The Sower
Table of Contents
The Sower: Part 1
Of all the parables uttered by our Lord, during His ministry in this world, not one is of more commanding importance than the parable of the sower. The comprehensiveness of its range, the depth and solemnity of its teaching, and its immense practical force, bearing down upon the heart and conscience, render it of unspeakable value; and, we may safely assert, never was that value more apparent to every thoughtful spirit than at the very time in which our lot is cast. May the Holy Spirit interpret and apply it to our souls by His own direct and powerful ministry!
The parable naturally divides itself into three distinct subjects, namely, the sower; the seed; and the soil.
1. As to the sower, it is none other than the Lord Himself. No doubt He employs others in the great work of sowing the precious seed of the kingdom, but He Himself is the great sower. He, when on earth, was ever scattering abroad the seed of the word; and now that He has taken His seat in the heavens, He, by the Holy Ghost, fits, fills, and sends forth men to carry on the same glorious work, while He, blessed forever be His name, works with them, to give effect to their testimony, and cause the seed to take root in the hearts of men.
This presents our Lord in a profoundly interesting character. It is impossible to look at a sower, moving along the furrows of a field, scattering abroad, with both hands, the seed, and not be struck with the beauty, force, and suggestiveness of the figure.
We must, however, at the very outset, remind the reader that it does not fall within the scope of this parable to set forth those precious operations of the Spirit of God which are absolutely essential to cause the seed to take root and bring forth fruit in any given case. For these we must look into other portions of* the inspired volume. It is always necessary, in studying a parable, to seize with accuracy the main point-therein, and not seek to import other things into it. This is a fundamental principle, the application of which is of the very highest importance.
But although the parable of the sower does not treat of the absolutely necessary operation of the Spirit of God, other scriptures do so largely; and hence we must never forget that not one single atom of genuine fruit could ever be produced, throughout the length and breadth of the harvest field, were it not for the gracious action of the Holy Ghost in preparing hearts for the right reception of the good word of God.
We deem it needful to insist upon this here, because some might imagine that there was any essential difference in the soil: anything, in certain cases, indigenous, whereby good fruit could be produced, apart from a divine work in the soul. There is nothing; whatever of the kind. Scripture teaches us in manifold places that there is no difference; that in us, by nature, dwelleth no good thing; that, as in the vineyard of Judaism, nothing but wild grapes was even" produced; so, in the wide harvest-field of christian profession, nothing but spurious fruit would ever be found, were it not for the ministry of God the Holy Ghost, whereby the soil is prepared to receive the seed and bring forth fruit to perfection.
This leaves wholly untouched the great question of man's responsibility—a truth quite as fully and clearly laid down in scripture as the truth of the indispensable operations of the Spirit of God.
None of these things lie within the range of our parable, though, we need hardly say, it perfectly harmonizes with them all. It presents our Lord in an entirely new character, even as One who has come down into this world, bearing with Him that which is to produce fruit, seeing that all His previous actings had only brought out man's utter barrenness and good-for-nothingness.
Hearken to the powerful and touching appeal in Isa. 5: " Now will I sing to my beloved a song of my beloved, touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, Ο inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now, go to; I will tell you what I will do to my vineyard; I will take away the hedge thereof, and it shall be eaten up: and break down the wall thereof, and it shall be trodden down. And I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns; I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry."
Such was the sad result of all the divine dealings with the house of Israel—" wild grapes"—"briers and thorns'—utter failure—hopeless ruin—not one redeeming feature, mitigating circumstance, or qualifying clause. The house of Israel, and the men of Judah, notwithstanding all the marvelous painstaking of Jehovah, had failed to meet His mind. The vineyard had not yielded so much as a single cluster to refresh His spirit; and therefore He has to begin on the new, and go forth into the wide harvest-field of this world, there to scatter broadcast the incorruptible seed of the kingdom. " There went out a sower to sow."
