balance, in order that he may give to every man his proper portion of censure or applause. Of those who were truly upright he will say, 'Behold an Israelite indeed, in whom was no guile: I saw him under the fig-tree; I heard his groans; I saw his wrestlings with God in prayer; I treasured up his tears in my vial; and I testify before all, that his heart was right with God.' But of those who harboured any secret iniquity he will say, 'Behold a man that was called an Israelite, but he was in reality a dissembler with God: he had " a name to live, but he was really dead:" I saw him under the fig-tree; I marked the secret lusts which he harboured in his heart, and the allowed neglects of which he was habitually guilty he would follow his convictions, and devote himself to me as far as his ease, his honour, and his interests would permit, but no further: and therefore, on account of his secret reserves, and his allowed guile, he must take his portion with the hypocrites and unbelievers.'

Who can reflect on the consequences of that decision, and not desire so to live that Jesus may bear a favourable testimony on his behalf?]

ADDRESS

1. Those who do not so much as profess to be true Israelites

[You boast perhaps that, whatever you are, you are not hypocrites: but, though you make no profession of religion before men, the very calling of yourselves Christians implies that you acknowledge yourselves bound to follow the steps of your Divine Master. Compare then your conduct with your obligations, and think what your doom must be in the day that he shall judge the world.]

2. Those who are Israelites, but not in truth

[If it were as easy to deceive God as it is to maintain a blameless appearance before man, we should be less anxious about your eternal interests. But the Lord Jesus searcheth the heart and trieth the reins; and will adjudge men to happiness or misery, according to the real state of their souls. We are told that he who committeth sin is of the devil; and, that whosoever is born of God sinneth not. This must certainly imply, that if we have any allowed guile, we are not true Israelites, nor can we have our portion with them. O lay to this to heart; and seek" that ye may be found of God in peace, without spot and blameless."]

3. Those who are Israelites indeed

[The ungodly world may brand you with the name of hypocrites and deceivers; but the Lord Jesus looks upon you

with pleasure and delight, and will now in your hearing, as it were, and ere long in their hearing also, bear testimony to your integrity, to the unspeakable comfort of your souls. O be careful to keep a conscience void of offence both towards God and towards man. Remember that, as your comfort depends on the preservation of your integrity, so does his honour. The ungodly may do what they will, and no reflections are cast upon religion: but if an Israelite do any thing unworthy of his profession, the Gospel itself, yea, and the Lord Jesus Christ also, is condemned for it. Cut off occasion then from those who seek occasion to calumniate the way of truth; that while you have the comfort of your integrity, God may be glorified by it, and his enemies be put to silence.]

MDCV.

THE WATER TURNED INTO WINE.

John ii. 11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his Disciples believed on him.

AFTER thirty years of privacy, the time was come for our Lord to enter on his public ministrations. He had received both visible and audible testimony from heaven, and had been pointed out by his forerunner, John the Baptist, as "the Lamb of God, that should take away the sin of the world." Now at a marriage feast he begins in a private and unostentatious way that series of miracles to which he afterwards appealed as incontrovertible proofs of his Divine mission. Who the parties were, whose nuptials were here celebrated, we know not: but, from the peculiar interest which the mother of Jesus took in accommodating the guests, we think it highly probable, that they were some friends or relatives of her own. But, however that might be, our blessed Lord made that feast the occasion of working his first public miracle, and thereby of manifesting forth his glory.

The two points for our consideration are,

I. The manifestation which our Lord here gave of his glory

He, by a miraculous power, turned water into wine

[It is probable, that, when it was known that Jesus was to be at the feast, more guests came than had in the first instance been expected. Hence, after a time, the wine which had been provided, was exhausted. On this account the mother of Jesus intimated to him, that this would be a good occasion. for exercising that miraculous power which she knew him to possess. But this was a liberty which she was not authorized to take and therefore our Lord gently and respectfully reproved it; saying, "Woman, what have I to do with thee? Mine hour is not yet come." From the direction which she immediately gave to the servants, it is evident that she did not consider the answer as a refusal, but only as an intimation that the time and manner of displaying his own glory must be left altogether to him. (We may here observe, by the way, that, if she was reproved for offering him advice when he was on earth, what shall we think of the Papists, who pray to her to issue her commands to him, now that he is on his throne in heaven?) At the season he saw fit, he ordered the servants to fill with water six large water-pots, which had been placed there with a view to some purifications or ceremonial ablutions, and they were immediately "filled to the brim." He then ordered the servants to draw out from those vessels, and to carry the cup to the governor of the feast. The governor, unconscious of the miracle that had been wrought (which, however, the servants who had drawn the water knew), commended highly the superior flavour of this wine, and thus unintentionally proclaimed the miracle to the whole company. It was a miracle that did not admit of any doubt: for the vessels, being all filled to the brim, did not admit of any wine being mixed with it: and all the servants were vouchers for the miracle, and witnesses that no collusion had been practised.]

