Q. What was the final termination of these woes? A. The Romans at length gained possession of Jerusalem, and commenced an indiscriminate slaughter of the inhabitants. The streets were blocked up with dead bodies, and the gutters were flooded with rivers of human gore. The city was burnt and demolished, and the splendid temple was levelled to the earth not one stone was left upon another. Q. How many lives were lost amid these terrific scenes? A. Josephus computes the number who perished at Jerusalem, by sword, famine and pestilence, at one million and one hundred thousand! It is supposed also, that two hundred and fifty thousand more were cut off in the various cities of Judea, during the same war. Q. How many did the Romans carry into captivity? A. Their number is computed at nearly one hundred thousand. They were dispersed throughout the Roman empire, and have subsequently been scattered into every nation upon the earth. Q. Have the Jews since existed as a distinct nation? A. They have not. They were then blotted out as a nation, and have continued, to this day, outcasts and vagabonds-degraded and trodden under foot, in every country, and in every age. Q. And did this overthrow, and these horrors, all take place within 40 years after the death of Christ? A. They did. Q. Were not, then, the predictions of Jesus, that there should be such a time of trouble as had not been since the world began, literally fulfilled? A. They were. Q. With these woes distinctly in his view, would not the Redeemer naturally depict them in fearful colors, and forewarn the Jews of their approach? A. He would; if he possessed but the common sympathies of human nature. Q. Would not his knowledge of these impending calamities, cause him very frequently to recur to them, and make them an important topic in his teachings? Q. Should we be surprised that many of the parables of the Saviour, and much of the figurative language and terrific denunciation of the New Testament, refer to the awful horrors then near at hand? Q. Is it important to have a knowledge of these great calamities which overthrew the Jews? A. It is highly necessary that we possess a familiar acquaintance with the history of these events, to obtain a true conception of many allusions in the New Testament, and especially to arrive at a correct understanding of most of the parables. LESSON III. On Parables. Q. From what is the word parable derived? Q. What is its meaning? A. It signifies an allegory, a fable, a fictitious narration. Q. How does Bishop Lowth describe a parable? A. He says "it is that kind of allegory which consists of a continued narration of a fictitious event, applied by way of simile, to the illustration of some important truth." Q. How long have parables been in use? A. They are of very great antiquity, and can be traced to the earliest ages of the world. Q. Were they confined to any particular people? A. They were not. They can be found in the writings of the Egyptians, the Greeks, the Romans, and all the Eastern and Oriental nations Q. Do parables abound in the Scriptures? A. They do, both in the Old and New Testaments Q. Where are the principal parables of the New Testament to be found? A. In the teachings of Jesus Christ. Q. What is the language of Bishop Lowth in relation to the parables of the Redeemer? A. "It is doubtful whether they excel most in wisdom and utility, or in sweetness, elegance and perspicuity." Q. For what purpose were parables resorted to? A. They were used to illustrate and enforce important truths more strikingly than could be done by a course of reasoning and analysis only. Q. Why were parables in more common use in the early ages, than at the present time? A. It was because the art of reasoning was then but little known, and the minds of men were not accustomed to abstruse speculation. Q. Why are parables better adapted to the instruction of people in this condition, than argumentation and deduction? A. They are calculated to engage the attention of the most listless-they are easily comprehended by the weakest and most uncultivated capacities-and not only greatly tend to elucidate truth, but to show its practical application. Q. What other advantages were derived from the use of parables? A. They were well calculated to convey unpleasant truths and deserved reproofs, in a manner to avoid giving offence, and yet to make salutary impressions. By relating a fictitious narration to the guilty, and obtaining their assent or reprobation of the principles it involved, they were often made to pronounce the most severe condemnation on their own proceedings. Q. Can you mention a parable in the Old Testament which illustrates these remarks? A. The parable of the poor man and his ewe lamb, related by the prophet Nathan to king David, is of this description.-(2 Samuel xii. 1—6.) Q. Did Jesus utter his parables upon the general principles above adverted to ? A. He undoubtedly did. Q. From what were the parables of Christ chiefly drawn? A. From the manners, customs, occupations, and views of the Jews. Q. Did he sometimes make his parables conform to the religious prejudices and superstitions of the Israelites? A. He did; yet without endorsing these superstitions as the truth. Q. Why did he pursue this course? A. We may rationally suppose he did it that he might gain their attention, and the more deeply impress upon their minds some important truth, which did not come into direct collision with these prejudices. Q. Can you name any parables which illustrate this position? A. The parables of the Unclean Spirit, and the Rich man and Lazarus, are of this description. Q. What is essential to an understanding of the parables of the New Testament? A. It is highly essential that the reader should be acquainted with the religious views, as well as the manners and customs, of the Jews in the days of Christ. Q. What else should be taken into consideration ? A. It is important to ascertain by whom the para ble was uttered-to whom it was addressed-the relative position of the parties towards each other— and all the circumstances of location, time and condition, under which it was spoken. Q. What is especially necessary to the right understanding of a parable? A. It is especially necessary that the context should be taken into consideration, and that the particular subject or doctrine, which the parable was introduced to illustrate, should be clearly comprehended. Q. What is the consequence of a neglect of these things? A. Whoever fails to take all these considerations into account, or to allow them to exert a proper influence on his understanding, in perusing the parables, must unavoidably fall into error and darkness, Q. Are we to suppose that the events narrated in a parable have actually taken place as related? A. We are not. Q. Why not? A. Because it would then be an actual history, and not a parable. And, moreover, we should in this manner, embrace the shadow, and lose the substance. Q. How, then, should we understand the language of a parable? A. We should understand that the particular events described are entirely fictitious, and should look beyond the story related, for the important moral or doctrinal truth which it was designed to illustrate and enforce. Q. Did the Saviour reveal any of the doctrines of the gospel through parables? A. He did not. All the doctrinal and moral truths and principles of the gospel are revealed in plain, distinct, and literal language, without figure or parable. Q. Why, then, did Jesus utter parables? A. It was simply to illustrate and bring more |