But if this be our judgment of two parts of the sign, it must, I think, greatly modify, if not alter altogether, the apprehensions which we have formed of the third part, that which concerns the turning of the water into wine. We cannot regard the main characteristic of the marriage and the marriage-feast as being their commonness, their similarity to what is going on in every part of the world--to what is going on among ourselves; and then make the essence of that which our Lord did at the feast consist in its uncommonness, in its unlikeness to everything that is done elsewhere--to everything that is done among ourselves. We must abandon one habit of feeling or the other. Which we shall abandon depends, it seems to me, upon the strength or the weakness of our faith in St. John's assertion, that in Him who sat at that feast was life and that all things were made by Him. If we take those words literally, if we suppose the Evangelist to mean what he says, then we must assume that what happened then was but an instance of the working of a universal law. We shall conclude that all living processes--be they slow or rapid, be they carried on in the womb of nature or through the intervention of human art--have their first power and principle in Him, that without Him nothing could become that does become. Such a belief undoubtedly carries us into great depths and heights. It increases the wonder with which we regard every dynamical discovery. But it does not interfere with any discovery. It gives solemnity and awfulness to the investigations of science. It forbids trifling in them. It stimulates courage and hope in them. It makes all superstitious dread of them sinful. The Word, who is the Light of men, will Himself teach those who seek humbly and diligently to enter into those operations of life of which He is the first Mover.