learnt in the crowded thoroughfare of life, nor indeed in any human school. It comes from above; and betrays its heavenly origin in a thousand ways. One great principle, (the Love of GOD,) is with the little ones of whom we speak, the fruitful source of almost every action.

:

Perfect truth, and rigid honesty, are their only guides. They affect not to be possessed of wisdom deeply convinced on the contrary, that they lack it, they 'ask of God, who giveth to all men liberally, and upbraideth not.' They are men of prayer. . . . With human learning they have, or seem to have, but very slender acquaintance. They are not familiar with many books. One only Book, (with which, however, they are thoroughly familiar,) contains their rule of life; but that book is the best.

GOD give us the mind of little ones' in the hour of doubt, the hour of trial! God grant us that while in understanding' we seek to be 'men,' we may above all things prize 'the Wisdom that is from above,'—that, namely, which St. James describes as first pure, then peace. able, gentle, and easy to be intreated, full of mercy and good fruits, without partiality and without hypocrisy'.'

i St. James iii. 17

k St. James i. 5.

1 St. James iii. 17.

The Second Sunday after the Epiphany.

THE MIRACLE AT CANA OF GALILEE.

ST. JOHN ii. 1.

There was a marriage at Cana of Galilee.

THESE Words introduce the account of our SAVIOUR'S first recorded miracle, which forms the subject of this day's Gospel. The miracle of the water made wine is brought before us at this season, because it is one of the three great Epiphanies, or Manifestations of CHRIST. To the Gentiles, He was manifested by a Star: to the people, at His Baptism, by a voice from Heaven: to His Disciples, He manifested forth His Glory by the present miracle. Accordingly, all these three events come to view on the Feast of the Epiphany itself. The last, which obtains repeated notice to-day, we should consider a little in detail.

While our LORD and His Disciples are said to have been invited' to this marriage, it is related that the Mother of JESUS' was there.' The dif ference of expression deserves notice. Coupled with all that follows, (the words she addressed to our LORD, and the directions she gave to the servants,) it creates a suspicion that the Blessed

Virgin was in the house of some near relative; and that the miracle which we are about to consider graced the marriage of one of her kinsfolk.

For whatever reason, the want of Wine, as soon as it was discovered, seems to have been made known to her. Her remedy we find was to appeal to her Divine Son. Not that her words, as they stand, contain a request; but they certainly imply one. Nay more, they amount to a command; for when a Mother makes a request to her son, she does virtually lay a command upon him. They have no wine,' must have meant, Therefore do Thou supply their need.' And that is why our LORD addressed to her who spoke, those words of rebuke: 'Woman, what have I to do with thee? Mine hour is not yet come.'

The mode of address, ('Woman,') was of course respectful and affectionate. We find our expiring REDEEMER So addressing the same Mother, from the Cross. But What have I to do with thee?' was the language of reproof. And why? Because a mere woman was here seeking to control GOD. The rights, even of a Mother, could not extend so far: rather was it here entirely out of place. 'What have I to do with thee?' The question, so considered, is unan

swerable; and scarcely seems to require explanation. The HOLY ONE disclaims His Mother's control, the instant that it becomes necessary to vindicate His Divine Nature ;-very GOD, as well as very Man.'

And the words which follow, (Mine hour is not yet come,') are most probably an intimation that when He saw fit, He would work: which may be the reason why the Virgin said unto the servants, 'Whatsoever He saith unto you, do it ;' -as if understanding, even from His discouraging reply, that it was His gracious intention to fulfil the desire and petition of His servant, not only as might be most expedient for her, but also when the proper time should arrive. . . . And here let us pause to point out that it is no proof whatever that our prayers will not be answered, because they are not answered immediately. Our Divine LORD could make His own Mother wait.

To proceed: "There were set there six waterpots of stone, after the manner of the purifying of the Jews.'-St. John explains the Jewish practice of washing before meals, because he wrote his Gospel at a distance from the Holy Land. Here then were six large vessels which had been used for this purpose. Our LORD, at last, bids the servants fill those large vessels

with Water. Now this was, seemingly, a very useless proceeding; certainly not the right way, to all human appearance, of remedying the want of Wine. But what signifies the unpromising earthly appearance, when GoD commands? Hath He said, and shall He not do it?' O my soul, in our hour of greatest need, we will remember that the Church says unto us, as then the Blessed Virgin said unto the Servants,- Whatsoever He saith unto you, do it!' We will ask no questions; but only obey! That is the counsel which is sure to guide us to blessedness at last.

JESUS said,' Draw out now, and bear unto the governor of the Feast. And they bare it.' The person here spoken of, had the entire management of the Festival; hence, the water made wine' is first conveyed to his lips. He is surprised at its wondrous goodness. It is not of the same quality as the wine they have been hitherto drinking. There is no mistaking the one for the other. At the same time he has no idea whence the new supply has come. He thinks that, surely, it must all be a device of the Bridegroom: a graceful specimen of hospitality; so rare, indeed, as to be unknown. for who, when men are satisfied and all but gone, thinks of producing something better still, (if such there