cerning JESUS being asleep. This state of elevated affection and elevated thought is further described in these words, which the disciples spoke on the occasion, LORD, save us; we perish: for by the prayer, LORD, save us, is evidently described a state of elevated affection; and by the additional words, we perish, is, as evidently denoted a state of elevated thought, since without such a state it would have been impossible for them to discern the danger and destruction which threatened them.

Q. And what do you conceive to be meant by the words which next follow, where it is written, He saith unto them, Why are you fearful, O ye of little faith?

A. By the interesting question, Why are ye fearful? the BLESSED JESUS intended to lead His disciples to explore in their own minds the cause and origin of fear, that so they might discover. that all fear hath its source in mere natural affection and thought separate from spiritual affection and thought; and therefore He adds, O ye of little faith, by which words He manifestly points out a defect of those spiritual principles. For all faith, properly so called, is the complex of spiritual affection and spiritual thought, since, if spiritual affection be wanting, it is impossible to suppose that there can be any true faith; in like manner, if spiritual thought be wanting, the principle of faith cannot be supposed to exist. When therefore the BLESSED JESUS applied the words of censure, O ye of little faith, He manifestly designed to instruct His disciples,

and

and through them all succeeding generations of mankind, that fear is the constant result of the want or weakness of heavenly principles in the human mind, in consequence of which want or weakness the mind is separated from that Divine strength and omnipotence, in which all true courage originates, and is left a prey to all those fears and alarms, which beset the natural mind in such state of separation, by plunging it into a dreadful association with the powers of darkness, of terror, and of dismay.

Q. But it is added, that then He arose, and rebuked the winds and the sea; and there was a great calm-what do you understand by these words?

A. By JESUS arising is to be understood, according to the spiritual idea, His exaltation in the minds of His disciples as the SUPREME GOOD and the SUPREME TRUTH, for GoD can never be said to arise in any other sense than this. When therefore the Psalmist says, Let GOD arise, and let His enemies be scattered, he manifestly prays for such an exaltation of GOD, that is to say, of His Divine love and wisdom in his own mind. and life, by virtue of which he might experience power over all his spiritual enemies. It is accordingly added in the history of this miracle, that when JESUS arose, He rebuked the winds and the sea, and there was a great calm, because to rebuke the winds and the sea denotes the exercise of His omnipotence in subduing the infernal influence signified by the wind, and the evils and errors of the natural man signified by the sea,

which exercise is to be considered as the result of His arising; in other words, of His being exalted to the supreme place in the affections and thoughts of His disciples. It is therefore to be well understood, that infernal influence, evil and error, can never be removed in man, until the BLESSED JESUS is first exalted in his mind and life, but that no sooner doth such exaltation take place, than presently the wind and the sea are rebuked, and the agitations and perturbations of the natural man give place to the tranquil and composing principles operative from the GREAT REDEEMER in the spirit of man. Thus, as it is here recorded, there is a great calm, because the great calm here spoken of has relation to the gentle and pacific rule of heavenly principles and persuasions in the human mind on the removal of the contrary principles and persuasions suggested by the powers of darkness, and it is called a great calm, to denote its Divine origin, as having its source in the operation of the Divine mercy and love, for the term great is always applied to denote that operation.

Q. But it is further written, that the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?- -what particular instruction do you learn from these words?

A. By the men marvelling, I am taught what is the genuine effect on human minds, resulting from the display of the Divine Omnipotence in removing infernal influence in the natural man, and that this effect is the acknowledgment of that

omnipotence, or of a Divine power infinitely exceeding all human agency whatsoever; for to marvel, according to the spiritual idea is to recognise such a power. It accordingly follows that they said, What manner of man is this, that even the winds and the sea obey him? by which words it is evident, that they began to regard the BLESSED JESUS as a being more than human, and even as Divine, since no other than a Divine Being can be supposed to exercise control over the winds and sea, and especially over what is signified and represented by the winds and sea, viz. the tempestuous influences of the powers of darkness operating on the disorderly passions and appetites of the natural man. When therefore the men exclaimed, What manner of man is this? it is the same thing as if they had said, This man can be no other than the GREAT AND HOLY GOD. Thus the first disciples were convinced by this miracle of the Supreme Divinity of their LORD AND MASTER, and thus too all future disciples may be convinced of the same divinity, whensoever they observe in themselves the turbulence of unruly passions subdued, and in their place the tranquillity, the peace and gentleness restored, which ever flow from the admission of the meek and mild Spirit of the HOLY JESUS.

Q. What then is the general instruction which you learn from this miracle?

A. I learn to adore, in the first place, the Divine Agency, by which the ALMIGHTY has been pleased to manifest His absolute control over the elements of nature; and in the next place to adore

the same Divine Agency, as exercised upon the higher elements of human minds. I learn further to trace up that agency to the INCARNATE GOD, so as to behold in His DIVINE HUMANITY all the fulness of deity and of omnipotence. I am instructed yet further, by the spiritual sense of this miracle, to look up to that INCARNATE GOD for protection under all my spiritual trials and temptations, and especially for deliverance from the winds and waves of my own boisterous passions excited by the destructive influence of the powers of darkness. Lastly, I am taught that in such perturbation and tempests of the natural mind, the BLESSED JESUS frequently appears to be asleep, and that He can only be awakened by fervent prayer arising from a mind sensible of its danger and of its inability to be its own deliverer. I am resolved therefore henceforth, in all my spiritual trials and troubles, to apply to and put my whole trust in the HOLY JESUS, and then I may humbly hope that he will arise, and rebuke the winds and sea, so as to produce a great calm in my disturbed mind. Then too shall I also be led to marvel at the omnipotence of His operations, and to answer the interesting question, What manner of man is this, by the devout and grateful acknowledgment that HE is God over all blessed for ever, the ALPHA AND OMEGA, the BEGINNING and the ENDING of all spiritual life, power, protection, benediction, and salvation; to whom be ascribed all praise, ho nour and glory, for ever. AMEN!