Exposition of the Dominical Epistles and Gospels, Section 13

Exposition of the Dominical Epistles and Gospels · Section 13

p. 137The Gospel. IOHN 2.1.

There was a mariage in Cana, &c.

MAriage is honorable (saith nnHeb. 13.4.Heb 13:4Paul.) Honoured of God the

Father.

Sonne.

Holy Ghost.

Father, instituting it at the purest time, in the best place: for it was his ooGen. 2.28.Gen 2:28first ordinance in Paradise, when man was innocent.

Honoured of God the Sonne by his presence and first miracle, wrought (as the text saith) at a wedding.

Honoured of God the holy Ghost, who did ouershadow the betrothed virgin Mary Christs mother.

Honoured of the whole blessed Trinitie, both in

Deede: for in the worlds vniuersall deluge, maried persons and couples onelie were deliuered: Gen. 7.

Word: comparing it to the kingdome of heauen; and holinesse, to a ppMatth. 22.12.Matt 22:12wedding garment: calling it a qqEphes. 5.32.Eph 5:32great mysterie, representing the spirituall vnion betweene Christ and his Church.

Honoured by the primitiue fathers as a fruitfull seminarie, which fils earth with men, and heauen with Saints. Honoured of Iewes, honoured of Gentiles; honoured of all, except rrTaciani: Augu…n. haer 25. Saturnini:…ren. l…b. 1. ca…. 2.heretikes and Papists: herein appearing rather like diuels, then Diuines, as Paul tels vsus, 1. Tim. 4.

The Papists in making mariag… a sacrament, seeme to commend it more then wee: but in affir…ing, that holy Pr…esthood is prophaned by this holy sacrament, ssDoctor Fulk, in Heb. 13.4.Heb 13:4is to p. 138honour it as the Iewes honoured Christ, in clothing him with a purple robe.

Mariage is a sacrament, and yet a sacrilege. So ttOrat. habit. Rom. Tom. 3. c…ntrouers. in fine.Bellarmin plainly, Coniugia post solennia vota, non cōnubia, sed sacrilegia: so the rest of that vnchast generation generally, such as vow, first chastity, then marry; begin in the spirit, and end in the flesh: mad men (saith uuCom. in Gal. 3.3.Gal 3:3Luther) not vnderstanding what is the spirit, or what is the flesh. For in single life to burne with lust, & when one concubine wil not serue, to commit villany with many strumpets, are manifest workes of the flesh: on the contrary, for a man to louelove his owne wife, to gouerne his family, to bring vp his children in instruction and information of the Lord, are fruits of the spirit.

We might rather say, that in heat of youth (as xxConfes. lib. 2. cap. 3.Augustine speakes) inquietâ adolescentia, to vow single life, were a sinne: for whatsoeuer is not of faith, is sinne. yyR…m. de rel…g. lib. 2. cap. 9.Sed de talibus perpetuae virginitatis votis fides nulla, nulla in sacris literis est litera.

zzIn 2. Cor. 11.2 Cor 11Saint Ambrose writes peremptorily, that all the twelue Apostles had wiues, except Saint Iohn: and almost all the Romish Postils obserue, that Iohn was the bridegroome at this wedding. If this annotation bee true, why doe they condemne mariage in Priests? If false, why doe they suffer it for currant, as well in their aaPontan. bibli…thec. con. t…m. …. fol. 217. Diez con. 1. Coster. con. 2. in loc.accurate new writers, as in their olde fustie bbDormisecure in loc. Anton. Be…o…tin. quast. 17▪ super. Euang. dominical.Friers.

If any desire to be further satisfied in this curiositie, let him reade Maldonat vponupon the first of Saint Iohn ▪ in the preamble; and Cardinal. Baronius. annal. Tom. 1. fol. 94.

p. 139In this historie foure things are regardable.

1. The occasiō of the miracle; want of wine at a wedding, described by circumstances of

Time: the third day.

Place: in Cana, a town of Galile.

