unto their Lord for help, for herein was faith;* but in the excess of their terror, in their counting it possible that the ship which bore their Lord, could ever truly perish.t

'But especially noticeable are the words with which that Lord, as all three Evangelists relate, quieted the storm. He "rebuked the winds and the sea;" in the spirit of which words St. Mark relates, further, a more direct address to the furious elements, "Peace, be still," which it would be absurd to suppose a mere oratorical personification. Rather, as Maldonatus truly remarks, there is in these words a distinct recognition of Satan and the powers of evil as the authors of the disharmony in the outward world, a tracing of all these disorders up to their source in a person, a carrying of them back to him as to their ultimate ground. The Lord elsewhere uses the same form of address to a fever, for it is said that he rebuked it, (Luke iv. 39,) where the same remarks will hold good.

And in the hour of her wildest uproar, nature yielded obedience unto him, who was come to reassert man's dominion over her, and over the evil powers, which held her in thrall, and had made her, who should have always been his willing handmaid, to be oftentimes the instrument of his harm and ruin.§ And his word was sufficient for this. He needed not, as Moses, to stretch a rod over the deep; he needed not, as his servant had needed, an instrument of power, foreign to himself, with which to do his mighty work; but only at his word "the wind ceased,

* Something of the same kind we see in John the Baptist. No doubt there was a shaking of his faith before he could send to Jesus with the question, "Art thou he that should come, or do we look for another?" (Matt. xi. 3;) but that he sent to Jesus and to no other to resolve him this doubt, proved that the faith which was assaulted, yet was not overthrown.

They are blamed, not for fearing, but for being our dechoí. Calvin: Quâ particulâ notat eos extra modum pavescere; quemlibet verò timorem non esse fidei contrarium, inde patet, quod si nihil metuimus, obrepit supina carnis securitas.

....

‡Zúñα, repíμwoo. We may comparo Ps. cvi. 9: "He rebuked (êπiríμnoɛ, LXX.) the Red Sea also," although there, as in a poem, the same stress cannot be laid on the word as here.

§ A notable specimen of the dexterity with which a neological interpretation may be insinuated into a book of geography occurs in RÖHR's Palästina, p. 59, in many respects a useful manual of the Holy Land. Speaking of this lake, and the usual gentleness and calmness of its waters, he adds, that it is from time to time disturbed by squalls from the neighboring hills, which yet, "last not long, nor are very perilous. (Matt. viii. 23—27.)" What his reference to this passage means is at once clear, and may be seen more largely expressed in Kuinoel, or any other rationalist commentary, in loc.

| Εκόπασεν, as one ceases out of weariness (κοπάζω, from κόπος). Γαλήνη, probably not, as some propose, from yáλa, to express the soft milky color of the calm sea,

and there was a great calm." And then is added the moral effect which this great wonder exercised on the minds of those that were in the ship with him ;-it may be, also on those that were in the "other little ships,” which St. Mark has noted as sailing in their company: "The men mar velled, saying, What manner of man is this, that even the winds and the sea obey him?" an exclamation which only can find its answer in another exclamation of the Psalmist, "O Lord God of Hosts, who is like unto thee? Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them." (Ps. lxxix. 8, 9.)* We see then here one of the moral purposes to which, in the providence of God, who ordered all things for the glory of his Son, this miracle should serve. It should lead his disciples into thoughts ever higher and more awful of that Lord whom they followed, and should more and more bring them to feel that in nearness to him was all safety and deliverance from every danger. The danger which exercised, should strengthen their faith,-who indeed had need of a mighty faith, since God, in St. Chrysostom's words, had chosen them to be the athletes of the universe.†

An old expositor has somewhat boldly said, "This power of the Lord's word, this admiration of them that were with him in the ship, holy David had predicted in the Psalms, saying, 'They that go down to the sea in ships, that do business in great waters, these see the works of the Lord, and his wonders in the deep," and so forward. (Ps. cviii. 23-30.) And as in the spiritual world, the inward is ever shadowed forth by the outward, we may regard this outward fact but as the clothing of an inward truth which in the language of this miracle the Lord declares unto men. He would set himself forth as the true Prince of Peace, (Isai. xi. 6-9,) as the speaker of peace to the troubled and storm-stirred heart of man, whether the storms that stir it be his own in

but from yɛhúw. So Catullus, describing the gently-stirred water,—leni resonant plangore cachinni.

