will do the former to susceptible, and the latter to unsusceptible,
souls. The eye may either dwell upon the coloured glass or on the
light that streams through it; and, as is the case with all
revelations of spiritual realities through sensuous mediums, gross and
earthly hearts will not rise above the medium, which to them, by their
own fault, becomes a medium of obscuration, not of revelation. This
double aspect belongs to all revelation, which is both a 'savour of
life unto life and of death unto death.' It is most conspicuous in the
parable, which careless listeners may take for a mere story, and which
those who feel and see more deeply will apprehend in its depth. These
twofold effects are certain, and must therefore be embraced in
Christ's purpose; for we cannot suppose that issues of His teaching
escaped His foresight; and all must be regarded as part of His design.
But may we not draw a distinction between design and desire? The
primary purpose of all revelation is to reveal. If the only intention
were to hide, silence would secure that, and the parable were
needless. But if the twofold operation is intended, we can understand
how mercy and righteous retribution both preside over the use of
parables; how the thin veil hides that it may reveal, and how the very
obscurity may draw some grosser souls to a longer gaze, and so may
lead to a perception of the truth, which, in its purer form, they are
neither worthy nor capable of receiving. No doubt, our Lord here
announces a very solemn law, which runs through all the divine
dealings, 'To him that hath shall be given; and from him that hath
not, shall be taken away even that which he hath.'

II. We turn to the exposition of the parable of the sower, or rather
of the fourfold soils in which he sows the seed. A sentence at the
beginning disposes of the personality of the sower, which in Mark's
version does not refer exclusively to Christ, but includes all who