Six Evangelical Histories of Water Turned into Wine, Chapter 2 · Account 1

Six Evangelical Histories of Water Turned into Wine · Chapter 2 · Account 1

p. 1In this Miracle of Christs turning WATER into WINE, consider:

1. The Occasions.

2. The Preparations.

3. The Miracle it selfe.

4. The Notification of it.

5. The Adioynt of priority.

6. The Effects.

p. 21. The Occasions are three:

1. The Marriage.

2. Christs presence, with his Mother and Disciples.

3. The fayling of the Wine.

1. The Marriage is set forth, 1. by the Time: And the third day after, namely, after Christs comming into Galile. Some referre it vntounto that day wherein Iohn gaue testimony vntounto him, chap. 1.29. But from that day it is the fourth, if wee should graunt this day of the Marriage to be next in order to that last mentioned, chap. 1. One day is mentioned, verse 35. and the end of it, verse 40. Another day must be giuen to the calling of Simon Peter: A third day is mentioned verse 43. wherein Iesus began to set forward towards Galile. So that if the day of the marriage should be the next, it must be the fourth from that day of Iohns preaching, chap. 1.29. But the distance of Galile from the place where Christ was neere Iohn, requires longer time of trauaile then halfe a day: And sometime before must he be neere abouts, because he was invited. 2. The Marriage is set forth by the place, in Cana of Galile; so called to distinguish it from another Cana.

Doctr. God layes the ground of great vvorkes in little things.The end of this Marriage, appointed on this day, in the intention of the Bridegroome, was not to make way for Christs miracle: Hee neuer dreamed of any such matter; yet God so disposed of it. Thus doth the diuine prouidence, powerfully ouer-ruling all things, dispose of our actions, to farre other ends then we could euer imagine. So he disposed of Pharaohs daughters going forth to wash, as a meanes to p. 3saue Moses from being washed and drowned in the water, Exod. 3. A sweet comfort in all our needes, when wee can see nothing likely to yeeld vsus helpe. As surely Pharaohs daughters going out onelyonly to wash, in her purpose, could promise small hope to any Israelite of their deliuerance out of their bondage: And yet to this did God turne it. In how little things can God lay the ground of his greatest works?

Quest. Whose Marriage was this?

Ans. Some hauehave said Iohns the Euangelist, who vponupon the sight of this Miracle, left his wife, and vowing virginitie, followed Christ: A grosse fiction, reiected and refuted by Baronius himselfe. Yet it seemes probable, that it was some of neare kindred vntounto, or neare familiarity with Mary. For that, 1. She is there before-hand: 2. Sits not downe, but goes about, helping in things needfull, as appeares by this, that shee could speake to Christ, to the wayters, and giuegive notice of the failing of the Wine: 3. She is so ready to speake for them, that their credit might be saued: and lastly, the rest of Maries, and Christs kindred were there, verse 12.

The second Occasion of the Miracle, is Christs presence, with his Mother and Disciples, and the ground of it, their Inuitation.

VERSE 2 And Iesus was called also, and his Disciples, vntounto the Marriage.

And Iesus was called also, as well as his Mother. Some thinke onelyonly for his Mothers sake: But no doubt, Christ being of an amiable carriage, and withall hauing raised vp an expectation of himselfe p. 4in the mindes of them all, was welcome for his owne sake: His Disciples were inuited also for his sake.

Doct. 1 Good company at feasts makes good cheare.Christ comming into these parts but a little before the Marriage, and so not expected before, and comming with his traine, is yet inuited by the Bridegroome, or some of his friends; yea, and with him some fiue of his Disciples following him. It seemes their prouision was none of the largest, by the fayling of the Wine: And yet they are not daintie to inuite him, as fearing want of cheare. Surely good company makes good cheare: And where Christ, Mary, and the Disciples are, there is a feast euen with bread and cheese. It is a foolish nicenesse to stand so much vponupon the belly, and such exquisite prouision: Christ reprehended it in Martha. In feasting looke more to the company, then to the meate.

Doct. 2 The Disciples are not left out, either by the Bridegroome, or by Christ: Christ would hauehave them goe whither hee went; so respectfull was his vsage of them, though but his Schollers, whereas many in this kinde vse their very Teachers basely and contemptuously.

Doct. 3 Here wee see the truth of that, Heb. 13. Marriage is honourable: Marriage honourable.Christ honours it with his presence, with his miracle, with his bounty. Let now the Papists make it a worke of the flesh, which is yet omitted by S. Paul, Gal. 5. in his catalogue of the workes of the flesh.

Doct. 4 The Rhemists here note that Christ by his presence, made Matrimony a Sacrament:Marriage no Sacrament. But he was present at Feasts, perhaps at Burials also, and diuers other things; Are these also Sacraments because of p. 5Christs presence? There is required a word of Institution to make a Sacrament: Let them shew any such here vsed. And if Christ did make it a Sacrament, why doe they make it a worke of the flesh? Are Sacraments workes of the flesh?

As Christ was here inuited to this Marriage, and Doct. 5 so present corporally:Christ shou…d be present at Marriages. so should all marryed persons labour for Christs spirituall presence, and inuite him to their Marriage, by making him the match-maker, and the bringer of them together; seeking each other by prayer, and vse of meanes commended by him, and in a word, marrying in the Lord: Hee that marryeth in the Lord, marryeth also with the Lord; and surely the Lord will not, nor cannot, be absent from his owne Marriage.

Here we see the lawfulnesse of Feasts and merry-makings, Doct. 6 as vponupon other occasions,Feasting lawfull. so especially of Marriage, Gen. 31. Iudg. 14. Can. 3.11.

But here these Cautions Cautions in Fe sting foure. 1 Frugalitie.must be remembred.

1. Remember Frugality, as here they did, as appeares by the fayling of their Wine. It is taxed in Nabal, that being but a country-farmer, he made a feast like a King, 1 Sam. 25.36.

2. Remember Charitie. 2 Charitie.Let the poore be remembred: As Nehem. 8 10. Goe eate of the fat, and drinke the sweet; as if hee had said, Feast, and make you good cheere, but yet see this caution following, And send part to them for whom none is prepared. And indeede Christ makes these the principall guests for feasts, Luke 14.13. But when thou makest a feast, call the poore, the maimed, the lame, and the blinde: And therefore here hee exercises Charitie himselfe, in bestowing p. 6a great quantitie of wine on them, that they might be the abler to shew charitie to others.

3. Remember Sobrietie. 3. Sobriety.HaueHave a care of that, that neither in speach, nor in meates, or drinkes there be excesse, and riot. Therefore in this feast was there a gouernour, verse 9. whose office was to looke, not onelyonly to the meate, but to the company, and to see good order kept, Prou. 23.1. At a feast we must put the knife to our throate, the knife of mortification, and so eate as not eating, and so reioyce as not reioycing. 1 Cor. 7. It is commended in Ahashuerosh his feast, Esth. 1. otherwise, in regard of the time, passing the measure of Sobrietie, That no man was constrayned to drinke more then hee would.

