The Seed Growing Secretly.

"And He said, So is the kingdom of G.o.d, as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come."-MARK iv.

26-29 (R.V.).

St. Mark alone records this parable of a sower who sleeps by night, and rises for other business by day, and knows not how the seed springs up.

That is not the sower's concern: all that remains for him is to put forth the sickle when the harvest is come.

It is a startling parable for us who believe in the fostering care of the Divine Spirit. And the paradox is forced on our attention by the words "the earth beareth fruit of herself," contrasting strangely as it does with such other a.s.sertions, as that the branch cannot bear fruit of itself, that without Christ we can do nothing, and that when we live it is not we but Christ who liveth in us.

It will often help us to understand a paradox if we can discover another like it. And exactly such an one as this will be found in the record of creation. G.o.d rested on the seventh day from all His work, yet we know that His providence never slumbers, that by Him all things consist, and that Jesus defended His own work of healing on a Sabbath day by urging that the Sabbath of G.o.d was occupied in gracious provision for His world.

"My Father worketh hitherto, and I work." Thus the rest of G.o.d from creative work says nothing about His energies in that other field of providential care. Exactly so Jesus here treats only of what may be called the creative spiritual work, the deposit of the seed of life. And the essence of this remarkable parable is the a.s.sertion that we are to expect an orderly, quiet and gradual development from this principle of life, not a series of communications from without, of additional revelations, of semi-miraculous interferences. The life of grace is a natural process in the supernatural sphere. In one sense it is all of G.o.d, who maketh His sun to rise, and sendeth rain, without which the earth could bear no fruit of herself. In another sense we must work out our own salvation all the more earnestly because it is G.o.d that worketh in us.

Now this parable, thus explained, has been proved true in the wonderful history of the Church. She has grown, not only in extent but by development, as marvellously as a corn of wheat which is now a waving wheat-stem with its ripening ear. When Cardinal Newman urged that an ancient Christian, returning to earth, would recognise the services and the Church of Rome, and would fail to recognise ours, he was probably mistaken. To go no farther, there is no Church on earth so unlike the Churches of the New Testament as that which offers praise to G.o.d in a strange tongue. St. Paul apprehended that a stranger in such an a.s.sembly would reckon the worshippers mad. But in any case the argument forgets that the whole kingdom of G.o.d is to resemble seed, not in a drawer, but in the earth, and advancing towards the harvest. It must "die" to much if it will bring forth fruit. It must acquire strange bulk, strange forms, strange organisms. It must become, to those who only knew it as it was, quite as unrecognisable as our Churches are said to be. And yet the changes must be those of logical growth, not of corruption. And this parable tells us they must be accomplished without any special interference such as marked the sowing time. Well then, the parable is a prophecy. Movement after movement has modified the life of the Church.

Even its structure is not all it was. But these changes have every one been wrought by human agency, they have come from within it, like the force which pushes the germ out of the soil, and expands the bud into the full corn in the ear. There has been no grafting knife to insert a new principle of richer life; the gospel and the sacraments of our Lord have contained in them the promise and potency of all that was yet to be unfolded, all the gracefulness and all the fruit. And these words, "the earth beareth fruit of herself, first the blade, then the ear, then the full corn in the ear," each so different, and yet so dependent on what preceded, teach us two great ecclesiastical lessons. They condemn the violent and revolutionary changes, which would not develop old germs but tear them open or perhaps pull them up. Much may be distasteful to the spirit of sordid utilitarianism; a mere husk, which nevertheless within it shelters precious grain, otherwise sure to perish. If thus we learn to respect the old, still more do we learn that what is new has also its all-important part to play. The blade and the ear in turn are innovations.

We must not condemn those new forms of Christian activity, Christian a.s.sociation, and Christian councils, which new times evoke, until we have considered well whether they are truly expansions, in the light and heat of our century, of the sacred life-germ of the ancient faith and the ancient love.

