The swine ran into the sea and were drowned. There is no record of any compensation to the owner. Jesus fed large multitudes of people under circumstances of a most ultra-thaumaturgic character. To the first book of Euclid is prefixed an axiom “that the whole is greater than its part.” John Wesley was wise if it be true that he eschewed mathematics lest it should lead him to infidelity. If any man be irreligious enough to accept Euclid’s axiom, he will be compelled to reject the miraculous feeding of 5,000 people with five loaves and two small fishes. The original difficulty of the miracle, though not increased, is made hard to the common mind by the assertion that after the multitude had been fed, twelve basketsfull of fragments remained. Jesus is related to have walked on the sea when it was very stormy, and when “the sea arose by reason of a great wind that blew.” Walking on the water is a great feat even if the sea be calm, but when the waves run high it is still more wonderful. The miracle of turning water into wine at Cana, in Galilee, is worthy attention, when considering the question, Who was Jesus Christ? Jesus and his disciples had been called to a marriage feast, and when there the company fell short of wine. The mother of Jesus, to whom the Catholics offer worship, and to whom they pay great adoration, informed Jesus of the deficiency, and was answered, “Woman, what have I to do with thee? mine hour is not yet come.” His mother seemed to have expected a miracle, yet in the Fourth Gospel the Cana wonder was the beginning of miracle working by Jesus; the apocryphal gospels assert that Jesus practised miracle working as a child. Jesus having obtained six waterpots full of water, turned them into wine. Teetotallers who cannot believe God would specially provide means of drunkenness, urge that this wine was not of intoxicating quality, though there is nothing in the text to justify their hypothesis. The curious connexion between the phrase “well drunk,” and the time at which the miracle was performed, would rather warrant the supposition that the guests were already in such a state as to render it difficult for them to critically appreciate the new vintage. The moral effects of this miracle are not easily appreciable. Shortly after this Jesus went to the temple with a scourge of small cords, and drove thereout the cattle dealers and money changers who had assembled there in the ordinary course of their business. The writer of the Fourth Gospel places this event very early in the public life of Jesus. The writer of the Third Gospel fixes the occurrence much later.