2

Take notice, that, as the Eternal Son had instituted Holy Matrimony "in the Beginning,"so now, at the very beginning of His Earthly Ministry, He does honour to the Marriage Rite, and blesses it anew. Surely, it was a fitting occasion for His presence, and for the act of Almighty Power which followed for was He not Himself, mystically, the Bridegroom; who had come into the World to take His Spouse, the Church? Consider the following texts: St. Matt. xxii. 2, &c. xxv. 1, &c. St. John iii. 29. Ephes. v. 22 to 32. Rev. xix. 7 to 9: xxi. 2.

The village is called by the same name ("Cana of Galilee,") to this day. It is described by a friend, who has recently visited those parts, as occupying "a gentle declivity, facing the setting sun: a sweet peaceful Village, which still arrests the traveller with its loveliness, and makes him feel that something still lingers there of His presence who makes all things blessed and lovely."

and the Mother of JESUS was there :

"Was there," not " was invited." It is thought that this Festivity celebrated the Marriage of one of her relations.

and both JEsus was called, and His Disciples, to the Marriage.

Our SAVIOUR does not annul human relation

C. L. Higgins Esq. of Turvey Abbey.

ships: He does but sanctify them with His presence, when He is invited to witness them. Least of all, can the Holy Estate of Matrimony be thought displeasing in His sight. He had - already blessed Virginity, by His Birth;-and Widowhood, by revealing Himself to Anna, in the Temple. Behold Him now making a Marriage the occasion when He first "manifested forth His glory."

O that He were invited to all our Marriagefeasts! Who shall describe the blessedness of having Him, at all times, for a guest?

And when they wanted wine, the Mother 3 of JESUS saith unto Him, They have no wine.

The circumstance seems to have become known at once to herself, because she was among members of her own family. Her words to her Divine Son, clearly amounted to a request that He would supply the deficiency which began to be felt; and they shew that she knew that He had the power to do the thing she wished,-if it were but His pleasure. It does not follow from this, that He had ever worked a miracle before. On the contrary. We are told that this was 'the Beginning of Miracles.'... Observe, however, that a Mother's request, under ordinary circumstances, is a command: for this remark will help to prepare the mind for the words which follow.

4

Can the presence of so many additional guests, -perhaps the unexpected presence of the six Disciples of CHRIST,-have been the occasion of this deficiency in the supply of Wine? The thing is possible; but the conjecture would not really be worth hazarding, except for the memorable result of this day's entertainment; which made the Bridegroom's Hospitality an occasion of his enriching, instead of his loss. Six water-pots of wine,-(one for each guest!)-became a lasting memorial of the day, when, "not forgetful to entertain strangers," he "thereby entertained Angels unawares

b "

JESUS saith unto her, Woman, what have I to do with thee? Mine hour is not yet

come.

"Woman," was a respectful mode of address at the time, and consistent with the utmost tenderness and love. See how the same Blessed Speaker addressed the same Mother from the Cross, St. John xix. 26c.

But, "What have I to do with thee?" is the language of rebuke. This phrase occurs in other parts of the Scripture, and always denotes that the speaker has been unseasonably spoken to, and, as it were, interfered with a. In this place,

b Hebrews xiii. 2.

eCompare St. John xx. 13, 15.

d 2 Sam. xvi. 10: xix. 22. 1 Kings xvii. 18: 2 Kings iii. 13: 2 Chron. xxxv. 21.-St. Matthew viii. 29: St. Mark i. 24.

it seems to be as if our LORD had said,-What is there common to Me, thy Creator, and thee,My creature? Thy Son, I am,-after the flesh; and, as thy Son, these thirty years have I been content to be "subject unto" thee. But I am also thy God; and it is only as thy God that I can do this thing. As such,-"What have I to do with thee?"

"Mine hour is not yet come,"-probably means that the moment had not yet quite arrived for Him to act but the sayings of Him who "spake as never man spake," are wondrous deep; and often, like this saying, very difficult.

His Mother saith unto the Servants, What- 5 soever He saith unto you, do it.

Once more she gives directions to the Servants, -as one comparatively at home. It is evident that the Blessed Virgin understood, even from our LORD's discouraging reply, that He was about to grant her petition. Compare with this, what Pharaoh said to his servants concerning Joseph, a memorable type of CHRIST:-Genesis xli. 55.

"Whatsoever He saith unto you, do it :"-0 most holy and excellent counsel ! Were it but deeply engraven in our hearts, so as to produce a life of perfect and uniform obedience,-how would Heaven begin, even on this side of Eternity! How would the issue of all our undertakings be blest!

6

And there were set there six Waterpots of stone,

There is not a single word or syllable in Holy Scripture which is set down there in vain. Why, then, does St. John, who omits so many important things, inform us that the waterpots were "six" in number?

It seems likely that the number of these vessels was providentially overruled, (and was therefore recorded,) with reference to the six Apostles of our LORD who were present with Him on this occasion. See the note on verse 11; and consider that He was about to pour into those men, as into new vessels, the good Wine of the Gospele: from whose ample stores, the servants of CHRIST were to draw forth in turn; and present to every 'guest' at 'the Marriage-Supper of the LAMB"," severally, as much as he would. For remember,

"The Kingdom of Heaven is like unto a certain King, which made a marriage for His Son ... And the wedding was furnished with guests *.'

after the manner of the purifying of the Jews, containing two or three firkins apiece.

It was a religious custom among the Jews to wash before meals, as we are particularly informed by St. Matthew (xv. 2.) and St. Mark (vii.

e St. Matthew ix. 17.

St. Matthew xxii. 2 to 10.

f Rev. xix. 9.