"And again He began to teach by the sea side. And there is gathered unto Him a very great mult.i.tude, so that He entered into a boat, and sat in the sea; and all the mult.i.tude were by the sea on the land. And He taught them many things in parables, and said unto them in His teaching....

"And when He was alone, they that were about Him with the twelve asked of Him the parables. And He said unto them, Unto you is given the mystery of the kingdom of G.o.d: but unto them that are without, all things are done in parables: that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them. And He saith unto them, Know ye not this parable?

and how shall ye know all the parables?"-MARK iv. 1, 2, 10-13 (R.V.).

As opposition deepened, and to a vulgar ambition, the temptation to retain disciples by all means would have become greater, Jesus began to teach in parables. We know that He had not hitherto done so, both by the surprise of the Twelve, and by the necessity which He found, of giving them a clue to the meaning of such teachings, and so to "all the parables." His own ought to have understood. But He was merciful to the weakness which confessed its failure and asked for instruction.

And yet He foresaw that they which were without would discern no spiritual meaning in such discourse. It was to have, at the same time, a revealing and a baffling effect, and therefore it was peculiarly suitable for the purposes of a Teacher watched by vindictive foes. Thus, when cross-examined about His authority by men who themselves professed to know not whence John's baptism was, He could refuse to be entrapped, and yet tell of One Who sent His own Son, His Beloved, to receive the fruit of the vineyard.

This diverse effect is derived from the very nature of the parables of Jesus. They are not, like some in the Old Testament, mere fables, in which things occur that never happen in real life. Jotham's trees seeking a king, are as incredible as aesop's fox leaping for grapes. But Jesus never uttered a parable which was not true to nature, the kind of thing which one expects to happen. We cannot say that a rich man in h.e.l.l actually spoke to Abraham in heaven. But if he could do so, of which we are not competent to judge, we can well believe that he would have spoken just what we read, and that his pathetic cry, "Father Abraham," would have been as gently answered, "Son, remember." There is no ferocity in the skies; neither has the lost soul become a fiend. Everything commends itself to our judgment. And therefore the story not only ill.u.s.trates, but appeals, enforces, almost proves.

G.o.d in nature does not arrange that all seeds should grow: men have patience while the germ slowly fructifies, they know not how; in all things but religion such sacrifices are made, that the merchant sells all to buy one goodly pearl; an earthly father kisses his repentant prodigal; and even a Samaritan can be neighbour to a Jew in his extremity. So the world is constructed: such is even the fallen human heart. Is it not reasonable to believe that the same principles will extend farther; that as G.o.d governs the world of matter so He may govern the world of spirits, and that human helpfulness and clemency will not outrun the graces of the Giver of all good?

This is the famous argument from a.n.a.logy, applied long before the time of Butler, to purposes farther-reaching than his. But there is this remarkable difference, that the a.n.a.logy is never pressed, men are left to discover it for themselves, or at least, to ask for an explanation, because they are conscious of something beyond the tale, something spiritual, something which they fain would understand.

Now this difference is not a mannerism; it is intended. Butler pressed home his a.n.a.logies because he was striving to silence gainsayers. His Lord and ours left men to discern or to be blind, because they had already opportunity to become His disciples if they would. The faithful among them ought to be conscious, or at least they should now become conscious, of the G.o.d of grace in the G.o.d of nature. To them the world should be eloquent of the Father's mind. They should indeed find tongues in trees, books in the running brooks, sermons in stones. He spoke to the sensitive mind, which would understand Him, as a wife reads her husband's secret joys and sorrows by signs no stranger can understand. Even if she fails to comprehend, she knows there is something to ask about. And thus, when they were alone, the Twelve asked Him of the parables. When they were instructed, they gained not only the moral lesson, and the sweet pastoral narrative, the idyllic picture which conveyed it, but also the a.s.surance imparted by recognizing the same mind of G.o.d which is revealed in His world, or justified by the best impulses of humanity. Therefore, no parable is sensational. It cannot root itself in the exceptional, the abnormal events on which men do not reckon, which come upon us with a shock. For we do not argue from these to daily life.

But while this mode of teaching was profitable to His disciples, and protected Him against His foes, it had formidable consequences for the frivolous empty followers after a sign. Because they were such they could only find frivolity and lightness in these stories; the deeper meaning lay farther below the surface than such eyes could pierce. Thus the light they had abused was taken from them. And Jesus explained to His disciples that, in acting thus, He pursued the fixed rule of G.o.d. The worst penalty of vice is that it loses the knowledge of virtue, and of levity that it cannot appreciate seriousness. He taught in parables, as Isaiah prophesied, "that seeing they may see, and not perceive, and hearing they may hear, and not understand; lest haply they should turn again and it should be forgiven them." These last words prove how completely penal, how free from all caprice, was this terrible decision of our gentle Lord, that precautions must be taken against evasion of the consequences of crime.