And what lessons has this parable for the individual? Surely that of active present faith, not waiting for future gifts of light or feeling, but confident that the seed already sown, the seed of the word, has power to develop into the rich fruit of Christian character. In this respect the parable supplements the first one. From that we learned that if the soil were not in fault, if the heart were honest and good, the seed would fructify. From this we learn that these conditions suffice for a perfect harvest. The incessant, all-important help of G.o.d, we have seen, is not denied; it is taken for granted, as the atmospheric and magnetic influences upon the grain. So should we reverentially and thankfully rely upon the aid of G.o.d, and then, instead of waiting for strange visitations and special stirrings of grace, account that we already possess enough to make us responsible for the harvest of the soul. Mult.i.tudes of souls, whose true calling is, in obedient trust, to arise and walk, are at this moment lying impotent beside some pool which they expect an angel to stir, and into which they fain would then be put by some one, they know not whom-mult.i.tudes of expectant, inert, inactive souls, who know not that the text they have most need to ponder is this: "the earth beareth fruit of itself." For want of this they are actually, day by day, receiving the grace of G.o.d in vain.

We learn also to be content with gradual progress. St. John did not blame the children and young men to whom he wrote, because they were not mature in wisdom and experience. St. Paul exhorts us to grow up in all things into Him which is the Head, even Christ. They do not ask for more than steady growth; and their Master, as He distrusted the fleeting joy of hearers whose hearts were shallow, now explicitly bids us not to be content with any first attainment, not to count all done if we are converted, but to develop first the blade, then the ear, and lastly the full corn in the ear.

Does it seem a tedious weary sentence? Are we discontent for want of conscious interferences of heaven? Do we complain that, to human consciousness, the great Sower sleeps and rises up and leaves the grain to fare He knows not how? It is only for a little while. When the fruit is ripe, He will Himself gather it into His eternal garner.

The Mustard Seed.

"And He said, How shall we liken the kingdom of G.o.d? or in what parable shall we set it forth? It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof. And with many such parables spake He the word unto them, as they were able to hear it: and without a parable spake He not unto them: but privately to His own disciples He expounded all things."-MARK iv. 30-34 (R.V.).

St. Mark has recorded one other parable of this great cycle. Jesus now invites the disciples to let their own minds play upon the subject. Each is to ask himself a question: How shall we liken the kingdom of G.o.d? or in what parable shall we set it forth?

A gentle pause, time for them to form some splendid and ambitious image in their minds, and then we can suppose with what surprise they heard His own answer, "It is like a grain of mustard seed." And truly some Christians of a later day might be astonished also, if they could call up a fair image of their own conceptions of the kingdom of G.o.d, and compare it with this figure, employed by Jesus.

But here one must observe a peculiarity in our Saviour's use of images.

His ill.u.s.trations of His first coming, and of His work of grace, which are many, are all of the homeliest kind. He is a shepherd who seeks one sheep.

He is not an eagle that fluttereth over her young and beareth them on her pinions, but a hen who gathereth her chickens under her wings. Never once does He rise into that high and poetic strain with which His followers have loved to sing of the Star of Bethlehem, and which Isaiah lavished beforehand upon the birth of the Prince of Peace. There is no language more intensely concentrated and glowing than He has employed to describe the judgment of the hypocrites who rejected Him, of Jerusalem, and of the world at last. But when He speaks of His first coming and its effects, it is not of that sunrise to which all kings and nations shall hasten, but of a little grain of mustard seed, which is to become "greater than all the herbs," and put forth great branches, "so that the birds of the heaven can lodge under the shadow of them." When one thinks of such an image for such an event, of the founding of the kingdom of G.o.d, and its advance to universal supremacy, represented by the small seed of a shrub which grows to the height of a tree, and even harbours birds, he is conscious almost of incongruity. But when one reconsiders it, he is filled with awe and reverence. For this exactly expresses the way of thinking natural to One who has stooped immeasurably down to the task which all others feel to be so lofty. There is a poem of Sh.e.l.ley, which expresses the relative greatness of three spirits by the less and less value which they set on the splendours of the material heavens. To the first they are a palace-roof of golden lights, to the second but the mind's first chamber, to the last only drops which Nature's mighty heart drives through thinnest veins. Now that which was to Isaiah the exalting of every valley and the bringing low of every mountain, and to Daniel the overthrow of a mighty image whose aspect was terrible, by a stone cut out without hands, was to Jesus but the sowing of a grain of mustard seed. Could any other have spoken thus of the founding of the kingdom of G.o.d? An enthusiast over-values his work, he can think of nothing else; and he expects immediate revolutions. Jesus was keenly aware that His work in itself was very small, no more than the sowing of a seed, and even of the least, popularly speaking, among all seeds. Clearly He did not over-rate the apparent effect of His work on earth. And indeed, what germ of religious teaching could be less promising than the doctrine of the cross, held by a few peasants in a despised province of a nation already subjugated and soon to be overwhelmed?

