IF THOU SEEKEST HER AS SILVER, AND SEARCHEST FOR HER AS FOR HID TREASURES; THEN SHALT 44 45 MATT. xiii. 44-.6. Again, the kingdom of heaven is like unto-treasure hid in a field; the-which when-a-man-hath-found, hehideth, and for joy thereof goeth and selleth all that hehath, and buyeth that field. Again, the kingdom of heaven is like unto-a-merchant 46 man, seeking goodly pearls: who, when-he-had-found one pearl of-great-price, went and-sold all that he-had, and bought it. SCRIPTURE ILLUSTRATIONS. 44. treasure-If thou seekest her as silver,' &c., Pr. ii. 4,5-(see the border)- We have this treasure in earthen vessels,' &c., 2 Co. iv. 7-see again, Rom. ix. 23- The LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure,' Ps. cxxxv. 4-see also Ex. xix. 5,Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine.' hid-Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding,' Is. xl. 27, .8, p. (97). selleth all that he hath, &c.-3, 'I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. 4, Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life,' Is. xliii. 3, 4, p. (27)- Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich,' 2 Co. viii. 9-yea, he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,' Tit. ii. 14-Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's,' 1 Co. vi. 20 and the Redeemer hath said, Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple,' Lu. xiv. 33, § 67. and buyeth that field-see the purchase of the field in Anathoth, by Jeremiah, ch. xxxii. 1-25, p. (67), in the midst of most expressive predictions respect ing the redemption of Israel, ch. xxx., p. (60), xxxi, went and sold all-The rich young man hesitated Paul did not regret having made this exchange: when this was required of him, Mt. xix. 21, .2, § 75But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord,' &c., Ph. iii. 7, 8. NOTES. 44. The kingdom of heaven is like unto treasure hid in a field. Meaning such valuables as, in the insecure state of society in ancient times (from war and political trouble), men were accustomed to bury in the earth.-See Greswell, Vol. II. p. 216. The Jewish law adjudged all treasure found on land to be the right of the then proprietor of the ground. [Our Lord's meaning is by some supposed to be this: The salvation provided by the gospel is like a treasure, something of inestimable worth, hidden in a field. It is a rich mine, the veins of which run in all directions in the sacred Scriptures; therefore, the fleld must be dug up; i.e., the records of salvation must be diligently and carefully searched. Which when a man hath found-when a sinner is convinced that the promise of life is to him, he keeps secret ; i.e., ponders the matter deeply in his heart; he examines the preciousness of the treasure, and counts the costs of purchase; for joy thereof-finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy; went and sold all that he had renounces all his sins, abandous his evil companions, and relinquishes all hope of salvation, through his own righteousness; and pur. chased that field-not merely bought the book for the sake of the salvation it described, but by the blood of the covenant buys gold tried in the fire, white raiment, &c.; in a word, pardon and purity, which he receives from God for the sake of Jesus Christ. Nothing indeed can be given as the price of this salvation, yet much must be given up for the sake of it. This is implied by purchasing the field.] 45. A merchant-man. Such as those in the East, who travel about buying or exchanging jewels, pearls, or other valuables; a custom illustrated by the citations in Wets., which, with Mr. Greswell's matter, well illustrate the natural history, locality, use, and value of pearls in ancient times. They were, beyond all others, costly. The most valuable pearls were supposed to be those which came from the Red Sea, or from India.-See ver. 46, infra. 46. One pearl of great price. The two largest pearls ever known, according to Pliny, were both in possession of Cleopatra, queen of Egypt, and worn by her as ornaments. Each of these was valued at 10,000,000 of sesterces, about 80,000. One she dissolved, and drank off, at a supper which she gave to PRACTICAL REFLECTIONS. [44 ver. The true treasure is now hid from the carnal eye, but it does not the less certainly exist, and it is not the less sure to all who are now willing to be made heirs of God and joint heirs with Christ.] Jesus for our sakes became poor, that we through his poverty might be rich. For the joy that was set before him, He endured the cross, despising the shame.' He fully paid the redemption price, from henceforth expecting till all things be put under his feet.' Then those who have been willing to forsake all for Him, shall with Him inherit all things. [45, .6 ver. 