But it is a warning by no means unique. He said, "The things which make for thy peace ... are hid from thine eyes" (Luke xix. 42). And St. Paul said, "If our gospel is veiled, it is veiled in them that are perishing"; and still more to the point, "The natural man receiveth not the things of the Spirit of G.o.d, for they are foolishness unto him; and he cannot know them, because they are spiritually discerned" (2 Cor. iv. 3; 1 Cor. ii.

14). To this law Christ, in speaking by parables, was conscious that He conformed.

But now let it be observed how completely this mode of teaching suited our Lord's habit of mind. If men could finally rid themselves of His Divine claim, they would at once recognise the greatest of the sages; and they would also find in Him the sunniest, sweetest and most accurate discernment of nature, and its more quiet beauties, that ever became a vehicle for moral teaching. The sun and rain bestowed on the evil and the good, the fountain and the trees which regulate the waters and the fruit, the death of the seed by which it buys its increase, the provision for bird and blossom without anxiety of theirs, the preference for a lily over Solomon's gorgeous robes, the meaning of a red sky at sunrise and sunset, the hen gathering her chickens under her wing, the vine and its branches, the sheep and their shepherd, the lightning seen over all the sky, every one of these needed only to be re-set and it would have become a parable.

All the Gospels, including the fourth, are full of proofs of this rich and attractive endowment, this warm sympathy with nature; and this fact is among the evidences that they all drew the same character, and drew it faithfully,

The Sower.

"Hearken: Behold the sower went forth to sow: and it came to pa.s.s, as he sowed, some _seed_ fell by the way side, and the birds came and devoured it. And other fell on the rocky _ground_, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. And He said, Who hath ears to hear, let him hear....

"The sower soweth the word. And these are they by the wayside, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. And these in like manner are they that are sown upon the rocky _places_, who, when they have heard the word, straightway receive it with joy; and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. And others are they that are sown among the thorns; these are they that have heard the word, and the cares of the world, and the deceitfulness of riches, and the l.u.s.ts of other things entering in, choke the word, and it becometh unfruitful. And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold."-MARK iv. 3-9, 14-20 (R.V.).

"Hearken" Jesus said; willing to caution men against the danger of slighting His simple story, and to impress on them that it conveyed more than met their ears. In so doing He protested in advance against fatalistic abuses of the parable, as if we were already doomed to be hard, or shallow, or th.o.r.n.y, or fruitful soil. And at the close He brought out still more clearly His protest against such doctrine, by impressing upon all, that if the vitalising seed were the imparted word, it was their part to receive and treasure it. Indolence and shallowness _must_ fail to bear fruit: that is the essential doctrine of the parable; but it is not necessary that we should remain indolent or shallow: "He that hath ears to hear, let him hear."

And when the Epistle to the Hebrews reproduces the image of land which bringeth forth thorns and thistles, our Revised Version rightly brings out the fact, on which indeed the whole exhortation depends, that the same piece of land might have borne herbs meet for those for whose sake it is tilled (vi. 7).

Having said "Hearken," Jesus added, "Behold." It has been rightly inferred that the scene was before their eyes. Very possibly some such process was within sight of the sh.o.r.e on which they were gathered; but in any case, a process was visible, if they would but see, of which the tilling of the ground was only a type. A n.o.bler seed was being scattered for a vaster harvest, and it was no common labourer, but the true sower, who went forth to sow. "The sower soweth the word." But who was he? St. Matthew tells us "the sower is the Son of man," and whether the words were expressly uttered, or only implied, as the silence of St. Mark and St. Luke might possibly suggest, it is clear that none of His disciples could mistake His meaning. Ages have pa.s.sed and He is the sower still, by whatever instrument He works, for we are G.o.d's husbandry as well as G.o.d's building.

And the seed is the Word of G.o.d, so strangely able to work below the surface of human life, invisible at first, yet vital, and grasping from within and without, from secret thoughts and from circ.u.mstances, as from the chemical ingredients of the soil and from the sunshine and the shower, all that will contribute to its growth, until the field itself is a.s.similated, spread from end to end with waving ears, a corn-field now.

