John 2

AND the third day there was a marriage in Cana of Galilee Whether it was the third day after that our Saviour had left the Province of Iudea, or the third day after Philip came to him, or after Peter, or Nathan el came to him, is hardly worth the disputing; if it be to be interpreted with relation to v. 43. of the former Chapter, (which speaks of the day following) it must be, the third day after Simon came to Christ, there happened to be a marriage in Cana of Galilee. Some reckon three Cities of this name; one in the lot of Manasses, another in the lot of Ephraim, another in the lo of Assur. This Cana is concluded by most Interpreters, to be the same mentioned, Ios. 19.28. which was in the Tribe of Assur. which was in Galilee; some others say, it was another Cana, near to Capernaum., and the mother of Jesus was there At this Wedding-feast was the Virgin Mary, our Lords Mother; and 'tis probable, that the persons for whose Marriage the Feast was Solemnized, were some of the Virgins Kindred, or near Relations. Some think from the Virgins taking notice of the want of Wine, that it was a family where she had either a constant charge, or the charge for that day..

And both Jesus was called, and his disciples, to the marriage Whether only the five Disciples mentioned in the former Chapter, or some others also, the Scripture does not say. Christ and his Disciples being at this Marriage-feast, both lets us know, that feasting at such a time is proper, and that the most severe Religious persons may lawfully be present at such meetings, only they are obliged to keep to rules of Frugality, Modesty, and Sobriety, to a breach of which possibly such meetings may give more temptations..

And when they wanted wine The word, may as well be translated, coming short, or behind, as wanting; and so some think it is to be understood; but, the mother of Jesus says unto him. They have no wine Mary tells Jesus, they had no Wine; they either had none, or she discerned it came short; they had not enough. It lets us know the Frugality of him who made the Feast. But whether Mary told her Son of it, in expectation that he should supply it by a Miracle, or that he should entertain the Company with some Pious discourse, while the want should be supplied, is not so easie to determine; that which seems to oppose the first, (and most generally received) opinion, is, That this was the first Miracle he wrought, which we have upon record; nor had our Saviour by any words given her hope to see any miraculous Operations from him; for tho some say, he had, from the last verse of the former Chapter; yet the words can hardly be strained to such a sense; nor does it appear that Mary was in Iudea to hear them. But yet it seems probable, she had some such Expectation, both from our Saviours answer, v. 5. and from her saying to the Servants, v. 4. Whatsoever he says unto you, do it; and tho Christ had as yet done no publick miracle; yet what the Virgin might have seen of him in thirty years time, while he lived at home with her, we cannot tell..

Jesus says unto her, Woman That it was ordinary with the Iews, speaking to Women, to call them by the name of their Sex, is plain from Matth. 15.28. Luke 13.11, 12. and 22.57. Ioh. 4.11, 12. But that speaking to their Relations, they were wont to own their Relation in their Compellation, sometimes is also evident, from 1 King. 2.20. Ask on, my Mother. So as our Saviours here calling the blessed Virgin, Woman, not Mother, is agreed by most, to signifie to her, that in this thing he did not own her as his Mother, and so clothed with an authority to command him. And indeed so much, What have I to do with thee the next words signifie, which is a form of Speech that both signifies some displeasure for her unseasonable interrupting him, and also that she had no right nor authority upon him in this thing. See the use of the same Phrase, Iudg. 11.12. 2 Sam. 16.10. Ezra 4.3. Matth. 8.29. and 27.19. None was more obedient and respective to his Parents, than our Saviour, Luk. 2.51. therein fulfilling the Will of God, Ier. 35.13, 14. but in the business of his calling, he regarded them not, Matth. 12.48. Luk. 2.49. and has thereby taught us our Duty, to refer our Obedience to our heavenly Father, before our Obedience to any earthly Relation, Mat. 10.35. Luk. 14.26. He has also hereby taught us, that the blessed Virgin is not to be preferred before her Son, (as the Papists do.)? mine hour is not yet come Besides this, our Lord giveth another reason for his not present hearkning to his Mother; either, because the time was not yet come to work miracles publickly; or to show her, that she was not to prescribe the time to him when he should work miraculously; thereby also showing us, that for things in this Life, we are to submit our desires to the Divine will; and to wait Gods leisure; yet by this expression he also gives her some hopes, that he would in his own time supply this want..