4. Remember Pietie. 4. Piety.Our meates should be seasosoned with the condiments of sauoury discourse. Christs miracle, wrought at this feast, teaches so much: For miracles are seales of doctrine; and as he by this miracle made his disciples remember former doctrine; so thereby he tooke occasion (in all likelihood) to teach the same doctrine to others. At the least by this miracle hee drew them on to the consideration of Gods mightie power, and to fall into good discourse about it. Now if Christ thought a feast a fit time to worke a miracle, surely we cannot thinke it vnfit to talke of Gods miracles, and the wonderfull things of his Law, and with Sampson, Iudges 14. to put forth heauenly Riddles, thereby iustling out vaine, and idle prattle. Banquets in Latin are called Conuiuia, as one would say liuing together. Beasts can feede together, but men should liue together as men; yea, as Christians, doing good p. 7each to others soules. This the Apostle commands, Ephe. 5.18.19. Not so to fulfil our selues with wine, but that we may be fulfilled with the spirit, by the meanes of holy hymnes, and gracious conferences. But in many feasts, by the meanes of impure and adultrous songs, and speaches, the guests are fulfilled with the Diuell; and so sitting downe to eate, and to drinke, they rise vp to play, with those Israelites, Exod. 32.6. Holy speach is vnsauory to many at meate, and all their cheere is marred with it: But it was Christs fashion thus to besprinckle the dishes in all the feasts hee was at, with this salt, as Luke 7. and Luke 14. &c.

VnderUnder this last caution I comprehend two Rules to be obserued in feasting.Where 2. Rules

1 Rule. Christ must be inuited to the feast,1. That Christ be spiritually feasted. not corporally, as here, but spiritually. Now Christ cannot feede vponupon thy meate; Psal. 50.And that Will I eate the flesh of Buls? But he can feed vponupon thy sobrietie, vponupon thy good and holy speeches, Cant. 5.1. I ate mine hony-combe with mine hony, I dranke my wine with my milke. If Christ be inuited thou must not send him fasting from the table: See that thou prouide for the chiefe guest of all, whatsoeuer thou doest for the rest; now thou knowest what his fare is. Surely there is no feast, but eyther Christ or Sathan is inuited to it, and prouided for: But more is the pitty, Sathan is feasted oftner then Christ. Great ones, such whose fauour may stead vsus much, are often and in great state feasted by vsus; how much more should Christ our Iudge, to get his fauour against the day of hearing? But alas no feast now vnlesse p. 8Christ bee shut out as a marre-mirth.

In three regards.Now Christ must be inuited, and be present at our Feasts in three regards.

1. As is already shewed, to be feasted with the exercise of grace,1 With the exercise of grace. in our Feasts.

2 As the gouernour and moderator of the feast.2. To be there as the gouernour of the Feast, that beholding him by faith, his presence may keepe vsus in awe: And therefore in Scripture is that phrase of eating before the Lord, Deut. 14. And Iude taxeth the Heretiques, that in the feasts of Christians, They fed themselues without feare, Iude 12. They fed without all feare, namely of the great Master and moderator of the Feast, whose eye seene by faith, will driue away all reuels and ryot, all swearing, quaffing, healthing, and ribauldry from banquets.

3 Christ must be present at the feast,3 As the seasoner of the feast. as Caput coenae, as the daintiest dish, the seasoner and relisher of all the rest, as the onelyonly ioy of the feast. Surely set Christ aside, and all feasting is but as the deuouring of rauenous Harpies: for Christ onelyonly giues vsus title to the creatures; and they onelyonly can hauehave ioy in their meats that can eate them, as it were dipped in Christs bloud. Reioyce, saith Paul, in the Lord, Phil. 4. not in the table, but in the furnisher, not in the feast, but in the founder. An Epicure, like a bruite, tickles his senses with the pleasure of the meates, hee neuer reioyces in that God that fils his heart with food and gladnesse, Acts 14.17. that giues him both meate, and mouth, and stomacke to eate it.

2. Rule. As Christ must be feasted at our feasts, so must our Consciences2. That the Conscience be feasted. also: Neuer feast so as that p. 9thou dash that continuall feast of a good Conscience. As good reason in our feasts Christ our Iudge should be remembred; so likewise Conscience our Witnesse: If both these be feasted, both will be with vsus. Drunkennesse and Gluttony in feasting, sad and make heauy the Conscience, Luke 21.34. And thus many make the day of their feasts, to be a fasting-day to the soule, not affording it the least morsell to refresh it, but grieuously wounding and wasting it: Of such it may be said, as the holy Ghost of the Israelites, Psal. 106.15. though in another sence, that in their eating, leannesse enters into their soules.

In Christs example MinistersMinisters may be at feasts. may learne, that it Doct. 7 is not vnfit for them to be present with their friends at feasts: Ministers should be affable and sociable, and not of that austeritie which makes men vnfit to be conuersed with, as it makes wine vnfit to be drunken. Yea, how euer antient Canons hauehave condemned Ministers presence at Marriages, yet there is great vse of it, namely, that their presence may keepe men in compasse. Therefore God vnderunder the Law, Deut. 14.29. tooke order that the Leuite should be at the feasts. The eyes of the King in the throne chase away euill; so doth the grauity of godly Ministers eyes, and the graciousnesse of their speech keepe out euill in feasts: as no doubt but Christs presence here did. Fit then that Ministers should be present, but marke how, as Christ here,But hovv. by doing some good. Among the ancients in Banquets oyntments were in vse, as wee see in the woman breaking the Boxe of oyntment on our Sauiours p. 10head. Loe here how our Sauiour Christ in working a miracle did the same, breake a boxe of most precious oyntment on all th…ir heads, that s…nt forth the most sweet sauour of his Diuinitie. Ministers then must bring their boxes of oyntment to Banquets, and as they are entertained there in regard of their bodies, so to entertaine the whole table with spirituall discourse, the meat and mirth of the soule.

Quest. Why is there not mention made here of Ioseph?

Ans. It seemes hee was dead, for in the story neuer is hee mentioned after Christs being in the Temple at his twelfth yeere.

VERSE 3 Now when the wine fayled, the Mother of Iesus said vntounto him, They hauehave no wine.

3The third Occasion. The fayling of the Wine. Wee neede not dispute how this came to passe, whether by the improuidence of the preparers, or for that there was d…fect of wine thereabouts, or by reason that Christ and his company were inuited, as it seemes, after preparation made. This is sufficient, Gods prouidence did so dispose, to make way for the Miracle. It teacheth vsus contentation in all our wants: for how should Gods power appeare, if no weaknesse in vsus? How should the abundance of his spirit shew it selfe, if no wants in vsus.

Thus much of Occasions.