Now, there is something not only intensely interesting, but perfectly delightful, in the thought of our Lord acting in this world in the character of a sower. To think of the High and Mighty One, that inhabiteth eternity, that sitteth upon the circle of the earth, that sustains the vast universe by the word of His power, the Object of heaven's worship, the One whom angels serve—to think of Him passing along the rough furrows of this world scattering the precious seed! Oh! beloved reader, what a view it gives us of His character, of His nature, of His heart! How strikingly it illustrates, how touchingly it proves, His loving desire and purpose to have to do with the children of men—to surround Himself with sinners saved by grace.
Why all this toil—this painstaking—this patient labor? Why did He not leave us to our own self-chosen, downward path? Why not allow us to sink into our merited perdition? Ah! the answer to all these and a thousand similar questions is contained in that one golden sentence—"God is love." Yes, this accounts for it all. His kindness to us wretched sinners—His "philanthropy"—His intense desire for our salvation. All praise to His glorious name! Universal and eternal homage!
We cannot think of our God, in the marvelous character of a sower, without having the profoundest depths of our moral being moved—the deepest and most tender springs of our hearts touched. Truly we may say, God will be God spite of all our wretchedness. Nothing can stop the outflow of His love; nothing can exhaust the fountain of His grace. He is untiring in His patient labor in this world. Is He disappointed in His vineyard in Palestine? Forth He goes into the fields of this wide, wide world, bearing in His hand the seed-basket, to scatter broadcast the precious seed of His own holy word. He will save. He will surround Himself with the objects of His love—the trophies of His grace. Nothing can satisfy His loving heart but to have His house filled with poor, miserable, outcast, hell-deserving sinners, who shall fill His heavenly courts, and sing the praises of redeeming love throughout the golden ages of eternity. Again, we lift our hearts to Him, and exclaim, All praise to His glorious name! Universal and eternal homage to the Savior God—the everlasting lover and glorious Redeemer of our guilty, perishing, hell-deserving souls!
(To be continued, if the Lord will.)
The Sower: Part 2
Before proceeding to the consideration of " the seed," we must dwell a little further on the character of ' the Sower.' It is indeed a theme of ineffable sweetness, and one full of instruction, comfort, and encouragement, not only for all those engaged in the glorious work of sowing the seed, but also for all classes and conditions of men. It concerns us all to see what our blessed Lord was as a Sower—to mark what He did, and how He did it—the work which He accomplished, and the spirit in which He accomplished it.
Look, for example, at the opening of the gospel of Mark—that marvelous record of work—the work of an indefatigable workman. "Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God." This was His work as the great Sower. Let us ponder it—yes, ponder it deeply. Let all workers ponder it! The Son of God preaching the gospel! Blessed fact! A living, speaking, telling fact! A fact far more powerful than many arguments!
Let every dear evangelist take comfort from this brief but weighty record. Let him place this fact, in all its moral weight and value, over against a thousand theories and notions of the poor human brain, put forth for the purpose of disparaging the glorious work of evangelization, and weakening the hands of those engaged therein. How little it matters who may affect to speak slightingly of such work, when we can lift up our eyes, and behold the Master Himself throwing His whole soul into it! It is His example we are to follow, and not the vapid and worthless theories of men.
Some there are who seem to take special pains to throw the work of evangelization completely into the shade. They speak of it in disparaging terms, and place it in contrast with teaching the church of God, and feeding the flock of Christ.
This, we feel persuaded, is a serious mistake. Each department of work has its own distinct place, and its own peculiar interest and value. Most surely the sheep mast be fed; and every one who loves Christ will seek to carry out the loving desire of his great pastoral heart, as expressed in those words, " Feed my lambs; shepherd my sheep."
Bat must not the sheep be gathered before they can be fed? Assuredly. And how are they to be gathered, if not by the grand work of evangelization? The preacher of the gospel is called to go forth into the highways and hedges, the lanes, alleys, and slums, and there proclaim the glad tidings of salvation. His mission is to the wide, wide world. He is to tell out the precious story of God's love and Christ's finished work to every creature under heaven.