The image expresses more than the feeble beginning and victorious issue of His work, more than even the gradual and logical process by which this final triumph should be attained. All this we found in the preceding parable. But here the emphasis is laid on the development of Christ's influence in unexpected spheres. Unlike other herbs, the mustard in Eastern climates does grow into a tree, shoot out great branches from the main stem, and give shelter to the birds of the air. So has the Christian faith developed ever new collateral agencies, charitable, educational, and social: so have architecture, music, literature, flourished under its shade, and there is not one truly human interest which would not be deprived of its best shelter if the rod of Jesse were hewn down. Nay, we may urge that the Church itself has become the most potent force in directions not its own: it broke the chains of the negro; it a.s.serts the rights of woman and of the poor; its n.o.ble literature is finding a response in the breast of a hundred degraded races; the herb has become a tree.

And so in the life of individuals, if the seed be allowed its due scope and place to grow, it gives shelter and blessing to whatsoever things are honest and lovely, not only if there be any virtue, but also if there be any praise.

Well is it with the nation, and well with the soul, when the faith of Jesus is not rigidly restricted to a prescribed sphere, when the leaves which are for the healing of the nations cast their shadow broad and cool over all the s.p.a.ces in which all its birds of song are nestling.

A remarkable a.s.sertion is added. Although the parabolic mode of teaching was adopted in judgment, yet its severe effect was confined within the narrowest limits. His many parables were spoken "as they were able to hear," but only to His own disciples privately was all their meaning expounded.

Four Miracles.

"And there was a great calm."-MARK iv. 39 (R.V.).

"Behold, him that was possessed with devils, sitting, clothed and in his right mind, _even_ him that had the legion."-v. 15 (R.V.).

"Who touched Me?"-v. 31 (R.V.).

"Talitha c.u.mi."-v. 41 (R.V.).

There are two ways, equally useful, of studying Scripture, as there are of regarding the other book of G.o.d, the face of Nature. We may bend over a wild flower, or gaze across a landscape; and it will happen that a naturalist, pursuing a moth, loses sight of a mountain-range. It is a well-known proverb, that one may fail to see the wood for the trees, losing in details the general effect. And so the careful student of isolated texts may never perceive the force and cohesion of a connected pa.s.sage.

The reader of a Gospel narrative thinks, that by pondering it as a whole, he secures himself against any such misfortune. But a narrative dislocated, often loses as much as a detached verse. The actions of our Lord are often exquisitely grouped, as becometh Him Who hath made everything not beautiful only, but especially beautiful in its season. And we should not be content without combining the two ways of reading Scripture, the detailed and the rapid,-lingering at times to apprehend the marvellous force of a solitary verse, and again sweeping over a broad expanse, like a surveyor, who, to map a country, stretches his triangles from mountain peak to peak.

We have reached a point at which St. Mark records a special outshining of miraculous power. Four striking works follow each other without a break, and it must not for a moment be supposed that the narrative is thus constructed, certain intermediate discourses and events being sacrificed for the purpose, without a deliberate and a truthful intention. That intention is to represent the effect, intense and exalting, produced by such a cycle of wonders on the minds of His disciples. They saw them come close upon each other: we should lose the impression as we read, if other incidents were allowed to interpose themselves. It is one more example of St. Mark's desire to throw light, above all things, upon the energy and power of the sacred life.

