CHAP. I.

Why our Lord Iesus is called the Word , ver . 1 , 2 , 3.

All things made and restored by Christ , ver . 2.

How he is called the Light , ver . 4 , 5 , 9.

Iohn Baptist , and all Preachers , direct men from themselues to Christ , ver . 7 , 8 , 37.

Mans naturall light insufficient , ver . 9.

By Christ we became the sonnes of God , ver . 11 , 12 , 13.

Why S. Iohn is called an Eagle , ver . 14.

Iohn Baptist and Christ preached not till they were thirty yeeres old , ver . 15.

Faith in Christ Iesus , the first grace , out of which all other graces doe flow , ver . 16.

The Law was not sufficient without the Gospell , ver . 17.

Christ reuealed God more plainely than Moses did euer see him , ver . 18.

Names of Lambe , Priest , Altar , &c. reteyned by the New Testament and Fathers , ver . 29.

Why the Holy Ghost appeared like a Doue , ver . 31 , 32.

The grace in Baptisme effectuall , though not seene in Infants , ver . 33.

Christ looketh on vs by his omnipresence and mercy , ver . 38 , 48.

Meane Preachers ought to be heard , ver . 41.

Simon Peter his names , ver . 42.

Reuelations not to be expected , ver . 51.

Vers . 1. In the beginning was the Word . OVr blessed Sauiour Christ , as hee was the Sonne of his heauenly Father from before all worlds , so was he both his will and essentiall Wisdome from euerlasting ; and also the declarer of the same vnto his whole Creation . Wherefore I presume to conceiue , that Hee is heere and else-where called the Word . And as this Wisdome and Word , from before all beginnings was inherent to God , so was our blessed Sauiour , to whom this terme is applyed .

All things were created by this Word ; and man-kind , Vers . 2. All things were made by it . as an especiall worke : So it was requisit , that by Him , that is , by the same power , all things should be restored , which were forfeited and lost by the disobedience of our first parents . Whereupon , according to the predestinate will of the heauenly Father , this blessed Wisdome and Word became incarnate , and performed that iustice and righteousnesse in the flesh , which was impossible for mortall man to haue done : whereby our Redemption , through his grace and mediation in rectified wills , ensueth . Word or speech , is called the marke or print of the mind in men : Wherefore , our Sauiour beeing heere termed the Word , proceeding from God , and being the expresse Image of the counsell of his Father , we may presume , I humbly hope , to vnderstand , That God pleaseth to make himselfe knowne to vs , poore wretched men , by his diuine Word . The word Logos in the Originall Greeke , doth not only signifie the denomination , ( Word ; ) but also a Discourse , consisting of a Proposition , a Reason , and a Definition . Wherefore some are of opinion , that the Latin Translators might more aptly haue interpreted Logos by the word Sermo , than Verbum . But with this I presume not to meddle . Reade the 33. Psalme , vers . 6. where it is said , that The Heauens were created by the Word of God , and the whole hosts of them by the breath of his mouth . Reade also Colossians , Chap. 1. ver . 15 , 16. so on , and that with diligent obseruation . Lastly , Heb . 1.2 .

No man nor Creature enioyeth life , Vers . 4. In it was life . but by the force and efficacie of this eternall Word , in whom all life was , and is contained ; and were it not for it , all men and creatures should subsist in darknesse ; as is to bee perceiued by the stroke of death , which depriueth the Creatures of the light . Reade Act. 17.28 . But there is a light afforded and bestowed by the eternall Word on men , exceeding the light giuen to other creatures ; and that is the light of true diuine reason and vnderstanding , which some men lose and are depriued of , by Gods iust iudgement , euen during the time the outward light doth still accompany the body . Whether we meane this , or that , we see that all light in generall , hath its essence and beginning in the eternall word ; and no Creature enioyeth either , any longer then that heauenly power affordeth it . And if the beeing depriued of the meaner light , be an insupportable griefe during life , what is the other , but an vtter ouerthrow of mans chiefest felicity ?

