Scripture texts illustrated by general literature

When Israel went out of Egypt, it was under the guidance of One whose hand being mighty to save, the sea saw it, and fled; Jordan was driven back. “What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?” The trembling was at the presence of Him who hath placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it. The commotion, the fleeing, the driving back, was at the bidding of Him who, and who alone, can say to the sea, Thus far shalt thou come, and no farther; and here shall thy proud waves be stayed.

The men of Galilee marvelled when, at the storm that once arose on their sea, and the ship was in jeopardy, there arose One who rebuked the winds and the sea; and there was a great calm. What manner of man was this, that even the winds and the sea obeyed Him?

What manner of man? Be it legend or history, the story of royal Cnut on the seashore, forbidding, at his flatterers’ instigation, or by his own desire to rebuke their folly—forbidding the farther approach of the incoming tide, is pregnant with instruction on this head. The royal Dane might be a man of men, but the surging waves were not obedient unto his voice. King though he was, the tide was responseless as deaf adder to any charming of his, charmed he never so wisely, enjoined he never so straitly. What manner of man, then, but the Son of man? What manner of king but the King of kings?

The Dane might have enforced the lesson on his parasites by such a strain as that of a defeated monarch in Shakspeare:—

A king, that is, in their sense of right Divine, and Divine extent. So with poor, mad, discrowned Lear, drenched in that terrible storm on the heath, and remembering soft speeches of cozening courtiership, only of yesterday too. “When the rain came to wet me, and the wind to make me chatter; when the thunder would not peace at my bidding; there I found them, there I smelt them out. Go to, they are not men of their words: they told me I was everything; ’tis a lie, I am not ague-proof.” Mark, again, from the opening scene of the “Tempest,” the rough, blunt, uncivil words with which the boatswain cuts short the addresses of his royal passengers:—

Of Antiochus Epiphanes, and his pride that had a fall, it is written in the book of Maccabees: “And thus he that a little afore thought he might command the waves of the sea (so proud was he beyond the condition of man), and weigh the high mountains in a balance, was now cast on the ground.”

An elder king than Cnut, and not a wiser, not only lashed the winds that blew contrary to his will, but bound the sea with fetters, after a sort:

Much good it did him: witness his return from his great expedition, in a poor skiff, wind-tossed across waves red with the blood of his slaughtered host, cruentis fluctibus. The stars in their courses once fought against Sisera, and the fettered waves were little more propitious to speed the fortunes of Xerxes. He might have spared his chains. At any rate he lost his army. Archdeacon Hare practically applied the extravagance of the Great King, as they of Persia were styled, in designating the present (or, rather, what was to him the present) as an age when men will scoff at the madness of Xerxes, yet themselves try to fling their chains over the ever-rolling, irrepressible ocean of thought; nay, they will scoop out a mimic sea in their pleasure-ground, he goes on to say, and make it ripple and bubble, and spout up prettily into the air, and then fancy that they are taming the Atlantic; which, however, keeps advancing upon them, until it sweeps them away with their toys.

It is edifying to read in the Diary of Mr. Pepys how, one July afternoon, soon after the king had come back to enjoy his own again, that gentleman went upon the river, but had to put ashore and shelter himself from the rain that rained so hard; during which time came by the king in his barge, going down towards the Downs to meet the queen: “But methought it lessened my esteem of a king, that he should not be able to command the rain.”

Instructive, too, is the tenor of the legend of King Robert of Sicily, which has been so attractively treated in prose by Leigh Hunt, in his Jar of Honey from Mount Hybla, and in verse by Professor Longfellow, in his Tales of a Wayside Inn. There we read how the king with his nobles proudly sat at vespers, on St. John’s Eve, and heard the priests chant the Magnificat:—

The sequel teaches him a different lesson, which he learns by (and lays to) heart.

