemeth straunge vntounto vsus, we must not immediatly giuegive our selues leaue to murmur boldly: but we must rather keepe silence with modestie, vntill such time as that bee reuealed vntounto vsus from heauen, which we know not as yet. Furthermore, the ground worke of this modestie is the feare of God and the reuerence of Christ.

28 Therefore shee left her waterpot. The Euangelist setteth downe this to expresse the feruentnesse of her desire. For it is a signe of hast that she returneth into the citie leauing her waterpot behinde her. And this is the nature of faith, that so soone as wee are made partakers of eternall life, we desire by and by to hauehave more cōpanions, neither can the knowledge of God lye buried and idle in mens heartes, but that it will shewe it selfe. For that which is in the Psalme 116. 10. must needes be true, I hauehave beleeued, therefore will I speake. And we must so much the more note the earnestnesse and gladnesse of the woman, because only a small sparkle of faith doth kindle them. For shee had scarce tasted Christ as yet, whenas she did prayse him throughout the whole citie. Therfore it shall be a great shame for those who hauehave gone reasonable well forward in his schoole, to waxe sluggish. But this seemeth rather to bee worthie of reprehension, that she being ignorant, and not throughly and soundlye taught, passeth the bounds of her faith. I answere, that she should hauehave delt very rashly if she had taken vponupon herselfe the office of teaching. but now seeing that her only desire is to stir vp her citizens to heare Christ speake, we will not say, that forgetting herselfe, shee went beyonde her reache, she doth only play the part of a trumpet or bell, that she may inuite men vntounto Christ.

29 See a man. Because she speaketh in this place doubtingly, she may seeme not to hauehave been much moued with Christ his authoritie. I aunswere, because she was vnfit to intreat of so great mysteries, according to her small talant, she endeuoureth to bring her citizens to, this point, to submit themselues to be taught of Christe. Furthermore, this was a good spurre to pricke them forwarde withall, seeing that they knew by a manifest and plaine token that he was a Prophete. For sithence that they were not able to iudge by doctrine, this inferiour preparation was profitable and fit for them. Therefore whilest that they heare that hee had opened hidden thinges to the woman, they gather by this that he is a Prophet of the Lorde: which beeing set downe they beginne to giuegive eare to his doctrine. Although the woman goeth farther: for shee biddeth them consider, whether he bee the Messias or no, being contented with this one thing, if so be it they through her persuasion shoulde seeke that which she had alreadie found in Christ, for she knew that they should find more then she did promise. But why doth she lie, in that she saith that Christ had told her all thinges? I hauehave alreadie said, y^t Christe did not reprehend her for her whoredom alone, but that in few words more sinnes which she had committed during her life, were layde to her charge. For the Euangelist doth not recite eueryevery sentence, and he taught summarily that Christ did set before her, her former & present life, that he might tame her tatling tongue. In the meane while wee see that the woman being inflamed with a godly zeale, did no whit spare herselfe & her estimation, that she might set foorth Christ his name, for she doth not abstaine from the reckoning vp of her shame & reproche.