Vers . 5. The Light shined in darknes , & c● Our Sauiour is that precious Light , by which all his Creatures are enlightened . By nature we are blinde , and truely said to liue in darknesse : for our nature is corrupt , and can neuer of it selfe bring vs vnto the true Light . Men are not onely created to breathe , but to vnderstand ; and true vnderstanding cannot shine as a cleere light in a naturall darke body , without the Author of light doe worke illumination in it . Hee therefore who desireth to haue a true vnderstanding , must be regenerated by it . And whosoeuer hath not this Light , and the power of the same residing ●n him , cannot be said to bee ●herewith illuminated . Christ , ●his true Light , doth assuredly ●eside in pure hearts , and vnappropriated wills . It is reason , that where his Diuinity abideth , there all affections should subiect themselues to his holy will and gouernment , reiecting their owne concupiscences : where it fareth otherwise , there certainely the precious Light here spoken of , is not yet comprehended .

Saint John Baptist , Vers . 7. Sent from God , whose name was Iohn . though a holy Prophet , was onely a witnesse and declarer of this approaching glorious Light : for though himselfe were illuminated aboue his fellowes , yet was he but a Messenger or morning Starre before the Sunne , not the light it selfe . Truth alwayes preuents Heresie with this caution , to acknowledge Christ the onely Truth ; whereof the best Preachers are but Messengers onely , as Iohn Baptist was . See 1 Cor . 1.12 .

Vers . 9. The true Light , inlightning euery man . Our Sauiour was from eternity , is , and euer shall bee the true essential light , and no creature participateth of that precious light , but by his influence . The light of reason , and especially conscience , was breathed into man by this eternally blessed Word , after that the body was created of the substance of earth , and of that , all men are as yet in some sort partakers , euen from their births . But through disobedience that Light was so darkned , as that it lost its bright shining lustre . How infinitely then are all men bound vnto our good God , who hath shined afresh vpon his Seruants , by remouing the clouds of darknesse , and visiting them by the day-spring from on high , Luke 1.78 . Reade Heb . 1.2 . and 11.3 .

The Israelites were a peculiar people dedicated to the seruices of God , Vers . 11. He came vnto his owne . yet when GOD became man , they reiected him , for now their carnall promises at Christs manifestation were fulfilled , and all his were to begin a spirituall succession in him , which they refused .

To receiue our blessed Sauiour , Vers . 12. Power to become the Sonnes of God . is to beleeue in him with stedfast faith . Whosoeuer are endowed with such a faith , become through grace the Children of God , than which , what greater dignity can befall ? It is a spirituall blessing to those whom it hath and doth please the Almighty God of gods to irradiate with the sun-shine beames of his heauenly Spirit .

This holy Apostle hath hitherto treated of the deity of our blessed Sauiour , Vers . 14. The Word became flesh . therein flying a higher pitch than the former Euangelists , as discouering that great , deepe , and hidden mystery : wherefore an Eagle is worthily assigned to bee his Supporter ; the King of Birds , and beeing enabled to pierce with her sight thorow the beames of the glorious Sun. The other three Euangelists haue giuen them as Emblemes , a Lyon , a Man , and a Calfe ; all meere earthly Creatures : the reason is , for that they seeme onely to treat of the birth of Iesus concerning the flesh , and of the miracles which he wrought after hee had taken flesh vpon him ; whereas this holy Euangelist , as Saint Augustine writeth , transcended the tops of all hills , the ayrie spaces , the highest altitudes of the starrie Spheares , the Chorus and Legions of Angels . Now hauing performed this admirable high flight , hee descendeth to ioyne with his fellow Euangelists in the most admirable narration of the incarnation of the Word vncreated , whom himselfe , with the residue of the holy Apostles beheld & conuersed with ; and that not onely in the forme of the flesh , but also transfigured into glory , Reade Mat . 17. 2. Pet . 1.17 . and replenished with grace and truth , Reade Coloss . 1.19 . and 2.9 .

