she knew he was so kind, that he was always willing to help those in need.

His answer was a gentle reproof: "Woman, what have I to do with thee? mine hour is not yet come."

He

This reply may appear to us at first unkind and rude, but it was according to the mode of address in those times. The title "woman" was formerly addressed by princes to ladies of the highest rank: an emperor has been known thus to address his mother, without intending any disrespect; and it was even the humble style of slaves when speaking to their mistresses. It would, however, be wrong for the young to speak to a mother in this way now; because different modes of address are used in different countries and ages; and the meaning and use of words become changed in the course of time. We may be sure that our Lord would never have spoken harshly to his mother, nor have needlessly said a word to grieve her heart. is an example to us of obedience to parents, Luke ii. 51. He, on this occasion, used the same word that he did when hanging on the cross, and seeing his mother and the beloved disciple standing at its foot, he said, "Woman, behold thy son,' John xix. 26: see also John xx. 15. The meaning of his reply seems to have been this: "Mother, be not over anxious; I know what I will do; when the proper moment has come, I will supply all your need." But he may also have wished her to know, that though as a son he was subject to her in private life; as the Son of God, his power was not under her control: his miracles were to be wrought for a higher object than to gratify earthly connexions; and he knew best when his power

should be displayed. In this view it is a powerful testimony against the idolatrous worship the church of Rome pays to the mother of our Lord.

Mary yielded, without taking offence; she did not understand that she was denied; for, in expectation that he would meet their wants, she directed the servants to do whatever he commanded.

The wine was now nearly gone; the credit of the family was at stake: then it was that the time had really come for the miracle to be wrought.

It was the custom of the Jews often to wash their hands at their meals; they had "divers washings," Mark vii. 4: for this purpose large waterpots were always placed near at hand; and where the company was great, a large quantity of water would of course be in demand. And as in those days it was not so conveniently brought to their dwellings as it is in ours, it was carried from neighbouring wells by females, and kept in large jars or cisterns; as we are informed by travellers is still the custom.* These jars our Lord employed

"Whilst I was sitting on the shattered wall of the well of Cana, reading the highly interesting passage in the second chapter of John's Gospel, a striking fact occurred. Six females, having their faces veiled, came down to the well, each carrying on her head a pot, for the purpose of being filled with water, which evinced how much the customs of old are observed here at this day. These vessels are formed of clay, hardened by the heat of the sun, and are of a globular shape, and large at the mouth, not unlike the bottles used in our country for holding vitriol, but not so large. Many of them have handles attached to the sides; and it was a wonderful coincidence with Scripture that the vessels appeared to contain much about the same quantity as those which the evangelist informs us were employed at the celebration of the marriage which was honoured by the Saviour's presence: namely, three firkins, or about twelve gallons, each. The water of the well is pure as crystal,

in the miracle. He desired the servants to fill six of them with water. They readily obeyed, filling them up to the brim. When this was done, he ordered them to draw out, and to bear it to the master of the feast.*

The governor was surprised when he beheld the servants approach, bearing the well-filled flagons. He tasted the wine, and was still more astonished at the richness of its quality. From whence was it procured? His first thought may have been, that it was a pleasant device of the bridegroom, who had allowed the wine to run out, to embarrass his friend, and then to remove his alarm by suddenly bringing forward an ample supply. Similar devices, to create amusement, were not uncommon at ancient feasts. The bridegroom was called, and seriously asked why he had done contrary to the usual custom. not the bridegroom know that it was the general practice to give the richest wine first, when it could be best relished; and afterwards, towards the close, according to the temperate custom of the Jews, to lower the wine by mixing it with water?

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Did

Every man at the beginning doth set forth good wine; and when men have well drunk, then and supplied by springs from the mountains."—Rae Wilson's Travels in the Holy Land, vol. ii.

It was the office of the governor, or ruler of the feast, to see to the comfort of the guests, and that every thing was done soberly and properly. He was called in Greek" architriclinus,' or "ruler of the feast:" he tasted the wine before it was placed on the table, though he was expressly required to maintain the greatest sobriety, and be an example of temperance. He gave directions to the servants, ordered how much each one was allowed to drink; and it was expected that the company should in all things comply with his regulations in the conducting of the entertainment.

that which is worse: but thou hast kept the good wine until now." From this we are not to understand, when men were overcome with wine, but simply, when they had drank enough to satisfy their real wants. Neither our Saviour, nor the sacred writer, would have given his sanction to the dreadful vice of drunkenness. Or, if intemperance were at any time found at these festivities, we cannot suppose it would be seen at a feast which was honoured by the presence of the holy Saviour; nor would he have furnished a new supply of wine if there had been any appearance of excess and riot. It should not be forgotten, that there may be enjoyment without intemperance and levity. Indeed, true pleasure is always found in moderation every step beyond this tends to discomfort. Temperance, in eating and drinking, promotes our health and strength; but an immoderate use of food is injurious to body and mind. This is the law of our nature, and it is our wisdom to regulate our habits by it, and even totally to abstain, if we find there is danger of being led to excess.

We know not the effect which this miracle had on the newly married persons, or on the guests. It was not in vain, however, in respect to them. If they were led to believe in Christ, it was indeed a happy day in their history. If they were only filled with surprise and admiration, this display of the Saviour's power will witness against them in the last day. Whatever lingering doubts there had been on the minds of the disciples, they were now removed; they saw in the miracle the proof of Jesus being the Messiah, and they "believed

on him."

1. Whilst our Lord's miracles have, in general, plain evidences of their reality, some are accompanied with particular proof. It is so in the miracle at the marriage of Cana. Deception was >mpossible. Wine casks, or leather bottles, were not used; or it might have been said they contained some dregs which gave a colouring and a taste, that led to a mistake on the part of those who drank. Common earthen jars were employed, those used for purification, of which the Jews were careful lest they should become polluted. Nor was there room for mixing a portion of real wine with their contents; they were filled up to the brim with water, and the evidence of the governor of the feast, as to the quality of the wine, removes such a suspicion. The quantity produced was considerable; it could not therefore be said that a small portion of the water was taken away, and the like quantity of wine secretly introduced. It was not done by a slow process, but in a moment, by the unuttered will of the Saviour: he does not appear even to have touched the pots. Nor were his disciples engaged in it; the servants of the house, who were not under his influence, were directed to fill and to draw out. And then, to prove that it was truly wine, it was first submitted to him whose office it was to judge of the quality of the food served to the guests. It is well to observe these marks, for as infidels are always ready to seize upon any pretence to justify their unbelief, it should be shown that the more closely the miracles of Christ are examined, the stronger is the evidence of their truth.

2. This display of power "manifested forth the