high-priest, know how to succor his people in times of adversity, and pity them when they fall into temptation. Indeed, if we consider the matter in its true light, it appears highly proper, in order that our Blessed Lord and Master might both enter upon, and prosecute his ministry, with more glory to himself, and advantage to mankind, that he should previously overcome the most subtle arts of that deceiver, who, under the mask of the serpent, seduced our first parents, and involved them and their posterity in one common ruin.

Whether or not the old serpent made use of any devices to trepan the Son of God during the time of his fasting we cannot say, as no mention is made of it in holy writ. But, at the expiration of the forty days, when the Blessed Jesus had endured the keenest hunger, the tempter, in a haughty and insolent manner, demanded why he bore such sensations; telling him at the same time, that if he was the Son of God he must certainly have power to change even the stones of that dreary wilderness into bread; and that by so marvellous a transmutation he would give him the satisfaction of knowing the truth of what was said concerning him at his baptism. This device our Blessed Saviour repelled by citing the words of Moses, which implied, that God, whenever it seemed good in his sight, could, by extraordinary means, provide for the support of the human race. Man shall not live by bread alone, but by every word of God.

The deceiver, being defeated in this effort, endeavored to put in execution another device. Having conducted our Lord some distance from the spot where he had made the first attempt, he placed him on the pinnacle of a temple, and insolently urged him to prove the truth of his mission, by casting himself down from thence, citing, as an encouragement for him to comply with his desire, the following text from the Psalms: If thou be the son of God cast thyself down; for it is written, he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. This second attempt our Blessed Saviour frustrated by using these words: Thou shalt not tempt the Lord thy God. That is, thou shalt not provoke

the Lord, either by disobeying his command, or by au impertinent curiosity to know more concerning his will than he is pleased to reveal.

The tempter resolved, if possible, to obtain his ends, hit upon another device, which was to tempt our Saviour with the charms of ambition. To effect this, he conducted him to the top of a very high mountain, where he shewed him a bright view of the kingdoms of the world, with their dazzling glories, promising him universal empire over the whole, if he would bow down, and yield to him the honor of the benefaction. This was such an evidence of blasphemy, as well as insolence, that our Blessed Lord, exerting his Divine authority, peremptorily commanded him to be gone, but with this memento, Thou shalt worship the Lord thy God, and him only shalt thou serve. On his saying these words, Satan, finding all his efforts ineffectual, departed for that time, and an host of angels, sent from heaven, came to our Saviour, and supplied him with necessary refreshments, after his victory over the great enemy and deceiver of mankind.

During the time of our blessed Saviour's fasting and temptation in the wilderness, his faithful forerunner John the Baptist, being assured (both from the descent of the Holy Ghost, and the voice heard from heaven) that Jesus was the true and long expected Messiah, made full and open declarations of it to all the multitude that came near to him. In consequence of this the Sanhedrim at Jerusalem, prompted by curiosity, sent a deputation of their priests and Levites (who were of the sect of the Pharisees) to demand of him who he was, whether he was the Messiah, or Elias, who was to rise from the dead, and precede the Messiah, the powerful prince so earnestly expected by the whole nation of Israel?

The Baptist very frankly acknowledged that he was not the Messiah whom they expected, nor Elias, who (as they imagined) would personally appear among them, nor any other prophet risen from the dead; but at the same time he gave them to understand, that though he was not Elias himself, yet he was the person spoken of by the prophet Isaiah, and of whom he prophesied in these words: The voice of him that crieth in the wilder

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ness, Prepare ye the way of the Lord; Make strait in the desart an highway to our God. Isaiah xl. 3.

The deputies, not sufficiently satisfied with this reply, asked him why he assumed the power of baptizing the people, if he was neither the Messiah nor Elias, nor any of the ancient prophets risen from the dead? In answer to this John told them, that his baptism was only of water, to shew the great necessity of repentance; but that the efficacy of it depended upon one among them, whom they knew not; one who succeeded him, indeed, in time, but so far surpassed him in dignity, that he was not worthy even to be his servant.

With this answer the Pharisees appeared satisfied, and, taking their leave, departed; the very next day after which our Blessed Lord left the wilderness, and repaired to Bethabara, where John was at that time baptizing, and preaching the doctrine of repentance.