Our blessed Sauiour came after John Baptist , Vers . 15. He that commeth after mee , is preferred before me . as concerning the flesh ; for he was conceiued of the blessed Virgin Mary , as apeareth Lu . 1.26 , 36 after Johns conception six moneths . But hee was preferred before him in dignity , and that worthily , because hee was the Sonne of the eternall God . Iohn likewise had exercised his Office of a Preacher , before our blessed Sauiour , so long as hee exceeded his age . Neither began our Lord Iesus to preach , teach , or cry out against sinne , ( for so the word Kerussein signifieth ) before they had attained to thirty yeeres of age ; a good example to bee imitated of Preachers .

Vers . 16. Of his fulnesse we haue all receiued . Not onely the great Prophet John , but all the former Prophets of God , as also all that were inspired with true knowledge , receiued the same from the abundant perfection of our Lord Iesus ; from whom , as the Mediator , all good gifts did in al ages euerlastingly proceed . And this holy Prophet , speaking now at the very time of regeneration , confirmeth , that the latter grace shall not proue inferiour to the former : whosoeuer hath beene indued with the grace of Faith , shall not fayle to receiue the grace promised by the Gospell , of eternall Saluation . That is truely termed grace , which is freely giuen , without expectation of either reward or merit : so was and is faith euermore the gracious or gratuite gift of GOD ; which first ingrafted Grace , is the begetter in men of all graces , the seed thereof producing all good conceptions , words , and actions . The end is the assurance and fore-taste of eternall life , which is grace , Grace for grace . for grace , the reward of the faithfull , and the full accomplishment of all graces .

This confirmeth , Vers . 17. Law by Moses . that grace and truth proceed from Christ their onely Fountaine : for the Law giuen by Moses , was only in instruction : the Letter of the same could not confirme grace , though the accomplishment of it by a spirituall fulfilling of Gods behests , may and is rightly said to bee grace , as containing faith ; for faith doth euermore proceed from action . But vntill our blessed Sauiour reuealed by grace the truth of the Law , Grace and truth by Christ . few or none vnderstood it , neither could they , without an inspired faith . Reade Coloss . 2.17 . All former ordinances were but shaddowes , the body beeing in Christ .

Vers . 18. No man hath seene God . None of the Patriarkes , no not Moses himselfe , did euer see God , in that manner wherin Christ reuealed him : Heb . 1.1 , Which is in the bosome of the Father . 2. Face to face , is but an outward sight : but our Lord Iesus , the only begotten Sonne , reueiled him , as proceeding from the bosome of God , that is , the very inward things and wisdome of God himselfe .

Vers . 29. Behold the Lambe of God . Christ Iesus was that Lambe of God , of which , the Lambe of the Passeouer , and the blood thereof sprinkled on the dooreposts , was but a representatiue figure . So as when his holinesse came into the world , and that hee vouchsafed to suffer for all mankind , though the representation is fully accomplished , & the Ceremony was also at an end , yet the terme is still kept in the phrase of the New Testament , Act. 8.32 . 1 Pet . 1.19 . Reu . 5.12 . Let vs not bee offended though we find the same liberty in the ancient Fathers , in the termes of Priest , Altar , Sacrifice , hauing no Iewish not Popish meaning .

Iohn Baptist had not foreknowledge of Christ as of himselfe , Vers . 31. I knew him not . but only as he was taught by the Spirit , which reuealed that glorious mystery vnto him : and for his further confirmation , it pleased the eternall God to enable him to behold a Miracle ; which was , the holy Ghost descending on the Sauiour of the world , in the forme of a Doue : not to haue it so painted ( saith Philip de Diez , a Romish Writer ) but to expresse his loue and innocency .

Therefore he further had by Reuelation a signe giuen him , Vers . 33. Vpon whom the Spirit commeth downe . how hee should know Christ , and distinguish him from all other that resorted to him for Baptisme . And howsoeuer John might know Christ formerly , as a man , or as his Kinsman , yet his spirituall knowledge of him to bee the Sonne of God , proceeded from a higher power . The spirit of God , by its power and efficacie , giueth Baptisme the effect in euery true beleeuer ; and though there bee no visible miracle wrought , yet surely euery one that is baptized , hath a spirituall enlightening in his heart .

