three powerful temptations from the devil, each of which was repelled by an appeal to the written word of God.

First, he was tempted to turn stones into bread, that he might thus at once prove his power, as the Son of God, and allay his hunger. But he answered, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Secondly, the devil requested that he would prove himself to be under the protection of Heaven, by casting himself down from the pinnacle (or battlements) of the temple; but Christ showed the wickedness of tempting, or rashly presuming on divine providence, by answering, "It is written, Thou shalt not tempt the Lord thy God." Thirdly, he was promised, by this impudent tempter, all the kingdoms of the world, if he would fall down and worship him to which, with holy indignation, Jesus answered, “Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."

The infernal enemy, thus baffled in all his attempts, was compelled to leave the conqueror; angels came and ministered to his wants; and Jesus went forth from his retirement, to enter on the glorious work of blessing, reforming, and redeeming lost

man.

While the Redeemer was thus secluded from the world, the report of John's ministry and baptism having excited the notice of the Jewish council, messengers were sent from that body to learn who this strange character might be. To their inquiry on this point, John answered, that he was not the Christ, nor the prophet Elijah (who in their opinion was to revisit the earth); but that he was come as "the voice of one crying in the wilderness, make straight the way of the Lord”—according to the prophecy of Isaiah; declaring, at the same time, that there was one who had appeared among the people, the latchet of whose shoes he was not worthy to loose.

On the next day, Jesus having now returned from the desert, John saw him approaching, and took occasion to point him out to the people, under the character of "the Lamb of God, which taketh away the sin of the world;" announcing him as the person of whose coming he had before given notice, and testifying, in plain and positive terms, that he was the Son of God. Again, on the following day, looking on the divine Saviour as he was walking at some little distance, he repeated his former expression, "Behold the Lamb of God!" in consequence of which, two of John's disciples attached themselves to Christ, and became his followers.

One of these disciples was Andrew; the other, though not named, was probably John, who afterward wrote one of the gospels, and is distinguished by the title of "the beloved disciple." Shortly afterward they were joined by three others, viz., Simon Peter (who is called Cephas); Philip, of Bethsaida; and Nathanael, of whom Jesus testified that he was an Israelite indeed, in whom was no guile. With these disciples our Lord attended a marriage in Cana* of Galilee, where he wrought his

* Cana of Galilee (see engraving, page 481), is a village, consisting of a few miserable huts. The ground rises gently toward the village: it is stony, and partially covered with short grass: olive trees grow here. The hills in the distance are gray and barren. The ruins of a church are shown to the traveller: it is said to have been erected by the Emperess Helena on the spot where the nuptial feast was celebrated, of which we have an account in John, ii. 1-10; and there is also exhibited a stone vessel, which is gravely said to have been one of those used on that occasion. When Dr. Clarke visited Cana, in walking among the ruins, he observed large massy pots of stone, answering to the description given by the evangelist. They were not preserved or exhibited as relics, but were lying about, disregarded by the modern inhabitants, as antiquities with the use of which they were unacquainted. From their appearance, and the number of them, it is quite evident that the practice of keeping water in large stone pots, each holding from eighteen to twenty-seven gallons, was once common in this country.

About a quarter of a mile from the village is a spring of delicious water, close to the road, whence all the water is taken for the supply of the inhabitants. Here pilgrims usually halt, as the source of the water which our Saviour, by his first miracle, converted into wine. At such places it is usual to meet, either shepherds reposing with their flocks, or caravans halting to drink. There being a few olive trees near the spot, travellers alight, spread their carpets, and, having filled their pipes, generally smoke tobacco and take coffee; always preferring repose in those places to the accommodations which are offered in the villages. While Mr. Rae Wilson was sitting upon the shattered wall which enclosed "the well of Cana, 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." "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 on occasion of the celebration of the marriage which was honored by the Saviour's presence; viz., three firkins, of about twelve gallons, each. It is a further remarkable circumstance, that, in the Holy Land, it rarely happens that men are employed for the purpose of drawing water; but it is a duty entirely devolving on the females, and shows strongly that such a practice has been continued from the earliest ages." (Gen. xxi. 31, xxiv. 11-30. Exod. ii. 18.) The female figures seen in the foreground of our engraving were barefooted, and very miserable. They were all veiled with a large calico sheet which they wrapped in folds around them.

first public miracle, by turning water into wine; thus supplying the need of the guests, and confirming the faith of his disciples.

