III. * CHAP. All these belonged to the same village, Bethsaida, on the shore of the lake of Gennesareth. On the departure of Jesus, when he is returning to Galilee, he summons another, named Philip. Philip, like Andrew, hastens away to impart the tidings to Nathanael, not improbably conjectured to be the apostle Bartholomew (the son of Tolmai or Ptolemy), a man of blameless character, whose only doubt is, that the Messiah should come from a town of such proverbial disrepute as Nazareth. But the doubts of Nathanael are removed by the preternatural knowledge displayed by Jesus of an incident which he could not have witnessed; and this fifth disciple, in like manner, does homage to the Messiah, under his titles "the Son of God, the King of Israel." Yet this proof of more than human knowledge, Jesus declares to be as nothing in comparison with the more striking signs of the Divine protection and favour, which he asserts, under the popular and significant image of the perpetual intervention of angels, that his chosen followers are hereafter to witness. Jesus com career as a Teacher. Jesus had now commenced his career: disciples mences his had attached themselves to this new master, and his claim to a divine mission must necessarily be accompanied by the signs and wonders which were to ratify the appearance of the Messiah. Yet even his miraculous powers had nothing of the imposing, the appalling, or public character, looked for, no doubt, by those who expected that the appeal would * John, i. 43-51. III. be made to their senses and their passions, to their CHAP. terror and their hope, not to the more tranquil emotions of gratitude and love. But of this more hereafter. racle. nian. The first miracle of Jesus was the changing the First miwater into wine, at the marriage feast at Cana, in Anti-EsseGalilee.* This event, however, was not merely remarkable as being the first occasion for the display of supernatural power, but as developing in some degree the primary principles of the new religious revelation. The attendance of Jesus at a marriage festival, his contributing to the festive hilarity, more particularly his sanctioning the use of wine on such occasions, at once separated and set him apart from that sect with which he was most likely to be confounded. John, no doubt, passed with the vulgar for a stricter Essene, many of whom, it has been before said, observed the severest morality, and, in one great point, differed most widely from all their brethren. They disregarded the ceremonies of the law, even the solemn national festivals, and depreciated sacrifices. Shut up, in short, in their own monastic establishments, they had substituted observances of their own for those of the Mosaic institutes. In all these points, John, who no where appears to have visited Jerusalem, at least after his assumption of the prophetic office (for his presence there would doubtless have excited much commotion), followed the Essenian practice. Like them he was severe, secluded, mo III. CHAP. nastic, or rather eremitical in his habits and language. But among the most marked peculiarities of the Essenian fraternity was their aversion to marriage. Though some of the less rigid of their communities submitted to this inevitable evil, yet those who were of higher pretensions, and doubtless of higher estimation, maintained inviolable celibacy, and had fully imbibed that Oriental principle of asceticism, which proscribed all indulgence of the gross and material body, as interfering with the purity of the immaculate spirit. The perfect religious being was he who had receded to the utmost from all human passion; who had withdrawn his senses from all intercourse with the material world, or rather had estranged his mind from all objects of sense, and had become absorbed in the silent and ecstatic contemplation of the Deity.* This mysticism was the vital principle of the Essenian observances in Judæa, and of those of the Therapeutæ, or Contemplatists, in Egypt, the lineal ancestors of the Christian monks and hermits. By giving public countenance to a marriage ceremony, still more by sanctioning the use of wine on such occasions (for wine was likewise proscribed by Essenian usage), Jesus thus, at the outset of his * It may be worth observing (for the connection of Jesus with the Essenes has been rather a favourite theory) that his illustrations so perpetually drawn from the marriage rite, and from the vineyard, would be in direct opposition to Essenian phraseology. All these passages were peculiarly embarrass ing to the Gnostic ascetics. "Noluit Marcion sub imagine Domini a nuptiis redeuntis Christum cogitari" detestatorem nuptiarum," he rejected from his Gospel, Luke, xiv. 7-11. See the Gospel of Marcion by Hahn in Thilo. Cod. Apoc. Nov. Testam. p. 444. and 449. III. career, as he afterwards placed himself in direct CHAP. opposition to the other prevailing sects, so he had already receded from the practice of these recluse mystics, who formed the third, and though not in numbers, yet in character and influence, by no means unimportant religious party. naum. After this event in Cana*, Jesus, with his mother, his brethren, and some of his disciples, took up their abode, not in their native town of Nazareth, but in the village of Capernaumt, which was situated Capernot far from the rising city of Tiberias, on the shore of the beautiful lake, the sea of Gennesareth. It was called the Village of Comfort, or the Lovely Village, from a spring of delicious water, and became afterwards the chief residence of Jesus, and the great scene of his wonderful works. ‡ over, A. D. The Passover approached §, the great festival || First passwhich assembled not only from all parts of Pales- 27. tine, but even from remoter regions, the more devout Jews, who at this period of the year con III. CHAP. stantly made their pilgrimage to the Holy City: regular caravans came from Babylonia and Egypt; and no doubt, as we shall explain hereafter, considerable numbers from Syria, Asia Minor, and the other provinces of the Roman empire. There can be no doubt that at least vague rumours of the extraordinary transactions which had already excited public attention towards Jesus of Nazareth, must have preceded his arrival at Jerusalem. The declaration of the Baptist, however neither himself nor many of his immediate disciples might attend the feast, could not but have transpired. Though the single miracle wrought at Cana might not have been distinctly reported at Jerusalem though the few disciples who may have followed him from Galilee, having there disseminated the intelligence of his conduct and actions, might have been lost in the multitude and confusion of the crowded city-though, on the other hand, the impressions thus made, would be still further counterbalanced by the general prejudice against Galilee, more especially against a Galilean from Nazarethstill the son of Mary, even at his first appearance Jerusalem. in Jerusalem, seems to have been looked on with a kind of reverential awe. His actions were watched, and though both the ruling powers, and, as yet apparently, the leading Pharisees kept aloof, though he is neither molested by the jealousy of the latter, nor excites the alarm of the former, yet the mass of the people already observed his words and his demeanour with anxious interest. The conduct of Jesus tended to keep up this mysterious uncertainty so likely to work on the imagination of Jesus at |