Vers . 37. The two Disciples heard him speake , and followed Jesus . Iohn Baptist's words preuailed with his hearers , to follow Iesus , whom hee so praised : This is the end which all the Preachers of Gods word ought to tend vnto , to perswade men to make neerer approaches vnto Christ , whom they preach ; and to driue mens affections from themselues .

Vers . 38. Iesus turned about . Our Sauiour vouchsafeth to looke backe vpon those who seeke him , sometimes on those that seeke him not . See Luke 22.61 . It is his eyes onely , which enlightened ours .

Andrew was first receiued , Vers . 41. Andrew found Simon . and Peter his brother was called by him , whom hee willingly obeyed , though his spirituall abilities proued afterwards of more efficacy . Learned and eloquent Apollos is content to bee informed by Aquila , a Tent-weauer , and Priscilla his Wife . The most learned Auditor ought to submit himselfe to the ministery of his poore Pastor .

Our Sauiour , who , Vers . 42. Thou shalt be called Cephas . as he was God , knew the hearts and abilities of men , gaue vnto Simon the surname of Cephas , or Petrus . The first is a Syriac word , and the latter a Greeke , both hauing one and the same signification , ( a Rocke or stone : ) By which Rocke wee vnderstand Christ , the chiefe corner-Stone , and consequently , Peter a principall Pillar of Christ's Church . Simon signifieth one who is obedient : Iohn , a Doue , by which the holy Ghost was represented , and therefo●e importeth sanctity : Obedience alwayes goeth before illumination .

Vers . 48. Vnder the Fig-tree I saw thee . Christ knoweth vs , though wee see not him ; therfore ought wee that defire to imitate and serue him , so to demeane our selues in all our actions , as if we stood euermore in his presence .

Vers . 51. You shall see heauen open and the Angels , &c. This ascending and descending of Angels on Christ , was represented in Jacobs Ladder , but not plainely expressed to be seene done in all the New Testament : neither are the visions of the Apostles all recorded : that famous Rapture of Saint Paul , 2 Cor . 12. nor could , nor ought to be expressed ; teaching vs , not to expect or depend vpon them in our selues or other men .

Nathaniel perhaps at the first did not confesse Christ out of a pure faith , Ver . 50 , 51. Thou shalt see greater things . but onely in regard of what hee had heard . true faith must bee so surely grounded , as not to bee subiect either to rising or falling , by words or wonders

CHAP. II .

MArriage-Feasts commendable , yet not on the Sunday , nor with intemperance , ver . 1 , 4.

Ministers , not Lay-men , ought to solemnize Marriages , proued out of the Old and New Testaments , ver . 1 , 2.

It is probable that Christ wrought miracles before his manifestation , ver . 3.

Christ obeyed his mother , yet seemeth to reproue her , ver . 4.

Prayer preuaileth if it be feruent , ver . 5.

Great charity hath great reward , ver . 6.

Rules to be obserued in our Feasts , ver . 8.

Obedience must be performed to the Church , yet corruptions must be reformed , ver . 13 , 15.

Miracles no more to be expected , ver . 19 , 23.

Disputers against the Truth , become persecutors , ver . 19.

Christs humanity the Temple of our Prayers , ver . 21.

Vers . 1. The third day a Marriage . MArriages were in those dayes solemnized with inuitations and friendly meetings : Our blessed Lady was a Guest at her Neighbours house ; so was our Sauiour , who gaue honour to lawfull Matrimony by his holy presence , and hee was not inuited single , but his Disciples also , and such as followed him . It is a kindly vsage , that loue and house-keeping should begin with chearefulnes and hospitality : which yet was not on the Sabbath day to hinder holy exercises , but the third day of the Weeke .

