earth? He it was who alone can say: "Let it be," and it stands fast. The fiat goes forth from Him who is the eternal Word. His blessing descends, and the work is done.

Without the creative word and gracious benediction of our Saviour, there is nothing truly sacramental in the Lord's Supper. Upon this is absolutely suspended that efficacy which Christ attaches to participation in the emblem of His shed blood. We do not pretend to explain the nature of our Saviour's activity here, any more than we would attempt to show how He worked in performing the miracle we are considering. There is room, however, for a latitude of opinion in regard to what is comprehended in what our Saviour did at Cana. From the large variety of views expressed by believing commentators we select only three, which, however, will serve to represent the different shades of construction put upon the narrative. The one most commonly received is, that there was an immediate and absolute transformation into wine of the entire contents of the vessels. Others maintain that there is no ground for supposing that there was more wine produced than was needed for the occasion. Among these there are those who say that exactly this quantity was created in the vessels, and was there to be drawn by the first person who might happen to draw; and again those who think that through the exertion of the divine power upon the water, it became wine only in the act of drawing, and that too when the drawing was done by those who were in the proper state of mind. This last view has this in its favor, that the miracles of Christ were always conditioned by the faith of those for whom they were intended. For whom, now, was this miracle mainly designed? We may be alone in the opinion, but we feel pretty well satisfied, that it was chiefly for the servants, to the end that they might be led to trust His power to meet their spiritual necessities, and to transform and elevate their nature just as He transformed and elevated the water into wine. Accordingly we find the point of analogy with the sacrament, not in the drinking of the wine, but in the drawing.

Notwithstanding this variety of conflicting views among Christian interpreters, all agree in regarding the work performed as transcending the order of nature. So, we may say, all believing theologians look upon the sacrament as a mystery, whilst they differ as to what it is precisely that Christ does in connection with the ordinance. This may be said to be the point on which the Church at the time of the Reformation divided into its three main branches, viz.: Roman Catholic, Lutheran and Reformed. The first insisted upon an absolute changing of so much of the elements as was consecrated. The wine, according to their view, was transmuted into the veritable substance that flowed from our Saviour's wounds on the cross. The Lutheran theologians would not accept the doctrine of transubstantiation, as it was termed, but yet maintained that that veritable blood was received, in, with and under the wine, into our mouths, and became united with our blood, and that it was received, not by believers alone, but by all persons who partook of the consecrated elements. The Reformed Church does not believe that Christ puts His blood here, either in the place of or in connection with the wine, in a local or material way, but that Christ, by His Word and through His Spirit, so blesses the contents of the cup that in drinking of it, believers receive not merely wine, but are made partakers spiritually, yet none the

less truly and really, of His blood, according to the teaching of our Saviour Himself and that of St. Paul, which has been already quoted.

The officers of the congregation bring the element to the sanctuary and place it upon the altar. The minister, in the act of consecration, as the organ of Christ, sets it apart from a common to a sacred and mystical use. The congregation then unite with officers and minister in invoking upon what is thus set apart the powerful benediction of the Master, who, in so far as we believe, graciously hears and answers our prayer. It is not what man does that makes the sacrament efficacious. It is not in the power of the minister, independent of Christ, to put virtue into these elements; nor is it in the power of the people to draw spiritual nourishment from them, until Christ does his work, viz., renders them the fit vehicles of that which they are intended to exhibit and convey. Only this when we have done our part, as the servants did theirs in filling the vessels and looking to Christ for the communication of His benediction, and when Christ has done what His exhortation as well as his promise gives us ground for expecting He will do; then, and not before, does the word go forth: "Draw out now."

Let us now look a little more closely at the persons to whom these words were addressed, and see, if possible, who they are and what their thoughts and feelings were at the time referred to. They are called servants in the narrative; but it would be a great mistake if we were to suppose them to be menials or slaves. The corresponding word in the Greek Testament is the one of which our word deacon is but a slight modification, and with perfect propriety might be rendered waiter or attendant. In all probability they were, in many respects, just such waiters or attendants as now are usually present on bridal occasions. It is likely the "ruler of the feast" was one of them. They were intimate friends of the bridegroom, and of course had a concern for all that pertained to his honor and welfare. But his credit was now at stake; for it will be remembered that the festivities are taking place in his house. The attendants themselves are brought into an exceedingly embarrassing situation; for doubtless the duty devolved upon them of seeing that everything requisite for the entertainment was at hand. It is easy for us to imagine how earnestly they would desire that the deficiency might be made up, and that this would be with them the all-absorbing thought and wish. It was persons then who sincerely desired that wine might be obtained, who here are commanded to draw.

Our Saviour invites to the sacrament of His Supper only those who are aware that they need such blessings as through it He designs to impart. There is presupposed, on the part of the recipient, some insight into Christ's mediatorial mission and work. The understanding must be de veloped in so far as in some sense to be able to "discern the Lord's body." There must be some knowledge of God and our alienation from Him, and connected with this a sense of misery and of guilt. Those sins must be perceived, and our ill desert on account of them felt, fo the remission of which Christ's blood was shed. Only those can come to any purpose who long for restoration to the favor of God, for advancement in the divine life and strengthening of that hope which looks into the unseen world.

Further, these persons were fully convinced that it lay beyond their

unaided power to supply the want under which they were laboring. For we know that it was an unalterable rule of our Lord never to interpose miraculously except in cases where all other remedies were of no avail, and all other resources closed up. Buying or borrowing was, we know not for what reason, out of the question on this occasion. The attendants could in no other way procure what was so much needed, else our Saviour would not have come as he did to their relief.