Thus it is the church is gathered. The work of evangelization, therefore, precedes the church; and the evangelist precedes the pastor and teacher. But there cannot be a greater mistake than to put the one before the other in point of interest or value. Both lie equally near the large loving heart of the Master -the most earnest Evangelist—the most loving Pastor that ever trod this earth. Who ever preached the gospel as He did? Who cares for the flock as He does?
But let us track His blessed path still further.
" And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. And Simon and they that were with him followed after him. And when they had found him, they said unto him, All men seek for thee. And he said unto them, Let us go into the next town, that I may preach there also; for therefore came I forth. And he preached in their synagogues throughout all Galilee, and cast out devils." Mark 1:35-39.
Mark these words, " Therefore came I forth." For what? To preach the gospel. Who, then, shall presume to speak slightingly of preaching the gospel? Surely no one that knows aught of the heart of Christ—no one who has drunk into His spirit—no one that desires to walk in His footsteps.
Hearken to the following touching accents: " The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. To preach the acceptable year of the Lord." Luke 4:18, 19.
Oh! how sweetly and powerfully do such words fall upon the heart! What encouragement is here for every true and earnest evangelist! Jesus was anointed with the Holy Ghost for the glorious work of preaching the gospel! How wonderful to think of the Son of God as an earnest preacher of the gospel! Who can contemplate Him in this character, and speak in lowering terms of the work of the evangelist?
No doubt each workman has to consider his mode of working. We must take care, in doing the Lord's work, that we do it according to His mind. It cannot be denied that, in many cases, things are done, and practices are adopted, in connection with the work of evangelization, which no spiritual, or even sober, mind could, for a moment, endure. Indeed, it not infrequently happens that a course of acting is pursued at gospel services eminently calculated to throw the whole work into contempt.
All this is much to be deplored, and should be sedulously avoided by all the Lord's dear servants. We should seek to work soberly as well as earnestly; wisely as well as zealously; modestly as well as energetically. For while we quite feel the force of a remark made by a recent writer, that “it is the blunderers that do the work,” still, we believe that the work may be done without blundering. The blessed gospel of the grace of God can be preached in all its living depth, fullness, and power; and souls can be saved, without offering violence to the rules of good taste or common propriety. The Gospels instruct us as to the mode in which the Master carried on His work; and in the Acts we learn how the Holy Ghost taught the first great preachers to carry on theirs. The word mast be our guide in all things.
But, oh! let the work be done—yes, earnestly, devotedly, constantly done. In spite of all the opposition, all the difficulties, all the discouragement, let the simple gospel of God be diligently preached. Let us not be scared away from this divine work by the fact that some think proper to dub it " Revivalism," " The low evangelical level," and such like. With these things the true evangelist has nothing whatever to do. He has to do with the heart of his Master. He has to fulfill His commission, "Go ye into all the world, and preach the gospel to every creature." He has to attend to this, come what may. Let him not regard opprobrious epithets, or the sneer of contempt; yea, rather let such things only have the effect of bracing him up for his precious and deeply important work. The devil will use anything and everything to hinder a service which he cordially hates; and while it is truly solemn, yea, perfectly awful, to think of any Christian giving utterance to sentiments calculated to damp the ardor of earnest workers, yet we are to proceed with our work, paying no more attention to such sentiments than we should to the pattering of rain upon the windows. All those who affect to speak contemptuously of the work of evangelization shall have to account to their Lord for so doing, but we must sedulously attend to our work. " charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season;.... do the work of an evangelist; make full proof of thy ministry.'