Persons,

Guests, inuited, as Christ and his disciples.

ccLuther. maior postil. in loc. & L…dol hus de vitá Christ. part. 1. cap. 25.Gossips, comming of their owne accord, to further and helpe the businesse:

2. Certaine passages of speech vponupon this occasion, betweene Christ and his mother: vers. 3.4.

3. The miracle it selfe. vers. 6.7.8.9.

4. The consequent and effect of the miracle. vers. 11.

And the third day] These circumstances of time, place, persons, are set downe to confirme the truth of the miracle. The time was the third day: ddThom. ex Beda in loc.mystically there are three daies of the world: the first, before the law: the second, vnderunder the law: the third, after the law. The world was instructed before the law by the Patriarks example: by the writings of the Prophets vnderunder the law: but in the third day, which is the gospels acceptable time, by Christ and his miracles; or literally, the third day from his being in the wildernes, as Euthymius; or, the third day after his conference with Nathaniel, as eeHaeres. 51.Epiphanius; or, the third day after he came into Galile, as Iansenius. I like the conceit of ffCom. in Iohan. lib. 2.Rupertus, affirming, that the coniunction And, doth send the reader to that which is said before, to wit, in the first Chapter, vers. 35. The next day Iohn stood, and two of his disciples, &c. This is the first day. The second day is mentioned in the 43. verse; The day following Iesus would goe into Galile. Now the third day this mari…ge was in Cana. So ggIa…sen.soone then as Christ had called his disciples, he presently begins to manifest himselfe, both in his words, and in his works: and because this was his first miracle, we hhCaluin.should giuegive the greater attention to it.

p. 140There was a mariage] iiBeauxamis in loc.This insinuates, it was a solemne meeting, not a clandestine mariage; done not in a corner secretly, but after a publike fashion, with consent of parents and friends openly. Such was the custome in old time: Tobith. 7. Iudges 14. where Samsons mariage feast is said to continue seuen daies: and it is well retained in our age; the kkCanon. 62.Church appointing that al mariages ought to bee performed with the good will of friends in the most publike … place, at the most publike time, betweene eight and twelue in the forenoone; the which is a renewed old canon of the Councell of llCap. 6. vt Pet. Crabbe, Tom. concil. fol. 632.Arls, and of mmCaus…. 3. quaest. 5. vt Crabbe vbi supra. fol. 66Euaristus, Bishop of Rome, writing thus vntounto the Prelates of Africa: Non fieri legitima matrimonia, nisi ab his qui super ipsam foeminam dominationem habent; & à quibus custoditur, petatur; à parentibus autem sponsetur, legibus dotetur suo tempore, sacerdotalitér cum precibus benedicatur: alitèr praesumpta non coniugia sed adulteria, &c.

In Cana a Citie of Galile] There were nnHieron. in loc. Hebraic. Tom. 3. fol. 278.two Canaes, one called Cana the greater, neere the coasts of Tyrus and Sidon, Iosua 19.28. from whence the good Cananite woman came: Matth. 15.22. This other was Cana the lesser, neere Nazareth, from whence Simon the Cananite: Matth. 10.4.

Cana signifieth zeale; Galile, transmigration. ooBeda vbi suprà.Hereby signifying typically, that Christ delights in their company who bee feruent in deuotion, and are willing to passe from things earthly, to things heauenly: or insinuating, that matrimoniall louelove shall onelyonly continue but in this our pilgrimage; for in heauen, wee shall neither marrie wiues, neither hauehave wiues bestowed in mariage. Matth. 22.30.

Some note that Galile signifieth rotation: intimating the mutable changes and chances in this estate. Concerning this, and the like, I send the reader to Bibliothec. concion. Tom. 1. fol. 217.

If I durst venture vponupon any mysticall exposition, it should be this; A mariage ought to be made in Cana of p. 141Galile ▪ that is, in an honest desire to flie fornication, and to possesse our vessels in chastitie, to passe from Sodome to Cana.

The mother of Iesus] Not as other writers vsually, the virgin: or as other Euangelists, Mary; but the mother of Iesus. Because the seedes of Apollinarists, Valentinians and other heretikes, denying Christs humanitie, were sowen in S. Iohns age.

Was there] Cana was neere Nazareth, and it is thought probable by most interpreters as well old as new, that either the bridegroome, or the bride, was cosen to Mary; ppChrysost. hom. 20 …uper Iohan. & Bucer. apud Marlorat. in loc.so that vponupon neighbourhood and affinitie she came to this wedding, as a fauourer, and furtherer of the businesse: qqFrequentiùs videri in pubco displicebat. Ambros. in Luc. lib. 2.otherwise Mary was no busie bodie, no pratling idle gossip rr1. Tim. 5.13.1 Tim 5:13gadding from house to house. We reade only that she visited her cosen ssLuke 1.40.Luke 1:40Elizabeth, and here was present at the mariage feast of another especall friend, who was deare in blood, and neere in place.

