Tropes and Figures, Treatise 5
OF PARABLES. Wherein ſhall be given (1.) the Definition of the Word, and Thing. (2.) Its Diviſion. (3.) Canons reſpecting it.
foreign. Collatio. Compariſon.A Parable is called ſo foreign, which, beſides other Significations, which this Subject is unconcern'd in, (for it ſignifies objicere, conjicere, detorquere, committere, appropinquare, tranſmittere, &c.) denotes conferring, comparing, or the Collocation of different Things Jerom *Tom. 3. Epiſt. 151. ad Algaſium q. 6. p. 359.calls it a Similitude, becauſe, as a previous Shadow of Truth, it repreſents it. Toſſanus ſays, that it denotes the Compariſon of Heavenly Things with Earthly; It anſwers to the Hebrew*foreign Maſhal: Properly and ſtrictly it ſignifies an artificial Narrative of a Thing done, to ſignify another Thing. So Glaſſius ſays.
As to the different Significations of the Word, it is (firſt) uſed to denote any Similitude or Compariſon whatſoever, Mat. 24.32. Mark 3.23. where the Word (foreign) a Parable is uſed. (2.) 'Tis uſed to ſignify any Thing obſcurely and figuratively expounded, as Mat. 15.15. where Peter calls the Words of Chriſt a Parable, (foreign) ver. 11. which is expounded ver. 17, &c. (3.) 'Tis uſed to denote a Proverb or Adage, as Luk. 4.23. where that vulgar and overworn Saying of the common Proverb, Medice cura teipſum, Phyſician heal thy ſelf, is called a Parable. (4.) For a Type of the Old Teſtament, prefiguring a Thing in the New, Heb. 9.9. & 11.19. where the Word, which we tranſlate Figure, is in the Greek foreign, Parable. (5.) For ſpecial Doctrine, which yet is to be underſtood more univerſally, and extended more largely, ſo Luke 14.7. (6.) It is taken properly and ſtrictly for an artificial Narration of a Thing (as it were) tranſacted, to ſignify another Thing, as Mat. 13.3, 10, 13, &c. Chap. 21.33, 45. & 22.1. with ſeveral other Places, of which you may read more in the firſt Volume.
As to its foreign, the Appellations of a Parable are Hebrew and Greek. The uſual Word in the Hebrew is foreign, Maſchal (according to the Syriack and Chaldee foreign, the Letter ש being changed into ת, as Mat. 13.18, 24, &c. & 15.15. & 21.33, 45. & 22.1. Mark. 3.23.) from the Root foreign, which ſignifies to rule or liken (or aſſimilate) that ſo the original Signification of foreign might be foreign, a ruling Sentence, viz. an eminent and authentick Saying, or a Similitude and Compariſon.In theſe Texts the Hebrew Word ſignifies Parable. This Hebrew Word denotes (1.) the Comparing of one Thing with another, as Ezek. 24.3. (2.) A famous or received Saying, as 1 Sam. 10.12. Ezek. 18.2. (3.) An obſcure Saying that needs Expoſition, Ezek. 20.49. See 21.5. (4.) A Thing gravely ſpoken, and comprehending great Matters in a few Words, Job 27.1. Num. 23.7, 18. Chap. 24.3, 15. ſo Pſal. 49.5. & 78.2. (5.) That which is ſad and complaining, (or grievous Mourning and Lamentation.) Mich. 2.4. (6.) That which is Ironical and inſulting, as Eſa. 14.4. Jer. 24.9. Deut. 28.37. 1 King. 9.7. So Hab. 2.6. Prov. 1.1. with ver. 6. See Jer. 24.9. Deut. 28.37. 1 King. 9.7. Hab. 2.6. The Sentences of Solomon are called foreign,foreign. Parables or Proverbs, Prov. 1.1, &c. As for New Teſtament Inſtances, peruſe Mat. 20.1, &c. John 10.6, &c.