* Tertullian (Adv. Marc., l. 4, c. 20): Quum transfretat, Psalmus expungitur, Dominus, inquit, super aquas multas [Ps. xxxix. 3]: quum undas freti discutit, Abacuc adimpletur, Dispargens, inquit, aquas itinere [Hab, iii. 15]: quum ad minas ejus eliditur mare, Naum quoque absolvitur; Comminans, inquit, mari, et arefaciens illud, [Nah. i. 4,] utique cum ventis quibus inquietabatur.

Bengel: Jesus habebat scholam ambulantem, et in eâ scholâ multò solidius instituti sunt discipuli, quâm si sub tecto unius collegii sine ullâ solicitudine atque tentatione vixissent. The fact which has perplexed some, that, apparently, the apostles were never baptized, at least with Christ's baptism, has been by others curiously enough explained, that as the children of Israel were baptized into Moses in the Red Sea, (1 Cor. x. 2,) so the apostles were in this storm baptized into Christ. Tertullian (De Bapt., c. 12): Alii planè satis coactè injiciunt, tunc apostolos baptismi vicem implêsse, quum in naviculâ fluctibus adspersi operti sunt.

ner passions, or life's outward calamities and temptations. Thus Augustine, making application of all parts of the miracle:-"We are sailing in this life as through a sea, and the wind rises, and storms of temptations are not wanting. Whence is this, save because Jesus is sleeping in thee? If he were not sleeping in thee, thou wouldest have calm within. But what means this, that Jesus is sleeping in thee, save that thy faith, which is from Jesus, is slumbering in thine heart? What shalt thou do to be delivered? Arouse him and say, Master, we perish. He will awaken; that is, thy faith will return to thee, and abide with thee always. When Christ is awakened, though the tempest beat into, yet it will not fill, thy ship; thy faith will now command the winds and the waves, and the danger will be over.

Nor shall we in any wise do wrong to the literal truth of this or any other of Christ's miracles, by recognizing the character at once symbolic and prophetic, which, no doubt, many of them also bear, and this among the number. As the kernel of the old humanity, Noah and his family, was once contained in the Ark which was tossed upon the waves of the deluge, so the kernel of the new humanity, of the new creation, Christ and his apostles, in this little ship. And the Church of Christ has evermore resembled this tempested bark, in that the waves

*Enarr. in Ps. xciii. 19: Si cessaret Deus et non misceret amaritudines felicitatibus seculi, oblivisceremur eum. Sed ubi angores molestiarum faciunt fluctus animæ, fides illa quæ ibi dormiebat, excitetur. Tranquillum enim erat, quando dormivit Christus in mari: illo dormiente, tempestas orta est, et cœperunt periclitari. Ergo in corde Christiano et tranquillitas erit et pax, sed quamdiu vigilat fides nostra: si autem dormit fides nostra, periclitamur.....Sed quomodo illa navis cùm fluctuaret, excitatus est Christus à fluctuantibus et dicentibus, Domine, perimus: surrexit ille, imperavit tempestatibus, imperavit fluctibus, cessavit periculum, facta est tranquillitas, sic et te cùm turbant concupiscentiæ mala, persuasiones malæ, fluctus sunt, tranquillabuntur. Jam desperas et putas te non pertinere ad Dominum; Evigilet fides tua, excita Christum in corde tuo: surgente fide, jam agnoscis ubi sis;....Evigilante Christo tranquilletur cor tuum, ut ad portum quoque pervenias. Thus again (In Ev. Joh., Tract. 49): Fides tua de Christo, Christus est in corde tuo.....Intrant venti cor tuum, utique ibi navigas, ubi hanc vitam tanquam procellosum et periculosum pelagus transis; intrant venti, movent fluctus, turbant navim. Qui sunt venti? Audisti convicium, irasceris: convicium ventus est, iracundia fluctus est : periclitaris, disponis respondere, disponis maledictum maledicto reddere, jam navis propinquat naufragio; excita Christum dormientem. Ideo enim fluctuas, et mala pro malis reddere præparas, quia Christus dormit in navi. In corde enim tuo somnus Christi, oblivio fidei. Nam si excites Christum, id est, recolas fidem, quid tibi dicit tanquam vigilans Christus in corde tuo? Ego audivi, Dæmonium habes, et pro eis oravi; audit Dominus et patitur; audit servus et indignatur. Sed vindicari vis. Quid enim, ego jam sum vindicatus? Cùm tibi hæc lo quitur fides tua, quasi imperatur ventis et fluctibus, et fit tranquillitas magna. Cf. Serm. 63; Enarr. in Ps. lv. 8; and Enarr. 2a in Ps. xxv. in init.