From Cana, Jesus went to Capernaum, a city of Galilee; and thence, after a short stay, to Jerusalem, where he attended the feast of the passover, for the first time after his entrance into the ministry. On this occasion he found the temple occupied as a place of traffic by some who sold oxen, sheep, and doves, for the sacrifices, and by others who accommodated the traders by changing money. Filled with holy indignation to see the house of God thus profaned, he drove them forth from the temple with a scourge of small cords, pouring out the money of the exchangers, and overturning the tables at which they were sitting.

The miracles which were performed by our Lord, during this feast of the passover, induced numbers to believe in him, and excited the attention of many others. Among these was Nicodemus, a ruler of the Jews, who made a visit to Jesus by night, in order to have a private conference with him on the subject of his doctrines and the nature of that kingdom which had been lately spoken of.

In answer, therefore, to his first address, the great Teacher assured him that it was absolutely necessary, in order to the enjoyment of the kingdom of God, that a man should be "born again;" or that such a renewal of the heart should be experienced as might be termed "a new birth." Having further informed him that this divine change was to be effected by the influence of the Holy Spirit, our Lord went on to instruct him in the doctrine of salvation, by faith in the Son of God; and closed his discourse by showing the difference between the follower of evil and the follower of truth-a discourse which, eventually, appears to have made a salutary impression on the mind of Nicodemus.

The passover being ended, Jesus left Jerusalem and went into other parts of Judea, where he employed his disciples in baptizing, and was followed by great numbers of people; and when an account of this was brought to John the Baptist, that faithful herald, so far from being displeased at the rising glory of his Master, rejoiced in the prospect, and again took the occasion to set forth the superior excellence of the person and ministry of the Son of God.

The course of John was now near its close; for about this time, having reproved Herod for taking away his brother Philip's wife, he was imprisoned by the tetrarch, and not long after was, by his order, put to death. A more particular account of this event will be given hereafter. In the meantime, Jesus departed from Judea on a journey to Galilee; and passing in his way through the country of Samaria, he held a conversation with a woman of that country, which produced a happy change in her character, and through her means many of the Samaritans were brought to hear his word, and to believe in him as the promised Messiah.

Arriving in Galilee, he proclaimed "the gospel of the kingdom of God" to the people, many of whom were disposed to receive the heavenly message; and being humbly and earnestly applied to by a nobleman in behalf of his son, who was sick at Capernaum, the compassionate Saviour gave the healing word, and the young man was restored.

While in the country of Galilee (where, we are told, he had come "in the power of the spirit"), Jesus enterrd into a synagogue at Nazareth, and stood up to read. The book of the prophecy of Isaiah was delivered to him, and he opened to a prediction which pointed immediately to himself. This passage, he declared to the congregation, was that day fulfilled. But some of his remarks gave such offence to the Nazarenes, that they violently thrust him out, and led him to the brow of the mountain on which the city stood, designing to cast him down headlong from the precipice. This, however, he miraculously avoided, by passing through the midst of them and going his way.

Leaving Nazareth* after this outrage, Jesus took up his abode in Capernaum, where he went on to preach the necessity of repentance as a preparation for that divine kingdom which was now at hand. Here, as he walked by the sea of Galilee, he saw Simon Peter, and Andrew his brother, who were fishermen, and who it seems had

* A city of Zebulon in Galilee, about seventy miles north of Jerusalem: it stood low in public estimation for the character of its inhabitants (John i. 46), yet it became famous as the residence of Jesus until he entered on his ministry (Matt. î. 23, Luke ii. 51, iv. 16). Nazareth still exists with a population of from 5,000 to 7,000, some of whom are Mohammedans, but mostly of several sects of ignorant and superstitious professors of Christianity. The Roman Catholics have a church here, called the "Church of the Annuncia tion," the most magnificent of any in the land, except that at Jerusalem.

returned for awhile to their former employment. These he now called to become his constant attendants, as well as James and John, the sons of Zebedee, whom he found engaged in the same occupation.