2 The Preparations follow: they are Three.

1. On Maries part.

2. In regard of the Instruments to be vsed.

3. On Christs part, and the Wayters.

p. 111 On Maries part two things:

1. Her speech to Christ, with his Answere.

2. To the Wayters.

Her speech to Christ, Verse 3. They hauehave no wine. Where we are to consider vponupon what ground she should thus speake to Christ: for hee had not wrought miracles before. Ans. Shee had obserued all those things that from his birth hitherto had passed, as is noted, Luke 2.19.51. Shee knew him to be the Messiah, and had heard no doubt, of the famous accidents at Iordan, and so doubted not but he was able to doe this.

Marke in the Virgin, a pittifullChristians should be pitifull. and a tender Doct. 1 heart: They were in want of wine, she comes and pleades to Christ for them. If she did this in want of wine, what would shee hauehave done in want of bread, or such like necessaries? Tender and sympathizing bowels beseeme Christianitie.

Shee doth not ouer earnestly in words presse Doct. 2 Christ, but onelyonly layes open the case,A Rule for Prayer. They hauehave no wine, referring all to his discretion. Thus should wee doe in our prayers to the Lord, acquaint him with our wants: Lord, I want this, or I need that, but now leaue it to the Lord to giuegive it thee or not, in these temporall things; as the Leper, If thou wilt, thou canst make me cleane.

Hence the Papists gather, that the Intercession Doct. 3 of the Virgin with Christ,Against the Virgin Maries Intercession. is more then vulgarly effectuall. But of all places this is the worst to proue such a matter: for wee see how hee answereth, What hauehave I to doe with thee woman? shewing that hee did it not so much at her request, as of p. 12himselfe. But say this Miracle was giuen to the prayer of the Virgin, what singular priuiledge hath shee gained hereby aboue those blinde and impotent men, whom Christ healed miraculously, vponupon their requests? or aboue the Elders of the Iewes, at whose intercession hee heal…d the Centurions seruant? This is common to all Gods Children, to be heard in that which they aske lawfully, 1 Iohn 5.14. And this is the assurance that wee hauehave in him, that if wee aske any thing according to his will, hee heareth vsus.

Christs Answere followes.

VERSE 4 Iesus said vntounto her; Woman, what hauehave I to doe with thee? Mine houre is not yet come.

It containes a refusall of her request, for the present. Where we may consider, 1. The Manner of his refusall, not without some seeming sharpnesse, in the title hee giues her, Woman, not Mother; and in the manner of his speech, What hauehave I to doe? &c. 2. The Reasons of his refusall: First, it was a matter not belonging to her; Christ was not to be directed, or put in minde by any, to doe the things belonging to his calling: What hauehave I to doe with thee? q.d. What hast thou to doe with me? Thou art too busie to interpose thy selfe, I know what is to be done without thee: So Dauid vses the like speech, 2 Sam. 16.10. What hauehave I to doe with you, yee sonnes of Zeruiah? Secondly, Mine houre is not yet come; namely, to helpe this want of wine by miracle: Thou art too hasty.

By this then it may appeare, that there was an p. 13errour in Maries speech to Christ:Hovv the Virgin fayled in her spe…ch to Christ. which what it was wee may perceiue by these words of Christ. First, in the word Woman, seemes to be implyed, that she presumed vponupon her being Christs mother, and thought by priuiledge thereof to hauehave obtayned helpe at his hands. And therefore Christ not acknowledging her in this case for his mother, cals her woman. Secondly, she presumed too farre beyond her bounds, to put Christ in minde of doing that that appertained to his function, as was the working of the Miracle: So much the words, What hauehave I to doe with thee? doe import. As if he should say; Can I not doe it without your intermedling? The word Woman also, seemes to import so much, as if he should say; Thou art but a woman, and it is not for women to intermeddle and to interpose themselues in these affayres. Thirdly, it seemes that shee in her petition onelyonly respected the credit of the Bridegroome, that he might not be shamed in this want of wine, if generall notice were taken of it: Whereas Miracles hauehave an higher end, and respect the truth of God, that it might be sealed by this meanes vntounto the hearts of Gods elect: but Mary at this present regarded not this; They hauehave no wine, saith shee. Her care was all for that: shee saith not; They hauehave no faith. Her desire was for a supply of wine for their mouthes, not of faith for their hearts. Fourthly, shee made too much haste, shee would hauehave the miracle wrought in all the haste, presently, before the matter were knowne of the guests. This is implyed, in these words; Mine houre is not yet come. Were it not for these errours, p. 14it might seeme strange, that Christ that yeelded miracles so easily to so many vponupon their requests, as blinde, and lame, &c. should yet sticke thus with his Mother, who neuer flatly denyed any, saue the tempting Diuell, and curious Herod.

Doct. 1 It is false then which the Papists teach concerning the Virgin:The Virgin Mary not vvithout sinne. 1. That shee was without sinne, euen veniall, as they speake. Surely here eyther shee or Christ must needes sinne: shee in the manner of her requesting Christ to worke a miracle; or else Christ in reprehending her: But this latter is blasphemous, therefore the former is true. It is a seely shift, that this reprehension was for the example of others; So indeede ought all publique reprehension to be: Doth it not therefore argue a fault in the reprehended? Neyther is it euident that Christ spake this aloud to Mary: But as Mary going about the house ministring, came and spake as it were in her Sonnes eare: for as her desire was to saue the credit of the Bridegroome; so it is not vnlikely that Christ answered her on the same manner. 2. Alike true is that which they teach, concerning that preuayling power which she now hath in heauen: Will shee be endured commanding in heauen, that would not be endured entreating on earth? Christ humbled on earth, would not acknowledge her for his Mother in matters pertayning to his office, but rancked her amongst ordinary women; how much lesse then will he doe it now glorified in heauen? If it were possible she should so forget her selfe in heauen, as now on earth, should shee not receiue the same answere, p. 15Woman what hauehave I to doe with thee? But shee her selfe now returnes this answere to her Idolatrous petitioners: What hauehave I to doe with you? get you to Christ; as afterwards in this story shee directs the seruitors to Christ onelyonly.

Christs example teaches to preferre Gods glory Doct. 2 before all other respects of kindred,Gods glory must be preferred before all respects. nearenesse of bloud, &c. When our Parents, Wiues, Children, or Husbands, would be meanes to hinder that, they must be no Parents, no Children, no wiues, but meere strangers. Indeede great is the duty wee owe to our Parents; neyther, as Austen sayes, did Christ come to this marriage to teach Children to despise their Parents: for hee did this as God, and not simply as man; in which nature onelyonly hee was subiect to his mother. That which hee had receiued of his Mother could not worke a Miracle, namely, his Man-hood, but onelyonly his God-head, the glory whereof would hauehave beene obscured, if at her appoyntment the Miracle had beene wrought, specially so vnseasonably, before the fit time was come. Christ therefore, the perfect patterne of obedience to parents, shewes vsus how farre forth obedience to them is to be performed.

