(b) In the Tombs.

The Legion cast out: Matt. viii. 28-34; Mark v. 1—17;
Luke viii. 26-37.

It will be seen that in the fundamental and crowning miracle of the Gospel-the Resurrection - all these forms of miracu

lous working are included. The course of nature was controlled, for there was a great earthquake; the laws

Matt. xxviii. 2.

John xx. 6.

Luke xxiv. 31.

Matt. xxvii. 53.

Matt. xxvii. 2.

etc.

of material existence were overruled, for when the doors were shut Jesus came into the midst of His disciples, and when their eyes were opened He vanished out of their sight. The reign of death was overthrown, for many of the saints came out of their graves and went into the Holy City. The powers of the spiritual world were called forth, for angels watched at the sepulchre and ministered to believers. Thus full and harmonious is the whole strain of Scripture: All things are double, one against another, and God hath made nothing imperfect.

Wisd. xli. 25.

APPENDIX F.

A CLASSIFICATION OF THE GOSPEL PARABLES.

Πάντα δισσά, ἐν κατέναντι τοῦ ἑνός

καὶ οὐκ ἐποίησεν οὐδὲν ἐλλεῖπον.

ECCLUS. XLII. 24.

The relation of Parables to Miracles.

We have already endeavored to discover in the combination of the Gospel miracles the laws of Divine interference for the Redemption of man, and the proofs of the universality of the Saviour's power; it will be our object now to point out the converse truths from a consideration of the Parables: in them we shall seek to mark the lessons which we may learn from the Natural World on the progress and scope of Revelation, and the testimony which man's own heart renders to the Christian Morality. Thus it is that the Miracles and Parables are exactly correlative to each other; in the one we see the personality and power of the Worker, and in the other the generality and constancy of the Work; in the one we are led to refer the ordinary events of life to God, and in the other to consider their relation to man in the one we are led to regard the manifoldness of Providence, and in the other to recognize the instructiveness of the Universe.

The Parables in the Gospels may be presented in the following classification, if we consider the sources from which they are drawn.

I. PARABLES DRAWN FROM THE MATERIAL WORLD.

1. THE SOURCES OF THE ELEMENTS OF NATURAL OR SPIRITUAL LIFE:

(a) The Power of Good. The Sower: Matt. xiii. 3-8; Mark

iv. 4-8; Luke viii. 5-8.

(b) The Power of Evil. The Tares: Matt. xiii. 24-30.

2. THE MODE of their Development Silent and mysterious. The Seed growing secretly: Mark iv. 26-29.

3. THE FULNESS OF THEIR DEVELOPMENT:

(a) An outward Growth. The Mustard-seed: Matt. xiii. 31, 32; Mark iv. 30-32; Luke xiii. 18, 19.

(b) An inward Change. The Leaven: Matt. xiii. 33; Luke xiii. 20, 21.

II. PARABLES DRAWN FROM THE RELATIONS OF MAN.

1. TO THE LOWER WORLD, as explaining his Connection also with higher Beings,1 while he

(a) Destroys the worthless (ranрá). The Draw-net: Matt. xiii.

47-50.

(b) Labors with the unfruitful. The barren Fig-tree: Luke xiii.

6-9.

(c) Seeks to reclaim the lost, whether it has been lost

a. By its own Wandering. The lost sheep: Matt. xviii. 12 -14; Luke xv. 3-7.

b. By his Carelessness. The lost Drachma: Luke xv. 8

-10.

2. TO HIS FELLOW-MEN:

(a) In the Family, from the higher to the lower, as explaining his personal relations to God:

a. Mercy. The unmerciful Servant: Matt. xviii. 23-35. Correlative: Gratitude. The two Debtors: Luke vii. 41 -43.

b. Forgiveness. The prodigal Son: Luke xv. 11–32. Correlative: Obedience. The two Sons: Matt. xxi. 28 -32.

(b) IN SOCIAL LIFE, as explaining his Relations to the Church: a. Zeal in the Petition for Blessings :

i. For others. The Friend at Midnight: Luke xi. 5—8. ii. For ourselves. The unjust Judge: Luke xviii. 1—8.

1 Cf. Matt. xiii. 49, 50: Luke xv. 7 (χαρὰ ἔσται ἐν τῷ οὐρανῷ· when the Redemption was accomplished): Luke xv. 10 (χαρὰ γίνεται ἐνώ πιον τῶν ἀγγέλων τοῦ Θεοῦ· when the

careless within the existing Church were awakened). It is easy to see why there is no corresponding clause in "the Prodigal Son."

b. Patience in the course of Life:

i. For others, Endurance.