I haue heard a Question by many oft demanded , What warrant there is in the Word of God , That it belongeth to the Minister to ioyne Man and Wife together in Marriage ? for ( say they ) we read no practice of it , no not in the Old Testament ; & in this place here , is mention made that Christ was present at the Nuptiall Feast , but no word that eyther hee , or any of his Disciples , or any of the Iewish Priests , did celebrate the Marriage . And from this pretended silence of the Scripture , some haue grounded an opinion , yea , and a practice also , that the solemnization of marriage may be performed by the Parents , or any Officer not Ecclesiasticall , appoynted by the Magistrate . I will freely set downe , what I haue collected in graduall Conclusions , referring the determination to better iudgements .

When Marriage in the state of innocency was ordayned , God himselfe brought the Woman to the Man . From whence I gather ; first , that no persons can marry themselues , & therefore Contracts betweene parties are not sufficient : for thus in very deed do Beasts , but man must be married . Now , because there was not a third person in the World , therefore God himselfe ioyned them together . Secondly , it is not sufficient to haue witnesses , but there must be one who must marry them , which is meant by the words , God brought the woman to the man : and before , it is there said , A helpe meet for him , ( that is , a Wife ; ) which is expressed in the Latine word , Coniux : thirdly , he that marrieth the parties , must be Vice Dei , which is the Minister ; more then any other Officer : fourthly , hee must be such an one , whereof Adam and Eue then stood need of . Now the Magistrates Office was not then needfull , before sinne entred , no not of the man ouer his wife , as appeareth by the womans punishment , Genes . 3.16 . Hee shall rule ouer thee . Last of all , according to the rule , Primum in quolibet genere est mens , & regula caeterorum ; What was done in Adam and Eue's marriage , must be obserued in all others : as the infusion of Adam's soule is the maine Argument to procure it to be so in mankinde .

Next , vnder the Law of Nature , although the ministery of holy things were not so distinctly expressed , yet the first-borne supplyed them all , the Priesthood being one of his three priuiledges . Although therefore wee doe not distinctly reade who did offer sacrifice , circumcise , kill the Passeouer , take Tithes , and so of Marriage , Buriall , and the like ; yet wee find euer , that the eldest or master of the family did them . To make this plaine , see Genes . 14. 18 , 19. For Melchezedek was the Priest of the most high God , ( and then it immediately followes ) Therefore he blessed Abraham . As if he should say , it was relatiuely proper onely to the Priests to blesse . The Apostle vseth this reason , to proue the dignity both of Melchizedek and Christs Priesthood , Heb . 7.7 . Now marriage , as appeareth in the first institution , was not to be solemnized without blessing , Genes . 1.18 . And therefore it belonged , and was performed onely by the Priests .

In the time of the Law , the same order , and that more punctually was obserued . Indeed , for their Minora Sacra ( as we terme them , Sacramentals ) they did not alwayes goe vp to Ierusalem : But their houses in their seuerall inheritances , were dedicated to bee so many Chappels of Ease . This is proued , Deut. 20.5 . They had no Church-yards ; their Fields , Gardens , and Houses were sacrifized to it , the whole Land of Promise being sacramentall .

But their Burials , Thankesgiuings , Domesticall prayers , Catechizing , and so ( no doubt ) their Marriages , were celebrated and done by the Priests and Leuites , as is proued , Deut. 12.12 , 18 , 19. and 14.27 . for they had no Synagogues , vntill their returne from captiuitie . But to cleare this poynt , see Deut. 17.18 . The Priest is to iudge , among other things , of the controuersies betwixt bloud and bloud , that is , of degrees of marriage : for so it is expressed by the Septuagint and the Latine , according to the originall , Leuit. 18.6 . Nemo proximam sanguinis sui accedat : Let no man approch the neerest of his bloud . And the Prophet reckoning the sinnes of the Land , after hee had named whoring , addeth , Bloud toucheth bloud , that is Incest : So that hee being to be arbitrator betweene bloud and bloud , is to bee a Iudge of Consanguinity , Affinitie , and Marriage . So wee reade , that the Leuites and Priests kept the Genealogies of those who were true Israelites , as it were the Registers of Marriage , and diuorced the strange wiues from them of the Captiuitie , Nehem . 13.3 , 30.

