Miracles Of Our Lord by George MacDonald (beginner reading books for adults .txt) 📖

he took from them this one sign of his real presence, that is, of the love which heals, not the power which destroys, it would be to abandon them.

But it is very noteworthy that he sent the man to his own house, to his own friends. They must be the most open to such a message as his, and from such lips-the lips of their own flesh and blood. He had been raving in tombs and deserts, tormented with a legion of devils; now he was one of themselves again, with love in his eyes, adoration in the very tones of his voice, and help in his hands-reason once more supreme on the throne of his humanity. He obeyed, and published in Gadara, and the rest of the cities of Decapolis, the great things, as Jesus himself called them, which God had done for him. For it was God who had done them. He was doing the works of his Father.

One more instance remains, having likewise peculiar points of difficulty, and therefore of interest.

When Jesus was on the mount of transfiguration, a dumb, epileptic, and lunatic boy was brought by his father to those disciples who were awaiting his return.

But they could do nothing. To their disappointment, and probably to their chagrin, they found themselves powerless over the evil spirit. When Jesus appeared, the father begged of him the aid which his disciples could not give: "Master, I beseech thee, look upon my son, for he is mine only child."

Whoever has held in his arms his child in delirium, calling to his father for aid as if he were distant far, and beating the air in wild and aimless defence, will be able to enter a little into the trouble of this man's soul. To have the child, and yet see him tormented in some region inaccessible; to hold him to the heart and yet be unable to reach the thick-coming fancies which distract him; to find himself with a great abyss between him and his child, across which the cry of the child comes, but back across which no answering voice can reach the consciousness of the sufferer-is terror and misery indeed. But imagine in the case before us the intervals as well-the stupidity, the vacant gaze, the hanging lip, the pale flaccid countenance and bloodshot eyes, idiocy alternated with madness-no voice of human speech, only the animal babble of the uneducated dumb-the misery of his falling down anywhere, now in the fire, now in the water, and the divine shines out as nowhere else-for the father loves his only child even to agony.

What was there in such a child to love? Everything : the human was there, else whence the torture of that which was not human? whence the pathos of those eyes, hardly up to the dog's in intelligence, yet omnipotent over the father's heart? God was there. The misery was that the devil was there too. Thence came the crying and tears. "Rescue the divine; send the devil to the deep," was the unformed prayer in the father's soul.

Before replying to his prayer, Jesus uttered words that could not have been addressed to the father, inasmuch as he was neither faithless nor perverse. Which then of those present did he address thus? To which of them did he say, "How long shall I be with you? How long shall I suffer you?" I have thought it was the bystanders: but why they? They had not surely reached the point of such rebuke. I have thought it was the disciples, because perhaps it was their pride that rendered them unable to cast out the demon, seeing they tried it without faith enough in God. But the form of address does not seem to belong to them: the word generation could not well apply to those whom he had chosen out of that generation. I have thought, and gladly would I continue to think, if I could honestly, that the words were intended for the devils who tormented his countrymen and friends; and but for St Mark's story, I might have held to it. He, however, gives us one point which neither St Matthew nor St Luke mention-that "when he came to his disciples he saw a great multitude about them, and the scribes questioning with them." He says the multitude were greatly amazed when they saw him-why, I do not know, except it be that he came just at the point where his presence was needful to give the one answer to the scribes pressing hard upon his disciples because they could not cast out this devil. These scribes, these men of accredited education, who, from their position as students of the law and the interpretations thereof, arrogated to themselves a mastery over the faith of the people, but were themselves so careless about the truth as to be utterly opaque to its illuminating power-these scribes, I say, I do think it was whom our Lord addressed as "faithless and perverse generation." The immediately following request to the father of the boy, "Bring him unto me," was the one answer to their arguments.

A fresh paroxysm was the first result. But repressing all haste, the Lord will care for the father as much as for the child. He will help his growing faith.

"How long is it ago since thus hath come unto him?"