Here lies the solid basis of the work. Here is the authority, clear, distinct, and unquestionable. And for our comfort and encouragement—yea, for the deep consolation and refreshment of our hearts, in pursuing our work, we have the perfect model of our own blessed Lord and Master, whose delight it was to pour the glad tidings of salvation into the poor broken and wearied heart; and who, when even one poor outcast creature had received His word into her heart, could address His co-workers in these glowing words: "I have meat to eat that ye know not of. My meat is to do the will of him that sent me, and to finish his work. Say not ye, there are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together." John 4:32-36.
What an outpouring of heart! And all this in connection with the salvation of one soul! What a lesson for all evangelists! What a withering rebuke to all who disparage or despise their work!
2. But we must turn for a moment to the second division of our subject, namely, " the seed." We have glanced at " the Sower"—His mode of working, and His spirit in the work. We shall now, very briefly, consider what He sows.
" The sower soweth the word." This is of the deepest possible moment. The word of God is the grand instrument for producing fruit—for quickening and blessing souls. True, it is the Holy Ghost, who must unfold and apply the word; but it is the word which He unfolds and applies. This must never be lost sight of by the subordinate sower. He is to sow the word; nothing else. Be the vehicle what it may, a line of a hymn, a simple illustration from nature or actual life, still, the word is the means which God the Holy Ghost uses in the great work of quickening souls.
It does not, as has been already remarked, come within the scope of the parable of the sower to present the work of the Holy Ghost in the application of the truth to souls; for this we must look into other scriptures. But no human language can adequately set forth the value and importance of the word in the great work of evangelization. We want nothing else. It is amply sufficient. There is no need of aught to act merely on the natural feelings—no demand for sensational effort. The word of God, in its own holy dignity, weight, and authority, is all the sower has to use; and if we only use this peerless instrument, with more simple faith in its efficacy, we should see more results.
It is impossible to read the Gospel narratives or the Acts of the Apostles, and not be struck with the prominence, yea, the exclusive place, given to the word, in the work of evangelization as carried on by our Lord in the days of His flesh, and by the Holy Ghost sent down from heaven. To quote the passages would fill a volume; but we press the fact earnestly upon all our beloved and honored fellow-laborers, and pray their serious attention to it. If we are to be taught by holy scripture, we must believe that the word of God is the specific instrument which the Holy Ghost uses in quickening souls. " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." " The Sower soweth the word."
The Sower: Part 3
We shall commence this paper with the sentence which closed our last, " the sower soweth the word." It is indeed a sentence of singular weight and power, demanding the attention of all who go forth to preach. The word should ever form the great staple of our preaching. Illustrations drawn from nature or from the scenes of real life may occasionally be introduced. The great Sower Himself used them with marvelous power; and all preachers and teachers will find them most helpful in conveying truth to the hearts and minds of their hearers. Very often a simple illustration will do more than the most elaborate and powerful argument, in bringing home a truth to the understanding. Indeed it may be safely asserted that for one that could understand the argument, you may find a hundred who could most thoroughly seize the illustration.
Still, the word of God must ever be the great agent, if the preaching is to be divinely effective. A profusion of illustration or anecdote weakens the preaching and lowers its tone. However useful, as an occasional auxiliary—and it is most useful—yet if it predominate it really displaces the word instead of illustrating and enforcing it. We should seek to preach with a more profound faith in the word itself—its divine power, fullness and sufficiency. It needs no addition or adornment from us. A single clause of holy scripture, in the hands of the Holy Spirit, is quite enough to reach the very depths of the soul and there become the germ of eternal life. It is more than questionable whether our lack of faith in the power of the word is not the secret of the lack of fruit in our preaching. We all need a more thorough persuasion that " The gospel is the power of God unto salvation to every one that believeth."
Yes; the gospel itself, in its own intrinsic excellence and divine fullness, apart from all that man may have to say about it—the precious gospel, flowing full from the very heart of God—the blessed tidings of accomplished redemption, coming home to the soul in the power of the Holy Ghost—the record of God's free love, of Christ's finished work, on the authority of the inspired word—this is the power of God unto salvation to every soul that believeth, be he Jew or Gentile.