of the world rage horribly around it, in that it has evermore been de livered out of the perils which seemed ready to overwhelm it, and this because Christ is in it; who being roused by the cry of his servants, rebukes these winds and these waters, before they utterly overwhelm this ship. In the Old Testament Ezekiel gives us a magnificent picture of a worldly kingdom under the image of a stately and gorgeous galley, which he describes with every circumstance that could heighten its glory and its beauty (xxvii. 4—9); but that ship with all its outward bravery and magnificence utterly perishes; "thy rowers have brought thee into great waters; the east wind hath broken thee in the midst of the seas," and they that have hoped in it and embarked in it their treasures, wail over its wreck with a bitter wailing; (ver. 26— 36;) this kingdom of God meanwhile, which seems by comparison but as the slight and unhonored fishing boat that every wave would ingulf, rides triumphantly over all, and comes safely into haven at the last.

* Tertullian (De Bapt., c. 12): Cæterùm navicula illa figuram Ecclesiæ præterebat, quod in mari, id est seculo, fluctibus, id est persecutionibus et tentationibus, inquietatur, Domino per patientiam velut dormiente, donec orationibus sanctorum in ultimis suscitatus, compescat seculum et tranquillitatem suis reddat. Ambrose: Arbor quædam in navi est crux in Ecclesiâ, quâ inter tot totius sæculi blanda et perniciosa naufragia incolumis sola servatur. Compare a passage of much beauty in the Clementine Homilies (COTELER. Patt. Apostt., v. 1, p. 609) beginning thus: Εοικεν γὰρ ὅλον τὸ πρᾶγμα τῆς ἐκκλησίας νηὶ μεγάλη, διὰ σφοδροῦ χειμῶνος ἄνδρας φερούσῃ ἐκ πολλῶν τόπων ὄντας, καὶ μίαν τινὰ ἀγαθῆς βασιλείας πόλιν οἰκεῖν θέλοντας, K. T. 2. The image of the world as a great ship, whereof God was at once the maker and the pilot, was familiar to the Indians (PHILOSTRATUS, De Vita Apollonii, 1. 8, c. 35; VON BOHLEN, Das Alte Indien), and the same symbolic meaning lay in the procession of Egyptian priests bearing the sacred ship (the navigium auratum, CURT., 1. 4. c. 7) full of the images of the gods. In Egypt it was the favorite manner to represent the gods as sailing in a ship. (CREUZER'S Symbolik, v. 2, p. 9, 3rd edit.) All this was recognized in the early Christian art, where the Church is continually set forth as a ship, against which the personified winds are fighting. (Christliche Kunst Symbolik, p. 159.) Aringhi describes an old seal-ring in which the Church appears as this ship, sustained and supported by a great fish in the sea beneath, (Christ the 'IXOTE, according to Ps. lxxii. 17, Aquila,) on its mast and poop two doves sitting, so that the three Clementine symbols, the ship, the dove, and the fish, appear here united in a single group

MATT. viii. 28-34; MARK v. 1-20; LUKE viii. 26-89.

BEFORE entering upon this, the most important, and, in many respects, the most difficult of the demoniac cures in the New Testament, it is impossible to avoid making generally a few prefatory remarks on the subject of the demoniacs* of Scripture. It is a subject of which the difficulty is very much enhanced by the fact that, as in the case of some of the spiritual gifts, the gift, for instance, of tongues, the thing itself, if it still survives among us, yet does so no longer under the same name, nor yet with the same frequency and intensity as of old. We are obliged to put together, as best we can, the separate notices which have come down to us, and from them seek to frame some scheme, which will answer the demands of the different phenomena; we have not, at least with certainty, the thing itself to examine and to question, before our eyes.

It is, of course, easy enough to cut short the whole inquiry, and to leave no question at all, by saying these demoniacs were persons whom we should call insane-epileptic, maniac, melancholic. This has been often said, and the oftener perhaps, because there is a partial truth in the view that these possessions were bodily maladies. There was no

* The most common name in Scripture for one thus possessed is dainovičóμevos, (Matt. iv. 24, and often.) Besides this, daioviolɛís, (Mark v. 18; Luke viii. 36;) ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, (Mark i. 2, 3;) έχων πνεῦμα ἀκάθαρτον, (Acts viii. 7 ;) ἔχων δαιμόνια, (Luke viii. 27 ;) άνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου. (Luke iv 38.) Other more general descriptions, karaduvaσtevoμévos únd тov diaẞóhov, (Acts x. 38;) xλovμevos úñò ñvevμátwv åkáðúpтwv. (Luke vi. 18; Acts v. 16.) In classic Greek, one thus possessed was said δαιμονᾷν, κακοδαιμονᾷν, and the state of possession was called κακοδαιμονία.