by the temptation of some one besetting sin; and so would make us go on deceiving ourselves with the thought, that a great deal of christian feeling in other matters, is a sign that things are upon the whole right within us. But this will be found to be a sad mistake at the last; for the only religious state in which any one can be saved, is that in which the soul is under the power of the Spirit, when it leavens the whole heart, and is not effectually resisted by any sin

QUESTIONS.

Is there any point in my own character, to which I think it is not necessary to make religion apply?

Is there any inconsistency in my conduct, which I do not choose to correct by the power of religion?

2. We have not only our Lord's account of what he calls "the mysteries," or private matters in the history and character of the Church; but we have the experience of a great many years since then, by which we can prove the truth of what he said. And while this ought to make us very thankful for our greater advantages beyond the people who lived in former times; it ought also to make us more careful in comparing our own particular state with what is thus taught us both by Scripture and by facts. (see also application No. 2, page 211.)

QUESTION.

Do I, when reading the parables of our Lord, really profit by them; striving sincerely to examine my true state according to them?

VII. HEADS FOR PRAYER.

1. Pray that your whole heart may be given to God; so that there may be no part of your character or conduct, in which you shrink from doing his will and submitting to his law.

2. Pray that you may be sincerely disposed to find out whether you are in God's kingdom of grace or not; whatever it may require you to give up or do.

VIII. THE PRAYER.

[1] Thou Gracious Father, to whom justly belongs the whole service of thy children, whom thou hast made and redeemed; shed abroad in my heart thy Holy Spirit: grant that His power may reach to every part of my character and conduct; and that my body, soul, and spirit, may be preserved blameless unto the coming of our Lord Jesus Christ. [2] Dispose me diligently to exercise myself, in examining into the true state of my heart, and comparing myself strictly with thy holy word: and wherever I have, in any thing, erred and strayed from thy ways, recall me by thy grace; and enable me to give up every thing which hinders me from being what Thou wouldest have me to be. I ask this for Jesus Christ's sake, my Lord and Saviour. AMEN.

MAY GOD, for the sake of JESUS CHRIST, give me the HOLY SPIRIT, that I may understand this portion of his Holy Word, and profit by it. AMEN.

II. THE SCRIPTURES.

Read St. Matthew's Gospel, c. xiii. verse. 36. St. Mark's Gospel, c. iv. verses 10 to 13, and 21 to 25. St. Luke's Gospel, c. viii. v. 9, 10, and 16 to 18.

or sense of some words as used in this portion. MARK iv. verse

10. alone

means here in private

IV. THE EXPLANATION.

1

When our Lord had spoken all these Parables to the disciples, He told them to go to their homes, and went himself to the house at Capernaum where he had before been.

As soon as He was in-doors, in private with his Apostles, and other persons who were in the habit of attending his teaching, they came round him to ask him the meaning of the parable of the Sower, with which he had begun his discourse to the people... He took this occasion of repeating the same remark which he had made to them in the boat, when (after he had delivered the parable) they put the question, why he took that way of teaching the people in stories of that kind

VOL. II

(Matt. xiii. 10. portion sixty sixth, page 207.) He told them that they who were chosen to be with him had the great privilege of being taught things, belonging to the future preaching and receiving of the Gospel, which had not before been fully explained. Whereas the people who were out of doors, and were without the knowledge of what had already been foretold concerning the Gospel kingdom, had all these things told to them by parables, in such a way as that, while they understood the story, they did not perceive its application, and while they heard the discourse they did not take in the lesson which it was meant to teach. This was done, because they had no inclination to turn from their evil and ignorant courses, to obtain forgiveness of their sins, if at the same time they were to be given up. Our Lord however expressed surprise that his disciples, who had the great advantage he spoke of, should not have found out the meaning of the story of the sower and the seed. If they could not apply this simple parable, how would they understand all the other parables, by which he had already taught, and would afterwards teach the people? He then gave them a particular explanation of the parable of the Sower; an account of which will be found in the sixty-fifth portion, page 191.

After having given them this instruction, He let them see what use they were to make of it, by referring them to what he had said some time before in his sermon on the mount; where he had compared his disciples to the light of the world, and to a Town built upon a high hill. (Matt. v. 14-16. see thirtieth portion vol. i.

page 250.) When a candle is lighted it is not meant to be covered over with a corn-measure, or hid under a bed; but it is put in a candlestick, and placed in the room so as to give light to the people who happen to be there. He shewed them how they were to apply this remark, by adding, that there was nothing that he taught to them privately, which he did not mean them? afterwards to tell publicly; nothing that was a matter of particular instruction to them, as it were in secret at that time, which was not afterwards to be preached and explained to all people far and wide. Then he called upon them to be attentive to what he taught, by saying "if any man hath ears to hear, let him hear." And he told them not only to mind what they heard from him, but to take great care also how they attended to it. According to the degree of attention they paid, would be the instruction they received; and those who heard with a real desire to im-: prove, should have more opportunity of improvement. After saying this, he again applied the rule which he had mentioned before, when he was answering their question in the boat. "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." (Matt. xiii. 12. see portion' sixty-sixth, page 208.)

Encouraged by these instructions, the disciples asked Jesus to explain to them the meaning of the second parable which he had spoken to the people; that of the wheat and the tares. Our Lord then gave a particular explanation of this parable also, an account of which may be found in the sixty-seventh portion, page 216.