It is not that we would overlook or undervalue a deep toned earnestness or whole-hearted zeal and energy in the preacher. Far be the thought! Would to God we had more of these things, for, most assuredly, they are sadly needed amongst us, in this day of so much official preaching, heartless machinery and dead routine. We do long for more 01 heavenly fire in our preaching—more fervent outgoings of the heart after precious souls—a more intense longing to snatch our perishing fellow-sinners from everlasting burnings—a bolder grasp and an ever present sense of the horrors of an eternal hell and the unutterable joys 01 heaven. We want all these things to give character and tone, depth and power, earnestness and solemnity to our preaching; but let us never lose sight oi the weighty fact that " The sower soweth the word."
III. We shall now briefly glance at the third great subject of our parable, namely, the soil.
We have already sought to guard the reader against the false idea that there is any essential difference in the hearts of men with regard to the word of God. Scripture teaches us, with all possible clearness, and unanswerable force, that "There is no difference." Men may not like this; but that, in no wise, affects the truth of God. Looked at from a divine stand-point—measured by a divine standard—weighed in a divine balance, there is no difference. Looked at from man's point of view, measured by a human standard, weighed in an earthly balance—viewed morally and socially, there are shades and grades and conditions which must never be overlooked. But when it is a question of "the glory of God"—and this is the one grand and all-important question—the Holy Ghost declares "there is no difference" inasmuch as "all have come short" of that one great standard from which there is and can be no appeal.
But does not our Lord, in this parable of the sower, speak of "good ground"? He does. Well, then, do we not learn from this that there is a difference? Is there not a material difference between good and bad? No doubt; but our Lord does not tell us what it is that makes the ground good. This is not His object or design in this parable. All scripture proves, beyond question, that " there is none good;" and therefore it follows, of absolute necessity, that the good ground, referred to in our parable, is rendered good by divine operation. There is not so much as the breadth of a hair of good ground in all the realms of fallen nature—in the entire extent of the old creation—not a single spot in which good fruit can grow save where the dew of heaven falls, and the hand of the divine Husbandman displays its gracious operations.
But we repeat our statement, and call the reader's special attention to it; it is not the object of the parable of the sower to set forth the truth as to the inherent nature of the soil, or the absolute necessity of divine grace in every instance in which good fruit is produced. It has been well remarked by an able writer, that a parable is like a globe touching a flat surface. It touches in one point, and if you try to make it touch in more, you smash the globe. It is important to bear this in mind in expounding the parables.
We shall now proceed to consider the various kinds of soil. "Behold there went out a sower to sow. And it came to pass, as he sowed, some fell by the wayside, and the fowls of the air came and devoured it up." In our Lord's explanation given in private to His disciples, He says, " These are they by the wayside, where the word is sown; but when they have heard Satan cometh immediately, and taketh away the word that was sown in their hearts." Mark 4
This is deeply solemn for all who sit under the sound of the gospel, or, in any way, come in contact with the word of God. The devil is ever on the alert. He is in earnest, at all events. He knows something of what is at stake, how careless soever men may be. And oh! how careless men are as to their immortal souls! As hard as the wayside. " The word that is sown in their hearts" sets forth, in terms plain and impressive, their real condition in the sight of God, their guilt, their danger, their utter ruin, their awful responsibility. It tells them of judgment to come, of the deathless worm, the fire unquenchable. It holds up before the vision of their souls the ineffable blessedness and glory of that heaven which surely awaits all who simply and truly believe in Jesus.
But all in vain. These poor wayside hearers remain unmoved—hard as the beaten highway on which they tread, or as the benches on which they sit. The Lord's messengers plead with them earnestly and tenderly; they entreat, beseech and warn; they weep over them; their very hearts bleed for them; but all to no purpose; they remain careless and impenitent; and Satan, ever on the watch, ever active, never ceasing, speedily snatches away the word which is sown in their hearts, and thus retains them in his grasp, blind, hardened and impenitent.