In the New Testament , our Sauior doth wholly referre vs , Matth . 19. to the first Marriage of Adam and Eue , making the rule , Ab initio non fuit sic . Saint Marke , Chapter 10. adds , Ab initio creationis , perpetuall against diuorces , which had beene tolerated by Moses . So Saint Paul referres vs to the same fountaine , 1 Cor . 6. and Epistles 5.30 , 31. See the places . The Fathers of the Church by Analogy doe vrge the same against Polygamy , though ( de facto ) practised by the Patriarches : whereby wee see , that in all things concerning Marriage , wee are to looke backe to the first institution . And if ( as before is shewed ) GOD himselfe did solemnize the first marriage , wee are for euer so to regulate the same ; for no Magistrate , nor Lay person , can therein supply the roome of God .

Secondly , there is no exterior act of the Church , wherein our Sauiour , the three former Euangelists , and the Apostles Saint Paul and Saint Peter doe vse more resolutions , decisions and conclusions , then about the matter of marriage . See Matthew 19.3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. 1 Cor . 6.16 . Matth . 22.24 , 25 , &c. 1 Corin . 7.25 , 26 , &c. Rom. 7.2 . Matth . 5.31 . Mar. 10.2 , 3 , &c. Luk . 16.18 . 1 Cor . 7.2 , 3 , 4 , &c 1 Pet . 3.7 . Titus 2.4 , 5 , &c. 1 Cor . 14.34 , 35. Eph. 5. Coloss . 3. 1 Cor . 12.3 . 1 Tim . 5.3 . and many other places expressing duties and rules of cohabitation , inseperation , diuorce , cases of consent , diuers Religions , Children borne in marriage , women in widdowhood , &c. Nay , the very Doctrine of the Sacraments , Baptisme and the Supper is not so often insisted vpon . Whereupon I gather , that it were a great inconueniency to thinke , that the Institutions , Lawes , and Rules of marriage should bee in one place , and the execution of them in another : the grounds of marriage in the Church , and the celebration in the Common wealth . The things of this world were meerely left by Christ to the Lawes and Customes of Caesar , Princes and Nations . And professing that his Kingdome was not of this world ; our Lords meaning was by his Kingdome ( as the Iesuits themselues expound that terme , writing on Matth . 13. ) to expresse the order which Christ established in his Church for the well-gouerning of the faithfull . To shew therefore that marriage was not only an ordinance of God , but that all abuses concerning the same , which did or might arise since the Creation , are to be resolued by Christ & his Church , this diligence hath beene vsed by the holy Spirit : otherwise , if wedlocke were ( as they say ) a meere ciuill contract , the doubts about it might haue bin taken away by humane Lawes which now Christ and his Apostles haue settled , and not left subiect to variation , as all ciuill businesses are according to the variation of times and necessitie . Neyther doth this consideration as yet cease : for all Christians that I know , in any question about marriage , as about diuorces , pre-contracts , nullities , legitimation , and the like , haue euer recourse vnto the Word of GOD ; neyther dare they abide any other tryall ; As the Doctrine of the Sacraments is to be sought at the mouthes of those that doe administer them ; And although I doe not affirme , that marriage is a Sacrament properly so called , though perhaps that of Adam and Salomon was ; yet without question Marriage , especially of Christians , are to be imitated and celebrated by the first borne , which now is Christ , and Christs Legatees , who are the Ministers of the Word .