32 I hauehave meate. It is a great meruell that being wearie and hungry he refuseth meate. For if any man say, that he doth this to the ende hee may instruct vsus by his example to suffer pouertie, why did hee not this continually? But he aymed at another marke, then to teache that meate ought simply to be refused. For we must marke this circumstance, that when as the care of the present businesse doth so constraine him, & doth wholy possesse his minde, it is no truble to him to neglect meate. And yet he doth not professe that he was so earnestly bent to execute his fathers businesse and commandements, that he can neither eate nor drink: he doth only shew what is former or what is latter. And so by his owne example he teacheth, that the kingdome of God ought to bee preferred before all the commodities of the bodie. Indeed God doth giuegive vsus leaue to eate and drinke, so that we be not drawen away from that whiche is the chiefest: that is, that eueryevery man be occupied in his vocation. Some man will say that it cannot be but that meate and drinke must neades be some hinderāces, and such as draw away some time from other good studies. I graunt this is true: but because the Lorde according to his fauourablenes doth giuegive vsus leaue to care for our flesh so much as neede requireth, he ceaseth not in the meane space to prefer the obediēce of God as he ought, who doth cherish y^e body moderately & soberly. Although we must also beware that we be not so addicted vntounto our houres, but y^t we must be readie to defraud our selues of meate, when as God doeth appoint vsus vntounto some other businesse the same houre, offering vsus some opportunitie. Seeing that christ had such opportunitie offered him now▪ he doth as it were imbrace the same in his armes, whiche might escape him. Therfore forasmuch as the busines inioyned him by his father did so constraine him, that he must needes let all other things alone, he douteth not to set light by meate. And it had been a shame that the woman should leaue her waterpot and runne to call the people, and that there should lesse feruentnes appeare in Christ. Finally, if we shall thus determine with our selues not to loose the causes of liuing for life, it shalbe no hard matter to keepe the best meane. For he that shall set before himself this end of life, to serue the Lord, from which we may not bee led away euen with the present perill of death: he shall doubtlesse make more account of this, then of meat & drink. The metaphore of meate & drinke hath so much the greater grace, because it is fet in due season from the present talke.

34 My meate is. His meaning is, that he doth not only make the greatest account of this: but that there is nothing wherewith he is more delighted or wherein he practiseth himselfe more willingly and earnestly. Like as Dauid in the 19. 11. Psa. to the end he may cōmend the law of god, he doth not only say that it was precious vntounto him, but more sweet then any honnie. Therfore to the end we may follow Christ, we must not only serue god diligently, but must also be so willing to do his commandements, that the labour must be nothing troublesome vntounto vsus. Furthermore, when Christ addeth, that I may fulfil his will▪ he doth sufficiently declare what his fathers will is, whereunto he was so bent: namely, that he should fulfill the function which was inioyned him. So eueryevery man must hauehave respect vntounto his calling, least any man do say that y^t was laid vponupon him by God, which he tooke vponupon him at his owne pleasure rashly. But we know well enough what was Christ his function: namely, to further the kingdome of God, to restore lost soules vntounto life, to spread abrode the light of the Gospel, and finally to bring saluation vntounto the world. The excellencie of these things did cause him being wearie and hungrie to forget both meat & drinke. Yet do we reape no small comfort hereby, when as we heare that Christ was so carefull for mans saluation, that it was vntounto him a great pleasure to care for the same. And doubtles we need not to doubt but that he is like affectioned toward vsus at this day.

35 Say not you there are yet foure monethes and then commeth haruest? Behold I say vntounto you, lift vp your eyes, and see the regions because they are white vntounto haruest,

36 And he that reapeth receiueth a reward, and gathereth fruite vntounto eternall life: that both hee that soweth may reioyce, and he that reapeth.

37 For herein is the saying true, that one soweth, and another reapeth.

38 I hauehave sent you to reape, that which you laboured no…, others hauehave laboured, and you hauehave entred into their labours.

35 Say you not. He prosecuteth the former sentence: for because hee had said that he accoūted this the chiefest thing, to do his fathers work, he declareth now how ripe the same is, & that by comparing it vntounto haruest. For like as when the corne is once ripe the haruest can stay no longer, because otherwise the corne should fall away: so the spirituall corne being now ripe, he doth testifie that he must in no case delay, because delay bringeth danger. Now we see to what ende the similitude was brought: namely, to expresse the cause of his hast. By this worde, say you not, he meant to note how much more bent mens mindes be vntounto earthly things then vntounto heauenly. For they are so desirous to hauehave haruest, that they do carefully count the moneths and dayes: in the mean while it is a wonder to see how sluggish they are in gathering the heauenly wheat. And dayly vse doth argue that this frowardnesse is not onelyonly in vsus naturally, but also that it can scarse be pulled away from our heartes. For seeing that all men do prouide for y^e earthly life aforehand, we think ful negligently vponupon diuine matters.Mat. 16. 3. So Christ saith in another place, Oye hypocrites, you iudge according to the face of heauen, what maner day tomorrow shalbe, but you know not the time of my visitation.