How sad to think of these precious souls! How amazing to think that any one can be careless about his eternal salvation—careless as to the momentous question of his eternal destiny—careless as to where he is to spend those endless ages which lie before him! If any one were assured that he had a hundred years to live in this world, and that just one hour were allotted to him during which to make provision for the hundred years; but for the space of that hour, the Bank of England were flung open to him, and full permission given to help himself to as much gold as ever he could carry away, with what eagerness and earnestness would he address himself to the important business! How diligently would he provide bags and fill them with the precious treasure so that he might have enough for the hundred years.
But what should we say or think of such an one, if during that momentous hour, we found him indolently lounging on the steps of the Bank, or engrossed with a puppet show or a band of music in the street? Assuredly we should pronounce him a fool or a madman. Ah! reader, if thou art careless about the salvation of thy immortal soul, thou art incomparably more mad than he. For just in so far as eternity exceed the short span of a hundred years; and so far as the interests of the never-dying soul exceed in importance the wants of the body, in so far do thy folly and madness exceed those of the man whose case we have attempted to portray.
There is no one so mad as the man who neglects his soul's salvation. And yet what countless millions display this madness, from day to day, week to week and year to year! On they go, like people blind-fold to the brink of that precipice which overhangs the lake that burneth with fire and brimstone. They heed no warnings; they regard no entreaties; they turn a deaf ear to every argument and every appeal; they will not listen to the voice of the charmer. They are, with blind fatuity and obstinate purpose, bent on their eternal destruction. They will not have Christ and heaven; they will have the world and Satan and an everlasting hell.
It is of no use for any one to say he cannot help being a wayside hearer—he cannot make himself good ground—he cannot prevent Satan snatching away the word out of his heart—he would retain it if he could. This will not stand, for a moment, in the day of judgment: indeed such a line of argument or character of objection will not be attempted by any one in the light of that great day. Even now, it is utterly baseless and worthless. There is not a single soul, this day, beneath the canopy of God's heaven, who has the slightest desire for the word of God, or for the salvation which that word reveals who may not have it note, in all its fullness, all its freeness, all its divine and eternal preciousness. Nay, more, there is not a single soul on the face of this earth who has ever heard the glad tidings of God's salvation, or who has within his reach a copy of the New Testament, who is not solemnly responsible to believe and be saved; and who, if he perish, will not have himself and no one else to blame. His blood shall be upon his own head throughout the everlasting ages of a black eternity.
We feel it imperative upon us to press this upon all who attempt to shelter themselves behind the plea of their not being responsible. They may rest assured it is a refuge of lies. Yes, a refuge of lies though deriving a shadow of support from a one-sided theology. The way-side hearer is responsible, and guilty of rejecting the good word of God. Who or what made him a way-side hearer? The plain fact, as to all such, is simply this, they do not want—do not desire—do not feel their need of salvation, of Christ—of heaven; and they weave a flimsy cobweb of excuses which, so far from averting, will only deepen and aggravate their eternal condemnation.
We constantly find, in scripture, that the very excuses which men bring forward are made the ground of their condemnation. Adam said," The woman whom thou gavest to be with me, she gave me of the tree and I did eat." Mark what follows. " And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life/é &c. So also, in the case of the wicked and slothful servant, in Luke 19 He says, "Lord, behold, here is thy pound, which I have kept laid up in a napkin. For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow." Does this preposterous plea avail him? Assuredly not. " And he said unto him, out of thine own mouth will I judge thee, thou wicked servant/' &c. His very excuse becomes the plain and palpable, just and equitable ground of his condemnation.
Thus it will be in every case. Every mouth will be stopped. Each one, when challenged before the judgment seat of Christ, will stand speechless; and we are persuaded that, if any one shall feel more confounded than another, it will be that man who denies his responsibility to believe the gospel, and dares to charge the living God with being the author of his unbelief and hardness of heart.
