The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

§ And the mother of Jesus was there.

His Father Joseph, it is like, was now dead, for there is no mention of him any more in the Gospel; and when Christ dyed, then it is apparent that Mary was a widdow, for he commendeth her to his Disciple John, and he taketh her to his own house, Joh. 19. 26. &c.

Now Mary had very near kindred in this town of Cana, namely, Mary the wife of Alpheas, or Cleopas, and all that family by that relation. For 1. Mary the wife of Cleopas is called her sister, Joh. 19. 25. and that same Mary is called the mother of James and Jo∣ses, Matth. 27. 56. which were undoubtedly the sons of Alpheus, Mark 3. 18. So that Alpheus and Cleopas were but one and the same name, and Mary his wife was very near al∣lyed to the Virgin Mary. 2. Alpheus and his family lived in Cana, as may be collected by this, that one of his sons, namely, Simon, is called a Canaanite, to distinguish him from Simon Peter, Mark 3. 18. & 6. 3. And he is called a Canaanite, as meaning and importing that he was a man of Cana.

That this marriage therefore was in Alpheus his house, may be supposed upon this; That 1. Mary and Jesus their near kindred are invited, and all Jesus Disciples for his sake. 2. That Mary the mother of Jesus is so carefull about the wine, lest the feast should be spoiled, and the Bridegroom and his family should be disgraced by it. And 3. in that the Evangelist presently after the story of this feast, speaketh of brethren of Jesus, that is, his kinsmen, that went with him to Capernaum, ver. 12. whereas he had no kinsmen in his company before this feast at all: Now these kinsmen or brethren were James, and Judas, and Simon, and Joses, Mark 6. 3.

Ver. 3. The mother of Iesus saith unto him, They have no wine.

As it is apparent by the very frame of these words, that the Virgin looked after a mi∣racle; so it is something strange, upon what ground she doth expect it. Had she seen any miracle done by him heretofore? Some conceive she had; as that, in the poor and indigent estate of Joseph, he had sometimes supplyed necessaries by miracle when he lived there as a private man: but this hath not such certainty in it self, or ground in Scripture, as to be a sufficient resolution that this was the ground upon which his mother now de∣sires a miracle. But this is undoubted, that she knew him to be the Messias, and the Son of God; this she had had so many evidences and assurances of, that that was past all de∣nial with her, and it may be that was it that she built upon, when she proposeth to him, to povide wine in a miraculous way. It is true, no question, that her eye was upon

that, and upon that power that was lodged in his being the Son of God, as knowing that he was able to do such a thing if it pleased him; but what warrant had she to urge the acting of that power, since for ought we find, she had never seen him do any miracle be∣fore; nay, where, or whence had she intimation of his doing any miracle at all? Yes, she had intimation of such a thing, and of such a thing to be begun ere long, from those words of Christ spoken but the day before: From henceforth ye shall see the Heavens opened, and the Angels of God ascending and descending upon the Son of man. From those very words I conceive she took the rise of her demanding a miracle from her son. For in them he had plainly told his Disciples then present with him, (and there is very good ground to suppose her then to be in the company too) that they should see, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from that time, some divine and heavenly manifestation of him, though he were the Son of man, yet to be the Son of God; and that now he would begin to shew himself in his actings and working of wonders, agreeable and suitable to one that had Heaven and Angels at his will and attendance: Upon this it is that she builds her request and propo∣sal at this time, and her words are words of faith, for she believeth what Christ had spoken, and therefore she speaketh; and although she receiveth some check in Christs answer to her, for her going about to limit and determine the hic & nunc of those his miraculous actions, yet was the proposal it self a fruit of her faith, and Christ seeth so much in her, and re∣fuseth her not.

Ver. 4. Woman what have I to do with thee?

There is exceeding much ado among the Romish party, to mince and to qualifie these words, that they may not be a reprehension; for they cannot endure that any one should think, that the Virgin Mary ever did any thing worthy of reproof. The Rhemists gloss upon the words, shall serve to shew their industry in this matter, to spare the alledging of more, which might be done exceeding abundantly, and (when all is alledged) but to little satisfaction. Christ then may mean here, say they, What is that woman to me and thee being but strangers, that they want wine; as some intepret it: or (which is the more proper use of that kind of speech in holy Writ) what have I to do with thee? that is, why should I have respect to thy desire in this case? In matters touching my charge, and the commission of my Father for preaching, working miracles, and other graces, I must not be tyed to flesh and blood. Which was not a reprehension of our Lady, or signification that he would not hear her in this or other things pertaining to Gods glory, or the good of men, for the event sheweth the contrary; but it was a lesson to the company that heard it, and namely to his Disciples, that respect of kindred should not draw them to do any thing against reason, or be the principal motion, why they do their duties, but Gods glory. And a little after, Our Lady knew it was no check to her, but a doctrine to others. Now quorsum hoc? Why do these men, and generally all the Expositors of the same school keep such ado to clear this from a reprehension? why, because the Virgin Mary must have no check by no means: but if it had been any woman in the world but she, or any man in the world but Peter, it is a question whether we should have had all this ado to carry these words out of a repre∣hension.

The manner of the expression they cannot deny to be of a reprehensive nature, the common use of it in Scripture is so apparent, Judg. 11. 12. 2 Sam. 16. 10. Ezr. 4. 3. Matth. 8. 29. and divers of the most ancient Fathers have understood it here in such a sense; as Irenaeus, Chrysostome, Augustine, Athanasius, produced by Beza upon the place. It is more pertinent, and to the purpose therefore, to examine the reason why our Savi∣our giveth his mother such a check, than to seek evasions and arguments to discharge it from being such a thing.

There be that have conceived that our Saviour that knew all hearts, did perceive a lit∣tle pride and vain-glory breathing in these words of his mother, as if she sought for, and was tickled with some desire of esteem and glory, which would redound to her upon these actions of her son: But upon what ground they have built so uncharitable a gloss as this is far from apparency. Although we hold not the Virgin Mary free from sin, as the Papists do, (for upon Mark 3. 31. we cannot but lay a very foul sin to her charge) yet do I not know any cause for which to charge her with pride, especially here where the re∣spect and care of her kinsmans credit in whose house she now was, did move her to pro∣pose this to her son, rather than any respect of her own. But others more charitably some∣what have construed it so, as if Christ should check her for going about to keep him still under her maternal correction and commands, when he was now come to so full an age, as that he might very well be guide of his own actions, and accordingly they have read the latter clause by way of question, What is not mine hour yet come? that I may be at mine own disposal, but still must be at the mothers command? but besides the quaintness of this in∣terrogative reading, hardly warranted by any Copy extant, it may very well he sup∣posed

that there was something more that our Saviour looked after in the matter, than his own priviledge and immunity from his mothers command, or else as the former exposition laid some aspersion of pride upon the mother, this doth very nearly do it upon the Son: The mind of Christ therefore in the uttering of these words, may best be understood by those that he speaketh with them, Mine hour is not yet come, as he being the best Expositor of himself, if we can rightly expound those.