the manifestation of a greater power, but it is the manifestation of the same power, relieving the monotony which has dulled the impressiveness of the former! lifting, as it were, the veil under which God works, enabling us to see, not dead laws which the philosopher sees, but a living hand put forth at the springs of nature, controlling, originating, and creating all. Thus, then, the water from the clouds, falling upon the soil, ascending the trunk of the vine, and ultimately issuing in grapes, and those grapes formed into wine, is one process, and in every stage of that process God's power is manifested; and when God turns water into wine all that He does differently is to shorten the pro

cess.

The ordinary process is that the water in the sea should rise into the cloud, then fall from the cloud in copious showers, give refreshment to the vine and fertility to the earth, develop itself in sap, in blossom, in grapes, in fermentation, in wine, that is the long process; the short process is, the water turing into wine at Christ's word; but it is equally Christ in both; it is equally Divine power in both, only we have got so accustomed to the long process that we

say it is the natural thing, and are so little accustomed to the short process that the senses are startled and the mind is awakened.

The difference is here, too-that in the one case we see a succession of continuous causes, and in the other we see the actor come forth Himself, lay aside the machinery by which He has acted heretofore, and in one word say: "Let this water be wine"; and, recognizing its Creator and its God, it becomes so.

A miracle is not a thing against or contrary to nature, but is a thing above and beyond what we call nature.

It is an addition to a new and a nobler law to the law that previously was; it is not the destruction of any existing law, but it is superadding to that law a more perfect and glorious

one.

Thus, when I raise my arm, the power of gravitation ought to make that arm instantly fall; but when I keep that arm up it is not by the destruction of the law of gravitation, but it is the super-adding of a higher law, the great law of life.

So, we can conceive that when Christ does a miracle, it is not the extinction of that which

is really a right law, but it is the bringing from heaven a nobler law, to be super-added to, and render more glorious the law that was.

Let us look for a moment at the first miracle which Jesus performed in Cana of Galilee. His first miracle was not a miracle of tremendous power, but one of quiet and gentle beneficence.

The Saviour's first miracle dawned in the form of a nuptial benediction upon a young couple, beginning the journey, and about to attempt the battle of life. He heightened domestic joys before He went forth to mitigate domestic sorrows. He began rejoicing with them that do rejoice, before He went on His pilgrimage to "Weep with them that weep."

St. John says that "there was a marriage in Cana of Galilee," an incident which had occurred within a comparatively small circle, but destined to be felt in a much wider area.

Jesus had chosen His disciples, and was present with them at the wedding. While the feast proceeded the wine seemed to fail. "They have no wine," said Mary, the Mother of Jesus. "Woman!" he replied, "what have I to do with thee?" The words at first sound

harsh and severe by their seeming roughness and brevity.

He does not call her "Mother," because, in circumstances such as these, she was His mother no longer; but the address "Woman" was respectful, and was addressed to the queenliest and the gentlest of all women. And Mary, knowing Him, said to the servants, "Do whatever He shall tell you." Now there were in the banqueting hall six large water-pots or vases, for the purification in use among the Jews. Jesus said: "Fill the water-pots with water." And when they were filled, He said: “Take, or draw out now, and bear to the governor of the feast." They were brought, and the governor having tasted, found them full of delicious wine.

Such was the first miracle wrought by Jesus, "changing water into wine." His disciples, who had followed Him, after this miracle believed fully in Him, and the fame of the miracle spread abroad. The Gospel does not relate the miracles of our Lord in regular succession, and perhaps it does not record them all.

It is interesting to observe how wonderfully a sense of the completeness of Christ's power

had seized the people. That He had turned water into wine was proof enough to the nobleman that He could also turn disease into health.

Before leaving this beautiful wedding-scene, and the miracle performed there, we observe that Christ's glory shone forth in it,—shone forth as the Lord of Creation, and as the Law-giver to His creatures; but we inquire, What may be the issue of the exposition of this circumstance, that you shall admire His power, be charmed with His mercy, believe in His sacrifice, rest upon His intercession, and anticipate that day when the marriage festival shall not be that of a poor couple in Cana of Galilee, but when the Bridegroom shall be the Lord of Glory, and all redeemed saints shall constitute His chosen and beautiful bride, and the Marriage Supper of the Lamb shall come, and we too shall be among those who have made themselves ready?

Another miracle, namely, "The nobleman's son." A nobleman's son was sick. This noble man, it seems, was a person of great rank and dignity, but though high in rank, he shared in the common ills of life. Disease finds its way into every rank. The nobleman, though one of the greatest in the land, had a sick son, and