By this miracle he manifested forth his glory

[By it he demonstrated his sufficiency for the work he had undertaken: for after that act of omnipotence and love, what was there that he either could not, or would not, effect in behalf of those who trusted in him? Whatever might be their wants for the body, he could supply them in an instant; or, whatever might be their necessities for their souls, he could make ample provision for them in the hour of need. And if in this instance he had wrought a miracle to give them what might easily have been dispensed with, what would he not do

a Tuvai, woman, was as respectful a term as any he could use. Persons of the highest distinction were so addressed.

for them which was essential to their well-being either in time or in eternity? He might indeed withhold for a season, what they, through impatience, were too eager to obtain: but he would grant to all his believing people whatsoever should be needful for them, only reserving to himself the times and the seasons of imparting his blessings, together with the manner and the measure which his own wisdom should see most conducive to their welfare.]

Such being the manifestation which he here gave of his glory, let us notice,

II. The effect produced by it on the minds of his Disciples

Nathanael had been convinced by one proof of Christ's omniscience, and exclaimed, " Rabbi, thou art the Son of God; thou art the King of Israel"." Thus this one miracle, which displayed his omnipotence, was sufficient to confirm and establish the faith of his Disciples: "He manifested forth his glory; and his Disciples believed on him:" that is, they were filled with a deeper conviction of his Messiahship; they were stirred up to place a more entire affiance in him as their Saviour; and they were quickened to surrender up themselves more fully and unreservedly to his service. This was right; this was what the occasion called for, and what the miracle which they had seen, fully justified".

Now then this is the effect that should be produced on our minds:

1. We should receive him as the true Messiah

[We cannot wish for clearer evidence than that which the miracles of our Lord afford us. Our blessed Lord appeals to them as decisive and incontrovertible proofs of his divine mission, and consequently of the truth of all that he spoke, and of the efficacy of all that he either did or suffered for the redemption of the world. Let no doubt then ever rest on your minds in relation to this matter: but say with Peter, "We believe and are sure that thou art that Christ, the Son of the living Godd."]

b John i. 47-50.

c St. John afterwards refers to this miracle, as having made a deep impression on all their minds. chap. iv. 46.

d John vi. 69.

2. We should place full affiance in him under that character

["Our wisdom, our righteousness, our sanctification, and our complete redemption," should be sought in him alone. We should see "all fulness of spiritual blessings treasured up in him for us," and we should "receive them daily out of his fulness," even 66 as a branch receives its sap from the vine," or a member of our body its energies from the head. "The life which we now live in the flesh we should live altogether by faith on the Son of God, as having loved us and given himself for us." The whole world should be to us as nothing in comparison of him; and we should "determine to know nothing," either as an object of confidence or as a ground of glorying, "but Jesus Christ and him crucified."]

3. We should surrender up ourselves entirely and unreservedly to his service

name.

[This is what all his Disciples did. Matthew left his receipt of custom, and Peter and John their nets, and all his followers their respective vocations, to follow him, and consecrate themselves to him. And this is what we also must do: we must "deny ourselves, and take up our cross daily for him, and forsake all for him ;""not counting even life itself of any value," if it may be sacrificed for him, and to the honour of his This is what the whole of his mediatorial work calls for at our hands; and this is no more than "a reasonable service" for every one of his redeemed to render to him.] From a larger view of what passed on that occasion, I would yet further SUGGEST two useful hints: 1. It is our privilege to seek, and to enjoy, the presence of the Lord Jesus in our social meetings

[Religion is far from encouraging a morose seclusion from society, or from prohibiting even occasional festivities, provided they be conducted with prudence and sobriety. Doubtless what we call conviviality may easily be carried to excess: but I conceive that the very circumstance of our Lord's working his first miracle at a wedding feast, and of his supplying of more wine for the use of the guests during the remainder of the feast, was intended to mark the difference between the dispensation which he introduced, and that which

We are not to suppose that our Lord administered to excess. The word μεOver, in ver. 10. did not apply to that company; nor, if it did, would it necessarily imply excess; for the word is often used where the most perfect sobriety was observed. See Gen. xliii. 34. in the LXX.