This is why Jesus in His second parable did not any longer say "the seed is the word," but "the good seed are the sons of the kingdom" (Matt. xiii.

38). The word planted was able to identify itself with the heart.

And this seed, the Word of G.o.d, is sown broadcast as all our opportunities are given. A talent was not refused to him who buried it. Judas was an apostle. Men may receive the grace of G.o.d in vain, and this in more ways than one. On some it produces no vital impression whatever; it lies on the surface of a mind which the feet of earthly interests have trodden hard.

There is no chance for it to expand, to begin its operation by sending out the smallest tendrils to grasp, to appropriate anything, to take root. And it may well be doubted whether any soul, wholly indifferent to religious truth, ever retained even its theoretic knowledge long. The foolish heart is darkened. The fowls of the air catch away for ever the priceless seed of eternity. Now it is of great importance to observe how Jesus explained this calamity. We should probably have spoken of forgetfulness, the fading away of neglected impressions, or at most of some judicial act of providence hiding the truth from the careless. But Jesus said, "straightway cometh Satan and taketh away the word which hath been sown in them." No person can fairly explain this text away, as men have striven to explain Christ's language to the demoniacs, by any theory of the use of popular language, or the toleration of harmless notions. The introduction of Satan into this parable is unexpected and uncalled for by any demand save one, the necessity of telling all the truth. It is true therefore that an active and deadly enemy of souls is at work to quicken the mischief which neglect and indifference would themselves produce, that evil processes are helped from beneath as truly as good ones from above; that the seed which is left to-day upon the surface may be maliciously taken thence long before it would have perished by natural decay; that men cannot reckon upon stopping short in their contempt of grace, since what they neglect the devil s.n.a.t.c.hes quite away from them. And as seed is only safe from fowls when buried in the soil, so is the word of life only safe against the rapacity of h.e.l.l when it has sunk down into our hearts.

In the story of the early Church, St. Paul sowed upon such ground as this in Athens. Men who spent their time in the pursuit of artistic and cultivated novelties, in hearing and telling some new thing, mocked the gospel, or at best proposed to hear its preacher yet again. How long did such a purpose last?

But there are other dangers to dread, besides absolute indifference to truth. And the first of these is a too shallow and easy acquiescence. The message of salvation is designed to affect the whole of human life profoundly. It comes to bind a strong man armed, it summons easy and indifferent hearts to wrestle against spiritual foes, to crucify the flesh, to die daily. On these conditions it offers the n.o.blest blessings.

But the conditions are grave and sobering. If one hears them without solemn and earnest searching of heart, he has only, at the best, apprehended half the message. Christ has warned us that we cannot build a tower without sitting down to count our means, nor fight a hostile king without reckoning the prospects of invasion. And it is very striking to compare the gushing and impulsive sensationalism of some modern schools, with the deliberate and circ.u.mspect action of St. Paul, even after G.o.d had been pleased miraculously to reveal His Son in him. He went into seclusion. He returned to Damascus to his first instructor. Fourteen years afterwards he deliberately laid his gospel before the Apostles, lest by any means he should be running or had run in vain. Such is the action of one penetrated with a sense of reality and responsibility in his decision; it is not the action likely to result from teaching men that it suffices to "say you believe" and to be "made happy." And in this parable, our Saviour has given striking expression to His judgment of the school which relies upon mere happiness. Next to those who leave the seed for Satan to s.n.a.t.c.h away, He places them "who, when they have heard the word, straightway receive it with joy." They have taken the promises without the precepts, they have hoped for the crown without the cross. Their type is the thin layer of earth spread over a shelf of rock. The water, which cannot sink down, and the heat reflected up from the stone, make it for a time almost a hot bed. Straightway the seed sprang up, because it had no deepness of earth. But the moisture thus detained upon the surface vanished utterly in time of drought; the young roots, unable to penetrate to any deeper supplies, were scorched; and it withered away. That superficial heat and moisture was impulsive emotion, glad to hear of heaven, and love, and privilege, but forgetful to mortify the flesh, and to be partaker with Christ in His death. The roots of a real Christian life must strike deeper down. Consciousness of sin and its penalty and of the awful price by which that penalty has been paid, consciousness of what life should have been and how we have degraded it, consciousness of what it must yet be made by grace-these do not lead to joy so immediate, so impulsive, as the growth of this shallow vegetation. A mature and settled joy is among "the fruits of the spirit:" it is not the first blade that shoots up.