36 And he which reapeth, receiueth a reward. He proueth by another argugument how diligent we ought to be in the work of the Lord: namely because there is a large and a glorious reward laide vp for our labour▪ For he promiseth fruit, and that no corruptible or fraile fruit. Although that which he addeth concerning fruit may bee expounded two maner of wayes: either that it may be a declaration of the hyere (and so should be vtter one & the self same thing in diuers wordes) or els that he may commend their diligence who do increase the kingdome of God: as hee will repeate chap. 15. 16. I hauehave chosen you that you may go, & bring fruit, & that your fruit may remaine. And truly both these things ought greatly to encourage the ministers of the word, that they do neuer faint vnderunder their labor, whilest that they heare that there is prepared for them in heauen a crowne of glory, & do know also that the fruite of their haruest shal not only be precious before god, but also eternall. To this end is there mentiō made of reward eueryevery wher in the scripture, & not to the end that the merites of workes may be esteemed thereby. For who is he who being throughly tryed, shall not rather be found worthie to be punished for sluggishnes, then rewarded for diligence? Therefore there shall nothing remaine for the best labourers, saue only to flie humbly to craue pardon. But the Lord who dealeth fatherly with vsus, to the end he may amende our sluggishnes, & better incourage vsus being otherwise but faint harted, vouchsafeth to repay vntounto vsus a free reward. Furthermore, this is so far frō ouerthrowing the righteousnes of faith, that it doth rather establishe the same. For from whence commeth it that God findeth in vsus any thing that is worthie of rewarde, saue only because hee hath endowed vsus with his spirite? And we know that the spirit is the earnest and pledge of our adoption. Secondly, how commeth it to passe that God doth giuegive so great honor vntounto vnperfect & corrupt workes, saue only because after that he hath reconciled vsus vntounto himself freely, by not imputing the vices which cleaue vntounto our workes, he accepteth them contrarie to our desert? The summe of this place is, that the labour and paines which the Apostles do take, ought not to seeme greeuous vntounto thē, seeing that they know that it is so profitable for themselues & fruitfull for the church of Christ. That both he that soweth. In these wordes Christe teacheth vsus, that no man shall need to cōplaine for that the Apostles shall gather the fruit of other mens tillage. And we must note this amplification. For if the sobs & sighes of those men who complaine that the fruites of theyr labour are giuen vntounto others, do no whit hinder but that a newe possessour may reape the corne sowen by another: how much more ioyfull ought the reapers to be whereas there is a mutuall consent, mutuall ioy, & reioycing. And to the end we may the better vnderstande this place, wee must note the opposition that is betweene the sowing & reaping. The sowing was the doctrin of the law & the prophets: for then the seed being cast into the ground, did remaine as in greene corne: but the doctrine of the gospell, because it bringeth men vntounto perfect ripenesse, is fitly compared vntounto the haruest. For the law was far frō that perfection which was at length exhibited in Christ. VVe do also wel know the cō parison that Paul maketh betwene childhood & manhood which tēdeth to the same end.Gal. 4. … Finally, forasmuch as y^e cōming of Christ brought w^t it present saluation, it is no maruell if the gospel, wherein the gate of the kingdome of heauen was set open, be called the haruest of the propheticall doctrine. And yet neuerthelesse this hyndereth no whit, but that the fathers vnderunder the lawe were gathered into God his barne.

