The Parables of Our Lord - William Arnot

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      The literature of one century, whether sacred or common, will not, when served up in the lump, satisfy the craving and sustain the life of another. The nineteenth century must produce its own literature, as it raises its own corn, and fabricates its own garments. The intellectual and spiritual treasures of the past should indeed be reverently preserved and used; but they should be used as seed. Instead of indolently living on the stores which our fathers left, we should cast them into the ground, and get the product fresh every season—old, and yet ever new. The intellectual and spiritual life of an age will wither, if it has nothing wherewith to sustain itself, but the food which grew in an earlier era; it must live on the fruits that grow in its own time, and under its own eye.

      Nor will a servile imitation of the ancient masters suffice. A mere reproduction, for example, of the Puritan theology would not be suitable in our day; while the truth, which constitutes its essence, remains the same, it must be cast in the moulds of modern thought, and tinged with the hues of modern experience.

      Engineers surveying for a railway lay down the line level, or as nearly level as the configuration of the surface will permit; but an engineer’s level is not a straight line; it is the segment of a circle—that circle being the circumference of the globe. The line which practically constitutes a level bends downwards continually as it goes forward, following the form of the earth, and at every point being at right angles to the radius. If it were produced in an absolutely straight line, it would, in the course of a few miles, be high and dry above the surface of the earth, and entirely useless for the practical purposes of life. Such would sacred literature become if in blind admiration of the fathers, the children should simply use the old, and not produce the new. As we advance along the course of time, we are, as it were, tracing a circle; and he who would be of use in his generation, must bend his speculations to the time, and let them touch society on the level at every point in the progress of the race. To throw a new contribution into the goodly store does not, therefore, imply a judgment on the part of the writer that the modern theology is better than the ancient. We must make our own: it concerns us and our children that what we make be in substance drawn from the word of God; and in form, suited to the circumstances of the age.

      Still further, the accumulations of the past should be used by those who inherit them, as a basis on which to build. It is the business of each generation to lay another course on the wall, and so leave the structure loftier than they found it. The Bible, like the world, is inexhaustible; in either department hosts of successive investigators have plied their tasks from the beginning, and yet there is room.

      Some observations are here submitted, more or less strictly introductory to a treatise on a specific branch of Scriptural exegesis—the Parables of Our Lord.

       Table of Contents

      As the husbandman’s first care is neither the fruit nor the tree which bears it, but the soil in which the tree must grow: so an expositor, whose ultimate aim is to explain and enforce the parables of Jesus, should mark well at the outset the fundamental analogies which pervade the works of God, and constitute the basis of all figurative language, whether in human teaching or divine.

      The Maker and Ruler of the universe pursues an object, and works on a plan. His purpose is one, and he sees the end from the beginning: the variations, infinite in number, and vast in individual extent, which emerge in the details of his administration, are specific accommodations of means to ends.

      The material and moral departments of the divine government are, like body and soul of a human being, widely diverse from each other; but one Master administers both with a view to a common end. The two departments are different in kind, and therefore the laws which regulate the one cannot be the same as the laws which regulate the other; but in both one designer operates towards one design, and therefore the laws which regulate the one must be like the laws which regulate the other. From the duality of creation, there cannot be identity between the physical and moral laws; but from the unity of the Creator there must be similarity.

      Nor is it only between the two great departments of the divine government generically distinguished, that analogies may spring: within either department, analogies innumerable may be found between one species and another, and even between individuals of the same species. Between two parts of the material world, or two portions of human history, or two processes of mental effort, analogies may be traced, as well as between the evolutions of matter and the laws of mind.

      It is not strictly correct to speak of the similitudes which we have been accustomed to admire in literature, as “creations of genius;” the utmost that is competent to genius is to observe and exhibit the similitudes as they lie in nature. An observing eye, a suggestive mind, and a loving heart constitute all the necessary apparatus; with these faculties in exercise, let any one stalk abroad upon the earth among his fellows, and analogies will spring spontaneously around him, as manifold and as beautiful as the flowers that by daylight look up from the earth, or the stars that in the evening reciprocate from heaven the gentle salutation.

      Analogy occupies the whole interval between absolute identity on the one hand, and complete dissimilarity on the other. You would not say there is an analogy between two coins of the same metal, struck successively from the same die; for all practical purposes they are identical. Although the two objects are thoroughly distinct, as all their sensible qualities are the same, we are accustomed to speak of them not as similar but the same. In order that a comparison may be effective either for ornament or for use, there must be, between the two acts or objects, a similarity in some points, and a dissimilarity in others. The comparison for moral or æsthetic purposes is like an algebraic equation in mathematical science; if the two sides are in all their features the same, or in all their features different, you may manipulate the signs till the sun go down, but you will obtain no useful result: it is only when they are in some of their terms the same and in some different, that you can bring fruit from their union.

      We stand here on the brink of a great deep. For wise ends the system of nature has been constructed upon a line intermediate between the extremes of sameness and diversity. If the measure of difference between classes and individuals had been much greater or much smaller than it is, the accumulation of knowledge would have been extremely difficult, or altogether impossible. It is by the combination of similarity and dissimilarity among sensible objects that science from its lowest to its highest measures becomes possible. If all animals, or all plants had been in their sensible qualities precisely the same, there would have been of animals or vegetables only one class: we could have had no knowledge regarding them, except as individuals: our knowledge would at this day have been less than that of savages. Again, if all animals or all plants had been in their sensible qualities wholly dissimilar—all from each, and each from all, it would have been impossible to frame classes; our knowledge, as on the opposite supposition, would have been limited to our observation of individuals. In either case Zoology or Botany would have been impossible. Man, endowed with intelligence, could not, in such a world, have found exercise for his faculties. It would have been like a seeing eye without a shining light. The power would have lain dormant for want of a suitable object. Ask the Botanist, the Naturalist, the Chemist—ask the votary of any science, what makes accumulated knowledge possible; he will tell you, it is the similarity which enables him to classify, accompanied by the diversity which enables him to distinguish. Wanting these two qualities in balanced union there could be no analogy; and wanting analogy, man could not be capable of occupying the place which has been assigned to him in creation.1

       In suggesting probabilities and throwing out lines of inquiry, analogy is of unspeakable value in every branch of science; in sacred apologetics its specific use is to destroy the force of objections which may be plausibly urged against facts or doctrines otherwise established; but it is as an instrument for explaining, illustrating, fixing, and impressing moral and spiritual truth that we are mainly concerned with it here.

      God’s word is as full of analogies as his works. The histories, offerings, and prophecies of the Old Testament are figures

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