palpable infinitesimal graduation by which
the fully-formed parable glides down into the brief detached
metaphorical aphorism, in the words of the Lord Jesus during the period
of his ministry.

[3] It is not, however, by the universal consent of critics that
even this is admitted as a genuine parable. Schultze boldly excludes
it; but he excludes also all the group in Matt. xiii. except the
Tares. By one arbitrary rule after another, he cuts down the whole
number of our Lord's parables to eleven.--_A. H. A. Schultze, de
parabolarum J. C. indole poetica com._ Men have good cause to
suspect the accuracy of their artificial rules, when the application
of them works such havoc. Better that we should have no critical
rules, than adopt such as separate on superficial literal grounds,
things that the judgment of the Church and the common sense of men
have in all ages joined together as substantially of the same class.

[4] Notes on the Parables.

Certain figurative lessons, differing from the parable on the one hand,
and the allegory on the other, may be found scattered up and down both
in the Scriptures and in secular literature, whose distinguishing
characteristic is, that they are not spoken but enacted, and which I am
disposed to regard as more nearly allied than any other to the parables
of our Lord.

They seem to constitute a species of simple primitive germinal drama.
Some examples occur in the history of the Hebrew monarchy before the
period of the captivity. At Elisha's request, Joash, King of Israel,
shot arrows from a bow, in token of the victory which he should obtain
over the Syrians. Left without instructions as to the frequency with
which the operation should be repeated, the king shot three arrows
successively into the ground, and paused. Thereupon the prophet,
interpreting the symbol, declared that the subjugation of the Syrians
would not be complete (2 Kings xiii.) Another specimen may be observed,
shining through the history in the reign of Jehoshaphat, when a prophet
named Chenaanah made a pair of iron horns, and flattered the King of
Israel by the symbol that he would push the Syrians till he should
consume them (2 Chron. xvii. 10). About the time of the captivity, and
in the hands of Ezekiel, this species of parable appears with great
distinctness of outline, and considerable fulness of detail. When a
frivolous people would not take warning of their danger, the prophet,
godly a