His mother says unto the servants, Whatsoever he says unto you, do it She plainly by these words, declareth her confidence, that Christ (notwithstanding the Repulse he gave her) would supply this want; and therefore taking no notice of Christs reprehension of her, she orders the Servants to be absolutely Obedient to him, doing, without disputing, whatsoever he bid them; and indeed such is the Obedience which we all owe to God and Jesus Christ..

And there were set there six water-pots of stone The Iews were wont in their Dining rooms, to have Water-pots standing; whether one for every guest, (upon which account some think here were six) does not appear. after the manner of the purifying of the Jews, containing two or three firkins a piece For, the content of these Vessels, it is uncertain; the reason is, because the Jewish measures, both for things dry and liquid, are much unknown to us, most Countreys varying in their measures. According to our measures, these Vessels should contain three Hogsheads, or near it; but it is not probable that so great Vessels of Stone should stand in a room; the end of their standing there, was for the people to wash in, before they did eat, Matth. 15.2. Mar. 7.3. and to wash their Vessels in, v. 4. We are certain of the number of the Vessels, but not of the content of them. Some say, they held so much Water, as being turned into Wine, was enough for 150. Persons; but we can make no certain Judgment of it..

Jesus says unto them, Fill the water-pots with water Either the Water was defiled by some Persons washing in it, or else the Vessels were not full. Our Lord commands them to be filled, the Water-pots, not Wine vessels, with Water, Water; he commands them all to be filled by the Servants, who could attest the miracle, that there was nothing in the Vessels but pure Water. Here was no new Creature to be produced; he does not therefore command the production of Wine out of nothing; but only the transformation of a Creature already existent, into a Creature of another kind. The Servants dispute not his commands, nor ask any reason of his command, but yeild that ready and absolute Obedience which we all of us owe to Divine Precepts. They fill them, and so full, that they could hold no more.. And they filled them up to the brim m.

And he says unto them, Draw out now, and bear unto the governour of the feast The Iews had one who was to order the affairs of their Feast, and who is upon that account called the Master, or Governour of it; to whom our Saviour directs, that some of this newly-made Wine should be carried; either that they might not suspect it was by some art provided by him, or because he was of the best Judgment in those affairs.. And they bare it The Servants yield the same ready Obedience to his commands, which they had before yielded..

When the ruler of the fearst had tasted the water that was made wine Our Saviours action, by which he turned the Water into Wine, being not obvious to the senses of any; but only the secret motion of his Will, willing the thing to be, is not recorded, only the effect, and the consequents of it are. The Papists would from hence argue, that the Bread in the Sacrament, may be called Bread, tho it be transubstantiated, as the Water here is called Water, tho it were turned into Wine; but it must be observed, that it is not here called Water, without the addition of that was made Wine; we have no such addition in the Gospel, where the Sacramental Bread is called Bread; it is not said, the Bread which now is turned into the flesh of Christ; nor does the Scripture any where, (as here) attest any such Transubstantiation., and knew not whence it was, but the servants which drew the water, knew The Governour of the Feast had a Cup of Wine presented to him, but knew not whence it came, only the Servants, who by Christs command first filled the Vessels, and drew out this Cup full, they knew.; the governour of the feast called the bridegroom,