We have to observe therefore the bearing of these four miracles on each other, and upon what precedes, before studying them one by one.

It was a time of trial. The Pharisees had decided that He had a devil. His relatives had said He was beside Himself. His manner of teaching had changed, because the people should see without perceiving, and hear without understanding. They who understood His parables heard much of seed that failed, of success a great way off, of a kingdom which would indeed be great at last, but for the present weak and small. And it is certain that there must have been heavy hearts among those who left, with Him, the populous side of the lake, to cross over into remote and semi-pagan retirement. To encourage them, and as if in protest against His rejection by the authorities, Jesus enters upon this great cycle of miracles.

They find themselves, as the Church has often since been placed, and as every human soul has had to feel itself, far from sh.o.r.e, and tempest-beaten. The rage of human foes is not so deaf, so implacable, as that of wind and wave. It is the stress of adverse circ.u.mstances in the direst form. But Jesus proves Himself to be Master of the forces of nature which would overwhelm them.

Nay, they learn that His seeming indifference is no proof that they are neglected, by the rebuke He speaks to their over-importunate appeals, Why are ye so fearful? have ye not yet faith? And they, who might have been shaken by the infidelity of other men, fear exceedingly as they behold the obedience of the wind and the sea, and ask, Who then is this?

But in their mission as His disciples, a worse danger than the enmity of man or convulsions of nature awaits them. On landing, they are at once confronted by one whom an evil spirit has made exceeding fierce, so that no man could pa.s.s by that way. It is their way nevertheless, and they must tread it. And the demoniac adores, and the evil spirits themselves are abject in supplication, and at the word of Jesus are expelled. Even the inhabitants, who will not receive Him, are awe-struck and deprecatory, and if at their bidding Jesus turns away again, His followers may judge whether the habitual meekness of such a one is due to feebleness or to a n.o.ble self-command.

Landing once more, they are soon accosted by a ruler of the synagogue, whom sorrow has purified from the prejudices of his cla.s.s. And Jesus is about to heal the daughter of Jairus, when another form of need is brought to light. A slow and secret decline, wasting the vital powers, a silent woe, speechless, stealthily approaching the Healer-over this grief also He is Lord. And it is seen that neither the visible actions of Jesus nor the audible praises of His pet.i.tioners can measure the power that goes out of Him, the physical benefits which encompa.s.s the Teacher as a halo envelopes flame.

Circ.u.mstances, and the fiends of the pit, and the woes that waste the lives of men, over these He has been seen to triumph. But behind all that we strive with here, there lurks the last enemy, and he also shall be subdued. And now first an example is recorded of what we know to have already taken place, the conquest of death by his predicted Spoiler. Youth and gentle maidenhood, high hope and prosperous circ.u.mstances have been wasted, but the call of Jesus is heard by the ear that was stopped with dust, and the spirit obeys Him in the far off realm of the departed, and they who have just seen such other marvels, are nevertheless amazed with a great amazement.

No cycle of miracles could be more rounded, symmetrical and exhaustive; none could better vindicate to His disciples His impugned authority, or brace their endangered faith, or fit them for what almost immediately followed, their own commission, and the first journey upon which they too cast out many devils, and anointed with oil many that were sick, and healed them.

The Two Storms.

"And on that day, when even was come, He saith unto them, Let us go over unto the other side. And leaving the mult.i.tude, they take Him with them, even as He was, in the boat. And other boats were with Him. And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. And He Himself was in the stern, asleep on the cushion: and they awake Him, and say unto Him, Master, carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye fearful? have ye not yet faith? And they feared exceedingly, and said one to another, Who then is this, that even the wind and the sea obey him?"-MARK iv. 35-41 (R.V.).

"And when even was come, the boat was in the midst of the sea, and He alone on the land. And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night He cometh unto them, walking on the sea; and He would have pa.s.sed by them: but they, when they saw Him walking on the sea, supposed that it was an apparition, and cried out: for they all saw Him, and were troubled. But He straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid. And He went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves. For they understood not concerning the loaves, but their hearts were hardened."-MARK vi. 47-52 (R.V.).