Mary in this action of hers, as wee saw, witnessed Doct. 3 both her faith in Christs power,Our best actions hauehave mixture. and her tender and louing heart towards the Bride-groome and the Bride; neyther of which deserue blame: And yet with these was mingled somewhat that was faulty and erronious, which Christ so sharply rebukes; So it is with the best: VnderUnder the louelove of p. 16that which is lawfull, the Diuell drawes vsus to somewhat that is vnlawfull, and our best affections are spiced with some errour or other.

Doct. 4 It is the fault euen of holy persons, to be medling where they should be quiet; as on the contrary to be quiet where they should be medling. What great neede hauehave wee then to begge wisedome of God in all things?

Doct. 5 In the words of Mary there appeare no such errours,A rul… for …rayer. but Christ saw the thoughts of her heart. In prayer then looke wee not onelyonly to the frame of our words, but of our thoughts also and affections.

Doct. 6 The Lord hath his times and set houres to bring things to passe in,God hath his set times vvherin he brings things to passe. before which they would be vnseasonable: As here the prouision of wine miraculously would hauehave beene vnseasonable, if wrought before Christs houre, in Maries houre, at the first fayling, before all the wine was spent, and generall notice taken of it. The vse of this point our Sauiour shewes, in reprehending Maries hastiness… by it: For if God hath set downe the houres and the seasons of all things to be done, then it is fit that wee should patiently waite, and not goe about to preuent Gods time. Maries houre must be brought to Christs houre, and not Christs to Maries. Maries houre was quickly come, euen as soone as the wine fayled; but, Mine houre, saith Christ, is not yet come: I will hauehave the matter notified to all, that so the glory of the miracle may be the greater. Therefore what ere be needes, If wee beleeue, wee will not make haste, Is. 28. For God is p. 17not slow, though hee seeme so to vsus: but hee is most wise, then to worke when the fit season, when the houre is come: And this houre is when things are brought to the last cast, and seeme most desperate. Psal. 119.126. It is time for thee Lord to worke, for they hauehave destroyed thy Law. See Is. 33.9.10. Now will I arise, &c. to wit, now in this desperate case, spoken of in the ninth verse.

Thus much of Maries speech to Christ, with his Answere. Now followes her speech to the Waiters, being the effect of Christs answere to her.

VERSE 5 His Mother said vntounto the Seruants, whatsoeuer he saith vntounto you, doe it.

Quest. How did Mary know that Christ would worke the Miracle, and that hee would vse these men in doing of it?

Ans. When Christ said, Mine houre is not yet come, hee implyed, and any might gather, that it would come afterward: and there was the ground of Maries expectation of the Miracle. That hee would vse these seruants the Papists say she knew by the spirit of Prophecie: But 1. this speech doth not necessarily argue her certaine knowledge of the manner of the working of the Miracle, but onelyonly a probable coniecture: and therefore it is as if shee had said; If hee say ought vntounto you, doe it, what euer it be. And hereto reason might lead her; for to hauehave caused wine on the sodaine to hauehave set it selfe, without hands, on the table, or to be brought in by strangers, would but hauehave obscured the glory of the Miracle, and hauehave seemed p. 18rather a iugling tricke, then a true Miracle. 2. She might know it by a speciall worke of the spirit of prayer, which in the act of prayer sometimes worketh wonderfully in the hearts of Gods children, and giueth them strange and strong assurance of that they desire: As in Dauid, in the middest of his prayers crying out, Psal. 6. The Lord hath heard me, hee hath granted my request: And in Luther, who praying earnestly in his Closet, what time the Emperour and States sate in councell about the Protestants, at that very houre when the Decree was made, that none should be troubled for the profession of the Gospell, came leaping out of his study, and cryed amaine, Wee hauehave got the victory. And the reason hereof is, because that as God knoweth the meaning of the Spirit, so the Spirit likewise that prayes in vsus, knowes the meaning of God.

Doct. 1 Maries patience in the quiet receiuing this check of Christ is obseruable:Reprehension must be receiued vvith patience. Shee replyes not againe: shee saith not, Though you hauehave nothing to doe with mee, yet I hauehave had to doe with you, in bearing, bringing forth, and bringing vp. Still silence becomes the reprehended of God. Peter commends all Pauls Epistles, 2 Pet. 3.15.16. and yet Paul sharply reproued him, and witnesseth that reproofe in his Epistle to the Galathians, Gal. 2. And Iob 4.16. I heard a voyce in silence.

Doct. 2 Her hope that shee hath of the Miracle, notwithstanding the sharpe checke that could not but humble,Faith sees louelove in anger. is also obseruable. For all this checke shee knew Christs affection towards her. Alas our p. 19weaknesse, whom the least ill word or looke from the Lord is ready to crush! But true faith, euen out of Gods angry speeches, pickes louelove: As the woman of Canaan out of the word Dogge, Mat. 15. And here Mary out of these words, Mine houre is not yet come; words of deniall, gathers hope. As Physitians put their Pils in Sugar, so God puts secretly some Sugar in his Pils, which true Faith will easily finde out, and so causes vsus, like little children hanging about their angry mothers, to cleaue fast to God frowning on vsus.

Obserue also her humiliation, ioyned with her Doct. 3 hope, and that two wayes: First,Hope, Humiliation and Obedience goe together. shee makes the ground of her hope to be nothing in her selfe, as before it seemes shee did, comming to Christ, as his Mother. It should seeme that before, vnderstanding by the Seruitors of the want of wine, she vndertooke perhaps more confidently to prouide it, presuming vponupon her right ouer her Sonne: But now seeing her errour by Christs checke, shee comes to them as it were recanting, and acknowledging her owne inabilitie, and grounding all her hope on Christ, to whom shee wholy referres them. Secondly, shee humbly subiects her selfe and them, to simple obedience to Christ, Whatsoeuer he sayes, doe. Hope therefore and Humiliation goe together. Wicked ones humiliation is desperate; They cannot maintaine any confidence in Gods mercy: And their Hope is proud and presumptuous; for they see not their owne vnworthinesse, so that they might goe out of themselues, and build wholly on Christ: Neyther in the things p. 20they hope for, doe they humble themselues to obedience in the vse of the meanes appointed by God.

Doct. 4 Simple and vniuersall obedience to be giuen to Christ.The direction she giues to the Seruants belongs to vsus all; To performe simple obedience to Christ in all things; his sayings must be our doings: No reasoning of the matter must there be: no enquiry as into mens commandements and speeches; but this must suffice, Christ hath said it. This is the blinde obedience which Iesuites yeeld to their superiours, but it is the obedience that belongs to Christ. Many will doe something Christ sayes, but not whatsoeuer he sayes.

The second part of the Preparation to the Miracle followes, in regard of the Instruments to be vsed, and the readinesse of the sixe vessels wherein Christ was to worke the miracle. They are described, First, by that they vsed to containe Water: Secondly, by their site, they were set there, as vsually standing, being great and ample vessels, and not easily remoued: Thirdly, by their matter, Stone: Fourthly, by their vse, for the purification of the Iewes; not that which was by Gods appointment, but by mans, by the tradition of their Elders, Marke 7. And fiftly, by their quantitie or measure, containing two or three firkins a piece. All this laid downe,

VERSE 6 And there were set there sixe Water-pots of stone, after the manner of the purification of the Iewes, containing two or three firkins a piece.