And says unto him, Every man at the beginning does set forth good wine The Governour calls the Bridegroom (at whose cost the Provision for the Feast was to be provided) and mindeth him, that he seemed to have done contrary to the common practice of such as made Feasts; for they used to bring forth their best Wine first, when mens Pallates were quickest, and least adulterated; and worse; and when men have well drunk after that they had drank well; so the word signifies, (as appears by the Septuagints Translation of the Hebrew word so signifying, Gen. 43.34. Hag. 1.6. Not only mens distempering themselves with Wine, (which it also sometimes signifieth), and this speaketh our Translation of it, 1 Cor. 11.21. are drunken, Something hard, the word not necessarily nor always so signifieth; and they must be very uncharitable to the Primitive Church of Corinth, who can think, that it would permit persons actually drunken to the Lords table. But the custom, it seems, was, if they had any Wine worse than other, to bring it out to their Guests after that the edg of their Pallates was a little blunted with the tast of better., then that which is worse: but thou hast kept the good wine until now Now this Bridegroom, as the Governour of the Feast (who knew nothing of the Miracle) thought, had kept his briskest and most generous Wine to the last, thereby giving a great Approbation of the Miracle, not only owning it to be true Win, but much better than they had had before at the Feast..

This beginning of miracles did Jesus in Cana of Galilee The sense is not, That this was the first Miracle which Christ wrought in Cana of Galilee; but this was the first Miracle which Christ wrought after he was entred upon the publick Ministry, and it was wrought in that Cana, which is within the confines of Galilee, either in the lot of Zebulon or Asher; yet there are some, who would not have it the first Miracle which Christ wrought, but the first which he wrought in that place, but there is no reason for such an Interpretation; for then there had been no reason for the following words, for Christ did not manifest his glory there only; tho some object those wonderful, or miraculous things, happening at our Saviours Birth, of which we read, Matth. 2.9. Luk. 2.11. Yet as some distinguish betwixt mira and miracula; so others give a more plain and satisfactory answer, telling us those were miraculous Operations, more proper to the Father and the Spirit; thereby attesting the Deity of Christ, than to Christ considered as God-man. This was the first of those miraculous Operations which were wrought by Christ Jesus as God-man, by which, and manifested forth his glory he manifested his Glory, the Glory mentioned, chap. 1.14. as of the only begotten of the father; his Divine Majesty and Power.: and his disciples believed on him And his Disciples, who before believed on him, Ioh. 1.41, 42. now more firmly believed on him, Ioh. 14.1. as Mediator. In Scripture that is often said to be, which does not commence, but increase from that time and occasion..

¶ After this he went down to Capernaum Capernaum was a City lifted up to Heaven, for mercies of all sorts, which Christ foretold, Matth. 11.23. should be brought down to Hell for their contempt of his Doctrine and Miracles. It was in the Tribe of Napthali, whose Lot was contiguous to Zebulon, and lay on the North-East of it, a place where Christ afterwards Preached much, and wrought many miracles, Matth. 8.13, 14. and 9.18. Mar. 2.1. and 5.22. a place brought so low in Hieroms time, that it scarce consisted of seven poor Cottages of Fishermen., he, and his mother, and his brethren Thither at this time went Christ and his Mother, and his brethren; (by which term the Scripture often expresseth any near Kinsmen) and his Disciples; whether only the five mentioned in the former Chapter, or others also, is not said:, and his disciples: and they continued there not many days But they did not at that time stay long there, probably because the Passover time (when they were to be at Hierusalem), was so nigh, as would not admit any long stay before they began their Journey; and it is likely, that the company mentioned here, to be with Christ at Capernaum, did also design to go along with him to the Passover, of which we next read.:

¶ And the Jews passover was at hand: and Jesus went up to Hierusalem Concerning the Jewish Passover, we have once and again spoken in our Notes on the other Evangelists; the Institution of it, was Exod. 12. It was to be solemnized yearly in the place which the Lord should choose, according to the Law, Deut. 16.6. Christ, tho he was not naturally subject to the Law, yet to fulfil all Righteousness, and to Redeem his people from the Curse of the Law, Gal. 4.5. kept the passover yearly, taking also advantage from the conflux of the people to Hierusalem at that time, to make himself and his Doctrine more known. None of the other Evangelists make mention of more than one Passover betwixt the time of Christs Baptism and Death: Iohn plainly mentions three, one here, another in chap. 6.4. The last, chap. 18.39. and some think, that he mentioneth another, tho more obscurely, chap. 5.1. Our Lord was at them all.,

