spiritual truths. Thus brought together, they suggest many impressive and valuable reflections; preeminently exhibiting the simplicity and grandeur of the Saviour's teaching. Viewed on their natural side, they are like that toy of our childhood, the kite, which the philosopher employed for the grave purposes of science. Viewed on their spiritual side, they resemble the electric light and power of the heavens, which Franklin brought gently to the earth by that kite.

These figures are chosen partly from agricultural or pastoral life as the sower, the tares, the mustard-seed, wolves in sheepskins, sheep among wolves, the harvest, the yoke, the laborers hired, the ploughman, &c.; partly from domestic objects, scenes, interests and employments: the leaven, the salt, the wedding, &c.; from the ordinary feelings of men concerning property; from their feelings toward the unfaithful; from the common estimate of kindness; and from the feelings of men concerning responsibility, prudence, ostentation, and erring children; from fishing; from nature's familiar objects; from history; from ordinary occupations; from Jewish society and its customs; from popular belief, and popular maxims.

It is then obvious that the range of subjects embraced in these parables makes them at once supremely important and directly practical; and, if the course of Lectures here presented had aimed to be scientific rather than popular, it should have embraced a discussion, more or less extended, of every subject figuratively presented by our Saviour. It might then, however, be difficult to render a sufficient reason for presenting in one work that class of subjects, rather than those which he uttered in a literal form; and this course of illustrations being necessarily limited, the author was guided in his selection from the whole group solely by the peculiar interest which, from the time they fell from those sacred lips, has invested this portion of these beautiful and impressive exhibitions of religious truth.

The classification of them here made is not the only one for which substantial reasons might be given; but it claims to be just, so far as it

goes.

As it may assist some student of the sacred oracles to have a list of the subjects which the great Teacher has chosen to represent in figurative forms, they are here presented under an arrangement more or less complete; but which, it is believed, will be found by many to be very interesting and impressive.

the service of The Yoke,

Probably the majority of those who read these pages, would prefer the practical discussion of these religious topics to a critical or formal statement of the meaning of words in the texts on which the subjects are found. As, however, much diversity of opinion exists about the extent to which the resemblance holds in each parable between the natural and the spiritual, it may gratify some to know the views of one who has made them a study. To meet this desire, a table is here drawn out, which expresses the author's opinions of the degree of resemblance there is between the details of each symbol and the subject it symbolizes, and at what point in each case the resemblance ceases.

So far as the following explanation is just, it shows the principles on which the parables are constructed to be these: * 1. Natural objects and the events of history contain the types of spiritual things;

2. The resemblance between them is more or less limited in every case;

3. Sometimes natural objects and human character illustrate divine things indirectly, inversely, or by contrast.

To apply these principles to the interpretation of each

parable furnishes a severe but profitable occupation to the human mind, and leaves room for differences of opinion among interpreters.

II. TABLE.

Table of the Parables here discussed; showing the significancy of their details.