Now because the sense of sin and duty and atonement have not done their sobering work, the feelings, so easily quickened, are also easily perverted: "When tribulation or persecution ariseth because of the word, straightway they stumble." These were not counted upon. Neither trouble of mind nor opposition of wicked men was included in the holiday scheme of the life Divine. And their pressure is not counter-weighted by that of any deep convictions. The roots have never penetrated farther than temporal calamities and trials can reach. In the time of drought they have _not_ enough. They endure, but only for a while.

St. Paul sowed upon just such soil in Galatia. There his hearers spoke of such blessedness that they would have plucked out their eyes for him. But he became their enemy because he told them all the truth, when only a part was welcome. And as Christ said, Straightway they stumble, so St. Paul had to marvel that they were so soon subverted.

If indifference be the first danger, and shallowness the second, mixed motive is the third. Men there are who are very earnest, and far indeed from slight views of truth, who are nevertheless in sore danger, because they are equally earnest about other things; because they cannot resign this world, whatever be their concern about the next; because the soil of their life would fain grow two inconsistent harvests. Like seed sown among thorns, "choked" by their entangling roots and light-excluding growths, the word in such hearts, though neither left upon a hard surface nor forbidden by rock to strike deep into the earth, is overmastered by an unworthy rivalry. A kind of vegetation it does produce, but not such as the tiller seeks: the word becometh unfruitful. It is the same lesson as when Jesus said, "No man can serve two masters. Ye cannot serve G.o.d and mammon."

Perhaps it is the one most needed in our time of feverish religious controversy and heated party spirit, when every one hath a teaching, hath a revelation, hath a tongue, hath an interpretation, but scarcely any have denied the world and taken in exchange a cross.

St. Paul found a th.o.r.n.y soil in Corinth which came behind in no gift, if only gifts had been graces, but was indulgent, factious and selfish, puffed up amid flagrant vices, one hungry and another drunken, while wrangling about the doctrine of the resurrection.

The various evils of this parable are all of them worldliness, differently manifested. The deadening effect of habitual forgetfulness of G.o.d, treading the soil so hard that no seed can enter it; the treacherous effect of secret love of earth, a buried obstruction refusing to admit the gospel into the recesses of the life, however it may reach the feelings; and the fierce and stubborn compet.i.tion of worldly interests, wherever they are not resolutely weeded out, against these Jesus spoke His earliest parable. And it is instructive to review the foes by which He represented His Gospel as warred upon. The personal activity of Satan; "tribulation or persecution" from without, and within the heart "cares" rather for self than for the dependent and the poor, "deceitfulness of riches" for those who possess enough to trust in, or to replace with a fict.i.tious importance the only genuine value, which is that of character (although men are still esteemed for being "worth" a round sum, a strange estimate, to be made by Christians, of a being with a soul burning in him); and alike for rich and poor, "the l.u.s.ts of other things," since none is too poor to covet, and none so rich that his desires shall not increase, like some diseases, by being fed.

Lastly, we have those on the good ground, who are not described by their sensibilities or their enjoyments, but by their loyalty. They "hear the word and accept it and bear fruit." To accept is what distinguishes them alike from the wayside hearers into whose attention the word never sinks, from the rocky hearers who only receive it with a superficial welcome, and from the th.o.r.n.y hearers who only give it a divided welcome. It is not said, as if the word were merely the precepts, that they obey it. The sower of this seed is not he who bade the soldier not to do violence, and the publican not to extort: it is He who said, Repent, and believe the gospel. He implanted new hopes, convictions, and affections, as the germ which should unfold in a new life. And the good fruit is borne by those who honestly "accept" His word.

Fruitfulness is never in the gospel the condition by which life is earned, but it is always the test by which to prove it. In all the accounts of the final judgment, we catch the principle of the bold challenge of St. James, "Show me thy faith without thy works, and I will show thee my faith by my works." The talent must produce more talents, and the pound more pounds; the servant must have his loins girt and a light in his hand; the blessed are they who did unto Jesus the kindness they did unto the least of His brethren, and the accursed are they who did it not to Jesus in His people.

We are not wrong in preaching that honest faith in Christ is the only condition of acceptance, and the way to obtain strength for good works.

But perhaps we fail to add, with sufficient emphasis, that good works are the only sufficient evidence of real faith, of genuine conversion. Lydia, whose heart the Lord opened and who constrained the Apostle to abide in her house, was converted as truly as the gaoler who pa.s.sed through all the vicissitudes of despair, trembling and astonishment, and belief.