Thirdly , I finde some passages euen in the New Testament , that euince the Christian Ministers Office in this matter . Christ himselfe saith , Quos Deus copulauit , homo non separet : where we see an Antithesis betweene Deus and Homo . Some question there was then , whether man might seuer them ; but none , that God onely did ioyne them together . Now if God onely ioyne them , then some in Gods stead must doe it . 2 Chronic . 19.11 . Amariah the Priest had the charge of all things pertayning to the Lord . So the Apostle , 2 Corin . 11.2 . expresseth by marriage , the contracting of the Church vnto Christ : Desponsati vos vni viro : as if it belonged to the same to doe the one , that was to doe the other , to celebrate marriage , and to preach the Gospell . I omit the testimonies of the Fathers , and the practice of the Church , because ●uch authorities with these con●rouertors finde no weight . Onely this I adde , that hereby no aduantage is giuen to the Pope , or his abuses : but hereby many great inconueniences are auoyded , both for the honour of Matrimony , the conseruation of the nuptiall vow , and the instruction of Man and Wife , besides the assurance of Legitimation and inheritances , and correspondence held with all the Christian world , as we doe in the receiuing of the same Scriptures and Baptisme . I doe further wish , that priuate contracts might not be cherished , the fountaine of so many adulteries , nullities , suites , confusions and illegitimations , and that in great Families : And that , according to decrees made by Henry the first , our learned King , and Saint Anselm , Arch-bishop of Canterbury in his time , Publike marriage in the Church might onely bee of force .

Vers . 3. They haue no wine . The Company exceeding , as it seemeth , the prouision , and it beeing perceiued by the blessed Virgin , shee giueth notice of it to her Sonne , as knowing , no doubt , that it was in his power to giue a remedy of this want : for it is probable , that shee had seene him worke miracles in his priuate conuersation with her , though not publiquely to shew his glory . See Verse 5 , and 11 , and Chapter 4.54 .

Our blessed Sauiours answer may seeme harsh to a bad Construer ; Vers . 4. Woman , what haue I to doe with thee . farre be it from mee to conceiue such a thought , hauing read how obedient Christ was to his supposed father and naturall mother : but here he giueth her and vs to vnderstand , that his power to worke miracles was in no sort deriued from her , but from that higher power of God his Father . Yet surely I cannot but enter so far into meditation , as to thinke that this , amongst other , argueth how that there is small ground-worke to bee drawne from this Scripture , or any words of Iesus , for the exaltation of our blessed Lady to those high attributes which the Romanists conferre vpon her , though , for my selfe , I had rather adde , then derogate from any honour that truth affordeth so gracious and blessed a Woman .

Vers . 5. Whatsoeuer he saith , doe it . Our blessed Lady was not discouraged with the former words , but knowing the supernaturall power of her Sonne , was confident in the miraculous working which followed giuing thereby an example o● a feruent faith in Prayer . Se● Luke 11. A friend will den● for a while his friend , as Chris● seemeth here to doe his hol● mother , but prayer is effectuall if it be feruent , Iames 5.16 .

Verse 6. S x Waterp●●s . These water-pots were it vse amongst the Iewes , whos● custome was to wash often , wherewith to purifie & cleanse themselues , the Countrey being hot , and water scant : wherfore they made a greater prouision of the same against a great assembly . All this argueth , that these water-pots were of a great proportion . It followeth , that to worke the more plentifull miracle , they were all commanded to be filled , as wee say , brim-full . Heroicall charitie often receyueth miraculous reward .

The Master of the Feast , Verse 8. The Master of the Feast . vnto whom the Wine was first presented , is termed both in Greeke and Latine , Architriclinus : Whereby is to bee vnderstood the chiefe accumbent ; they of the East , vntill this day , lying on beds or couches , when they eate , and that commonly three to a Couch : and this man being the chiefe Guest , had the vpper-hand on the first Couch , euen as wee might say , sate at the vpper end of the boord . It may bee vnderstood as before , that hee who had the first place , was appoynted Steward of the feast , or chiefe Ouerseer , or else that hee had the placing of those beds or couches whereon the Guests sate . Order and euen dependancy of gouernement is to bee obserued in all outward actions , as feasts and meetings . The Scripture giueth foure rules in bankets , thankes-giuing to God , temperance in the vse of the Creatures , charity to the poore , and humility , in giuing ( not taking ) of honour , one to go before another .