2. The Nature and Definition of a Parable.
SOme ſay that a Parable is a continued Metaphor, or an Allegory of Words (foreign,) which is a Continuation of Tropes, eſpecially Metaphors; of this Mind is Azorius, Gillius, Morton; but this is not right, for ſeveral Reaſons ſhewed by the learned Glaſſius, p. 440. to which we refer. A Parable, according to Jerome, is a Compariſon made of Things differing in Nature under a certain Similitude. Varinus deſcribes it, foreign: i. e. A Parable is a Compariſon, ſignifying a Similitude in order to explain, or make the Things treated of perſpicuous.
We define or deſcribe a Parable thus: A Parable is a Similitude or Compariſon, by which ſome certain Affair or Thing is feigned, and told, as if it were really tranſacted, and is compared with ſome ſpiritual Thing, or is accommodated to ſignify it.
A Parable differs from an Hiſtory, (1) with reſpect to the Object: for Hiſtory is a Narrative of Things really done, but a Parable only of a Thing feigned, and adapted to inſtruct, which yet is not a Lie, as Auguſtine well ſays, lib. 2. Quaeſt. Evang. q. 41. Non omne quod fingimus mendacium eſt, ſed quando id fingimus quod nihil ſignificat, tunc eſt mendacium. Cum autem fictio noſtra refertur ad aliquam ſignificationem, non eſt mendacium, ſed aliqua figura veritatis. Alioquin omnia, quae à ſapientibus & ſanctis Viris, vel etiam ab ipſo Domino figuratè dicta ſunt, mendacia deputabuntur, quia ſecundum uſitatum intellectum non ſubſiſtit veritas in talibus dictis. Hence Horace ſays, Ficta voluptatis cauſâ ſunt proxima veris. And if Fables, accommodated to teach or inſtruct, are not Lies, much leſs are Parables.
2. They differ with reſpect to uſe; An Hiſtory gives you a plain ſimple Narrative. A Parable does not only tell a Thing as if really done, but has withal ſome reference to ſome other Thing in order to inſtruct, either implicitely or explicitely.
A Parable differs from an Example, which the Greeks call foreign. For an Example is but Part of an Hiſtory, when a Thing, rightly done, is defended or juſtified from Inſtances or Practice of the like Thing done before: or when a Thing ill done is demonſtrated by a like Example. Thus Chriſt excuſes his Apoſtles when accuſed for plucking the Ears of Corn on the Sabbath, Mat. 12. by the Example of David's eating the Shew-bread, 1 Sam. 21.6. compare Mat. 12.41, 42. Luk. 14.1, &c. & 10.29, 30, &c. where you have the Parable of him that fell among the Thieves. See alſo Luk. 16.19. the Parable of the Rich Man and Lazarus, &c.
The Diviſion of Parables is thus. In a Parable there are two Parts. The firſt is the Thing brought as a Similitude: the ſecond is the Application of that Thing, which is (as it were) the Marrow, Kernel or Myſtical Senſe of it. In Scripture we find three Sorts of Parables. (1) Some relate a Thing done and produced as a Similitude, as the Parable of the Leaven. (2) Some relate to a Thing not done, but of which there may be a Poſſibility or Probability; as the Parable of the Housholder, Mat. 20. (3) Others relate to a Thing impoſſible; as when the Trees went to annoint (or chuſe) themſelves a King, Judg. 9.8.
More Examples of Parables reade in Mat. 13.3, &c. Luk. 8.4, &c. Mat. 22.2, &c. reſpecting the fourfold Seed —; the Tares —; and Marriage of the King's Son, Mark 13.34. The Man taking a far Journey.
Canons of Parables.
1. PArables are more frequently uſed in the New than in the Old Teſtament. In the Old Teſtament are theſe Parables, Judg. 9.8. applied ver. 16. 2 Sam. 12.1. The Parable of Nathan to David, Eſa. 5.1. The Parable of the Vineyard expounded, ver. 7. Ezek. 17.2, &c. The Parable of the two Eagles explained, ver. 12. Ezek. 33.2. Of the Watchman, applied to the Prophet, ver. 7.