'Christ loved the church, and gave himself for it;... that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing,' Eph. v. 25-.7. Let her not withhold anything from Him who alone can make meet for that city, the twelve gates of which are twelve pearls; and every several gate is of one pearl.] GIVE EAR, O LORD, UNTO MY PRAYER.-Psalm lxxxvi. 6. [261 THOU UNDERSTAND THE FEAR OF THE LORD, AND FIND THE KNOWLEDGE OF GOD.-Proverbs ii. 4, 5. HE THAT WORKETH DECEIT SHALL NOT DWELL WITHIN MY HOUSE: ETC.-Psalm ci. 7. 47 MATT. xiii. 47-52. Again, the kingdom of heaven is like unto-a-net, that was-cast into the sea, and gathered of every kind: 48 which, when it-was-full, they-drew to shore, and satdown, and-gathered the good into vessels, but cast the 49 bad away etw. So shall-it-be at the end of-the world alvos: the angels shall-come-forth, and sever apupiovai 50 the wicked from among ek μeroυ the just, and shall-cast them into the furnace of fire: there shall-be wailing and gnashing of teeth. 51 Jesus saith unto-them, Have-ye-understood all these- unto-them, Therefore every scribe which-is-instructed (G. 19.) The relations of Jesus make a second attempt to see him: he returns the same answer as before.-[For ver. 18, see p. 259.] 19 LUKE viii. 19-21. Then came to him his mother and his brethren, and could not come-at ouvruxew him 20 for the press. And it-was-told him by certain which-said, Thy mother and thy brethren 21 stand without, desiring to-see thee. And he answered and-said unto them, My mother and my brethren are these which hear the word of God, and do it. [Ver. 22,2xxxiv. p. 265.] SCRIPTURE ILLUSTRATIONS. 47. like unto a net-I will make you fishers of men,' Mt. iv. 19 [Mk. i. 17], § 16, p. 108. cast into the sea-The gospel has been chiefly preached in a north-westerly direction, and in maritime countries-see on Mt. xiii. 4, § 32, p. 243. gathered of every kind-so at the marriage supper, ch. xxii. 10, § 84, which see. 49. angels shall come forth-see ver. 41, p. 260. sever the wicked from among the just-the same truth is presented, ver. 30, p. 247-see on Mt. xxv. § 86. 50. wailing and gnashing of teeth see on ver. 42, p. 260. 51. Have ye understood-One of the very first lessons taught in the first of the parables is, that we must understand the word, if we would retain it, and be profited by it-see ver. 19, p. 254. 52. new and old- Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them,' Is. xlii. 9, p. (16)-this, what the gods of the heathen could not do, xli. 21-3, p. (41), is what the Spirit of truth was to do, Jno. xvi. 13, § 87. NOTES. M. Antony; the other was brought to Rome by Augustus, and was divided into two, which were attached as pendants to the ears of the statue of Venus in the Pantheon. Julius Cæsar presented Servilia, the mother of Brutus, with a pearl worth 6,000.000 sesterces, 48,000. Augustus dedicated at one time in the treasury of Jupiter Capitolinus, jewels and pearls to the value of 50,000,000 of sesterces, 400,000l.'-Greswell on the Parables, Vol. II. pp. 226, ..7. 47. A net. caynvy. Something like our draw.net, which, when sunk, and dragged to the shore, sweeps, as it were, the bottom, and was therefore called verriculum. It was, however, not like an ordinary drawnet, being far larger, and intended to take not part of the fish of a pool or stream, but the whole, of every kind, size, and quality. It was formed of cane, osiers, and in wattled work. 48. The bad. carpa. The refuse.' The truth here taught is, that though by the ministration of Christ's servants a visible mixed church only is formed, this will not remain its permanent character: in eternity the separation will be complete and final. The [This parable will appear peculiarly interesting and proper, if we consider that it was spoken to fishermen who had been called from their employments, with a promise that they should catch men, Mt. iv. 19, § 16.] [52. Therefore every scribe-new and old. force of the particle THEREFORE seems to be this; Since you understand these things; I therefore add, that it is your duty, as teachers, to be abundantly furnished with divine knowledge, and to improve it more and more, and that in order that ye may commu nicate the same to others. The word Scribe is here transferred from the Jewish church and religion to the Christian. There are many such like instances in Scripture. See ADDENDA, § 25, p. 199, Scribes." Instructed unto the kingdom of heaven.