not seem, as if he had become satisfied that the plain, proverbial, preceptive method of instruction hitherto adopted, was ineffectual to move and persuade the gross minds of the people? They did not, they would not, understand him. They 'closed their minds against his true meaning, and avoided the spiritual inferences and applications which he intended they should make. It was in vain to deal plainly with men pertinaciously resolved against every view, but that sensual one of temporal power which engrossed their whole souls. He would therefore change his mode of. address. He would speak to the ears they had closed in a corresponding style; he would employ a hidden sense, which he would fully open only to those who came to him with fair and teachable dispositions. To his disciples, therefore, he explained his parables, because they were willing and desirous to learn; to the multitude who would not learn, who cared for nothing but the outward kingdom, he left them unexplained.

On the present occasion he delivered, the fine and instructive parable of the sower; a very suitable one to form the beginning of this mode of teaching; for it described, in a striking manner, the different characters of those by whom his doctrine had been hitherto heard, and the various ef

fects it had had on various dispositions. To many he had preached in vain, for their minds were preoccupied with prejudices, pleasures, or cares. Some had been affected for a time, but had taken offence and deserted him. Some had been decoyed away by a too great love of the world, and some by fear of unpopularity and persecution. Some had remained faithful and steadfast. All these characters are exhibited in the parable; and we may suppose, that it was this observation of the manner in which his own preaching had been received, that led him to choose for his first lesson on changing his mode of instruction, a subject so striking in itself, and so applicable as well as useful to all times and communities.

He then recited several parables illustrative of the character and progress of his kingdom. The first was that of the tares of the field, which he afterward expounded in private to his disciples. The others related to the growth and extension of his doctrine, and strikingly manifest the confidence which he felt in its final prevalence and triumph. After returning home, he added several others for the instruction of his immediate followers, designed to express the value of the object to which they had devoted themselves, and to teach the certainty of a future retribution.

After this, Jesus left Capernaum, and made another visit to his own town of Nazareth. It was about five months since he had there been assaulted and expelled by the citizens. It was now to be seen whether the increase of his reputation through the land, might not have prepared their minds to receive him more favorably. But their prejudices had not been removed. They could not forget that he was one of themselves, and they would not believe that their humble townsman could be a prophet. "Is not this the carpenter?" said they, are not his brothers and sisters with us?" A few only brought their sick to him; and thus, because of their obstinate unbelief, at which he is said to have wondered, he could do but few miracles there. Thus he proved the truth of his own saying, A prophet is every where honored, except in his own country.

DEATH OF JOHN THE BAPTIST JESUS FEEDS THE MULTITUDES -RETURNS то CAPERNAUM -CONVERSES IN THE SYNAGOGUE.

ABOUT this time took place the death of John the Baptist. Herodias, wife of Herod, at whose instigation he had been imprisoned, would willingly have put him to death in the beginning; but Herod, who had a great respect for him, and moreover knew how the people honored him, would consent to do no more than imprison him.

Herodias was resolved to accomplish her purpose at the first convenient opportunity. Such an one presented itself on the birth-day of Herod, when he gave a great entertainment to his lords, and high captains, and the chief estates of Galilee. She then sent in her daughter, Salome, to dance before the king and his guests. This was a great condescension on the part of this young lady, because public dancing was not considered becoming in persons of rank. Hence it was the greater compliment to the occasion; and Herod, in the excitement of the moment, took an oath that he

1

Mat. xiv. i. Mark vi. 14. Luke ix. 7.

would grant her any favor that she should ask. She consulted her mother; and that cunning and revengeful woman bade her ask the head of John the Baptist. Herod perceived the snare in which he had been taken, and would gladly have retracted. But he had bound himself by an oath, and was urged on by those who sat with him at table, and he therefore commanded it to be done. John was beheaded in prison, and his head given to Salome, who carried it to her infamous mother. The crime did not go unpunished. In the first place, Herod was defeated in battle by Aretas king. of Arabia, whose daughter he had set aside in order to marry Herodias. Josephus declares, that all the people regarded this as a judgment from heaven for his treatment of John. Afterwards, Herodias, being ambitious that her husband should enjoy as high a title as her brother Agrippa, the king, persuaded him to go to Rome and seek it of the Emperor. But the Emperor, having reason to doubt his loyalty, instead of advancing him to dignity, banished him to Lyons, and then to Spain. Such was the punishment which Providence brought upon this complicated wickedness.

Herod appears to have been haunted and made miserable by the consciousness of his guilt. We read that when he heard the reports of the won