But this similitude is to be referred vntounto the manner of teaching. For as the childhoode of the Church did continue vntill the end of the law, and when as the Gospell was once preached, the youth thereof did immediately succeede: so saluation began to waxe rype then, whiche the Prophetes had onelyonly sowen. But seeing that Christe spake these wordes in Samaria, he seemeth to extēd the sowing further then vntounto the law & the Prophetes. And there be some who expound this aswel of the Gentiles as of the Iewes. I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world: & no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand. But forasmuche as that seede was corrupt from the very roote, and the corne which might thence hauehave sproung, (although it was neither good nor naturall) was choked with the huge heape of errours, it were an absurd thing to compare that so hurtful corruptiō vntounto sowing. Secondly, that which is here spoken of the agreement of ioy, cānot be applyed vntounto the Philosophers and such like. Yet the doubt is not dissolued, for Christ seemeth after a sort to speake of the Samaritanes. I answere, although al things were corrupted amongest the Samaritanes, yet was there hid amongest them some seede of godlinesse. For whence commeth it that they were so redie to seeke Christe when as they hearde but one word of him, saue only because they had learned out of the lawe and the Prophetes that the Redeemer should come? Iudea trulie was the peculiar possession of the Lorde, which he had tilled by the Prophetes: but because there was som portion of seede brought into Samaria also, it is not without cause that Christ saith that the seede was waxen rype euen there also. If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vntounto all the whole worlde, we may easily answere, that Christ did speak as time dyd require, vnlesse it were so that hee commendeth in the Samaritanes the seede of the Propheticall doctrine, although it were filled▪ with manye weedes, for the hope of the fruite whiche was almost rype.

37 For in this is the saying true. This was a common prouerb, whereby they did declare, that many did oftentimes reape the fruits of other mens labours. Although this was otherwise, because he that hath taken paines doth hardly suffer an other man to take away the fruite, seeing that the Apostles hauehave the prophetes to be partners of their ioy. And yet notwithstanding we cannot hereby gather, that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church: because this is Christ his drift, that the Prophetes taught so long as they lyued with this affection, that they did alreadie reioyce ouer that fruite which they themselues coulde not gather. Not much vnlike vntounto this is the comparison which Peter vseth in the first chapter of his first Epistle, saue only that he exhorteth all the faithfull generally: but Christe doth in this place speake vntounto his disciples alone, and in their person vntounto the ministers of the woorde. And in these wordes he commandeth them generally to helpe one another in such sort, that there be amongst thē no wicked emulatiō: that those who are first sent vntounto y^• work must be so diligēt in the present tillage, that they doe not disdaine the greater blessing of others, who shall come after thē: that they who are sent as it were to gather rype corne, do so much more ioyfully applie their businesse. For the comparison which is made here betweene the teachers of the lawe and the gospel, may also be applyed vntounto eueryevery one of these emongest themselues.

39 And many of the Samaritanes of that citie beleeued on him, because of the wmans wordes, which did testifie, he hath told mee all thinges which I hauehave done.

40 Therefore after that the Samaritanes were come vntounto: him, they requested him to stay with them. And he stayed two dayes.

41 And many moe beleeued, because of his wordes.

42 And they said vntounto the woman, we do not any longer beleeue because of thy words: for wee our selues hauehave heard, and doe knowe that this man is indeed Christe the sauiour of the worlde.

43 And after two dayes he went thence, and went into Galilee.

44 For Iesus himselfe did testifie that a Prophet hath no honour in his owne countrie.

45 And when he came into Galilee, the Galileans receiued him, who saw all things, whiche he did at Hierusalem vponupon the feast day: for they also came vntounto the feast.

39 They beleeued because of the womans wordes. Heere the Euangelist declareth how forcible the womans wordes were amongest her citizens. VVhereby it appeareth that they did not a little hope for, and desire the comming of the Messias. And this worde beleeued doth signifie in this place vnproperly that they were stirred vp with the womans woordes to acknowledge Christe to be a Prophet. This is as it were the beginning of faith, when as mens mindes are prepared to receiue doctrine. Such an enterance vntounto faith, is in this place▪ honourably called fayth, that we may knowe howe greatly God esteemeth the reuerence of his worde, seeing that hee vouchsafeth to giuegive so greate honour vntounto their readinesse to bee taught, who were not as yet througly taught. And that faith doth shew it self in this, that they are desirous to go forward: for which cause they desire to hauehave Christe to stay with them.

