III. MIRACLES ON THE SPIRIT-WORLD. (a) Miracles of intercession. (a) A dumb man possessed by a devil: Matt. ix. 32-34. (b) A blind and a dumb man: Matt. xii. 22 ff. Cf. Luke xi. 14 ff. (2) Intercession based on natural ties. (a) The Syrophonician's daughter healed: Matt. xv. 21-28; Mark vii. 24-30. (b) The lunatic boy healed: Matt. xvii. 14 ff.; Mark ix. 14 ff.; Luke ix. 37 ff. (8) Miracles of Antagonism. (1) In the Synagogue. The unclean spirit cast out: Mark i. 21—28; Luke iv. 31-37. (2) In the Tombs. The Legion cast out: Matt. viii. 28-34; Mark v. 1-17; Luke viii. 26—37. 1 The healing of Malchus (Luke xxii. 51) seems not to fall within the true cycle of the Gospel-miracles either in character or import. We may see in it how the Divine Power represses and remedies the evils caused by inconsiderate seal. APPEN. E. Matt. xxviii. 2. It will be seen that in the fundamental and crowning miracle of the Gospel-the Resurrection—all these forms of miraculous working are included. The course of nature was controlled, for there was a great earthquake; the laws of material existence were over-ruled, for when the doors were shut Jesus came into the midst of His disciples, and when their eyes Luke xxiv. 31. were opened He vanished out of their sight. The reign of death was over- Matt. xxvii. 53. thrown, for many of the saints came out of their graves and went into the John xx. 6. &c. Holy City. The powers of the Spiritual world were called forth, for angels Matt. xxvii. 2, watched at the Sepulchre and ministered to believers. Thus full and harmonious is the whole strain of Scripture: All things are double one Wisd. xlii. 25, against another, and God hath made nothing imperfect. G G WESTO. GOSP. APPENDIX F. A CLASSIFICATION OF THE GOSPEL PARABLES. Πάντα δισσά, ἐν κατέναντι τοῦ ἑνός ECCLUS. XLII. 24. APPEN. F. The relation of WE have already endeavoured 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. Thes 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. 2. The Sources of the Elements of natural or spiritual Life: (8) The Power of Evil. The Tares: Matt. xiii. 24―30. 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. 3132; Mark iv. 30-32; Luke xiii. 18, 19. (8) An inward Change. The Leaven: Matt. xiii. 33; Luke xiii. 20, 21. II. I. PARABLES DRAWN FROM THE RELATIONS OF MAN. 2. To the lower World, as explaining his Connexion also with (a) Destroys the worthless (campά). The Draw-net: Matt. (8) Labours with the unfruitful. The barren Fig-tree: Luke (7) Seeks to reclaim the lost, whether it has been lost (1) By its own Wandering. The lost Sheep: Matt. (2) By his Carelessness. The lost Drachma: Luke xv. To his Fellow-men: (a) In the Family, from the higher to the lower, as explaining (1) Mercy. The unmerciful Servant: Matt. xviii. 23 -35. Correlative: Gratitude. The two Debtors: Luke vii. 41-43. (2) Forgiveness. The prodigal Son: Luke xv. 11—32. 28-32. (8) In social Life, as explaining his Relations to the Church: (1) Zeal in the Petition for Blessings: (a) For others. The Friend at Midnight: Luke xi. 5-8. (b) For ourselves. The unjust Judge: Luke xviii. I-8. (2) Patience in the Course of Life: (a) For others, Endurance. Matt. xxv. I—13. The ten Virgins: (b) In ourselves, Self-denial. The lower Seats: (3) Regard for outward Ordinances: (a) As a Feeling from within. The great Supper: Luke xiv. 15-24. (b) As required by their Dignity. The King's 1 Cf. Matt. xiii. 49, 50; Luke xv. 7 (χαρὰ ἔσται ἐν τῷ οὐρανῷ· when the Redemption was accomplished): Luke xv. 10 (χαρὰ γίνεται ἐνώπιον τῶν ἀγγέλων τοῦ Ocou when the careless within the existing APPEN. F. APPEN. F. (7) In regard to his Means, as explaining the Devotion of our Endowments to God's Service: (1) Thoughtfulness in planning his Works, as to 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. (8) After a zealous Search. The Man seeking Pearls: Matt. xiii. 45, 46. (7) 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. |