And found in the temple those that sold oxen, and sheep, and doves Matth. 21.12. Luk. 19.45. Is a peice of History so like this, that some have questioned whether it mentioneth not the same individual matter of fact; but it is apparent that it does not. 1. Because St. Iohn mentioneth it as done three years before it, at the first Passover; all the other Evangelists mention what they report, as done at the fourth Passover. 2. The circumstances of the Narrative make it appear. 1. Iohn mentions only the Ejection of the Sellers, all the other mention the Ejection both of the Buyers and Sellers. 2. Here, he only says, they had made his Fathers house a Place of Merchandise. The others say, that whereas it was written, it should be called an House of Prayer, hey had made it a Den of Thieves. 3. Here he only bids them that sold Doves, take their goods away. The others say, he overturned the Seats of them that sold Doves; so as our Saviour plainly appeareth to have done this twice at his first Passover, and at the last. For the more full Explication of the parts of this History; see our Notes on Matth. 21.12. Luk. 19.14. Mark 11.15. The reason of their bringing Oxen, and Sheep, and Doves, into the Temple, was to supply those that came a far off, and could not bring their Sacrifices with them, with such Sacrifices as the Law required in several cases., and the changers of money sitting The money-Changers were there, to change the peoples money into half-Shekels; every one being obliged to Offer his half Shekel, Exod. 30. v. 13. Our Saviour did not condemn this course of accommodating of people; but blameth the covetousness of the Priests, who for their private lucre had made the Temple their Market-place when as there was room enough elsewhere..

And when he had made a scourge of small cords It concerns not us to inquire, where our Saviour had the small cords, of which he made his Whip; there were doubtless, Cords enough at hand, taken off from Beasts brought thither, (tho he was himself in no Franciscan habit (as the Papists idly dream.), he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers money But herein was the mighty Power of God seen, that Christ, a single, private, obscure Person, should without any more noise or opposition, drive out the multitude of these Hucksters, and overturn their Tables. Nor I think (after the consideration of this circumstance need we enquire, By what authority he did this? It was prophecied of him M l 3.1. That he should come to his temple; and v. 3. Should sit as a refiner, and purifier of silver: and purifie the sons of Levi, and purge them as gold and silver. Christ here according to that Prophecy, cometh to his Temple, and begins to purge it., and overthrew the tables But herein was the mighty Power of God seen, that Christ, a single, private, obscure Person, should without any more noise or opposition, drive out the multitude of these Hucksters, and overturn their Tables. Nor I think (after the consideration of this circumstance need we enquire, By what authority he did this? It was prophecied of him, M l 3.1. That he should come to his temple; and v. 3. Should sit as a refiner, and purifier of silver: and purifie the sons of Levi, and purge them as gold and silver. Christ here according to that Prophecy, cometh to his Temple, and begins to purge it..