These fishermen (who were henceforward to be employed in catching men) let down their nets at the direction of Christ, and enclosed such a multitude of fish as struck them with astonishment and awe; and having brought their vessels to the land, they forsook all and followed their Master.

The ministry of our Lord at Capernaum was marked with signal and wonderful instances of his power and goodness. While he was in the synagogue, there appeared a man in the congregation possessed with the spirit of a demon, who cried out in a fearful manner, and acknowledged him to be "the Holy One of God." At the word of Jesus the man was straightway released from the fury of this foul spirit. Coming from the synagogue into the house of Simon Peter, he found the mother of Peter's wife lying ill of a fever, and taking her by the hand he rebuked the fever," which immediately left her, and she arose restored to health.

The fame of these miracles drew together in the evening great numbers of people, who thronged the house where Jesus had taken up his lodging, bringing with them those that were sick with divers diseases," and many that were possessed with devils," toward all of whom the gracious Saviour manifested the kindness of his heart by delivering them from their various maladies. The voice of fame, however, did not occasion our Lord to forget the exercises of devotion, nor did his labors cause him to neglect them; for we are told that, rising up early the next morning, "he departed into a solitary place, and there prayed."

The blessings of the ministry and miracles of Christ were not confined to Capernaum. "He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people." His fame also went throughout the country of Syria, whence they brought the afflicted to experience the effects of his healing power." And there followed him," we are told, "great multitudes of people, from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan."

But though our Redeemer was thus compassionate to the bodies of men, to heal their souls and to reform their conduct was his great object. He availed himself, therefore, of the opportunity which the vast crowd collected together now afforded to deliver a discourse, which is generally termed "the sermon on the mount,"-a discourse replete with those heavenly doctrines and precepts which form so distinguishing a character of his holy religion.

On coming down from the mountain, he was addressed by a man afflicted with the leprosy, in compliance with whose humble petition Jesus put forth his hand and healed him. Afterward he entered again into Capernaum, where he was attended by crowds, who came to hear him and to be cured of their diseases. Among others, a man sick of the palsy was brought forward, but because of the multitude about the door he was let down on his bed through the roof of the house. This remarkable instance of faith met the approbation of our Lord, who pronounced the cure of the sick man by saying, "Son, be of good cheer; thy sins be forgiven thee."

Some of the scribes and Pharisees who were present on this occasion considered this declaration as blasphemy; but, to show them that he had indeed the power to forgive sins, Jesus addressed the paralytic man, saying, “Arise, and take up thy bed, and go thy way into thine house." The word of Christ was immediately obeyed, and he departed to his own house, glorifying God." Shortly after this wonderful event, Matthew (otherwise called Levi), a publican, or tax-gatherer, was called by Christ to become his disciple and attendant; and such was the influence of this call that he immediately left his employment and followed Jesus.

The time of the passover* being now again near at hand, Jesus went up to Jerusalem, in order to be present at the feast. Here he performed a remarkable cure on a poor afflicted man, who had labored under an infirmity for thirty-eight years. This helpless creature was lying near a pool, called Bethesda,† to which numbers of dis

This is simply called, by the evangelist, "a feast of the Jews;" though it seems probable that it was the feast of the passover.

+ No pool named Bethesda is noticed by the Jewish writers; but it is thought by some that it may have been the great pool of which they say, that, between Ilebron and Jerusalem was the fountain Étham, from which the waters were conducted in pipes to to the great pool in Jerusalem. Benjamin of Tudela speaks