And Iesus was called also and his Disciples] ttFerus ser. 7. in loc.This example may teach all inuiters, especially parents, to bid such ghests vntounto their childrens mariage dinner, as are modest and religious. At such meetings vsually wilde wantons are best welcome. Graue persons are for a funerall, mad merrie people for a wedding: if Christ preach, or sober Mary be present, all the sport is spilt. These are spots in your louelove-feasts, as S. Iude speakes: inuite such men, as Christ, such women as Mary, who may bee paternes vntounto the new married of lowly and louely cariage.

Secondly, this example of Christ, of the Virgin, of the Disciples, is a sufficient uuMusculus & Marlorat. in loc.warrant for men to call, and for men to come vntounto neighbourly meetings, and friendly feasts, as occasion is offered. It is written of Philip xxCamerarius in eius vita, pag. 37Melancthon that great Diuine, that he was exceeding courteous in this kinde; often inuited, often inuiting. Reioyce with them that reioyce, saith Paul. We may be merie (saith yyLoc. com …it. de pus conuiuijs.Luther) at a feast, and recreate our selues with pleasant p. 142talke; which may feede the minde, as meate doth the maw. See Luther. postil. …aior. in loc.

But wee must auoid in our meriments all drunkennes and surfetting. zzAcosta con. 2. in loc.There was so little wine prepared for this feast, that the pots were emptie, before the pates were full: such a necessarie want, as that Christ miraculously supplied it.

aaCap. 10.16.Ecclesiastes hath pronounced a woe to that land whose Princes eate in the morning: bbDi…z con. 1. in loc.that is, by surfetting and riot deuoure their estate so soone as it comes into their hands; euen in the morne of their youth, and afterward liue by base courses in their afternoone. What a woe then hangs ouer that countrey, where both Princes and people too rise vp early to follow drunkennes? when a man of meane qualitie wil waste so much vponupon his wedding dinner, as might hauehave fed him and his al the yeere; and so much vponupon his wedding garment, as happily might hauehave clothed him all his life. Surely the diuell danceth at such a mariage, Christ is not present.

Christ is inuited vntounto a wedding ccCoster. con. 2. in loc.two waies: by

Prayer.

Good intentions in that enterprise.

First by prayer, as yong Tobith and Sara, who being together in the bride chamber, and, as the ddTobith 8.storie saith, in the bridebed, rose againe to beg a blessing of God after this sort: Blessed art thou O God of our fathers, &c. and she said with him, Amen.

Euerie regenerate man is eeHeb. 3.6.Heb 3:6Gods house; and Gods house is called the house of ffEsay. 56.7.Isa 56:7prayer. I know that text is expounded by ggMat. 21.13.Matt 21:13Christ of the Temple materiall; yet it may not vnfitly be construed of the Temple hhBellarmin. de bonis operibus in particular. lib. 1. cap. 10.mysticall. If then eueryevery good man be a priest, as S. ii… Epist. 2.9.Peter cals him; a Church, as S. kk1. Cor. 3 16.1 Cor 3:16Paul termes him, it is meete hee should vndertake no businesse, especially such a maine matter as mariage, without often and heartie prayer.

p. 143Secondly, Christ is called to our wedding by good intentions, in this enterprise; which are principally three:

1. Auoyding of fornication: 1. Cor. 7.2.

2. Procreation of children: Gen. 1.28. to be brought vp in instruction, and information of the Lord: Ephes. 4.6.

3. Mutuall consolation and comfort: Gen. 2.18.

If a man in the feare of God vndertake this honorable estate, for these good ends, he calles as it were Christ, and God to his wedding: but he that marrieth vnaduisedly, lightly, wantonly, like bruite beasts hauing no vnderstanding, doth inuite Satan and his reuellers, and then no maruell if that which was ordained for his helpe, turne to his hurt. For in this the Philosopher truly: Corr…ptio optimi pessima.

And his Disciples] llMaldonat. in loc.Christ was inuited for his mothers sake, the Disciples for Christ. They went but inuited.

Here I might remember S. mmEpist. de vitâ clericorum. …om. 1. fol. 15.Hieromes aduice to Nepotian: Conuiuia tib… sunt vitanda secularium; & maximè eorum qui honoribus tument. Facilè cōtemnitur clericus qui saepe vocatus ad prandium, ire non recusat: nunquam petentes, rarò accipiamus rogati.

nnHaeres. 78.Epiphanius is of opinion that Ioseph was dead before this time, because there is no mention made of him in the Gospel, after his going vp to Hierusalem at the Passeouer, Luk. 2. therefore no maruell, if hee were not bid with Christ and his Disciples.