"They bear fruit, thirtyfold and sixtyfold and an hundredfold." And all are alike accepted. But the parable of the pounds shows that all are not alike rewarded, and in equal circ.u.mstances superior efficiency wins a superior prize. One star differeth from another star in glory, and they who turn many to righteousness shall shine as the sun for ever.

Lamp And Stand.

"And He said unto them, Is the lamp brought to be put under the bushel, or under the bed? and not to be put on the stand? For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. If any man hath ears to hear, let him hear. And He said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you. For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath."-MARK iv. 21-25 (R.V.).

Jesus had now taught that the only good ground was that in which the good seed bore fruit. And He adds explicitly, that men receive the truth in order to spread it, and are given grace that they may become, in turn, good stewards of the manifold grace of G.o.d.

"Is the lamp brought to be put under the bushel or under the bed, and not to be put on the stand?" The language may possibly be due, as men have argued, to the simple conditions of life among the Hebrew peasantry, who possessed only one lamp, one corn-measure, and perhaps one bed. All the greater marvel is it that amid such surroundings He should have announced, and not in vain, that His disciples, His Church, should become the light of all humanity, "the lamp." Already He had put forward the same claim even more explicitly, saying, "Ye are the light of the world." And in each case, He spoke not in the intoxication of pride or self-a.s.sertion, but in all gravity, and as a solemn warning. The city on the hill could not be hid. The lamp would burn dimly under the bed; it would be extinguished entirely by the bushel. Publicity is the soul of religion, since religion is light. It is meant to diffuse itself, to be, as He expressed it, like leaven which may be hid at first, but cannot be concealed, since it will leaven all the lump. And so, if He spoke in parables, and consciously hid His meaning by so doing, this was not to withdraw His teaching from the ma.s.ses, it was to shelter the flame which should presently illuminate all the house. Nothing was hid, save that it should be manifested, nor made secret, but that it should come to light. And it has never been otherwise.

Our religion has no privileged inner circle, no esoteric doctrine; and its chiefs, when men glorified one or another, asked, What then is Apollos?

And what is Paul? Ministers through whom ye believed. Agents only, for conveying to others what they had received from G.o.d. And thus He Who now spoke in parables, and again charged them not to make Him known, was able at the end to say, In secret have I spoken nothing. Therefore He repeats with emphasis His former words, frequent on His lips henceforward, and ringing through the messages He spoke in glory to His Churches. If any man hath ears to hear, let him hear. None is excluded but by himself.

Yet another caution follows. If the seed be the Word, there is sore danger from false teaching; from strewing the ground with adulterated grain. St.

Mark, indeed, has not recorded the Parable of the Tares. But there are indications of it, and the same thought is audible in this saying, "Take heed what ye hear." The added words are a little surprising: "With what measure ye mete it shall be measured unto you, and more shall be given unto you." The last clause expresses exactly the principle on which the forfeited pound was given to Him who had ten pounds already, the open hand of G.o.d lavishing additional gifts upon him who was capable of using them.

But does not the whole statement seem to follow more suitably upon a command to beware what we teach, and thus "mete" to others, than what we hear? A closer examination finds in this apparent unfitness, a deeper harmony of thought. To "accept" the genuine word is the same as to bring forth fruit for G.o.d; it is to reckon with the Lord of the talents, and to yield the fruit of the vineyard. And this is to "mete," not indeed unto man, but unto G.o.d, Who shows Himself froward with the froward, and from him that hath not, whose possession is below his accountability, takes away even that he hath, but gives exceeding abundantly above all they ask or think to those who have, who are not disobedient to the heavenly calling.

All this is most delicately connected with what precedes it; and the parables, hiding the truth from some, giving it authority, and colour, and effect to others, were a striking example of the process here announced

Never was the warning to be heedful what we hear, more needed than at present. Men think themselves free to follow any teacher, especially if he be eloquent, to read any book, if only it be in demand, and to discuss any theory, provided it be fashionable, while perfectly well aware that they are neither earnest inquirers after truth, nor qualified champions against its a.s.sailants. For what then do they read and hear? For the pleasure of a rounded phrase, or to augment the prattle of conceited ignorance in a drawing-room.

Do we wonder when these players with edged tools injure themselves, and become perverts or agnostics? It would be more wonderful if they remained unhurt, since Jesus said, "Take heed what ye hear ... from him that hath not shall be taken even that he hath." A rash and uninstructed exposure of our intellects to evil influences, is meting to G.o.d with an unjust measure, as really as a wilful plunge into any other temptation, since we are bidden to cleanse ourselves from all defilement of the spirit as well as of the flesh.