It appeares that the quantitie of wine was very p. 21great which Christ here made;Why Christ made so much Wine. enough to hauehave made hundreds of men drunke: Neyther yet may wee thinke that hee would hereby fauour drunkennesse; but, First, to shew his bounty to this marryed couple: Secondly, to proue the sobrietie of the guests; for it is nothing to be sober when no meanes of drunkennesse, the tryall is in temptation: Thirdly, by astonishing their mindes with the glory of the miracle, to draw their mindes from their bellies, to higher meditations; so that if any were more intemperate at this feast, Christs miracle was as a knife put to his throate; it was to stay and stop their mouthes, and to set their mindes on worke, euen on heauenly worke: Fourthly, that as in the miracle of the loaues, there might be remainders, as monuments and memorials of the miracle.

The third part of the Preparation to the Miracle followes, respecting Christ and the Wayters. His commands to them, first, of powring in water into the fore-said vessels: secondly, of drawing forth, and deliuering to the gouernour of the feast: together with their obedience. All this laid downe.

VERSE 7 And Iesus said vntounto them, fill the Water-pots with water. Then they filled them vp to the brimme.

VERSE 8 Then hee said vntounto them, Draw out now, and beare vntounto the gouernour of the feast. So they bare it.

Christ at the first gaue the repulse to Mary, yet Doct. 1 she profiting thereby to true humilitie and repentance, p. 22and wayting patiently for Christs houre,Want of answere, or an harsh answer at first, must not discourage vsus in our prayers. at length hee gratifies her. Wee must not be discouraged if at first our prayers want successe, and receiue but harsh answeres from God: So here did Maries: so did the Israelites, fighting against Beniamin, Iudg. 19. If with them we can make the true vse of Gods anger against our prayers, to discerne the wants of them, to be humbled, to waite patiently, to hold out perseuerantly in prayer, our prayers shall not returne home weeping in the end. Gods vse is sometime to rebuke, and then to reward our prayers; as with the Disciples, Mat. 8. First, hee chides them for much feare and little faith; afterwards he chides the windes and the seas, and grants their desires.

Doct. 2 It may seeme a strange course which here Christ takes,Comfort nearest when afflictions are at the greatest. beginning to prouide wine, hee first bids them fetch water. Alas, this was but poore comfort, when wine was expected, to call for water; and yet wine was then nearest, when the Water-pots were filled with water, euen vp to the brim: So oftentimes is comfort then nearest vsus, when our afflictions are at the highest. God workes by contraries, light out of darknesse, at the Creation; life out of death, glory out of shame, in the Redemption; the blinde mans sight out of clay and spittle; yea, heauen out of hell: when hee brings his children into heauen, hee throwes them downe into hell. Neuer then be discouraged though Christ powre neuer so much water on thee: Looke what thy Water is, that shall thy Wine be: what thy crosses, such thy comforts, Psal. 90.15. Comfort p. 23vsus according to the dayes that thou hast afflicted vsus, and according to the yeares wherein wee hauehave seene euill. 2 Cor. 1.5. For as the sufferings of Christ abound in vsus, so our consolation aboundeth in Christ. When Christ offereth thee Water to drinke, be not afraid to take it, it shall be Wine in the drinking.

In the example of these seruants so readily obeying Doct. 3 in things that might seeme so absurd and vnreasonable, wee learne our duties; to close vp our eyes, to follow Christ blinde-fold, as Abraham did, Heb. 11.8. Hee went out, not knowing whither he went. And here in this obedience did the power of Christ appeare as well as in the Miracle: and this obedience was almost another miracle.

Here some Questions may be moued.

Quest. 1. What was this Gouernour of the feast?What the Gouernour of the feast was.

Ans. Some hold him onelyonly as a steward or Caterer, to looke onelyonly to the meates▪ But I thinke rather that hee was as well to looke to the guests, and to the order they kept; as the Modiperator and Symposiarcha among the Romanes: Such happily were those officers, Esth. 1.8. Baronius out of Gandentius shewes, that this gouernour among the Iewes was a Priest: Such was their care to maintaine good order in their feasts, which otherwise would hauehave beene full of prophanesse.

Quest. 2. Why did Christ bid them carry to this Gouernour?

Ans. First, according to the custome: for the Gouernour did first taste, and then giuegive to others: Secondly, his taste was fitter to iudge, because fasting: Thirdly, to make way for the declaration p. 24of the Miracle, because hee was ignorant of the matter.

And thus much for the Preparation to the Miracle.

The third Point followes, The Miracle it selfe, of turning the Water into Wine: where diuers things may be demanded.

Quest. 1. When was the water turned into wine?

Ans. Some thinke before it was carryed to the Gouernour, in the very act of the seruants drawing: Others thinke, after it was drawne and offered to the Gouernour.

Reasons for the former opinion are these:

1. Not onelyonly one pot-full was turned, which was carryed to the Gouernour, but all the sixe vessels were turned.

2. Because it is said that the Gouernour knew not whence the wine was, but the seruants did. But neyther of these arguments are of force: for to the first I answere; That all the water in the vessels was turned into wine at that instant that the water drawne in the pot carryed to the Gouernour was turned. To the second; That the seruants drawing water for the Gouernour in an empty vessell, might well enough know, that if there were any wine, it must come out of the water-pots, by the conuersion of that water they had drawne into wine. But I confesse there is a further difficulty in this argument: for the seruants might know whence wine was in the cup, after the discouery of the Gouernour, though it were water when p. 25they drew it; but before he had spoken something, they could not know that there was wine in the vessell deliuered, had it not beene wine when they drew it.

Reasons for the other opinion are: first, the words of the Text; The seruants that drew the water knew it: Secondly, if turned before, their astonishment would hauehave beene such, that they could not but presently hauehave spoken it to all the table: Thirdly, it commends the obedience of the seruants the more, that as before they powred water into the vessels, so now at Christs command they carry pure water to the Gouernour of the feast, not fearing his offence. But I leaue it free to chuse eyther of the opinions.

Quest. 2. How was it changed?

Ans. In an instant, as our bodies shall be at the last day, 1 Cor. 15. for this is the difference betwixt miraculous and naturall workes. Naturall workes are done slowly, and successiuely in space of time: the other are done in an instant. Physitians heale men in long tract of time, faire and softly; Christ gaue them whom hee healed perfect health at once. There is one onelyonly example contrary to this distinction of naturall and miraculous workes; namely, the miraculous restitution of the blinde man, Marke 8. vntounto his sight by degrees: first, to see men as trees, &c. And it was for speciall end, to shew both the greatnesse of our spirituall blindnesse, healed but by little and little, by degrees, and the greatnes of his grace that worketh eueryevery particular increase of spiritual light in vsus.

p. 26Quest. 3. What kinde of Wine was this?