41 Many moe beleeued. It appeareth by the successe that Christe did not shew himselfe to bee more easie to be intreated then became him, for wee see how fruitfull these two dayes were which hee graunted to stay with them at their request. By which example wee are taught that we must neuer loyter, so often as wee may spread abroade the kingdome of God. And if so be it we be afraid least that our facilitie be subiect to false tales, or be oftentimes vnprofitable, let vsus aske of Christ the spirite of counsell to direct vsus. The worde beleeued is put in in this place in another sense: because it doth not only signifie that they were prepared vntounto faith, but also endowed with true faith.

42 Because of thy saying. Althoug I hauehave followed Erasmus his translation, because the worde speech which the olde interpreter hath, is barbarous, yet are the readers to bee admonished that the worde (lalia) hath the same signification amongest the Grecians which (loquentia) hath amongest the Latinistes. And the Samaritanes doe seeme to boast that they had now a surer stay, then that which was in the womans tongue, which is wont for the most part to bee vaine. VVee beleeue. Hee doeth better expresse what maner of faith theirs was: namely, conceiued of the very worde of God: so that they may boast that they hauehave the son of God to be their master, as he truly is he alone vponupon whose authoritie they may safely rest. He is not now present openly, that he may speake vntounto vsus mouth to mouth: yet by whomsoeuer wee chaunce to heare him, our faith can leane vntounto none but vntounto him alone, neither cōmeth y^• knowledge, whereof mention is made, from any other. For the woorde that commeth from mortall mā may fill and satisfie the eares: but it shall neuer establish the minde in the quiet hope of saluation, so that he may worthily boast that he knoweth who hath heard. Therfore this is the principall thing in faith, that wee knowe that it is Christe who speaketh by his ministers: secondly, that wee giuegive him the honour due vntounto him: that is, that we doubt not but stedfastly beleeue that he is faithfull and true, so that trusting to so sure an authour, we may safely leane vntounto his doctrine. But whereas they say that Iesus is the sauiour, of the world, & Christ, without doubt they had that by hearing. VVherby we gather that the summe of the Gospel was deliuered more familiarly vntounto them by Christ in two dayes, then it was hitherto to Ierusalem. And Christ did testifie that the saluation which he brought was cōmon to all the world to the end they might the better vnderstand that it did appertaine vntounto thē also. Neither did he cal them vntounto the participation of the grace of saluation as lawfull heires: but he taught that he came to admit strangers into god his family, & to bring peace vntounto those that were a far of.

44 For Iesus himself did testifie. The show of contrarietie, which appeareth here at the first blush, hath brought foorth diuers expositions. That is to farre fet which Augustine bringeth, that Christ did want honour amongest his owne, because he did more good in two dayes amongst the Samaritanes, then in along time amongest the Galileans he gate more disciples in Samaria without myracles, then a great number of myracles did gaine in Galilee. That also of Chrysostome doeth not please mee, that by the countrie of Christe is meante Capernaum, because he was oftner there then els where. Therfor I do rather agree with Cyrillus, who saith that hee went into another patre of Galilee after he had left the Citie Nazareth. For the other three Euangelists doe name it, when as they make mention of this testimonie of Christe. This truly may bee the meaning, that seeing that the time of his full manifestation was not yet come, he would lurk in his countrie as in a darke and obscure bie place.

