light of his masculine understanding was eclipsed. It pleased an all-wise Providence to visit him with a sudden attack of delirium, a few weeks previous to his departure. This visitation occurred, while the Rev. Henry Corlet, who was then a student at Bishop's Court, was reading the Greek Testament aloud to the Bishop in his study. Opposite to the study windows were several tall trees, with thick and spreading branches. On a sudden the Bishop exclaimed, 'Don't you see them? Don't you see them?' 'See what, my Lord?' answered Mr. Corlet, with great surprise- The Angels,' replied the Bishop, 'ascending and descending on the branches of those trees.' (Life of Bp. Wilson, by Stowell, ch. x.) We trace, in these workings, however disordered, of the good Bishop's mind, the deep impressions on his soul of the most exalted piety. We almost see in this affecting incident the return into his own bosom of the devotions, which he offered for himself, as well as prepared for the Church ; as when he thanked God for "the guard His Holy Angels keep over him," and, in his evening prayer, supplicated, that "God would take us under His gracious protection: give His Angels charge concerning us !"-J. Ford.

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CHAPTER II.

VERSE 1.-Our Lord, "coming forth, as a Bridegroom," and espousing unto Himself the Church, which He loved, honoured with His Presence His own Institution of holy Matrimony; thus combining the joys of earth with the bliss of heaven; or, rather, mystically transforming the water of this earth into that wine, which shall for ever make glad the heart of man. But, being a stranger, how was He invited to the feast? The general opinion, grounded on tradition, is, that this was the marriage of some relative of the Mother of Jesus, who for this cause was invited with her Son and His Disciples; hence arose her natural concern for the credit of the host, when they wanted wine. And yet, in accounting for this invitation, we may bear in mind the fact told us by the Evangelist, that Nathanael was of Cana in Galilee (xxi. 2). It might have been, through his friendly intervention, that Jesus was called to the marriage. If so, let us admire such a proof of a convert's early love to the Lord, his zeal in Christ's service, his desire, harmonizing with that of Mary (v. 5), to promote his Master's honour (i. 49); his brotherly kindness also; for "both Jesus was called, and His disciples, to the marriage.”—J. Ford.

V. 3.—Want at a wedding doth intimate the discontent and vanity of earthly pleasure, that "even in laughter the heart is sorrowful; and the end of that mirth is heaviness." Prov. iv. 13; Eccles. ii. 1.—Acosta.

V. 4.-S. Augustine makes this objection, "What came Christ to the marriage for? to teach us to contemn our mothers?" He resolveth it thus-What Christ took of His mother, wherein He was "subject unto her" (S. Luke ii. 51), was this flesh. Now, she would have Him show a miracle: could He do that by His human nature ? No: but, as Augustine saith, "Being to work a miracle He could not do it by His human nature, but by His Divine nature;" and that was out of her latitude. Therefore, He goeth on in the person of Christ; "That, which I have from thee, as My mother, cannot work a miracle; and it is that only, you may command." In Divine matters, Woman, what have I to do with thee? Therefore, you are not now intra seriem, within your order. But, when He suffered on the Cross, He acknowledged her to be His mother, being as a man, and so to provide for her. S. Luke ii. 49, 51; S. Mark iii. 32, 33; 2 Cor. x. 13-15.-Bp. Andrewes.

Mine hour is not yet come. "The most fitting time for the manifestation of My glory is not yet." He may have waited, till the want of wine was more generally known and felt; for it is man's extremity, that proves God's opportunity. Thus, if we may pass from the house of feasting to the house of mourning and the chambers of death, He delayed His visit to Lazarus, and "abode two days still in the same place, where He was." This was to render His power in raising a corpse, beginning to "see corruption," more evident and glorious. xi. 6, 40; Ps. xxvii. 16.-J. Ford.

V. 5.-When we find any particular mystery in God's

Providential dealings towards us, it does not become us to reason and speculate on such intricacies, and, much less, to murmur and complain of them. Instead of wasting our thoughts and time in this manner, we should give greater diligence in attending to our known duties, obeying the evident Will of God concerning us, leaving it to Him to clear up every mystery; and this we may the more reasonably expect Him, in His goodness, to do, when we are careful Whatsoever He saith unto us, to do it. Ps. xxxvii.; Deut. xxix. 29.-J. Ford.

Whatsoever He saith. To obey God rightly is to obey Him, as Supreme Lawgiver; which can never be done, while He only maintains a divided empire in our breasts. He, who conscientiously abstains from any sin, solely because it is displeasing to His Creator, will find the same motive operating much farther, and inclining him to forbear every other action, that he knows is offensive to Him. No one great virtue (virtue upon principle) will come single: the virtues, "that be her fellows, will bear her company," and "with joy and gladness" enter into the same heart. S. Mark vi. 20; S. Luke xxiii. 11. -J. Seed.

V. 6. This purifying does not appear to have been a Divinely appointed Legal ordinance; but one of the many things," enjoined by the Jewish doctors, according to the traditions of men. Observe, then, the goodness, as well as the power of the Lord; how He mercifully bears with us in our weaknesses and fond devices, and makes even the beggarly elements of our former ignorance to turn to His praise, when, Whatsoever he saith unto us,

we do it. S. Matt. xv. 2; S. Mark vii. 2-4; S. Luke xi. 39.-J. Ford.

V. 7.-How great for the confirming of Baptism is the grace of water in the sight of God and of His Christ! Never is Christ without water. Forasmuch as He Himself is Baptized with water; called to the marriage, He exhibits the first beginnings of His power in water; when He preaches, He invites the thirsty to His own never-failing water; when He exhorts to charity, He commends, among works of love, the cup of water offered to a poor person; at a well He renovates His strength; upon the water He walks; willingly does He pass over the sea; He ministereth water to His disciples. Even to His Passion this testimony of His to Baptism is continued. When He is delivered to be crucified, aqua intervenit, water comes between; witness the hands of Pilate when He is wounded, water gushes out from His side; witness the soldier's spear. iv. 6, 10; vii. 37; xiii. 5; xix. 34; S. Matt. x. 42; xiv. 25; xxvii. 24; S. Luke xxii. 10.— Tertullian.

V. 9. Called the bridegroom. Why did he not call the servants; for so the miracle would have been revealed? Because Jesus had not Himself revealed what had been done; but desired that the power of His miracles should be known gently, little by little. He revealed to him, who was best able to understand what was done, reserving the clearer knowledge of it for a future time: since, after the manifestation of other miracles, this would be credible. Thus, when He was about to heal the nobleman's son, the Evangelist shows, that it had already

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