Ans. It appeares by the speech of the Gouernour, Verse 10. whose taste wee may trust, that it was passing good: As generally the miracles of Christ were most exact and perfect, and far aboue the workes of Nature. No naturall wine comparable to this: and so no eyes so cleare, no hands, legges, or other members, so strong and comely, as those which Christ restored. Nature his seruitor may bungle sometimes, but hee the Lord of Nature doth all in print. Christs Miracles were new Creations, and therefore wee may well looke that there should be the same commendation of very good, which was at the first Creation. Gen. 1.31.

Quest. 4. Why did Christ make this wine so passing good?

Ans. To set his marke as it were vponupon it, and to prouoke all the tasters to a deeper admiration of his glory. Such is our stupiditie, wee are ready to passe by Gods worthy workes; therefore to preuent this, hee imprints some notable remarkeable qualitie in them, that may make them for euer to be remembred As in his Wine, that is his mercies, there is a speciall goodnesse and delicacie that may make our teeth to water; so in his Vinegar, that is his iudgements, there is a speciall tartnesse and sowrenesse, that may set our teeth on edge. In the good wine, for the godly, a speciall relish, in the ill, for the wicked, a speciall tang, that it may easily appeare whose finger had the tempering of the cup.

This our owne experience will testifie: In the p. 27Gunpowder-treason-traytors, some of them were hurt with powder themselues: those of the league in France, drew their swords afterwards one against another. And so strange was the iudgement against Caine, that God was said to set a marke vponupon him, Gen. 4. So in mercies to his Church and children, they hauehave had some speciall quality to commend them to the enioyers: As preferring them then when they hauehave beene despised and vniustly dealt with, as Dauid to the kingdome, and Ioseph to hi… dignitie after affliction by his brethren and strangers, Psal. 118.22.23. The stone which the builders refused, is made the head of the corner: This was the Lords doing, and it is maruellous in our eyes. In the other Wine wee are forbid by Salomon, Prou. 23. to looke vponupon it sprinkling in the glasse, but vponupon this Wine wee must. Wee must behold the sp…ciall prints of Gods mercy, which, Psal. 68.24. are called Gods goings. And Psal. 34. Come, and see, and taste how good the Lord is.

Quest. 5. Why did Christ worke this Miracle at this time, and what aymed heat?

Ans. Besides inferiour ends already touched, and other mayner ends noted afterwards, Christ might seeme in this miracle to ayme at these things.

1. To shew his goodnesse and mercy:Sixe ends of Chr…sts turning water into wine. And this was common generally to all his miracles, that they were not like Moses his, of iudgement and destruction, but of succour and reliefe. Hee once with his curse withered the Figge-tree, but therein hee shewed mercy, that hee did not chuse any man p. 28to giuegive vsus a proofe of his Iustice, as full oft he did to shew his Mercy, but a Plant. Another time he draue his enemies backward, but yet he gaue them strength to recouer, and come againe towards him. This difference of Christs and Moses his Miracles, implyes a difference that is betweene the Law and the Gospell.

2. To shew his Lordship and absolute power ouerall creatures; and therefore almost no kinde of creature which he wrought not miracles vponupon. As vponupon men, their eyes, hands, feete, whole bodies, yea, their wils and affections; as causing the owner of the Asse to be willing to let him goe to strangers demanding him: vponupon Angels, in the eiection and dispossession of Diuels: vponupon b…asts, both vponupon the earth, making the foale of an Asse, though vnbroken, to carry him; and in the sea, as in the fish, Mat. 17. vponupon the heauens, in the Sunnes eclipse at his death: vponupon the ayre, in the windes stilled: vponupon the waters, in the sea calmed: vponupon the earth, in her quaking: on her stones, in their rending: on her fruits, in the Figge-tree, and in the multiplication of the loaues, and here in the Wine. As therefore in the multiplication of the loaues, he shewed that it was hee that eueryevery yeare caused the corne to multiply in the earth, euen of one corne an hundred sometimes; so here, that it is hee that doth turne the water in the Vine into Wine, and so ouerthrowes both the Bacchus and the Ceres of the Heathen. Hee is the true God of Wine, and of Bread, and of all the rest of the Creatures.

p. 293. As in healing of bodily diseases his intent was, to declare himselfe the soules Physitian; and in feeding them with the loaues, to be the nourisher of their soules, Iohn 6. So here, in giuing them Wine, to worke naturall gladnesse, to shew himselfe the reuiuer and comforter of their soules, with the spirituall wine of the Promises, of peace of Conscience, and ioy in the holy Ghost. Thus in some sort this wine might be of the same vse to them, which the Wine in the Sacrament is to vsus; and indeede to some it was, verse 11. to the beleeuing Disciples: otherwise, it was not the gracing of the feast, nor the prouiding for the guests appetites that hee respected. In this sence wee may say as the Apostle saith; Doth God take care for Oxen? so, doth Christ take care for mens bellies and appetites? To this meditation, by this miracle, hee prouoked them; and so wrought this Miracle, as Sampson put forth his Riddle, to draw away their mindes from idle matters, and to imploy them in the consideration of his glorious power.

4. To teach vsus that hee is the Author of all earthly benefits and comforts: All which hauing lost in Adam, wee cannot recouer but in him. The wine, and all other creatures faile vsus, but in, and by Christ, wee hauehave right to them, and they serue vsus as their lawfull Lords, and not as they doe the wicked, as vsurping tyrants.

5. To shew that hee both can and will turne his Childrens Water into Wine, gall into hony, bitternesse of sorrow into sweetnesse of ioy. To the wicked that are out of Christ, their very Wine is p. 30Water, and their daintiest drinke is bitter, Is. 24.9. They shall not drinke wine with mirth, strong drinke shall be bitter to them that drinke it. But to the godly contrarily, as a little for quantitie is much, Ps. 37. so for qualitie, that which is weak & poore is made strong and hearty, as in Daniels pulse, and the hard fare of many of the godly. Thus was browne bread and water turned into manchet and wine, to the Martyres in prison: And no maruell, when the Prisons themselues were turned into Paradises, and the fires wherein they were burnt, into beds of Roses, as some of them professed. And as thus hee can sweeten all our afflictions, so those that are in marryed estate, which it seemes, this miracle, wrought at a marriage, might hauehave some reference vntounto.

6. To shew, that as the Wine was not made of Water, till all their owne wine fayled; so must we not expect Christs wine, his spirituall Comforts, as long as we giuegive our selues to carnall and earthly ones: As long as Aegypt flowre lasts, Manna is not rayned.

The fourth Poynt followes. The Notification of it, laid downe,

VERSE 9 Now when the Gouernour of the feast had tasted the water that was made wine (for hee knew not whence it was: but the seruants which drew the water, knew,) the Gouernour of the feast called the Bridegroome,

VERSE 10. And said vntounto him, All men at the beginning set forth good wine, and when men hauehave well p. 31drunke, then that which is worse: but thou hast kept backe the good wine vntill now.

