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V I.

Che Marriage in Cana.

While Jesus was yet in the wilderness, John was at Bethabara, beyond Jordan, preaching repentance and the coming of the Messiah. Thither the people repaired; and pressed him to say, whether he were the Christ or no. And the delegates of the Sanhedrim, whose province it was to examine and determine the questions of the law, and the claims of those who appeared as prophets, asked him, "Who art thou?" And he confessed and denied not, but plainly and steadily adhered to his declaration, "I am not the Christ." He denied also that he was Elias, in the literal sense that the Pharisees looked for him. He said that he was not "that Prophet" for whom the nation had been taught in the prophecies to look. There was an expectation among the people that Jeremiah would reappear upon earth; and there was also a looking for the prophet like unto Moses, predicted in Deuteronomy, whose raising up was fulfilled in the coming of Christ. though John denied that he was Elias, in the form that the Pharisees taught the people Elias should appear, he declared that he was the promised Forerunner, the Voice which in the spirit and power of Elias, should "turn the

But

hearts of the fathers to the children, and the disobedient to the wisdom of the just." He baptized with water, but there came one after him who should baptize with the Holy Ghost. And as Jesus came unto him, he said, "Behold the Lamb of God, which taketh away the sins of the world!"

Two of the disciples of John the Baptist, Andrew and John the Evangelist, when their teacher proclaimed Jesus the Lamb of God, turned and followed him. They understood the preaching of John-they knew that he was but the herald of him whose fan was in his hand. And when Jesus asked them, what seek ye? they said unto him, where dwellest thou? They knew whom they sought, and desired to know where he dwelt. Jesus answered, Come and see. Thus has Andrew the honour of being known as the Protoclete, or First Called; and he vindicated his worthiness of that election, inasmuch as he rested not till he had declared to his kinsfolk, the coming of the Saviour. "He first findeth his own brother Simon, and saith unto him, we have found the Messias, which is, being interpreted, the Christ." Simon was brought by him to Jesus, and received by the Saviour with the greeting, "Thou art Simon the son of Jona; thou shalt be called Cephas, which is by interpretation a stone." It was the tenth hour, or nearly at the close of the day; and the three disciples abode with the Saviour, listening with willing hearts to the words which he spake; and ready to prepare their friends to follow Him who should redeem Israel.

On the next day Jesus summoned Philip to follow him Philip who was of Bethsaida, the city of Andrew and Peter. Doubtless he had heard from his townsmen of the character of Jesus; for he followed without doubting. And not only so, but he findeth Nathanael, and saith unto him, "We have found him of whom Moses, in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." Nathanael, the son of Tholomew, is spoken of by all the Evangelists except John, as Bartholomew. Though few notices of him are found in the Gospel, he has the testimony of Christ, "Behold an Israelite indeed, in whom there is no guile ;" and he made a bold confession, "Rabbi, thou art the Son of God; thou art the King of Israel." The Messiah convinced him, as he did afterward the woman of Samaria, by his knowledge of the Israelite's secret acts, and of his secret thoughts. "Before that Philip called thee, when thou wast under the fig-tree, I saw thee." Thus to the wondering Nathanael did the Saviour evince that he knew what was in man, and needed none to tell him. And he promised also greater things than these "Verily, verily, I say unto you, Hereafter ye shall see heaven open and the angels of God ascending and descending upon the Son of Man."

And the third day, says the Evangelist, there was a marriage in Cana of Galilee. The third day refers probably to the conversation with Nathanael. The mother of Jesus was present-perhaps as a connexion of the parties. It has been conjectured that the bridegroom was Alpheus or Cleopas, who married the sister of Mary.

The parties were in humble life; but a wedding feast. was an occasion of rejoicing and festivity among the Jews, to which by all means honour should be given. The feast lasted seven days; and every effort was made to give to it festivity and splendour. It was so prominent a feature of Jewish life; so sacred and important, that the Scripture abounds in imagery drawn from the nuptial ceremonies, particularly in allusion to the union of Christ and his church. And the beginning of miracles, which Jesus did in Cana of Galilee, manifesting forth his glory, consecrates the image of marriage, as representing that mystical union. John the Baptist likened himself to the paranymph, or friend of the bridegroom. The office of the friend had several periods with appropriate duties. Before the marriage he arranged the means of communication between. the parties, and thus John made ready for the coming of the Bridegroom—preaching repentance and faith. The paranymph continued with the bridegroom while the feast. lasted, and thus John waited till the wedding was furnished with guests, and his disciples informed him that all men came to Christ. On the threshold of his public ministry our Lord blessed the marriage festivity with his presence, and showed forth the divine power when he furnished the guests with wine. The disciples, just called, and perhaps others whom the fame of the baptism, and the preaching of John had induced to follow Jesus, were present. The mother of Jesus saith unto him, they have no wine. Jesus saith unto her, "Woman, what have I to do with thee? mine hour is not yet come." We are not

to suppose that this mode of address was conveyed other than as a mild reproof; for when upon the cross the Saviour addressed his mother by the same title. That Mary expected an exercise of miraculous power is evident, since she directed the servants, "Whatsoever he saith unto you, do it." And there were set there six water-pots of stone, after the manner of the purifying of the Jews, containing two or three firkins a-piece. Jesus saith unto them, Fill the water-pots with water. them up to the brim. And he saith, draw out now, and bear to the governor of the feast. When the ruler of the feast had tasted the water that was made wine, he called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse; but thou hast kept the good wine until now.

And they filled

Thus, by an exercise of his will did the Saviour exhibit his divine power; and the disciples were confirmed in their faith. The simple majesty of the miracle, the employment of agents unconscious of the part they were performing, all attested the might of Him who maketh the winds His ministers; and in whose hands man and the elements are the servants of Omnipotence. All the circumstances defied the suspicion of collusion or imposture; nor did the Galileans dream of supposing it. It has remained for scoffers of a later generation to dispute the history which would compel them to an acknowledgment that God was manifest in the flesh. And as the truths of the Gospel, and the union of Jesus and the church, the