-See Mk. iv. 11, p. 253. His treasure, i. e., his storehouses. Things new and old, i. e., new and old wines, fruits, and other provisions, some of this year, and some of the last, &c. So the Christian scribe, or teacher, must entertain his spiritual guests with great variety and abundance, from the Old Testament and from the New, &c.; both what he has long laid up, and what he has recently provided. [Lu. viii. 19. His brethren. There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary, his mother; others that they were the children of Mary, the wife of Cleophas, or Alphæus; his cousins, and called brethren according to the custom of the Jews. The natural and obvious meaning is, however, that they were the children of Mary, his mother-see also Mk. vi. 3, § 37. To this opinion, moreover, there can be no valid objection.-See § 37, p. 290, ADDENDA, Brethren of our Lord."] 21. My mother, &c. There was no want of affection or respect in Jesus towards his mother, as is proved by his whole life-see especially Lu. ii. 51, § 6, p. 42, and Jno. xix. 25-7, $91. As being merely his earthly relatives they did not sustain towards him the nearest and most tender relation. PRACTICAL REFLECTIONS. 47-50 ver. Let not the wicked think they are in a safe state, merely because they are in the congregations of the righteous now: a final and awful separation is about to take place. [51, 2 ver. It is the privilege of every 'scribe which is instructed unto the kingdom of heaven,' to bring forth out of his treasure things new and old."] 262 52 ver. We cannot rightly occupy the word of God unless we make it our own. Lu. viii. 19-21. If we would be near and dear unto Jesus,-more closely allied to him than any earthly relationship could make us, let us hear the word of God, and do it.' YE THAT LOVE the LORD, HATE EVIL: ETC.-Psalm xcvii. 10. CHRISTIANS ARE GOD'S DIALS, receiving tHE BEAMS OF THE SUN OF RIGHTEOUSNESS. HAPPY IS THE MAN THAT FINDETH WISDOM, AND THE MAN THAT DRAWETH OUT UNDERSTANDING.-Prov. iii. 13. ADDENDA. ON OUR LORD'S SAYING TO HIS DISCIPLES, 'Besides which, could the nature of those prophecies themselves be more particularly examined at present, it would be found that they relate to topics of such a kind, and make disclosures of the course of futurity so peculiar, that the concealment of their meaning, at least for the time, was not more prudential than necessary. Neither would it have been expedient to state them plainly, if it had been practicable; nor would it have been practicable, if it had been expedient. 'But, fourthly, the strongest attestation to the design and tendency of the allegorical parables in particular ought to be considered as supplied by our Lord himself: who has asserted in plain terms that, when using parables of this description, he neither expected nor intended to be understood. In the account of the explanation of the parable of the sower, after the first day's teaching in parables was over, and Jesus with the twelve was returned into his private house, St. Mark tells us that he expressed himself as follows to them: "To you it is given to know the secret of the kingdom of God: but unto them, those that are without, they all are made [known] in parables; that seeing they may see, and not perceive; and hearing they may hear, and not comprehend," Mk. iv. 11, .2, [Lu. viii. 10,] p. 253. Could we wish for language more intelligible to inform us of the final end proposed by any action, than the terms of this declaration, which notifies the final end proposed by the recent transaction of teaching in parables? Of what use or meaning is this allusion to the exercise of the common faculties of seeing or hearing, in their ordinary way, and upon their ordinary subject matter, yet without their ordinary effect, the perceiving of what has been seen, or the comprehension of what has been heard; if nothing had been proposed to the eye, which might indeed be seen, but could not be perceived, nor presented