In those days, however, if any order of men might, or did, claim authority over such turbulent subject-matter as the sea, it was not kings, but priests. Ecclesiastical history relates the calamitous visitation of earthquake and inundations by which Epidaurus must once, and for ever, have been overwhelmed, had not the prudent citizens placed St. Hilarion, an Egyptian monk, on the beach. “He made the sign of the cross; the mountain-wave stopped, bowed, and returned.” One’s respect for the great qualities of the fearless Akbah, traversing the wilds of Africa, and at length penetrating to the verge of the Atlantic, is not lessened by what Gibbon relates of him:—that his career, though not his zeal, being checked by the prospect of a boundless ocean, Akbah spurred his horse into the waves, and raising his eyes to heaven, exclaimed with the tone of a fanatic, “Great God, if my course were not stopped by this sea, I would still go on, to the unknown kingdoms of the West, preaching the unity of Thy holy name.” And the picture reminds us of another, some eight centuries later, when Constantinople was besieged and taken by Mahomet II., who, while his ships were engaged against those of the Genoese, sat on horseback on the beach, to encourage by voice and presence the valour of the faithful: “The passions of his soul, and even the gestures of his body, seemed to imitate the action of the combatants; and, as if he had been the lord of nature, he spurred his horse with a fearless and impotent effort into the sea.” Sir Archibald Alison moralises on the spectacle of Napoleon, in 1804, reviewing, or intending to review, the naval force by which he designed to crush the British power: the flotilla being tempest-tost when it hove in sight, and several vessels stranded—an event “destined to teach the French Emperor, like Canute the Dane, that there were bounds to his power, and that his might was limited to the element on which his army stood.” The sea—c’est autre chose.

It is of Tiberius, absolute master of the vastest, richest empire ever seen under the sun, that an eminent French preacher is treating when he says that an adulatory senator kept repeating to him in every tone and accent that his authority was without bounds. Tiberius would fain have believed the assurance, if the illusion had been possible,—if he had not felt himself at every instant heurté contre une barrière infranchissable. The emperor’s flatterers had forgotten, for one thing, to secure a peremptory decree against the inconvenient limitation called time. His days were numbered. And in vain Tiberius essayed to trick and elude death, and dissembled with himself as to the stubborn fact of its resistless advance.

Kings, great nobles, and the like, as a popular essayist observes, have been known, even to the close of life, to violently curse and swear, if things went against them; going the length of stamping and blaspheming even at wind and rain, and branches of trees and plashes of mud, for insubordination and disrespect of persons. A popular novelist, again, having to describe a fashionable wedding in the country on a portentously wet and stormy day, makes the Lisford beadle, “who was a sound Tory of the old school,” almost wonder that the heavens themselves should be audacious enough to wet the uncovered head of the lord of Jocelyn’s Rock. “But it went on raining nevertheless.” It was in no such spirit that John Bunyan once was all but resolved on putting to the test the reality of his faith, by commanding some water puddles to be dry.

Mr. Carlyle made a picturesque application of the royal Dane’s injunction to the waves, in his survey of the advancing tide of the French Revolution—grim host marching on, the black-browed Marseillese in the van, with hum and murmur, far-heard; like the ocean-tide, “drawn up, as if by Luna and Influences, from the great deep of waters, they roll gleaming on; no king, Canute or Louis, can bid them roll back.” To quite another effect is Judge Haliburton’s application of the incident, in his panegyric on the capabilities of the Southampton docks. It was here, he says, that Cnut sat in his arm-chair, to show his courtiers (after he gave up drinking and murder) that though he was a mighty prince, he could not control the sea. “Well, what Canute could not do, your dock company has accomplished. It has actually said to the sea, ‘Thus far shalt thou go, and no farther:’ and the waves have obeyed the mandate.”

By poetical licence a Cornish poet of the present day ascribes to his rock-bound coast a ne plus ultra control over an ever-aggressive sea: he pictures the embattled advance of the waves, and their discomfiture and retreat:

One, and one alone, is veritably the ruler of the waves. When the floods are risen, when the floods have lift up their voice, and lift up their waves, to Him only it pertaineth to still their tumultuous clamour, and to level their aspiring crests. The waves of the sea are mighty, and rage horribly; yet the Lord, who dwelleth on high, is mightier. “O Lord God of hosts, who is like unto Thee?... Thou rulest the raging of the sea: Thou stillest the waves thereof when they arise.”

With a moral application we conclude, borrowed from one whose was ever the pen of a ready writer to point a moral. Some dream, says Cowper, that