Diuines hauehave rendred sundrie reasons, why Christ and his companie being inuited came to this wedding.

First (as our ooCom. Booke, tit. Matrimonie.Church doth speake) to beautifie with his presence this holy calling: ppAugustin. tract. 9. in …an.Confirmare voluit, quòd …pse fecit, nuptias: qqCosterus vbi supra.and it was exceeding fit that Christ should worke his first miracle, for the confirmation of Gods first ordinance.

p. 144Secondly, to manifest his rrTheophylact. in loc. & Augustin. ser. 41. de temp…re.humilitie, vouchsauing to visite the meanest.

Thirdly, to certifie the spiritual mariage betweene the Church and himselfe: Seuerus Antiochenus orat. 119. vt citatur in Graec. caten. & à Maldonat in loc.

Fourthly, that he might act this miracle at this solemne celebritie: ssCyril. in loc.Miraculi potiùs quod acturus erat, quam conuiuij gratiâ profectus.

We cannot now feast Christ in his person; but we may feede him in his ministers, in his members. Inuite therefore the good man, and the poore man; as ttIob 31.17.Job 31:17Iob saith, If I hauehave eaten my morsels alone, and the fatherlesse hauehave not eaten thereof. As uuAmos 6.Amos 6Amos complained of the rich gluttons in his time, deuouring the lambs of the flocke, and calues out of the stall; drinking wine in bowles, and anoynting themselues with the chiefest oyntments, and singing to the viole: but no man (saith the Prophet) is sorrie for the affliction of Ioseph. If thou wilt feast Christ, inuite the Disciples, inuite Mary, the fatherlesse, the widow: for hee protests openly; xxMatth. 25.40.Matt 25:40whatsoeuer is done vntounto the least of my brethren, is done vntounto me.

And when the wine failed] Want at a wedding, yyAcosta. con. 2. in loc.doth intimate the discontentment and vanitie of earthly pleasure, that euen in laughing the heart is sorrowfull, and the end of mirth is heauinesse: Prouerbs 14.13. Ecclesiastes 2.1.

Wee neede not dispute curiously zzMarlorat. ex M…sculo. in loc.whether this want was occasioned either by the pouertie of the parties inuiting, or by the riotous intemperance of the guests inuited, or by the lauish negligence of the seruitors, or by the multitude of acquaintance, who came not called, as it is vsuall at such meetings: it is enough for vsus to know that it came to passe by Gods all-seeing prouidence, that our Sauiour might manifest his glorie. For, as it is said of him that was borne blinde, Iohn 9. Neither hath this man sinned, nor his parents, but that the workes of God should be she…ed on him: so neither the master of the feast, nor the guests, nor the seruants offended in that the wine p. 145failed; onelyonly this happened for our good, and Christs glorie.

They hauehave no wine] aaIansen. concord. cap. 18.This speech is grounded vponupon faith, hope and charitie. Faith, in that she beleeued Christ was able: hope, being throughly perswaded Christ was willing miraculously to supplie this want. Her words are but three: vinum non habent: an indicatiue short narration; not an optatiue long oration. Hereby teaching vsus, that albeit in regard of our miserie, nothing can be said too much; yet in respect of Christs merciemercy, one word is enough, as being more willing to relieue then we to request.

Lastly, this is a demonstration of her charitie; bbZepper. con. 1. in loc.being solicitous for her good friends, accoūting their want her woe. cc1. Cor. 12.26.1 Cor 12:26For if one member of Christs mystical bodie suffer, all suffer with it: and therefore the good Virgin out of ddCaluin. in loc.sympathie, perceiuing the wine would faile, cried vntounto her sonne, they hauehave no wine.