to the ear, which must be heard, but would not be understood? And what truth would there be in the declaration assigning the reasons of this anomaly, if nothing had been done expressly with a view to such an effect? if nothing had purposely been submitted to be seen, which could not be perceived, nor to be heard, which could not be under'As, then, it is a well-known peculiarity of Grecian and Oriental philosophy, that the sages of the east and west had their esoteric, as well as their exoteric truths and doctrines; the latter of which they freely communicated to the world at large, but the former they confined to their intimate disciples and followers; so does it appear that our Lord had one species of parables designed for general use, and another designed for a more circumscribed and particular purpose. The former were his moral parabolic examples, the latter his allegorical prophetical histories: the former his exoteric, the latter his esoteric, instances of the same kind of teaching in general. stood ? UNTO YOU IT IS GIVEN TO KNOW THE BUT,' ETC.-Mark iv. 11, .2, p. 253.* 'I do not mean to say that there was anything in common between the respective subject matter of these different kinds of parables; as there was probably much, between the exoteric and esoteric doctrines of ancient philosophy; for there can be nothing in common between doctrines as such, to which one sort of them was subservient, and facts as such, which were represented by the other. Nor do Í mean to say that each was not, or might not have been, always used in public, without prejudice to its proper character and design even when most intended to be the vehicle of concealed or esoteric matter: but only that the meaning of the things conveyed by the one, to whomsoever and whensoever they were delivered, was withheld from the first, while that of the things taught by the other was never withheld at all. Our Lord applied and explained his moral parables publicly, and in the audihe never explained but in private, and then only to ence of any that might be present: his allegorical his disciples. Nor is there any proof that he explained all of them even to the disciples. St. Mark's declaration,† in which he sums up the particulars of the first day's teaching in parables, that Jesus interpreted to his disciples in private all that he had been saying to the multitude in public, must be restricted to the exposition of the parables which were then delivered; and this exposition, as far as we have the particulars of it on record, was granted more in compliance with their request than of his own accord, as what he would otherwise have done, or might always be expected to do, under the like circumstances, without solicitation: and such as it was, it communicated no more of the interpretation of the allegories in question, than was sufficient to give a general idea of their scope and meaning: as much, perhaps, as could then with propriety have been made known, or readily comprehended, but not enough for the gratification of curiosity, or a perfect understanding of particulars.' made so formal a distinction of their exoteric and 'No sect of philosophy among the Greeks, perhaps, esoteric doctrines as the Peripatetic, which began with Aristotle; though a similar distinction between what was to be promiscuously taught, and what was not, was certainly recognised by all the other sects. Hence, Lucian, in his Vitarum Auctio, says to the purchaser of the Peripatetician, what he could not so well have said of any of the rest, μέμνησο, τὸν μὲν ἐσωτερικὸν, τὸν δὲ, ἐξωτερικὸν, καλεῖν: Opera. 1. 566, cap. 26. 'Aulus Gellius has preserved, from the works of the philosopher Andronicus, the originals of two ander, and his master, on this subject; the former letters which passed between Aristotle's pupil, Alexcomplaining that he had just heard of his having published his esoteric or acroamatic doctrine to the world, so that there was nothing now to distinguish him, on the score of knowledge, (a distinction which the common herd: the latter answering that they he prized more than that of power or rank,) from might be read by all, they could be understood only were published and not published; for though they by his own disciples: Aul. Gell. xx. 5: ef. Plut. Alex. vii.: Zonar. Ann. iv. 8: 184. D-185. A. The exoterica of the Peripatetics, Aulus Gellius tells us, were such subjects as their rhetorica, sophistica, politica, and, perhaps, their ethica; the esoterica or acroatica, their physica and dialectica. On the former Aristotle discoursed in his morning walk about the Lyceum, to any who chose to attend him; on the latter in his evening one, and only to a select few, whose genius and capacities he had previously ascertained. hearers, into the dxpoauаrikol, and the μanμarikol, The Pythagoreans made a similar distinction of imparting to the former their popular and exoteric Ch. iv. 33, .4, § 32, p. 249. • Greswell on the Parables, Vol. I. pp. 47-52. BE NOT WISE IN THINE OWN EYES.