The sacrament of the Supper was instituted for those alone who not only are aware of their need, but are conscious of their helplessness. It is in vain for us to come to it, if we imagine that the longed for blessings can be obtained in some way or another by our own unaided efforts. Here, as in no other act of worship, is required of us that pure and absolute receptivity for divine and supernatural influences, which does not admit of the least adding to on our part. The slightest shade of self-dependence is hindersome to the full and proper participation in the blessings here to be enjoyed.

Finally, these men trusted in Christ's willingness and ability to relieve them. They doubtless knew something of His character. This Cana of Galilee was the birth-place of Nathaniel, to whom, according to the narrative of the preceding chapter, our Lord had made that disclosure of Himself which led him to exclaim: "Rabbi, Thou art the Son of God; Thou art the King of Israel!" Besides this there is an ancient tradition, and according to the modern commentators, there is that in the record before us which renders it probable that the author of this fourth Gospel

as present at the feast. May he himself not have been one of the attendants? The mother of Christ we know was present, and we remember what she said to them. She had also interceded in their behalf, and they could hardly think that she had done so in vain. They heard Him say: "Mine hour is not yet come ;" and likely from the manner in which He spoke, apprehended His meaning more accurately than we are apt to. They beheld love beaming from His countenance, wisdom characterizing every word, holiness manifesting itself in every action, and a sublime and imposing self-confidence reflecting itself in his entire demeanor. How could they but feel that in their extremity He was worthy of their reliance, and how unnatural if they had not hopefully looked to Him for relief. Such are the persons whom, after showing their faith by filling the vessels at His command with water up to the brim, He now bids to draw.

Who is it at the present time who has not heard of our Saviour's power and love? Who is it that does not behold the displays of His grace which are continually repeating themselves in and through His Church? Those who truly feel their need and helplessness will not fail to see his trustworthiness, and only those are blind to it who voluntarily close their eyes. To those who feel themselves shut up unto the faith, and can truthfully employ the language of St. Peter: "To whom, Lord, shall we go?" Christ says: "Take, eat." And surely such will not refuse, nor will they doubt that something here is really to be enjoyed. Trusting in His faithfulness and power, they comply. In an act of confiding obedience they approach, they take, they eat and drink; and when they believe that in so doing they receive what our Saviour calls the true meat and the true drink, surely we cannot suppose that their faith is leading them astray.

THE MILL AND THE MILLER.

AN IDYL.

BY PERKIOMEN.

We prize the old mill of the rough stone wall,
And of the weather-worn gable;

Over your castle with tower and hall-
Immortal in song and fable.

We joy to gaze through the mist-hung plain,
Even down to the mill-dam hollow;
Nor tires the water-wheel's lazy train
The eye, delighting to follow.

As busy by night as the live-long day,
It works like a priest on Sunday;
But ever as blithe as a school at play,
Early by morning of Monday.

Men visit the mill at a farmer's gait,
And carry great burdens gladly;
But steed, the physician, at liveli'r rate,
Though laden'd at heart, and sadly.

There was peace in the realm in by-gone times,
When lock'd stood the Janus portals;

But if drought in the weir hush the mill's chimes, Then famine stalks among mortals!

'Tis a weird house by the running stream;
The ghostly man, like a spectre,

In "breaking of bread" is furtively seen,
As for his parish, the Rector.

Ne'er does he a "service," lest surpliced o'er,
From mitre down to sandal;

And as pure as the high priest's robe of yore,
Its touch is already scandal!

Thus he oft appears in the door-way high,
As one on a "watchman's" tower:
Then offers a "mass" of wheat pure and rye,
With dusty incense of flour.

He is proud alone of his "shew-bread" rare,
Once handled by priest-hands solely;
But now it is relished as household fare
The "blessing" renders it holy.

He draws his supplies from the well-stored barn-
The bank of our thriving acres-

And honors the drafts of workshop and farm,
To favor his kindred bakers.

But idle's the mill and the miller's time,
'Till christen'd by water from heaven;
The baptism of God must move and refine,
As in "measures of meal," the leaven.

Still, man lives not only by mill-ground bread,
Said Christ in the Lenten mountain;-
The Word of the Lord is life to the dead-
Both living bread and a fountain.

ASK, AND YE SHALL RECEIVE.

BY THE EDITOR.

"Prayer is the soul's sincere desire,
Uttered or unexpressed;

The motion of a hidden fire,

That trembles in the breast."

A certain great and good man being asked what a Christian needed to succeed in his pious efforts to lead a holy life, replied: "Three things. Prayer, Prayer, PRAYER." Without prayer it is impossible to live purely, progressively and permanently for Christ. As the body cannot live without breathing-breathing a pure, healthful atmosphere so the life of Christ in the soul must expire without prayer. For

"Prayer is the Christian's vital breath,
The Christian's native air."

Prayer is the daughter of faith. But the daughter must nourish the mother. Even pagan nations feel the need of it. The ancients prayed much to their gods. And many of their scholars began their works of learning by calling upon their deities. The followers of Confucius grope blindly after their gods in a multitude of prayers, vainly seeking rest for their weary souls. The Indian addresses the Great Spirit in joy and sorrow, in supplication and in giving of thanks. The phlegmatic Turk, with his score of wives and an army of slaves; whose sole aim is to gratify his animal desires, seems to have little left to ally him to the image of the great Supreme, in which his race originally was created. Yet, despite his sensual stupor, he prays five times every day. Twice during the night he rises from his couch to bend, bow, and prostrate himself in prayer. No occurrence, however serious, can prevent him from performing this act. In this respect, professing Christians who allow the merest trifles to interfere with their acts of worship in church and at home, might learn a lesson from the Turk. Luther says: "A Christian's best employment is prayer." "What further do you need for your journey," said a father to