She could not but be full of pitie, who carried in her wombe nine moneths the God of compassion. If a man hold an apple in his hand all the forenoone, he will smell of it all the afternoone. Mary did inwombe the father of mercies: her bowels therefore must needes be very compassionate. eeBernard. ser. 1. Dom. 1. post octau. Epiphan.Nam & ant… mentem repleuit quàmventrem, & cùm processit ex vtero, non recessit ab animo. As Mary to Christ, they hauehave no wine; so I to you, the poore hauehave no corne. For their supplie (God be thanked) as yet we need no miracle, but only your merciemercy. ffActs. 3.6.Acts 3:6S. Peter said to the begging creple: Siluer and gold hauehave I none, but such as I hauehave, that giuegive I thee. In the name of Iesus Christ, rise vp and walke. But our ggHieron. epist. …d Eustochium: tom. 1. fol. 146.liues, if not our lips, vtter the contrary; compassion and pitie hauehave we none; but goods and corne which we hauehave, giuegive we not.

hhAugustin. epist. 5.Iulius Caesar gloried in nothing so much as in pardoning his enemies, and gratifying his friends. Hee did beleeue as a Pagan, but worke as a Christian: but I feare iiGueuara. epist.many beleeue like Christians, but liue like Pagans.

p. 146The subtill disputant presseth his aduersarie with two premisses, that hee may bring him to an absurd conclusion. Satan is the most cunning sophister, he doth praemittere d…o delicias & diuitias. Now wee must denie the first proposition flatly, and distinguish of the second. And this distinction must bee a diuision, and this diuision Christ diuision: kkMtr. 10 21.Diuide pauperibus, GiueGive to the poore.

Master llIn the life of Tyndall before his workes.Tyndal being a diligent Preacher, and a great student, allotted two daies in eueryevery weeke, monday, and saturday, to visit the sicke and to relieue the poore, which he tearmed his owne daies of pastime; a sweete recreation (as mmOrat. de obitu Theodosy.Ambrose speakes) in alieno remedio vulnera sua curare: To benefit our selues in helping other. In our time wee want such women as Mary, such men as Tyndal &c.

If any shall demaund how Mary came by this faith, hope, charitie? how she beleeued Christ to be God, and able to doe wonders? Answere is made, first, that she might vnderstand this by nnMaldonat. in loc.diuine reuelation: for Gabriel an harbinger of heauen told so much vntounto her: ooLuke 1.32.Luke 1:32He shall be great, and shall be called the Sonne of the most high: and hee shall reigne ouer the house of Iacob for euer, and of his kingdome shall be no end.

Secondly, ppTheophylact. in loc.by the preaching of Iohn the Baptist, openly proclaming Christ to be the Lambe of God who takes away the sinnes of the world.

Thirdly, by the diligent obseruation of Christs doctrine both abroad and at home: for the text saith in the second of S. Luke, that Mary kept all those sayings and pondred them in her heart. Where by the way note what an excellent thing it is to marke the words of the Preacher, and safely to lay them vp in our heart as in a treasure house, that as occasion is offered at any time, they may be readie for our vse.

What hauehave I to doe with thee?] qqRhemists & Maldonat in loc.There is some difference betweene the Protestants and Papists about this answere, which seemes exceeding hard and harsh. I will p. 147therefore follow Saint rrTract. …. in Ioan. ac de fide & symb. cap. 4.Augustines exposition, as an indifferent Iudge betweene both: Operaturus facta diuina non agnoscit viscera humana.

What hauehave I to doe with thee?] To wit, in this businesse. I had mine humane weaknesse from thee: but to worke miracles, is a diuine power; and therefore why should I respect my mother in matters appertaining to the cōmission of my father? as it is in this daies Epistle; Let him that hath an office, wait on his office. Hence we may learne, that respect of kindred ought not to be the principall motion in doing our duty, but Gods glory; neglecting ssLuke 14.26.Luke 14:26father and mother, wife and children, brethren and sisters, and our owne life, to doe the will of our heauenly father. ttHieron. epist. Marcel. tom. 1. fol. 155.Pietatis genus est impium esse pro domino.

Secondly, this doth shew that uuM…lanct. in loc.God defers our suits vntill his good houre.

Thirdly, Christ answered roughly, lest we should account his mother our mediatrix and aduocate. For xxZepper. in loc.hee foresaw the superstition of popery, making Mary the Queene of heauen, and assigning greater dignitie to the mother, then to the Sonne. For whereas Gods kingdome consists of his iustice and mercy, the yyBi…l. exposit. can. missae. lect. 80.… D. Reynold. idolat. lib. 1. cap. 1. & Cassander consult. art. 21.Papists attribute the greatest part, which is mercy, to Mary, making her high Chanceller, and Christ, as it were, chiefe Iustice: so that a poore Client may well zzBernardin. in Mariali.appeale from the tribunall of God, to the court of our Lady. The whole Church doth sing,

aaCassander vbi supra.…ube filio … foelix puerpera nostrapians scelera: iure matris impera redemptori.