-Prov. iii. 7. [263 TRUST IN THE LORD WITH ALL THINE HEART; AND LEAN NOT UNTO THINE OWN UNDERSTANDING.-Prov. iii. 5. LET ALL THOSE THAT SEEK THEE REJOICE AND BE GLAD IN THEE AND LET SUCH the mystery-5, 'And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6, and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer; 7, but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets,' Rev. x. 5-7. 12. seeing they may see, and not perceive, &c.-Mt. xii. 13-5, § 32, p. 245 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the Old Testament; which vail is done away in Christ,' 2 Co. iii. 14. 13. and how then will ye know all parables ?-In the Apocalypse, which is the opening of all parables, Christ is presented as He by whom light is sown. The Son of man, in preparing to sow the word, is presented first as having in his right hand seven stars,' Rev. i. 16-.8-and afterwards a little book Now the parable is this: 11 The seed is the word of God. open, in connection with which the finishing of the mystery of God, or opening of all parables, is intimated, x. 1-7, see above; and on Lu.viii. 16, .7, p. 258Who raised up the righteous man from the east?' Is. xli. 1, 2, p. (41)- He shall bring forth judgment to the Gentiles... The isles shall wait for his law,' xlii. 1-4, p. (16)-After the glory hath he sent me unto the nations which spoiled you... And ye shall know that the LORD of hosts hath sent me,' Zech. ii. 8, 9, p. (46), first col. last par. 14. the sower soweth the word-With thee is the fountain of life: in thy light shall we see light,' Ps. xxxvi. 9 The Lord gave the word: great... the company of those that published it,' lxviii. 11-Light is sown for the righteous, and gladness for the upright in heart,' xcvii. 11-Thy word is a lamp unto my feet, and a light unto my path,' cxix. 105-Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever... And this is the word which by the gospel is preached unto you,' I Pe. i. 23, .5. 15. way-side-see Mt. xiii. 15, § 32, p. 246. NOTES. Mk. iv. 11. The mystery of the, &c.-See Sect. 33, ADDENDA, p. 263. Mt. xiii. 18. Hear ye therefore the parable of the sower-i. e., hear the explanation, or spiritual meaning of the narrative given before. Mark adds, ch. iv. 13, Know ye not this parable? and how then will ye know all parables (or all the parables)? By which it would appear that it is the duty of the disciple to seek to know all the mysteries of the kingdom; and the understanding of the parable of the sower introduces to a knowledge of the parables generally. PRACTICAL Mk. iv. 11. The knowledge of the mystery of the kingdom of God is a gift to those who, being disciples of Jesus, sincerely seek to obtain that knowledge. Neither learning, nor any other outward advantage, can be expected to procure it for those that seek not unto the Great Teacher. 12 ver. God is not to be mocked: although forgiveness is free, and immediately connected with the knowledge of salvation in Christ, yet none can attain to this knowledge, and so to free forgiveness, except the humble and sincere. 254] Mk. iv. 14. The sower soweth, &c. sexsipor-oneifel. A brief and popular form of expression, of which the sense is, The sower [mentioned in the parable] is to be considered as one sowing the word [of God].' Mt. xiii. 19. The word of the kingdom. The word of the kingdom was first and frequently proclaimed to the Jews, but they received it not. Of the nature, character, and extent of the long-expected kingdom they remained grossly ignorant; they set themselves in the most determined hostility to both the King and his subjects: it is not to the Jews that we can look for a knowledge of the kingdom. REFLECTIONS. 