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sleeping in thee? If He were not sleeping in thee, thou

But what means this, that Jesus

wouldest have calm within. is sleeping in thee, save that slumbering in thine heart? vered? 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."1

thy faith, which is from Jesus, is What shalt thou do to be deli

We shall do no wrong to the literal truth of this and other of Christ's miracles, by recognizing the character at once symbolic and prophetic, which many of them also bear, and this among the number. It need hardly be observed that the sea is evermore in Scripture the symbol of the restless

....

And again, 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 coeperunt 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 cum fluctuaret, excitatus est Christus a fluctuantibus, et dicentibus, Domine, perimus: surrexit ille, imperavit tempestatibus, imperavit fluctibus, cessavit periculum, facta est tranquillitas; sic et te cum turbant concupiscentiæ malæ, 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. xlix.): Fides tua de Christo, Christus est in corde tuo. . . . Intrant venti cor tuum, utique ubi 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? Cum tibi hæc loquitur fides tua, quasi imperatur ventis et fluctibus, et fit tranquillitas magna. Cf. Serm. lxiii.; Enarr. in Ps. lv. 3; and Enarr. ii. in Ps. xxv. in init.

and sinful world (Dan. vii. 2, 3; Rev. xiii. I; Isai. Ivii. 20). 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 of the world rage horribly around it, in that it has evermore been delivered out of the perils which seemed ready to overwhelm it,—and this because Christ is in it (Ps. xlvi. 1-3; xciii. 3, 4); who being roused by the cry of his servants, rebukes these winds and these waters, before they utterly overwhelm this ship.1 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

Tertullian (De Bapt. 12): Ceterum navicula illa figuram Ecclesiæ præferebat, 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 seculi blanda et perniciosa naufragia incolumis sola servatur. Compare a beautiful passage in the Clementine Homilies (Coteler. Patt. Apostt. vol. i. p. 609), beginning thus: "Eoirey γὰρ ὅλον τὸ πρᾶγμα τῆς ἐκκλησίας νηῒ μεγάλη, διὰ σφοδροῦ χειμῶνος ἄνδρας φερούσῃ ἐκ πολλῶν τόπων ὄντας, καὶ μίαν τινὰ ἀγαθῆς βασιλείας πόλιν οἰκεῖν θέλοντας, κ. τ. λ. The image of the world as a great ship, whereof God is at once the maker and the pilot, was familiar to the Indians (Philostratus, De Vita Apollonii, iii. 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, Curtius, iv. 7), full of the images of the gods (Creuzer, Symbolik, vol. ii. p. 9, 3rd edit.) All this was recognized in early Christian Art, where the Church is continually set forth as a ship, against which the personified winds are fighting (Christl. 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 IXOYE, according to Ps. lxxii. 17, Aquila), while on its mast and poop two doves are sitting; so that the three Clementine symbols, the ship, the dove, and the fish, here united in a single group. appear

waters; the east wind hath broken thee in the midst of the seas,' and they that hoped in it, and embarked in it their treasures, wail over its wreck with a bitter wailing (ver. 26-36); this kingdom of God, this Church of Christ, meanwhile, seeming by comparison but as the slight and unhonoured fishing-boat which any wave might engulf, rides triumphantly over all, and comes safely into haven at the

last.

5. THE DEMONIACS IN THE COUNTRY OF THE GADARENES.

MATT, viii. 28-34; MARK V. 1-20; LUKE viii. 26 39.

HE consideration of this, the most important, and, in

THE

many respects, the most perplexing of all the demoniac cures in the New Testament, will demand some prefatory remarks on the general subject of the demoniacs1 of Scripture. It is a subject of which the difficulty is very much enhanced by the fact that, as with some of the spiritual gifts, the gift of tongues, for example, the thing itself, if it still survives among us, yet does so no longer under the same name, nor with the same frequency and intensity as of old. We are obliged to put together, as best we can, the separate and fragmentary notices which have reached us, and must endeavour out of them to frame such a scheme as 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 demo

1 The most common name in Scripture for one thus possessed is daiμovizóμevoç (Matt. iv. 24, and often). Besides this, dapoviotic (Mark v. 18; Luke viii. 36); äveршжоç év пveúμari áralápry (Mark i. 23); ἔχων πνεῦμα ἀκάθαρτον (Acts viii. 7); ἔχων δαιμόνια (Luke viii. 27); ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου (Luke iv. 33). Other more general descriptions, καταδυναστευόμενος ὑπὸ τοῦ διαβόλου (Acts x. 38); ỏɣλοúμevoç vñò πtvevμáтwv ákaðáprwv (Luke vi. 18; Acts v. 16). classic Greek, one under the power of an evil daípov was said daiμovãr (Eschylus, Choëphorœ, 564), kakodaiμovāv, and the state was called Kakodaчovía, not being, however, precisely a similar condition.

In

niacs were persons whom we at this day should call insaneepileptic, maniac, melancholic. This has been often said,' and the oftener perhaps, because there is a partial truth in the assertion that these possessions were bodily maladies. There was no doubt a substratum of disease, which in many cases helped to lay open the sufferer to the deeper evil, and upon which it was superinduced:2 so that cases of possession are at once classed with those of various sicknesses, and at the same time distinguished from them, by the Evangelists; who thus at once mark the connexion and the difference (Matt. iv. 24; viii. 16; Mark i. 34). But the scheme which confounds these cases with those of disease, and, in fact, identifies the two, does not, as every reverent interpreter of God's word must own, exhaust the matter; it cannot be taken as a satisfying solution of the difficulties it presents; and this for more reasons than one.

And first, our Lord Himself uses language which is not reconcilable with any such explanation. He everywhere speaks of demoniacs not as persons merely of disordered intellects, but as subjects and thralls of an alien spiritual might; He addresses the evil spirit as distinct from the man; Hold thy peace, and come out of him' (Mark i. 25). And the unworthy reply, that He fell in with and humoured the notions of the afflicted in order to facilitate their cure,3 is anticipated by the fact that in his most confidential discourses with his

1 As by Semler in Germany, Comm. de Dæmoniacis quorum in Novo Testamento fit Mentio, Hala, 1770-1779; by Hugh Farmer in England, Essay on the Demoniacs of the New Testament, London, 1775.

2 Origen (in Matth. tom. xiii. 6) finds fault with some (iarnoi he calls them) who in his day saw in the youth mentioned Matt. xvii. 14, only one afflicted with the falling sickness. He himself runs into the opposite extreme, and will see no nature there, because they saw nothing but

nature.

3 Not to say that such treatment had been sure to fail. Schubert, in his book, full of wisdom and love, Die Krankheiten und Störungen der menschlichen Seele, several times observes how fatal all giving in to a madman's delusions is for his recovery; how sure it is to defeat its own objects. He is living in a world of falsehood, and what he wants is not more falsehood, but some truth-the truth indeed in love, but still only

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