Behold their new Pater Noster, answerable to Bonauentures Psalter. It is their owne for the matter, albeit as yet they are in my debt for the maner.

bbPostil. cathol. con. 2. Dom. 3. post. nati…it.Mater nostra quae es in coelis] O ccRibe…a com. in 6. Michae. Num. 15.Num 15veram matrem, quae semper monstrat se esse matrem: melior quàmdecem matres, p. 148ita que te matrem laudamus; vti Bonauentura in psalterio virginis ad hymnum Ambrosij.

Sanctificetur nomen tuum] Nomen tantae virtutis (inquit ddD. Morton. apolog. lib. 1. cap. 67. ex V…gà. co…. in. Apocalyp. 12.Idiotus) vt ad eius inuocationem coelum rideat, infernus conturbetur: ineffabile suo modo nomen, vt in nomine tuo flectatur omne genu, coelestium, terrestrium, & infernorum.

Adueniat regnum tuum] Es enim regina coeli, & domina mundi, sicut in eo doctorum paucitas, & indoctorum turba consentit.

Fiat voluntas tua] Nam tu potes iubere filium, quipotest omnia: sicut Bonauentura dicit, & eeD. Fulk. i… 1. Tim. 2.1 Tim 2Ecclesia docet: ffPsalter. virgin. Psal. 127.Ps 127beati, qui timent dominam nostram, & beati omnes, quisciu…t facere voluntatem suam. Panem nostrem quotidianum da nobis hodie.) ggEras…us col. de peregrinat. religio…is ergóNam ab vnâ matre petuntur omnia, quasi filius Christus semper infans esset. hhPsalter. virgin.Oculi nostri sperant in te domina, mitte nobis cibum & escam.

Dimitte nobis debita nostra] Es enim mater iiBellarmin. de beatitudin. sanct. cap. 17.gratiae & misericordiae; regina misericordiae, &c. Bonauentura, ser. 2. de Maria.

Et ne nos inducas in tentationem] Es enim kkLexicon theolog. Altenstaig. in verb. Maria.exordium salutis nostr…, llB…nauent. tom. 3. pag. 390.quapropter in omnibus pressuris respice stellam maris: voca & clama Mariam. Ipsa enim est anchora quâ nauis in marifirmatur, & est nauis quâ homo à tentationum fluctibus liberatur.

Sed libera nos à malo] Tu nos ab hoste protege, ac horâ mortis suscipe; vt habet ecclesia mmBellarmin. vbisupra.cantus. nnBonauent. s… cut Chemnitius 3. part. examin. pag. 149.Ad eam venite omnes qui laboratis, & tribulatiestis, & refrigerium dabit animabus vestris. Te ooHortulus animae. pag. 163.precor mitissimā virginum gemmam, vt in tremendo & terribili iudicio me liberes & protegas á poenis inferni.

Quia tuum est regnum, potentia, & gloria] Laus Deo virgini que matri; sicut communiter in librorum epilogo, papicolae, virginicolae.

Cum adulatorie quidam scripsisset de Papa Adriano: Traiectum plantauit, Louanium rigauit, Caesar autem incrementum dedit: …lter homo lepidus subscripsit, Deus interim p. 149nihil fecit. Ita quidem ego, si Maria mater nostra, domina nostra, regina nostra, mediatrix nostra, patrona nostra, saluatrix nostra; Christus interim ppConsule Mela…cthon. apolog. confess. Augustan. T…t. de sanct. inuocat.vnicus mediator Dei & hominum nihil pro nobis fecit. Ille mediator est mediatus, mediator dimidiatus; in illius locum Maria successit; illa, illa vocata; inuocata velut aduocata.

O woman] Hence the Montanists and Valentinians absurdly gather, that Christ was not the Sonne of Mary: yet (as qqTract. 8. in Ioan.Augustine notes) euen the same Euangelist in the same place, calles her againe and againe, the mother of Iesus. Our Sauiour happily called her woman, not mother, rrMarlor. in loc.to signifie that he was greater then her child; that his elect people might acknowledge him to be the Son of God; as they knew he was the sonne of Mary: or ssMaldonat. in loc.woman, because then a widow.