Vers . 9. When men haue well drunke . The Gouernour of the feast , or chiefe Guest , whether you will , tooke the first taste , euen by the commandement or appoyntment of our Sauiour , and beeing ignorant as yet of the miracle , called the Bridegroome , telling him , that hee had peruerted the ordinary custome , in reseruing the best Wine to the end of the feast , which was vsually drawne at the first , as the best to be tasted . Whence I gather , that this supernaturall miracle of our Sauiour , did worke a more then naturall effect : for as all good things had their beginning of growth from his blessing ; amongst which the Vine and Fruit thereof hee mentioned , was one : so this Wine made by he same prim●tiue power , had notwithstanding a further vertue added , as excelling al of that kinde miraculously . Further note , that this principall man was not ouercome with drink , as may be gathered both from the perfectnesse of his taste , as also his words : and this I instance the rather , for that the Greeke word Methestese doth signifie , When they were drunke , and is so interpreted of some , though of others in a more moderate phrase , When they had drunke well , sufficiently , or largely : He that drinketh more then his thirst requireth , may well be said to drinke more then enough , yet be farre from playing the beast . Feasts commonly cause men to exceed the bounds of thirst , Psal . 104. It is lawfull to make the heart glad : yet a moderation must be had , as no doubt was at this time .

Vers . 13. Iewes Passouer was at hand . Our Sauiour yeelded obedience to the ordinances of the Church of God , as appeareth by his resorting to Ierusalem at the time of the Passeouer : but when hee entred the Temple , and found that the ordinances of men had peruerted the sanctitie ordayned by God in his Church ; then was he mooued with zeale , and displeased in his heart , so farre forth , as that hee scourged the Offendours out of the Temple . Surely , Verse 15. Then hee made a scourge . if before his second glorious comming , his Temple bee not cleansed from Idols , and all idolatrous superstitions also from Massemongers , and Masse-sellers , hee will cleanse his floore to their confusion .

Those of the Iewes who were Lookers-on , Vers . 18. What signe sh●w●st thou ? when Iesus did driue the Buyers and Sellers out of the Temple , demand not onely by what authority he doth the same , but also desire to see some miracle shewed , in confirmation of the action . Whereupon he returneth them a mysticall answer , past their vnderstanding ; Hee , who apprehendeth onely the elements of this world , may indeed bee curious to see wonders , but shall not vnderstand the truth when it is layde open before him .

Yet their enuy and malice Vers . 19. Destroy this Temple . to the Authour of Saluation , caused them to carry this in minde , wherewith to frame an accusation , when time should serue , against the Son of God , as is to be read Matthew 26. verse 61. and 27. verse 40. Also Marke 14. verse 58. and 15. verse 29. It is euer seene , that euill men hate the truth , and persecute it , when they cannot resist it , Act. 6.10 , 11.

Vers . 21. Temple of his body . Christs body , that is , his incarnation , is the Temple of mediation , wherein we are to present our prayers vnto God .

Vers . 23. Many beleeued , seeing his miracles . Although signes were requisite at his first comming , as formerly , when Moses and Aaron first receiued their Commission from God : yet that first time of confirmation of miracles being passed , and the true relation thereof come to put vnderstanding , many Ages since , wee are now enabled sufficiently to comprehend , and lay hold on our blessed Sauiour with the hand of faith , without miracles . Let not our eye be euill , because Gods eye is good . In the whole Story of the Gospel , those who required miracles , are euer charged with vnbeliefe : See 1 Cor . 14.22 . as if hee who required a miracle , confessed himselfe to be an Infidell . Iohn Baptist did no miracle , yet his Doctrine , euen of a new Sacrament , was not despised . Saint Paul writing in the time when the Church had full power of miracles , yet saith , that the time should come when they should cease , 1 Corinth . 13.8 . See the place . And Chrysostome witnesseth , that they were ceased in his time .