able as a distinct species of analogical
instruction, we must treat the parables spoken by the Lord as a unique
and separate class. As the Lord's people in ancient times dwelt alone,
and were not reckoned among the nations, the Lord's parabolic teaching
stands apart by itself, and cannot with propriety be associated with
other specimens of metaphorical teaching. Logically as well as
spiritually it is true, that "never man spake like this man."

But, when setting aside all other forms of comparison, we confine our
regard to the parable, and, setting aside other specimens, we confine
our regard to the parables spoken by the Lord, other questions arise
concerning the internal and reciprocal relations of these peculiar
compositions; should they be read and considered as so many independent
units miscellaneously scattered over the evangelic record, or should
they be classified according to the place which belongs to them in a
system of dogmatics? or can any method of treatment be suggested
different from both of these extremes, and better than either?

It is doubtless competent to any inquirer to frame the doctrines which
the parables illustrate into a logical scheme, and in his exposition to
transpose the historical order, so that the sequence of the subjects
shall coincide with his arrangement. This method is lawful in regard to
the parables particularly, as it is in regard to the contents of
Scripture generally; but, as a method of prosecuting the inquiry, I
think it loses more on the side of topical and historical interest than
it gains on the side of logical precision. As the Bible generally is in
its own natural order, both more engaging and more instructive than a
catechism compiled from it, although the compiler may have been both
skilful and true; the parables of the Lord, in particular, taken up as
they lie in his ministry, are both more interesting and more profitable
than a logical digest of the theology which they contain, however
faithfully the digest may have been made.

Any one may observe, as he reads our Lord's parables, that some of them
are chiefly occupied with the teaching of doctrine, and others with the
reproof of prevailing sins; but when on the basis of these and other
subordinate distinctions, you proceed to arrange them into separate
classes, you are met and repelled by insurmountable difficulties. When
Bauer, for example, has arranged them in three divisions, dogmatic,
moral, and historic, he i