And said unto them that sold doves. Take these things hence: make not my Fathers house an house of merchandise At this his first coming, he gives them that sold Doves a liberty to take their goods away; but at the last coming, Matth. 21.12. it is said, he overturned their seats. Those that think this president sufficient to vindicate private Persons tumultuous pulling down Images, seem not to consider, that Christ was no private Person (tho so esteemed) and did what he did as Lord of his house: Those who urge it, as inferring Magistrates and Superiors duty in this case; urge it well; for it may well be from hence concluded, That it is the Will of Christ, that places set a part for publick Worship, should neither wickedly be made Dens of Thieves, nor yet indecently made places for men to buy and sell in; tho we can ascribe no such holiness to any place, as to the Temple, which had not only a particlar Dedication, but was built by Gods order, his acceptation of it declared, and had peculiar Promises annexed to it; besides its Prefiguration of Christ (of which we shall speak more afterwad); yet even nature it self teacheth, That there is a decent reverence and respect due to such places. This Action of Christs, also, before he had published the Doctrine of the Gospel, instructs us, That those who have authority, are not always to refrain from removing instruments of Superstition and Idolatry, or gross and indecent Corruptions; until people be first by the preaching of the true Doctrine persuaded, willingly to part with them. But if this were to make Gods house a place of Merchandise for men, there to sell Oxen, and Sheep, and Doves, and keep Shops for Changing money: What do Papists make such houses, by their showing their Relicks and Images to people, thereby to get money for their Priests; and for selling Pardons, Indulgences? &c. Never were Gods Houses to that degree made places of Merchandises, and Dens of Thieves, if every one that cheateth for his profit be (as he is) a Theif..

And his disciples remembred that it was written, The zeal of thine house has eaten me up The Disciples, as well as the rest of the people there present, could not but be astonished at this so strange a thing, to see a single Person, and he in no repute but as a private Person, to make a Whip, and with authority drive the Buyers and Sellers out of the Temple, and no body to oppose him; but they remembred the words of David, Psal. 69.9. Some think that Iohn here reports what they did after Christs Resurrection; and indeed, who so considereth the following part of the Gospel History, would think that it were so; for they did not seem so early to have had a persuasion of Christs Divine nature, nor that he was the Messiah. Or if they at this time remembred it, and apprehended that Christ was the Son of David, the Impression seems to have worn off. It is a greater Question, whether Psal. 69. (from whence this quotation is,) is to be understood of Christ, properly and literally? Or merely as the Antitype to David, of whom that Psalm is literally to be understood. Some of the Lutheranes think that Psalm primarily concerned Christ. Mr. Calvin, and others, think it only concerned Christ as David's antitype: The former for their Opinion, take notice of the frequent Quotation of it in the New Testament, Matth. 27.48. Ioh. 19.28. Acts 1.20. Rom. 15.3. The other urge, that there are some things in that Psalm which cannot agree to Christ. The matter is not much; Zeal is nothing but a warmth of Love and Anger. It is good to be Zealous; yea, swallowed up with Zeal in a good cause; but men must take heed of the pharisaical Zeal, not according to Knowledg; Christ was zealous, but the cause was good..

¶ Then answered the Jews Which of the Iews, whether some of the Magistrates, or the Priests, (who were more specially concerned for their profit) or the common people, or all together, is not said. They undertake not to justifie their fact, nor could they deny it, but they ask him what sign he could show them, to justifie his Divine Authority. For this seemeth to have been their principle, That let Corruptions and Abuses in a Church be never so great, yet they were not to be reformed, but either by the ordinary Authority of the Magistrate, or by an extraordinary Authority from God. Such an extraordinary Authority they would acknowledg in Prophets, but they expected that those who pretented to such an extraordinary Divine Mission, should be able to confirm that Mission by some miraculous Operations, (as Moses did, Exod. 4.30.) They had had no Prophets now for 400 years amongst them; the Iews required therefore a sign, 1 Cor. 1.22 The Papists were at the same point with the first Reformers; but they mistook; for they brought no new Doctrine; but still cried, to the Law, and to the Testimony; and where the true Doctrine and Sacraments are upheld, there is a true Church, which has power to call and send out Preachers., and said unto him, What sign shewest thou unto us, seeing that thou doest these things l?