Some doe also expound it, that he stayed two dayes in Samaria, because there was no cause why he shold make hast into that place where contempt did stay for him. Some other do thinke that he went straightway into Samaria, and that he returned thence againe immediatly. But because Iohn maketh mention of no suche thing I dare not giuegive place to gessing. Therefore that is more true, when he saw that hee was despised in his countrie Nazareth, he went vntounto some other place. VVherfore it followeth immediatly that he came into the citie Cana. And in this that it is added also that he was receiued of the Galileās because of his myracles, it was a signe of reuerēce, and not of contempt. A prophet in his owne countrie. I doe not doubt but that this sentence was prouerbiall, & wee know that that is taken vp for a prouerbe which cōmeth often to passe. VVherefore we must not straitly require that it should alwayes be true, as though that had neede alwaies to be true which is there said. Certaine it is, that Prophets are more commended els where then in their owne countrie: and … may also somtimes come to passe, & doth indeed chance that a Prophet is no lesse reuerenced of his owne countriemen then of strangers: but the prouerb teacheth what is more common: namely, that Prophets are rather honoured els where in any place, then amongst their owne countrie men. And this prouerbe may hauehave a double beginning & meaning. For this is a cōmon vice, that looke whomsoeuer we see lie crying in their cradles, and toying childishly, those doe wee despise during their whole life. As if they had still continued in childhood. There is also an other euill, whiche reigneth more amongest those that are of acquaintance: namely, emulation. Notwithstanding I am persuaded that y^• prouerb did arise hereupon, because prophetes were so badly entertained in their owne nation. For good and godly men, when as they sawe so great vnthankfulnesse toward God in Iudea, so great contempt of the word, so great stubbornnes, they might worthily thus complaine, that God his prophetes are neuer lesse reuerenced any where then in their owne countrie. If wee like better of the former sense, the woorde prophete shalbe taken generally for eueryevery teacher, as Paule calleth Ep…enides the Prophet of the Cretians. They receiued him. VVee know not whether this honour did long continue or no. For there is nothing wherunto we are more bent, then to forget God his benefits. Neither doth Iohn make mention of this to any other end, saue only that we may know, y^t Christ did worke myracles in the sight & presence of many, so that they were preached farre & wide. There is one commoditie of myracles set downe againe, that they make a way for doctrine, for they make Christe to bee reuerenced.

46 Therefore Iesus came againe into Cana of Galilee, where h… rained water into …ine. And there was a certaine ruler whose sonne was sicke in Capernaum.

47 VVhen he had heard that Iesus was come out of Iudea into Galilee, he went vntounto him, & requested him that he would go downe, & heale his son: for we was almost dead.

48 Therfore Iesus said vntounto him: Except you see signes and wonders, yee will not beleeue.

49 The Ruler himselfe said vntounto him, Master▪ goe downe before my childe die.

50 Iesus said vntounto him, goe thy way, thy sonne liueth. The man beleeued the worde that Iesus had spoken, and went.

51 And as he was nowe going downe, the seruants met him, and told saying, thy sonne liueth.

52 Therefore he demaunded of them, at what houre he began to amend; and they said vntounto him, yesterday at the seuenth houre the feuer left him.

53 Therefore the father knewe that▪ it was the same houre wherein Iesus saide vntounto him, thy sonne liueth. And he beleeued and all his house.

54 This seconde myracle did Iesus againe when hee came out of Iudea into Galil… ▪

54 There was a certaine. This is the truer reading although Erasmus doth thinke otherwise. I graunt that there were at that time some that were called r…guli or princes, who are now called Dukes, or Barons, or Earles: but such was the estate of Galilee at that time, that none of that degree could dwell in Capernaum.

Furthermore, I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar hauehave no colour▪ But the Euangelist expressed this by name, because in such a person the myracle was more famous.