13 ver. The disciples of Christ should not rest contented in ignorance of any matter which God has been pleased to reveal to them; but should know, and avail themselves of their privilege of knowing, all parables. Lu. viii. 11. Unless seed be sown, fruit cannot be expected; so neither can we expect true good to arise among men, except from the free distribution of the seed, which is the word of God. I WILL HOPE CONTINUALLY, ETC.-Psalm lxxi. 14. AS LOVE THY SALVATION SAY CONTINUALLY, LET GOD BE MAGNIFIED.-Psalm lxx. 4. MY MOUTH SHALI. SHEW FORTH THY RIGHTEOUSNESS AND THY SALVATION ALL THE DAY; FOR I KNOW NOT THE NUMBERS THEREOF. SCRIPTURE ILLUSTRATIONS. Mt. xiii. 20. anon with joy receiveth it-see Paul's preaching in Asia Minor, Ac. xiii., .iv.-'Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me,' Ga. | iv. 15. 21. but dureth for a while-13, Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14, That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. 15, This thou knowest, that all they which are in Asia be turned away from me,' 2 Ti. i. 13-5-I marvel that ye are so soon removed... unto another gospel... though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed,' Ga. i. 6, &c. O foolish Galatians, who hath bewitched you, that ye should not obey the truth,' &c., iii. 1-' How turn ye again to the weak and beggarly elements. . . I am afraid of you, lest I have bestowed upon you labour NOTES. [Understandeth it not. un ovveros, mindeth it not,' 'doth not admit it.' Their very callousness rendering it as impossible that the word should take root in their hearts, as the hardness of a beaten surface, that seed should penetrate there into the ground. They are, without a miracle, too stubborn and obdurate to be softened, even by the grace of God, and the mollifying influences of his Spirit, which, under ordinary circumstances, accompany, enforce, and invigorate the preaching of his word, to the personal conviction, the immediate impression, and the permanent assurance and satisfaction of its hearers; just as the way-side of fields is impenetrable to the dews and rains, which, in other instances, soften and prepare the ground for the reception of the seed before it is sown, and foster and nourish it when grown.' Greswell on the Parables, Vol. II. p. 36.] Then cometh the wicked one- Is ever at hand and ever on the watch to snatch away the word from such hearts' (the way-side hearers) before it has time to touch or influence them; which being done, it is clearly implied, and it must be self-evident, that the condition of these hearers, abandoned by grace, and deprived of the means of conversion, which they have scorned and rejected, while in their power, is more naked and destitute, more reckless and insensate, yet infinitely more hopeless and dangerous than before.' Ibid. p. 43. The wicked one had just before made use of the Pharisees, for the purpose of removing from the minds of the Jewish hearers the evidence of the Messiahship of Jesus, which was being forced upon their attention-see Mt. xii. 23,.4, § 31, p. 234. 20. He that received... into stony places. The seed falling on stony or rocky ground, represents superficial and undecided hearers--those whose passions are easily excited, whose zeal is easily awakened, but whose knowledge is small, and their principles unsettled. [Such appears to have been the character of many in the second great field of apostolic labour. for example, the case of the Galatians, as described by Paul; and the seven churches of Asia, Where are they? They soon stumbled and fell; and long since they have altogether withered away. No fruit of the early sowing is now to be seen upon that field. there it was that the Sower, the Son of man, appeared to John in the ministration of the word, Rev. i. Their case is full of warning to the church in all succeeding ages, and especially to us.-See ii., iii.] PRACTICAL REFLECTIONS. Lu. viii. 12. Let us not be like the way-side hearers' -hearing the word without understanding it-and 80, without ever receiving it in truth, or being able to defend it against the assaults of the enemy. See Yet Mk. iv. 16. Let us not be like the stony ground,' receiving the word of the kingdom without truly understanding and believing it. Let it enter deeply into our thoughts; let our affections take fast hold of it. O GOD, WHO IS LIKE UNTO THEE!-Psalm lxxi. 19. [255 I WILL GO IN THE STRENGTH OF THE LORD GOD: I WILL MAKE MENTION OF THY RIGHTEOUSNESS, EVEN OF THINE ONLY.-Psa. lxxi. 15, .6. |