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up Our Saviour refuseth to give them any sign, but that of his Resurrection the third day from the Dead. This was the sign to which he afterwards referreth the Pharisees, Matth. 12.39. Luk. 11.29. Our Saviours words must not be understood, as commanding or licensing them to destroy him; but as foretelling what they would do. It is in Scripture, very ordinary to use the Imperative mood for the Future tense of the Indicative, see Gen. 42.18. Deut. 32.50. Isa. 8.9, 10. and 54. 1. Ioh. 13.27. Destroy, is as much as, I know you will destroy, or if you do destroy this Temple, I will build it up in three days. The Resurrection of Christ from the dead, is ordinarily in Scripture attributed to the Father; but here Christ says he would do it, and the Spirit by whom he is said to have been quickned, equally proceedeth both from the Father and his Son. Nor is this the only Text, where it is attributed to Christ, see chap. 20.17, 18. It was the work of the Trinity, out of it self, and so the work of all the three Persons. These words were three years after this made a great charge against Christ, Matth. 26.61. but they reported them thus: This fellow said, I am able to destroy the temple of God, and to build it in three days. He said only, the Temple, meaning his Body..

Then said the Jews, Forty and six years was this temple in building The Iews understood his words of that material Temple in which they at this time were, which the best Interpreters think was the Temple builded by Ezra and Zerobabel: but how to make it out, that it was 46 years building, they were not well agreed. Some say, Cyrus reigned 30. Cambyses 8. Darius 6. These added together make 44. Others say that the Magi reigned more, 2. years. Some reckon to Cyrus 31. to his Son Cambyses 9. Darius 6. Others say that the years wherein the building was hindred, during Artaxerxes time, Ezra 4.21. added to the 2. year of Darius, v. 24. in whose 6th year it was finished; are reckoned together., and wilt thou rear it up in three days The Iews thought it strange that our Saviour should undertake in three days, to rear a building which had cost their Forefathers so many years.?

But he spake of the temple of his body But alas, our Saviour spake not of their material Temple, but of the Temple of his Body, which yet was proper speaking; for if the Apostle calleth our Bodies the Temple of God, as he does, 1 Cor. 3.16. and 6.19. 2 Cor. 6.16. It much more may be said so of the Body of Christ; for as God dwelt in the Temple, and there revealed his Will, and would be there Worshipped; how properly must the Notion of the Temple agree to Christ, in whom the fulness of the Godhead dwelt bodily? Col. 2.9. who revealeth his Fathers nature and will to men, Matth. 11.27. and in whom all must worship him? So as the Temple at H erusalem was every way a most Illustrious Type of Christ, and Christ might well, speaking concerning his Body, say, destroy this Temple; and thus Christ (would these blind Iews have seen it) drew off the Iews from glorying in their Temple, Ier. 7.4. and from the Temple, which was but a Type, (as the Tabernacle was before, Acts 7.47. Heb. 9.23, 24.) to himself, prefigurated by those houses, Heb. 9.11. Nor does he think fit as this time to speak more plainly; for as he knew, that the perverse Iews, in seeing, would not see, nor bear any such Doctrine; so he also knew, that his better Disciples were as yet weak in Faith; and none putteth new Wine into old Bottles..

When therefore he was risen from the dead, his disciples remembred that he had said this unto them Even Christs own Disciples at the first rather admired, than prefectly understood their Lord. It is said of Christ, Luke 24.45. a little before his Ascension into Heaven, Then opened he their understanding, that they might understand the Scripture. The Disciples did not distinctly understand many things, till after Christs Resurrection from the Dead, when they saw the things accomplished; and when Christ further opened their eyes, which was also further done, when the Holy Ghost came upon them in the days of Pentecost. Thus we hear for the time to come; and the Seed which lieth a long time under the Clods, at last springeth up through the Influence of Heaven upon it.: and they believed the scripture, and the word which Jesus had said The Disciples then more clearly and more firmly believed the Scriptures, and were able to make a clearer Application and Interpretation of them. By the Scriptures here, are meant the Scriptures of the Old Testament; to which is added, and the words of Iesus. Christs word gave them a clearer insight into the Scriptures of the Old Testament, and the harmony of the writings of the Old Testament, with Christs words under the New Testament, confirmed the Disciples Faith in both..