"From a child. And oft-times it hath cast him into the fire, and into the waters, to destroy him; but if thou canst do anything, have compassion on us, and help us." [Footnote 9: Again the us -so full of pathos.] " If thou canst ?" [Footnote 10: The oldest manuscripts. ( Dean Alford ). "If thou canst have faith-All things," &c. ("New Translation of the Gospel of St Mark." Rev. F.H. Godwin ).] All things are possible to him that believeth."

"Lord, I believe; help thou mine unbelief."

Whether the words of Jesus, "him that believeth," meant himself as believing in the Father, and therefore gifted with all power, or the man as believing in him, and therefore capable of being the recipient of the effects of that power, I am not sure. I incline to the former. The result is the same, for the man resolves the question practically and personally: what was needful in him should be in him. "I believe; help thou mine unbelief."

In the honesty of his heart, lest he should be saying more than was true-for how could he be certain that Jesus would cure his son? or how could he measure and estimate his own faith?-he appeals to the Lord of Truth for all that he ought to be, and think, and believe. "Help thou mine unbelief." It is the very triumph of faith. The unbelief itself cast like any other care upon him who careth for us, is the highest exercise of belief. It is the greatest effort lying in the power of the man. No man can help doubt. The true man alone, that is, the faithful man, can appeal to the Truth to enable him to believe what is true, and refuse what is false. How this applies especially to our own time and the need of the living generations, is easy to see. Of all prayers it is the one for us.

Possibly our Lord might have held a little farther talk with him, but the people came crowding about. "He rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And the spirit cried and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose."

"Why could not we cast him out?" asked his disciples as soon as they were alone.

"This kind can come forth by nothing but by prayer and fasting."

What does this answer imply? The prayer and fasting must clearly be on the part of those who would heal. They cannot be required of one possessed with a demon. If he could fast and pray, the demon would be gone already.

It implies that a great purity of soul is needful in him who would master the powers of evil. I take prayer and fasting to indicate a condition of mind elevated above the cares of the world and the pleasures of the senses, in close communion with the God of life; therefore by its very purity an awe and terror to the unclean spirits, a fit cloud whence the thunder of the word might issue against them. The expulsion would appear to be the result of moral, and hence natural, superiority-a command resting upon oneness with the ultimate will of the Supreme, in like manner as an evil man is sometimes cowed in the presence of a good man. The disciples had not attained this lofty condition of faith.

From this I lean to think that the words of our Lord-"All things are possible to him that believeth"-apply to our Lord himself. The disciples could not help the child: "If thou canst do anything," said the father. "All things are possible to him that believeth," says our Lord. He can help him. That it was the lack of faith in the disciples which rendered the thing impossible for them, St Matthew informs us explicitly, for he gives the reply of our Lord more fully than the rest: "Because of your unbelief," he said, and followed with the assertion that faith could remove mountains.

But the words- "This kind" -suggest that the case had its peculiarities. It would appear-although I am not certain of this interpretation-that some kinds of spirits required for their expulsion, or at least some cases of possession required for their cure, more than others of the presence of God in the healer. I do not care to dwell upon this farther than to say that there are points in the narrative which seem to indicate that it was an unusually bad case. The Lord asked how long he had been ill, and was told, from childhood. The demon-to use the language of our ignorance-had had time and opportunity, in his undeveloped condition, to lay thorough hold upon him; and when he did yield to the superior command of the Lord, he left him as dead-so close had been the possession, that for a time the natural powers could not operate when deprived of the presence of a force which had so long usurped, maltreated, and exhausted, while falsely sustaining them. The disciples, although they had already the power to cast out demons, could not cast this one out, and were surprised to find it so. There appears to me no absurdity, if we admit the demons at all, in admitting also that some had greater force than others, be it regarded as courage or obstinacy, or merely as grasp upon the captive mortal.

In all these stories there is much of comfort both to the friends of those who are insane, and to those who are themselves aware of their own partial or occasional insanity. For such sorrow as that of Charles and Mary Lamb, walking together towards the asylum, when the hour had come for her to repair thither, is there not some assuagement here? It may be answered-We have no ground to hope for such cure now. I think we have; but if our faith will not reach so far, we may at least, like Athanasius, recognize the friendship of Death, for death is the divine cure of many ills.

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