As it was the grand business of the Baptist to direct all persons to the Messiah for life and salvation in and through him, he embraced this seasonable opportunity of pointing him out to the multitude: Behold (said he) the Lamb of God, which taketh away the sins of the world! Having said this, John declared to the people that he was the very person, of whose superiority, both in dignity and existence, he had before spoken, and whom, by certain tokens, he knew to be the Son of God. I saw, (said he) the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God. John i. 32, &c.

The very next day after the Baptist had made this public declaration, happening to stand on the bank of the river Jordan with two of his most strenuous followers, and our Blessed Saviour passing by at the same time, he pointed him out to them, and, in a pious rapture, repeated the words he had made use of the preceding day to the multitude, Behold the Lamb of God! Animated with an arduous desire of hearing, as well as seeing, this ex

traordinary person, they immediately left John, and followed Jesus, who, conscious of their design, turned about, and, with the utmost affability, gave them an invitation to the place of his residence. One of these disciples, who was named Andrew, had been long a follower of the Baptist, and therefore had not the least doubt of the truth of what he had said, and the doctrine he had propagated; but, after having had some conversation with the Blessed Jesus himself, he was fully satisfied that he was indeed the promised Messiah, the great Saviour and Redeemer of lost mankind.

Andrew, happy in having found out his divine master, went and discovered it to his elder brother Simon Peter, who, in like manner, immediately became one of our Saviour's disciples. The next day they were joined by two others, namely, one Philip, an inhabitant of the city of Bethsaida, and an intimate friend of his named Nathaniel, a native of Cana in Galilee. The latter, at his very first coming, upon our Saviour's expressing some tokens of his Omniscience, made a very liberal confession of his knowing him to be the Messiah, the son of God: Rabbi, said he, thou art the Son of God, thou art the king of Israel!

Nathaniel having made this exclamation, our Blessed Lord told him, he should hereafter have much stronger testimonies of the divinity of his mission, when he should be an eye-witness to what the old patriarch Jacob had before seen in a vision, the angels ascending and descending, to attend the person, and execute the commands of the Son of Man. This appellation the Blessed Jesus was pleased to apply not only in consideration of his humanity, but in order more directly to fulfil the remarkable prediction of the prophet Daniel concerning him. I saw in the night-visions, and behold, one like the son of

Though the name of the other disciple is not mentioned, yet there is not the least doubt but it was John, the beloved Apostle and Evangelist, because he so punctually describes the circumstances of the time and conversation that passed; but in this, and several other places of his Gospel it evidently appears (though for what reason is unknown, unless it was from his great sense of modesty) that he ehose to conceal his name.

man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion and glory, and a kingdom, that all people, nations, and languages, should serve him. His dominion shall be an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Dan. viii. 13, &c.

Our Blessed Redeemer, having attested the divinity of his mission by many incontestible evidences, and made five disciples, left Bethabara, and went into Galilee, where, soon after his arrival, he was invited, together with his mother and followers, to a marriage feast at Cana, a place situated not far from the city of Nazareth.

At the celebration of these nuptials there happened to be a scarcity of wine, and his mother (who interested herself in the management of the feast, and was therefore desirous that every thing should be done with decorum) applied to her son hoping he might be able to remedy the defect.

It is not to be doubted but the holy Mary was thoroughly sensible of her son's supernatural and distinguished powers, and was therefore desirous that he would give some proof of his abilities in the presence of her friends who were assembled at the marriage feast. Addressing herself therefore to her Son, she said, they have no wine. Our Lord greatly reproved her in these words: Woman what have I to do with thee? Mine hour is not yet come; meaning, that the time or period, of his public ministry was not yet arrived.

But notwithstanding this reproof, Mary still entertained an opinion that he would interest himself in behalf of her and the company, and therefore ordered the servants punctually to obey his commands.

The Blessed Jesus, being assured that working a miracle would greatly tend to confirm the faith of his young disciples, resolved to comply with the request of his parent. He therefore ordered the servants to fill six pots with water, which was no sooner done than it was immediately changed into excellent wine. This done, he or dered them to draw, and bear to the governor of the feast, who being ignorant of the miracle that had been wrought,