John — Chapter 4

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.

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.

haue at al times brought their childrento Bifhopsro haue their Religious mens bleiling. See Annorauon before Chap. 10,12. And of Religious mens bletiing fee Ruffin. (i. a.¢. 9. bleiling, hift.S. Hierom in Epitaph. Paula c. 7.crin vit. Hilarionss.Theodoret. in hiftoria fanctorée Patruns num.s., ai.dfthou Walt be perfect.) Loe,he maketh a plaine difference betwene keeping the commaun- Thy¢ Religious dements, hich is necetZary for euery man : and being perfe&, which he counieleth only to them flare of perfe- thar wil, And this is the ftace of greate perfection which Religious men doe protefle,according to Gijon, Chriites countel here, leauing al things and folowing him, ar. Folow me.] Thusto tolow Chritt is ro be without Wife and care of children,to lacke pro- priety, and to liuein common, and this hath great rewardin heauen aboue other ftates of life: Which , $. Auguttine faith, che Apottles folowed, and him telf, and that he exhorted others to it asmuchas lay inhim. 4ug. ep. 89. in fine, eo in pf. 103 Cone. +. pojt med, 26, Al things pofiible.) This of the camel through a nedels eye, being poilible to God although he neither hath done ir, nor by like wil doeir: maketh againft the blaiphemous infidelity of our Aduerfaries thac fay, Sod can do no more then he hath done or wil doe. We {ee alto that God can bring a came! through a nedels eye, and therfore his body through a doore , and out of the fepul- ehre (hur, and out orhis mothera virgin, and generally aboue nature and contrary to mature do With his body as he lift. f , alth he Apoft 4 hicro.de Ct