Oh! then, awake! awake! careless sinners—wayside hearers—gospel neglecters! Rouse yourselves to a sense of your tremendous responsibility! Suffer not the birds of the air—Satan and his co-workers, to snatch away from your hearts the precious seed of the word of God. Be in earnest, we beseech you, about your souls' salvation. God is in earnest; Christ is in earnest; the Holy Ghost is in earnest; and, we may add, Satan, your great adversary, is in earnest. Will you alone be indolent and careless? Let it not be so, we earnestly beseech you. Oh! do come, now, just now. Come to Jesus. Believe in Him and be saved. (To be continued if the Lord will.)
The Sower: Part 4
There is an expression in Matt. 13 in reference to the wayside hearers, which the reader will do well to ponder, " When any one heareth the word of the kingdom, and understandeth it not."
How many there are of this class! How many come under the sound of the word without having the least idea of applying their hearts to the understanding of it! They attend the preaching-place, and hear the word, as a matter of course—a piece of religious routine; but they have no perception of the truth; they have no interest in it. It shoots over their heads, and they heed it not. If such persons are asked, at the close of the preaching or reading, "Do you understand what you have been hearing?" Not they. They have not gotten a single definite idea; and the consequence is that Satan cometh immediately, and taketh away the word that was sown in their hearts.
This is peculiarly solemn, and ought to act very powerfully on the consciences of all who hear or read the word of God. It is a most serious thing to be brought, in any way, into contact with the divine word. People may regard it as a light thing to attend a preaching, or to read the Bible in the family circle; but it is very far indeed from that. On the contrary, it involves a most weighty responsibility, for which all will have to answer. The man, woman, or child, who hears the word of God read or faithfully spoken, is placed, by that simple fact, under the very heaviest responsibility which any mortal can incur.
It is vain to say they do not understand it, and therefore cannot be held accountable. Why do they not? Have they ever tried? Have they ever bent their mind earnestly to it? Have they ever made one earnest effort to understand it? Where is the obscurity? Holy scripture is plain, lucid, and distinct in its statements. There is no excuse on this score. And we may assert, without fear of contradiction, that no one yet ever truly desired to understand the word, to whom the power to understand was not freely imparted. A man may seek to screen himself behind the plea that he cannot understand divine things without divine teaching. But whose fault is this? Is the sinner responsible, or is he not? At whose door does the guilt lie? If man—any man—the writer or the reader of these lines, is not responsible, then on what ground will the judgment proceed? Clearly, if there is no responsibility, there can be no judgment. This seems perfectly unquestionable.
True it is—most true—the measure of responsibility varies, and so does the consequent ground of judgment. The heathen are responsible for rejecting the testimony of creation. The Jew is responsible for breaking the law. And the hearer of the word of the kingdom is responsible for rejecting or neglecting it. Will it be argued that the heathen do not understand the voice of creation, or that the Jew does not understand the voice of the law? Why not? Where is the obscurity? Is it not most obvious that the real ground of the difficulty lies, not in the character of the testimony, but in the condition of the heart? Yea, verily; and hence it follows that man is justly exposed to judgment; and the judgment will in every case be according to the measure of responsibility, and the measure of the responsibility incurred is according to the measure of the light imparted.
It is precisely here, we are increasingly persuaded, that one grand and most serious defect of Calvinistic theology is apparent. Human responsibility is not maintained. The disciples of this school of divinity do not see how divine sovereignty, man's utter depravity, the absolute necessity of the operation of the Holy Ghost in conversion, can comport with man's solemn responsibility. But the humble disciple of Christ, who has learned to bow, with meekness and reverence, to the divine teaching of holy scripture, finds no difficulty whatever in the matter. To such an one all is plain, because laid down with unquestionable authority in the word of God.