47 VVhen hee had hearde that Iesus. In that he craueth helpe of Christ this truly was some token of faith: but in that hee appointeth Christe the way and meane how to helpe, it appeareth thereby how great his ginorance was. For hee tyeth the power of Christe vntounto his corporal presence. He had conceiued no other thing of Christe, saue only that hee was a Prophete sent of God, with this commaundement and power, to proue by shewing and working wonders, that hee was the minister of God. Yet Christ winking at this fault, although it was worthie blame, doth sharply chide him for another cause, nay hee chideth all the Iewes generally, because they were too desirous to see wonders▪ But whence is it that Christe is nowe so sharpe set, who was wont so courteously to entertaine others that desired myracles? There was some particular reason which we knowe not of, which moued him to deale more sharply with this man, then he was wont. And peraduenture hee did not so much respect him as the whole nation. Hee saw that his doctrine was but of small authoritie, and that it was not only neglected, but also altogether despised: in the meane season he saw that they were wholy set vponupon myracles, & that all their senses were rather filled with some amasednesse then admiration. Therefore that wicked contempt of the word which reigned then commonly, did wrest out of him this complaint. True it is that euen some of the saints hauehave sometimes desired to hauehave confirmation from myracles, least the truth of the promises should stagger with them: and we doe also see that God was not offended therewith, seeing that hee yeelded vntounto their requestes. But Christe noteth in this place a farre greater… frowardnesse. For the Iewes did so depende vponupon myracles, that they left nothing for the worde. And firste of all, there was this fault amongest them, that the dull and carnall did no whit reuerence doctrine, vnlesse they were awaked by myracles. For it was meete that the worde of God wherein they were trained vp from their tender yeeres, should hauehave beene more then familier vntounto them: secondly, when wonders were wrought, there did so small profite follow, that being astonied they waxed dul. So that their religion was nothing: there was amongest them no knowledge of God in exercise of godlines saue only in myracles. VVhereunto that vpbraiding which Paule vseth tendeth, the Iewes seeke signes, 1. Cor. 1. 22.For his meaning is that they were addicted vntounto signes without reason & measure, and that they were neither moued with the grace of Christe, or promises of eternall life, or secret working of the spirite: but that they did rather lothsomly refuse the gospel, because they can disgest nothing but signes. And woulde to God there were not many at this day infected with the same disease: ther is nothing more common then these wordes. Let myracles goe before, that wee may giuegive eare vntounto this doctrine. As though the truth of Christe ought to be so vile and base in our: eyes, vnlesse it bee vnderpropped by some other thing. But although God should ouerwhelme them with an huge heape of wond…rs, yee doe they lie when they say that they will beleeue there should some outward wondering arise: but they woulde take neuer▪ a whit the more heed vntounto doctrine.

49 Lorde come downe. Seeing that going forward in his suite he doth at length obteine that which he would, we may gather that he was not therefore reprehended of Christ, as if he woulde vtterly hauehave reiected him, and refuse his prayers: but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith. And we must remember that which I said before, that this common reprehension of all the people was greater, then the peculier reprehension of one man. So that which is preposterous or superfluous in our petitions, must needes be amended or cut off by this meanes, that hurtfull lettes may be taken away.

Furthermore, where as courtears are wont commonly to bee daintie and proude, and will not willingly be hardly dealt with, we must note that this man being humbled with his owne necessitie, and feare, least he should be depriued of his sonne, was neither angrie, neither did he repine when he was entertained somewhat vncourteously by Christ: but passed ouer that chiding with modest silence. VVe hauehave experience of the same euen in our selues: for our daintinesse is wonderfull, our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnderunder by aduersitie wee bee compelled to lay away our pride & loftie lookes.

50 Thy sonne liueth. Here appeareth first of all the singuler courtesie of Christ and his fauourablenes, in that he pardoneth the ignorance & rudenesse of the man, and extendeth his power farther then hee hoped for. He desired that Christe by his comming woulde heale his sonne. He thought that being sicke he might be cured of the disease: But he was persuaded, that being dead, he coulde not be raised vp againe: therefore he requesteth him to make hast, least death should preuent him. Therfore seeing that Christ pardoneth both these faultes, we may hereby gather how greatly he esteemeth euē a slēder faith. This also is worthy the noting, that Christ not obeying his desire, doth graunt him farre more thē he desired. For he hath a testimonie of the present health of his son▪ So our heauenly father in not graunting oftētimes our petitions as touching the circumstances, doth worke to helpe vsus by such meanes as we looked not for, that we may learne to appoint him nothing. VVhen hee saith that his sonne liueth, his meaning is, that he was deliuered from dā ger of death.