The Notification of it was in this manner, and by these meanes: First, the Gouernour of the feast his ignorance whence that wine was, and the Seruants knowledge: Secondly, the effects both of his ignorance and their knowledge; of his ignorance, calling of the Bridegroome and expostulating with him for detaining the best wine till now; of the Seruants knowledge, that vponupon the hearing of these words vttered by the Gouernour, and knowing with themselues what they brought, to wit, Water, being astonied, they declare vntounto them, that they filled water, and brought nothing but water out of the water-pots: whereupon, as it is further probable, the guests for their better satisfaction, rising to see the water-pots, saw them all full of wine. For the first.

Marke the speciall prouidence of God in the ignorance of this Gouernour: For by this meanes,Doctr. God by his prouidence so ouer-rules all things, as may be most for his glory. through his admiration and expostulation, a way is made to the reuealing of the miracle; and his commendation of the wine carries the greater credit with it, for that it appeares hee commended it not in any partiall affection towards Christ, as being ignorant that Christ had any thing to doe with it: Whereby wee learne how all things are wonderfully gouerned by Gods prouidence, as may be most for his owne glory. This ignorance of the Gouernour might seeme a meere casuall thing: for hee being to looke to things, neuer stood still, but one while was in one place, another while in another, p. 32going vp and downe: and therefore some wou…d hauehave ascribed it to hap, that hee should be away then when Christ bad the seruants fill the wat…r-pots, and that hee did not eye the seruants when they drew it out of the water-pots, and brought it to him. But by this wee see how Gods prouidence did thus dispose of it purposely. This must teach vsus patiently to beare all things that befall vsus, and to be content if it seeme good to God to detaine the knowledge of some things from vsus, reuealed vntounto others. Christ here vsed the Gouernours ignorance for his glory, as well as the seruants knowledge.

For the second. His expostula…ion with the Bridegroome, for detayning the good wine till then, it is grounded vponupon the common custome then among men in their feasts: All men, that is generally, and vsually, doe first set forth good wine, and keepe the worst till the end of the banquet.

Doct. 1 Learne out of this commendable custome, the care that should be vsed in banquets, to maintaine Sobrietie;Care of Sobriety in feasts. for therefore did they towards the end giuegive them weaker wine, and more delayed with water, lest their braines might be ouercome, and their mirth might turne into madnesse.

Doct. 2 Against declin…rs.In this custome here mentioned, wee hauehave an image of the daily practise of the world, herein verefying the Prouerbe of a new Broome sweeping cleane: Their first beginnings are goodly, and glorious, but the end is not answerable. Many hot professours, and zealous in their younger yeeres, grow key-cold in their elder yeeres. Therefore p. 33Eccl. 7. The end is better then the beginning. This deceitfulnesse of men, is also in their speciall callings: Many good Magistrates at the first, as Saul, and Ministers, as Iudas, but they are best at first: afterwards comes the ill wine. Like Nebucadnezzers image, a golden head, and iron and clayie feete. This is the diuels deceit also: First comes the sweet wine of pleasures, and delights; afterwards the iudgements of God. Gods childrens, and Gods owne dealing are contrary: Grace in the Saints, at the first but a little graine of mustard-seede, growes at last to a great height: Their workes, with Thyatira, are more at the last then at the first, and like vntounto wine, they grow better with age. The Wine of the spirit, in Dauid, Moses, and Iaakob, was strongest at the last, and made them in the end of their life, poure forth diuiner sentences then euer. So God hath giuen vsus now in the latter age of the world, the better wine of the Gospell, after the more waterish of the Law: So in this life he giues vsus wine alaide with much water, but in the life to come pure wine, ioy without all sorrow.

The word [foreign] in the ninth verse, which is translated hauehave well drunke, The drunkards argument ansvvered.is layde hold on by some that louelove to lay too fast hold on the cup, as though here were something in fauour of drunkennesse.

Ans. First, hee that speakes is no authenticall Author, and perhaps his iudgement might be better in a cup of wine then in a case of Conscience. Secondly, the word signifies onelyonly a more liberall vse of the creature to mirth and honest delight: p. 34So Iosephs Brethren are said to be drunken, Gen. 42. This is plaine, Hagg. 1.6. Yee drinke, and are not drunken; so is the word; and yet the sense is not so as wee commonly take the word, for it is set downe as a iudgement of God vponupon them; now it is no iudgement of God not to be ouercome with drinke, but a mercy: And the opposite of eating cleares it, Yee eate, and hauehave not enough; so in the other part, by not being drunke, is meant, by drinking not to hauehave iust content, eyther for necessitie, or fit delight, whereas the sinne of drunkennesse is to drinke more then is fit for eyther of these two.

Neyther is it for nothing that the Scripture cals the vtmost of that whereto wee can or may lawfully goe in drinking, by the name of drunkennesse, the vice that is committed by excesse in going further.

Doctr. Lavvfull liberty vsed to the full is dangerous.It is to teach, that euen our lawfull liberty when wee vse it to the full, is in great danger of corruption, and that therefore wee ought to be so much the more wary, chusing as the Iewes in whipping of malefactors, to giuegive them one stripe lesse then they might; so to drinke one cup lesse then wee may. The heathen man said, that the first cup was for necessitie, the second for health, the third for mirth, the fourth for madnesse.

Thus much for the Notification of the Miracle.

The fift point followes. The Adioynt of priority.

VERSE 11. This beginning of Miracles did Iesus in Cana, a Towne of Galile, and shewed forth p. 35his glory: and his Disciples beleeued on him.

The meaning is not, that it was the first of those miracles hee wrought in Cana, but simply it was the first: As for the miracles he should worke during his childe-hood, they are idle fopperies: The end of miracles is to seale doctrine; but then hee taught not, and therefore wrought no miracles. A miracle without doctrine is a seale to a blanke: And if Christ before had wrought miracles, hee should hauehave beene famous enough without Iohns bearing witnesse to him.

Obiect. His disputation at twelue yeares of age, his fasting forty dayes in the Desert, were miracles; and besides these, diuers other miraculous matters were wrought about the birth of Christ.

Ans. But these were miracles rather wrought vponupon Christ, then by Christ, and of thi… nature seemes his Fast to be; his man-hood being rather a patient then an agent, and miraculously vpheld by the God-head without food: Besides, that miracle was not publique and in the eyes of others, so that it might declare his glory to them. Againe, by miracles here are meant certaine outward workes apparant to the senses, wherein the order of Nature is altered. Now though his disputation, and so in the former Chapter, his telling of Nathanael where hee was, were strange and miraculous, yet not such kinde of miracles as these. And besides, that to Nathanael was more priuate, and not solemne enough, as this here was before so many.

p. 36The sixt point is, The effect of the Miracle: And that was two-fold.