1-13.

The ten Virgins: Matt. xxv.

ii. In ourselves, Self-denial. The lower Seats: Luke xiv. 7-11.

c. Regard for outward Ordinances :

i. As a feeling from within. The great Supper: Luke xiv. 15-24.

ii. As required by their Dignity. The King's Murriagefeast: Matt. xxii. 1—14.

(c) In regard to HIS MEANS, as explaining the Devotion of
our Endowments to God's Service:

a. Thoughtfulness in planning his Works, as to
i. His own power:

Absolutely. The Tower-builder: Luke xiv. 28-30.
Relatively. The King making War: Luke xiv. 31

-33.

ii. Their effects on others. The unjust Steward: Luke xvi. 1-9.

b. In his Works.

i. As to himself, Fruitfulness:

Absolutely. The Talents: Matt. xxv. 14―30.
Relatively. The Pounds: Luke xix. 11-27.

ii. As to others, Unselfishness. The wicked Husband-
men: Matt. xxi. 33-44; Mark xii. 1-12; Luke
xx. 9-18.

c. After the completion of his Works:

i. As to himself, Humility. The unprofitable Servants : Luke xvii. 7-10.

ii. As to others, Dependence.

Vineyard: Matt. xx. 1-16.

The Laborers in the

3. TO PROVIDENCE, as teaching that spiritually as well as temporally Advantages imply Duties, whether we obtain them

(a) Unexpectedly. The hid Treasure: Matt. xiii. 44.

(b) After a zealous Search. The Man seeking Pearls: Matt.

xiii. 45, 46.

(c) By natural Inheritance. The rich Fool: Luke xii. 16—21.

There are still remaining three symbolic narratives which are usually ranked as Parables :-"The Publican and Pharisee," "The Good Samaritan," and "The Rich Man and Lazarus." These, however, in their primary reference give direct patterns for action, and in their secondary meaning apply to classes, and not to individuals. It seems as if we may read in them the opposition of Christianity to Judaism, in its essential Spirituality, in its universal Love, and in its outward Lowliness.

ADDITIONS FOR PAGE 367,

RECEIVED TOO LATE FOR INSERTION THERE.

TO AMERICAN EDITION, p. x.

SEE INTRODUCTION

a The following parables are recorded by St. Mark. That which is peculiar to him is marked by Italics.

1. The sower (iv. 4-8).

2. The seed growing secretly (iv. 26—29).

3. The mustard seed (iv. 30-32).

The unity and completeness of the lesson which these convey must be obvious without comment.

b The miracles recorded by St. Mark are both numerous and characteristic of his Gospel. Peculiar narratives are (as before) marked by Italics.

1 The unclean spirit cast out (i. 21-28).

2. The fever healed (i. 29-34).

3. The leper cleansed (i. 40-45).

4. The palsy healed (ii. 1—12).

5. The withered hand restored (iii. 1—5) [iii. 10, 11, Many healed: unclean spirits cast out].

6. The tempest stilled (iv. 35-41).

7. The legion cast out (v. 1—17).

8. The woman with issue healed (v. 25—34).

9. Jairus' daughter raised (v. 22 ff ).

10. The five thousand fed (vi. 35-44).

11. The walking on the water (vi. 48, 49) [vi. 54 ff., all that touched Christ made whole].

12. The Syrophoenician's daughter healed (vii. 24—30).

13. The deaf and dumb healed (vii. 31-37).

14. The four thousand fed (viii. 1-10).

15. The blind man healed (viii. 22-26).

16. The deaf and dumb spirit cast out (ix. 14 ff.).

17. Bartimæus healed (x. 26-52).

18. The fig-tree cursed (xi. 20 ff. ).

INDEX.

ADVENT, attempts to fix the date of, | CLEMENTINE RECOGNITIONS ON IN-

ALEXANDRIA, the meeting-point of COMPLETENESS OF HOLY SCRIPTURE,

APOSTLES, their different views of ECCLESIASTICUS, 91.
Christianity, 222.

CALVINISTIC VIEW OF INSPIRATION, GEMARA, singular reference to Messiah,

CLEMENTINE HOMILIES ON INSPIRA- GOSPELS, the four, their general char-
TION, 441.