The man beleeued his wordes. Because he came furnished with this persuasion that Christe was a Prophete of God, therefore was hee so readie to beleeue, so that he did by and by snatch at one worde, and hauing caught it, he did lay it vp deepely in his mind. And although he did not thinke so honourably of the power of Christ as he ought, yet the shorte promise did worke in his minde a newe hope of a sodaine: so that hee did surely thinke that the life of his sonne was included in the woorde of Christe. And with such readinesse ought we to receiue the woorde of God: but it is farre from hauing such present effect alwayes in the hearers. For who is he that can profite so much by hearing many Sermons▪ as did this man beeing almost half profane hauing but heard one worde? VVherefore wee must be more diligent to stirre vppe our sluggishnesse; and must first of all pray vntounto the Lorde that he wil so stirre vp our heartes, that we may be no lesse readie to beleeue, then he is ready and bountifull to promise.

51 And as he was going downe. Here is described the effect of faith, togeather▪ with the force of the word. For like as Christ did by the word restore the childe to life that was at the point to die, so the father recouereth his sonne safe in one moment, by his faith. Therfore let vsus know that so often as the Lorde offereth vntounto vsus his benefites, his power is alwayes prest to performe whatsoeuer he promiseth: so that our vnbelief doe not stoppe the same. I confesse that this is not continuall, yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vsus: but so often as he deferreth, hee hath his reason for it, and that such as is profitable for vsus. This is most certaine, that he is so far from being the cause of delay, that he doth rather striue with our lettes and hinderances. Therefore when as his help appeareth not presently, let vsus consider howe great our vnbeliefe is, or at least how slender & weak our faith is. And it is no maruel, if he wil not hauehave his benefites to perish, and rashly to throw them vponupon the grounde, but will bestowe them vponupon those who holde out the lappe of faith, and are readie to receiue them. And although he doth not helpe all his childrē, one maner of way, yet shall neuer any mans faith be voyde, but that we shall alwayes perceiue that that is true, which the Prophete teacheth, that, the promises of God doe most of all make hast, when as they seeme to linger.

52 Therefore hee asked. In that he asked his seruants when his sonne began to amende, it came to passe through the secret motion of GOD, to the end the truth of the myracle might the more plainly appear. For euen we are by nature more then wickedly bent to choake the light of the power of God, and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes. VVherefore they must needes be made so plaine and euident that they may be praysed amongest vsus, that there may remaine no place for doubting. Howe vnthankfull therefore soeuer men are, yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vntounto fortune.

53 Hee beleeued and his house. This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man, whose faith he did before commende. Neither can the worde beleeued be referred in this place vntounto the going forward of faith: but wee must marke, that the man being a Iewe and brought vppe in the doctrine of the law, was nowe endued with some tast of faith, when he▪ came vntounto Christe. In that he did afterward beleeue the wordes of Christe, that was a particuler faith, which reached no farther, saue only vntounto the life of his sonne. But now he began to beleeue after another sort: namely, because hauing embraced the doctrine of Christe, he professed himselfe to be one of his disciples. So that he doth not only now hope that his sonne was restored vntounto him safe, through Christ his benefite: but he acknowledgeth Christ to be the sonne of God, and subscribeth vntounto his gospel: he hath all his familie to beare him companie, who saw the myracle. And yet it is not to be doubted, but that he endeuoured to bring al his together with himselfe, vntounto Christianitie.

Harmony of the Gospels, Commentary on gospel of John · Chapter 4

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Chap. 4.