Why Christ prayed at the raising of Lazarus, rather then in other miracles.1. He shewed thereby his owne glory, verse 11. He shewed his glory, that is, his God-head: for others though they wrought miracles, yet they did it by his power, and therefore called vponupon him for help: as wee see in the Apostles. Christ wrought miracles by his owne power, and therefore vsually called not vponupon God in his Miracles, vnlesse in the raising of Lazarus; and there hee did it for speciall reason: First, by way of figure, to shew how difficultly sinners that hauehave lyen long in the graue of sinne, are raised vp to newnesse of life: and therefore no such adoe in the raising of the maide, and the young man not buryed. Secondly, hee did it for examples sake, Iohn 11.42. I know that thou hearest mee alwayes, but because of the people that stand by, I said it, that they may beleeue that thou hast sent mee. And these prayers are actions of Christ in regard of his man-hood, which is but the instrument of the God-head, in working the Miracle, and which may therefore desire the liuely declaration of the God-heads presence. As for his prayer in the miracle of the multiplication of the loaues, it was for the blessing of God vponupon that they should eate, not for the multiplication. And if in some miracles hee called vponupon God, it was to shew that as Mediator hee was inferiour to the Father; as in other and greater miracles hee did not call on him, to shew that as hee was God, hee was equall with him. And therefore hence, Luke 6. vertue is said to hauehave gone out of Christ, in working of miracles. p. 37Further, by the doctrine which Christ taught, and confirmed with miracles, it appeared, that by his miracles hee shewed himselfe to be God: for if he had lyed, in saying hee was God, such miracles as none but God can worke, should not hauehave confirmed his doctrine, but hauehave confuted it rather, in the ouerthrow of his person.

Obiect. Iohn 14.12.Iohn 14.12. expounded.John 14:12 Hee that beleeueth in me, shall doe the same things that I, and greater.

Ans. Greater in regard of the matter, as conuerting three thousand at one Sermon, which Christ did not: So Peters healing with his shadow, greater in regard of the outward shew of the worke, then Christs healing with the hemme of his garment. But now the manner is all, and so they are lesse then Christs; for first, they did it not in their owne names; and secondly, they did not, as Christ, preach any such doctrine, that they were Gods.

The end of true miracles is, to glorifie God. The Doct. 1 Popish ones therefore are but diuellish collusions,1. End of Miracles. which tend to obscure Christ, and to glorifie Saints, so that now Christ cannot be knowne among the Saints, as among themselues it hath beene said. Maldonate himselfe wisheth vsus to suspect many of their miracles reported in their bookes, as being done without any iust cause, to procure foolish glory rather to the doer, then any glory to Christ.

This which Christ makes the end of his miracle, Doct. 2 must wee make the highest end of all things,Gods glory the end of all our actions. 1 Cor. 10.31. we may not doe ought for our owne glory, as Christ did for his: for hee was God, and p. 38God should deny himselfe, if hee should not in all things seeke his owne glory: But wee are poore creatures, depending vponupon God, and because wee are of him, therefore also for him, Rom. 11.36. For of him, and through him, and for him are all things. As in a circle, where the beginning was, there is the end; so God who is our Alpha, must be our Omega to. As wee had our beginning from him, so wee must returne backe to him, and end in him, as the Riuers that come out of the Sea returne thither againe.

2. The second effect is, And his Disciples beleeued on him, Verse 11. Those Disciples were mentioned Chap. 1.

Doctr. A second end of Miracles.Another end of miracles is, to confirme the truth of the Gospell, and so to worke faith, Iohn 10.38. Beleeue the workes, and Iohn 5.36. The workes that I doe beare witnesse of me. As the Kings seale makes vsus beleeue that that which is written in the Letter is his minde, so are miracles set to the Gospell, as Gods seales. This meetes with Popish miracles againe, which are to corrupt the Gospell, and to draw vsus from Christ to Idols. In the dissensions among themselues, as about the conception of the Virgin, there were miracles and reuelations pleaded on both sides.

Quest. How is it that Miracles now are ceased in the Church?

Why Miracles are ceased.Ans. Because their speciall vse was at the first, when the new, and neuer heard-of mysterie of the Gospell was preached to the world, wholy auerse from it, to prouoke their attention, and make them p. 39willing to giuegive eare to that doctrine that had such strange attendants: Otherwise they would neuer hauehave heeded it. The principall vse of Miracles was for vnbeleeuers, 1 Cor. 14.22. Strange tongues are for a signe, not to them that beleeue, but to them that beleeue not: But now the Gospell being planted, and generally beleeued, there is no such vse. Besides that, these seales of Miracles which God set to the Gospell at first, still remaine in their print. Wee hauehave the vse of the first miracles: and it is better to beleeue without miracles, as it is to swimme without bladders, or to goe without crutches.

Quest. 2. These Disciples are said to beleeue before, how then are they said to beleeue?

Ans. First, because their faith was lifted vp to an higher degree, so that in comparison their former faith was no faith: Secondly, in regard of a fresh and new act of their faith. Their small faith they had before, being as it were a sleepe, was awakened and quickned by this Miracle. As a man that hauing gone stands still, when he goes againe may be said to beginne to goe. Where we learne:

That where true grace is, there is a proceeding;Doct. True grace hath its proceedings. though it be but weake, and can scarse creepe, yet when God puts vnderunder it his stilts, his crutches, it will take the aduantage of them, and will be going: Examine we therfore our faith by this; If it be more liuely, after more liuely and effectuall meanes, as here this their faith after the Miracle. As wee see how after some plentifull showre the grasse sprouts forth lustily, that before was very short. 1 Ioh. 5.13. These things hauehave I written to you that beleeue, that ye p. 40may beleeue, namely, more strongly: So here did Christ worke this Miracle before his beleeuing Disciples, that they might beleeue. So should it be with Christians, after a good Sermon, after some speciall worke of Gods mercy or iustice, to gather strength. A poore horse that goes slowly, yet when well baited and refreshed, will goe freshly, and then we say, Now he goes, as if he went not before: So a dead fire, when quickned with the bellowes, will cast forth a greater hear, & then we say, Now it burnes, and yet it burnt before. A christian must not be discouraged if he finde some dulnes, & deadnes, & weaknes in his faith, so be it when God comes with his baite, with his bellowes, with his showres, he feele spirit & quickning. But then is the discouragement, when our faith sleeping, cannot be awakened with those blessed means God vseth.

Doct. 3 OnelyOnly of the Disciples it is here said, that they beleeued vponupon the sight of this Miracle:OnelyOnly the Elect profit and prosper by the meanes. Did not others besides see the Miracle? Yes, but God gaue them not an heart to beleeue, as Moses obserues in the Israelites, Deut. 29.4. only the elect of God profit & prosper by the meanes; by his word, Act. 13.48. by his mercies, Is. 26.10. by his iudgements. Is. 26.9.Is. 26.9. interpreted.Isa 26:9 Those Inhabitants there mentioned are the elect, for they onelyonly are the true inhabitants of the world; the wicked are vsurpers. This is comfort to Ministers, when their labours take not, 2 Cor. 4.3. If our Gospell be hid, it is hid to them that be lost.

Hitherto of the Miracle of turning Water into Wine, the first part of the Chapter.

The second part followes.