In the New Teſtament are theſe Parables, Mat. 13.3, &c. Mark. 4.3, &c. Luk. 8.4, &c. Mat. 13.24, &c. Mark 4.26, &c. Mat. 13.31. Mark 4.30. Luk. 13.18, 19. Mat. 13.33. Luk. 13.21. Mat. 13.44. & ver. 45, 46, 47. Mat. 18.23. Luk. 7.41. John 10.1. Luk. 12.16, 42. Mat. 24.45. Mark 13.34. Luk. 13.6. & 14.16. Mat. 18.12. Luk. 15.4, and ver. 8. & ver. 11. Luk. 16.1. & 18.2. Mat. 20.1. Luk. 19.11. Mat. 21.28, 33. & 22.2. & 25.1, 14, &c.
2. Chriſt with good Reaſon uſed a Parabolical Way of Preaching —: theſe Reaſons partly concern God, viz. a Fulfilling of the Scripture, as Mat. 13.34, 35. with Pſal. 78.2. Or, ſecondly, Men, who are teachable and Godly (1) for their Information, Mark 4.33. John 3.12. (2) To excite and ſtir up a Fervor in them of being taught, as Mat. 13.9. Mark 4.9. Luk. 8.7. See Mat. 13.10. Mark 4.10.
Sometimes they are uſed to ſtubborn and unteachable Men, who deſpiſe the Word, to inform them, ſtir them up (peruſe Mat. 13.9. with Pſal. 48. 2 Tim. 2.25.) to check and convince them, Mat. 21.33, 40, 41, 43. See Luk. 7.43. See 2 Sam. 12.6, 7. 1 King. 20.39, 40, 41, 42. Mat. 13.11. Mark 4.11, 12.
3. In Parables, if they be taken intirely, there are three Things, the Root, the Bark, and the Sap or Fruit. The Root is the Scope to which it tends. The Bark is the ſenſible Similitude, and the Sap or Fruit is the Myſtical Senſe, &c.
4. In the right Explication and Application of Parables the Scope of them is principally to be heeded, viz. the Drift of the Spirit, which may be gathered from foregoing and ſubſequent Things, with which it has any Connexion. See Mat. 20.16. & 19.30. and Mat. 13.31.
5. In Parables there is no neceſſity of being too ſifting and anxious about every ſingle Word, nor ought we to expect a too curious Adaptation or Accommodation of it, in every Part, to the ſpiritual Thing inculcated by it: but only to mind the Applicatory Part; as the Edge of a Sword is only deſigned to cut.
6. Parabolical Theology is not argumentative. That is, any Expoſition or Accommodation of them beyond their Native Scope, or wherein the Interpretation diſagrees with the Analogy of Faith, or where it is ſuperſtitiouſly wreſted; this is like the wringing of the Noſe, till it brings Blood, Prov. 30.33.
7. It helps very much in the Underſtanding of Parables, if Men know the Natural Properties of ſuch Things, Arts or Myſteries, as are propoſed in the Similitudes. As what Treaſure is, what a Jewel or Pearl is, what Muſtard, Tares, &c. are.
8. Whereas it is frequently ſaid, that the Kingdom of Heaven is like this or that Thing, we are not to underſtand that it is ſo in all its Parts, or in every Reſpect, but only in ſuch Things as are declared in the Similitude. So Chriſt is compared to a Thief only in this reſpect, becauſe he comes in a Time when unlook'd for, or when unexpected, Luk. 12.39.
9. All Parables do not conclude in the ſame, but in a different Manner. Some from Likeneſs (a ſimili) as the ſeven Parables, Mat. 13. Some from Things unlike, as that of the unjuſt Judge, Him that deſired three Loaves, and the unjuſt Steward, &c.
FINIS.