Mine houre is not yet come] ttGreg. Nyss. bom. in Apost. verba, Tuncipse filius subijcietur ei, &c.Some reade this clause with an interrogation; Is not mine houre yet come? am I not yet of sufficient yeeres and discretion to manage my businesse without your direction? The houre is now come, wherein you must obey my commands, as I hauehave submitted my selfe heretofore to yours.

uuAugust. vbi supra. & Rupertus in loc.Other interpret this of his passion, according to that of our Euangelist, Chap. 7.30. No man laid hands on him, because his houre was not yet come. As if Christs meaning were this: In miracles acted by the finger of God, I hauehave nothing to doe with thee: but when my weake flesh, which I tooke from thee shall be crucified, in that houre I will acknowledge you to be my mother. And so wee reade, Iohn 19.25. Then stood by the Crosse of Iesus, his mother: and when Iesus saw his mother, and the disciple standing by, whom he loued, he said vntounto his mother; Woman, behold thy Sonne.

But it is expounded most aptly, that it was not as yet an xxTheophylact. in loc.opportune time to worke the miracle, yyChrysost. hom. 21. in Ioan.because the want of wine was not generally perceiued and manifested. It is Gods houre when we most need. zzMarlorat. ex Brent. in loc.Cùm omne carnale consilium & auxilium cessauerint: When all men p. 150and meanes are wanting, aaPsal. 46.1.Ps 46:1God is a present helpe in trouble.

This one clause then bbPontanus in loc.insinuates our Sauiours

Power.

Prouidence.

Wisdome.

Pitie.

Pietie.

Power] For no man hath an houre. ccAct. 1.7.Acts 1:7Times and seasons are put in Gods owne power onelyonly. Whereas therefore Christ saith, Mine houre; he doth euidently demonstrate, that he is creator of yeeres, and eternall ddDubartas 1. day. 1. weeke.clock-keeper of time.

Prouidence] For it came not to passe by fate or fortune, but by disposition diuine; eeAct. 4.28.Acts 4:28determining from all eternitie, both what, when, and where Christ should suffer and doe.

Wisdome] Performing this act of wonder in the right quand…, when it might procure the greatest good to men, and glory to God.

Pitie] For hereby the new maried conceiued hope, that he would relieue their want in his good houre.

Pietie] Toward his mother, not absolutely denying, but onelyonly deferring her suit for a time. Nondum venit: It shall come, though as yet not come.

His mother said vntounto the ministers, whatsoeuer he saith vntounto you, doe it,] She was not offended or discouraged with Christs answer, but belieued his word, and submitted her selfe to his will: a notable president of ffBullinger.faith and ggCaluin.obedience; teaching vsus in all afflictions of body and soule, wholly to stay our selues vponupon his gracious promises. In a word, it is hhZepp…rus.a good rule to be followed in all things; heare him; in all the works of thy calling, whatsoeuer he saith vntounto thee, doe it; not onelyonly belieue, iiPontanus.but doe.

And there were standing there six water pots of stone] The relation of the miracle it selfe, containes in it a most liuely kkMelan…. postil. in loc.picture of the Church militant, subiect euen in her greatest happinesse to much want and woe: but Christ that keepes Israel doth neither slumber nor sleepe; hee p. 151knowes her workes, and in the midst of her wants, euen when she thinks her selfe forsaken, heres her praiers, and turnes her water into wine, giuing her a garment of gladnesse for the spirit of heauinesse.

The Fathers and Friers abound with other allegories. He that list may reade August. tract. 9. in Ioan. Bernard. ser. 2. post octau. Epiphan. Rupert. comment. in Ioan. lib. 2. Luther. postil. maior. Dom. 2. ab Epiphan. Ferus. ser. 9. Dom. 2. post Epiphan. Pontanus bibliothec. con. tom. 1. fol. 222. 223. &c.

I did alway thinke of glosses, as llDesanctâ virginitat. cap. 46.Augustine of graces: Alter aliquando fructuosus est donis paucioribus sed potioribus, alter inferioribus sed pluribus: One man edifieth his hearers with many, though meane notes; another, with few, but fit; short, but sweet. I passe therefore from the miracle, to the consequent and effect.

The which is twofold:

1. The manifestation of Christs glory.

2. The confirmation of his Disciples faith.

Christ in his morals instructed vsus to liue well; in his miracles to belieue well. And therefore this fact increasing the Disciples faith, and illustrating his honour, Omne tulit punctum, quia miscuit vtile dulci.