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to meet with opposition at all points. Every step it takes is disputed.

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When our Lord came into this world, it proved to be an enemy's country. Though He came unto his own, his own received him not." The Jews set themselves against Him, and opposed Him at every step. What David foretold truly came to pass-"The heathen raged, and the people imagined a vain thing : the kings of the earth set themselves, and the rulers took counsel together, against the Lord, and against his Anointed." At one moment, they put a false meaning to His words; and at another, "they laid to His charge things that He knew not.”

St. Matthew, in the chapter now before us, mentions that, on one occasion, as Jesus went into the Temple, the Chief Priests and Elders roughly questioned His claims as a Teacher"By what authority doest thou these things? and who gave thee this authority?"

Our Lord meets this with much calmness and wisdom. He puts to them a question, which they evidently found a great difficulty in answering, "I also will ask you one thing, which, if ye tell me, I in like wise will tell

you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men?"

Now, He knew that this question would place them in the greatest difficulty; for, whatever answer they gave, they would convict themselves. If they replied, "From heaven," then He would immediately say to them, "Why did ye not then believe him?" And yet they dared not say, "Of men;" for this would have been in opposition to the general opinion of the people, for "all (that is, the great mass of men) held John as a prophet.” And so "they answered Jesus and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things." Thus He took the wise in their own craftiness." And this it was which led Him to speak the Parable now before us.

There were two Sons, He says, whose Father possessed a Vineyard. He bids each of them to go and labour on his ground-"Son, work to-day in my vineyard." my vineyard." One of the Sons at first refuses; but afterwards he repents of his disobedience, and goes and does as his Father

desired him. The other Son appears at first He answers, "I

to be much more obedient.

go, Sir;" but "went not."

And here our Lord wishes to describe two sorts of persons-some that perform better than they promise, and some that promise better than they perform.

The first Son, who for a while refused, but afterwards came to a better mind, represents the Publicans and Harlots, who, when our Lord came, were looked upon as worthless outcasts, making not even a profession of religion; but who (many of them) repented, embraced the gospel, and became believers in Christ. And the second Son, who made a show of obedience, represents those very Jews, who had just been attacking Him. They professed to love and obey God; but, when tried, were found sadly wanting.

Now, our Lord put it plainly to His opposers, and asked them, Which of the two, they thought, did the will of his father? And when He drew from them the acknowledgment that it was the first, He then went on to show them that the picture was intended to apply to them. They were like the second Son, who

promised to work, but did not keep his word. Look at ver. 31:-"Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you." They are more ready to receive Christ than you, who are kept back by your pride and self-righteousness. They are far more ready to bend their necks to the gospel yoke.

And then He thus explains Himself, "For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him and ye, when ye had seen it, repented not afterward, that ye might believe him."

It is true that a greater than John had now come-even Jesus Himself; and the great sin of the Jews consisted in rejecting Him. But our Lord is content to charge them with their guilt in refusing to receive John, who was His servant and His forerunner. And afterwards, when He, the Master, came, working miracles, and teaching as never man taught, they repented not, but also rejected Him.

Such was the Parable, and its meaning. It was spoken against the Jews who opposed

Christ; and on them our Lord effectually fastened it. But it may be also useful, very useful, to us. It has a word too for our ears, if we will but hear it.

1. Our Lord would teach us, that profession without practice is displeasing to Him. One of these sons professed to obey his father with the utmost readiness; but his actions did not correspond with his promises.

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How easy it is to make a profession of religion! To be baptized, to come to God's house, to receive His ministers, to fall in with many of the practices of religious persons about us-all this is easy enough. But we may still very far from the kingdom of God: we may still be outside the door, and may never enter in. The heart may not be touched. There may be no true love for Christ, no giving up of sin for His sake, no taking up the cross to follow Him. Judas made a profession, but he was no disciple. Simon the Sorcerer was baptized, and became a member of Christ's Church, and joined himself to the Apostles for a time; but he was all the while "in the gall of bitterness and in the bond of iniquity."

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