¶ Now when he was at Jerusalem at the passover, in the feast day, many believed in his Name To believe in Christs name, and to believe in Christ himself, are one and the same thing; as it is the same to call upon God, and to call upon the Name of God: so Acts 3.16. The meaning is, that they believed the things which were published concerning his Person and Office, yet the Periphrasis, Believing in his name, is not vain; but declareth a mutual relation betwixt God and the Word, by the Preaching of which he maketh himself known to the World. True faith cometh by hearing, and hearing by the Word of God. I think it is to no purpose disputed here by some, Whether the Faith here mentioned was true Faith, yea or no. It appeareth by what followeth, that it was not true justifying Faith; but it was true in its kind. To make up true justifying saving Faith, which the Apostle calls the Faith of Gods elect, three things are required, 1. A knowledg of the Proposition of the Word revealing Christ; this is acquired by Reading, Hearing, Meditation, &c. 2. The second i Assent, which is the act of the understanding, agreeing in the truth of the word revealed, when such an Assent is given to a Proposition, if merely upon the Divine Revelation of it; this is Faith, a true Faith in its kind. 3. Upon this now (in those who savingly believe), the Will closeth with Christ as an adequate object; for it receiveth him, accepteth him, relies on him as its Saviour, and moveth by the Affections, to Love, Desire, Hope, Rejoyce in him; and commandeth the outward man into an Obedience to his Law. Now it is very possible, that through a common Influence of the Holy Spirit of God, men upon the hearing of the Word; especially, having the advantage of seeing miraculous Operations confirming the Word, may give a true Assent to the Proposition of the Word, as a Proposition of Truth, and yet may never receive Christ as their Saviour, close with him, trust in him, desire, love, or obey him; this was the case of these Persons (many at least of them.), when they saw the miracles which he did They believed, seeing the miracles which Christ did; they wanted a due knowledg of Christ founded in the Word; neither had they any certain, steady, fixed Assent, founded in the discerning the Truth of the Proposition; their Assent was sudden, founded only upon the Miracles they saw wrought, so as tho they might have some confidence in him, as a famous Person, and some great Prince, from whom they might expect some earthly good; yet this was all, which was far enough from true saving Faith..

But Jesus did not commit himself unto them Christ did not take all these seeming Believers into his Bosom, nor call them after him, nor maintained any familiar fellowship and communion with them; but made hast again into Galilee, till his time was come, knowing that in so publick a place of danger, they were not to be trusted;, because he knew all men for being God blessed for ever, he had knowledg of the hearts of all men,.

And needed not that any should testifie of man And needed not any information concerning the Principles and Humours of all Men; for he perfectly knew men, not only from their more external Acts and Behaviours, (as we know them); but he knew what was in them, searching the hearts, and trying the reins, which is the property of God alone, 1 Kings 8.39. Psal. 33.15. Here what we formerly observed, is again observable; that oft times in holy writ, for the further Confirmation of a Proposition, to an universal Affirmative is added, a contrary Negative. Here ariseth a question, agitated betwixt the Lutherans and the Calvinists, Whether Christ as man knew all things, and what is in the heart of man; they affirm it, because of the personal Vnion of the Divine and Humane Nature in Christ. We say, that altho there be such a personal Union, yet the properties of each nature remain distinct; upon which account Christ denyeth that he, as the Son of Man, knew the day and hour of the end of the World. Besides, by the same reason, that Omniscience belongeth to the Humane Nature of Christ; Omnipotence, Infiniteness, and Omnipresence also must; which last indeed they affirm, seeing that without it, they were not able to defend their Doctrine of Consubstantiation, or the presence of the Body and Blood of Christ, wherever the Sacrament of his Supper is Administred; but this being a matter Polemical, we shall not here discourse it. Those who would be satisfied as to what is said on either side, may find enough in Gerard, Hunnius, and Farnovius, on the Lutheran side; and in Zanchius, and others, on the Calvinists side; Zanchius de natura & Attributis Dei; lib 3. cap. 2. qu. 16. for he knew what was in many y.