It is of the utmost importance that the reader should thoroughly seize the great moral roots of this question. We may depend upon it, there is a great deal more involved in it than mere theology: the true state of the heart is involved. A man may say, with great apparent plausibility, "If I cannot understand the word of the kingdom, why am I held accountable? Why should I be judged for not doing what God knows I have no power to do?" This is the ground constantly taken by those who reject the gospel, and go on in a life of sin and folly—a life of utter forgetfulness of God, of eternity, and of their own salvation. But the ground is as false as anything can be; and its utter falseness will at once be seen, if applied to the heathen on the one hand, or to the Jew on the other.
If the reader will turn with us for a few moments to the opening of the Epistle to the Romans, he will see how this weighty question is handled and settled by the inspired apostle.
In the first chapter he takes up the state of the heathen, and proves their responsibility on the ground of the testimony given to all in the visible creation. "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may he known of God is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead; so that they are without excuse"
Nothing can be plainer than this. Man, as such—man, looked at in the broadest aspect in which he can be viewed—the Gentile, apart from all special dispensational dealings, is here proved to be " without excuse," and this simply on the ground of creation. In treating the question of Gentile responsibility, the apostle does not say one word about the law, for the simplest of all reasons, that the Gentiles were never put under the law at all; on the contrary, he says, " The Gentiles which have not the law.... are a law unto themselves." Their state is described as "lawless," that is, not under law. They are spoken of, not as transgressors, but "sinners of the Gentiles;" and, as St. John tells us, " sin is lawlessness." In a word, the Gentiles are held accountable to listen to the voice of creation. It is on this ground they shall be judged, and not on the ground of the law; "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law." Rom. 2:12.
But was there not sin from Adam to Moses? Yes, verily; and a3 a consequence death reigned. Still, sin and transgression are not the same thing. In order to have transgression, there must be a law. Now Adam had a law, and so had Israel; and hence we read in Hosea, " But they (Israel), like Adam, have transgressed the covenant" (chap. vi. 7, margin). But from Adam to Moses there was, and could be, no transgression.
It seems strange that our translators should have rendered the word ἀνομία, (anomia), " the transgression of the law," since any well-instructed school boy would know that the word is simply "lawlessness;" whereas their rendering would demand the Greek phrase, παράβασις του νόμου. But theology may often warp the judgment of the soundest scholar.)
Then, in chapter 3, the inspired apostle sums up the evidence in the case of the Jew—an overwhelming body of evidence, drawn from their own scriptures, in which they made their boast, and of which they claimed the exclusive possession. " What then? Are we (Jews) better (than the Gentiles)? No, in nowise: for we have before proved both Jews and Gentiles, that they are all under sin." And then, after various quotations from the Psalms, he adds, " Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world become guilty before God."
Yes; all are guilty, though not on the same ground, or according to the same measure. The Gentile stands on his ground, and the Jew on his, each according to his responsibility. Every mouth shall be effectually stopped. All man's proud reasonings shall be eternally hushed. All those who dare to reply against God—to sit in judgment upon His dealings—to call in question the enactments of His moral government—shall have their eyes open to see their fatal mistake—to see it when too late—to see it amid the everlasting torments of the lake of fire.
But there are those who incur a very much higher type of responsibility than the Jew or the Gentile. And who are they? Those who have heard the gospel of the grace of God—the glad tidings of a full salvation through the death and resurrection of our Lord Jesus Christ—those who have heard the precious message of God's free love to a lost world—heard, and rejected it—heard, and turned a deaf ear to it—those who have taken upon themselves the name of Christ, but know Him not, trust Him not, love Him not—mere baptized professors of Christianity. These incur the very heaviest responsibility, and shall have to meet the very heaviest judgment. For, just in so far as the testimony of Christ exceeds in value, importance, and moral glory, the testimony of creation; and in so far as the glorious gospel of the grace of God exceeds the law of Moses—just so far does the responsibility of the rejecter of the gospel exceed that of the Jew or the Gentile.
Hearken to these tremendous words from the pen of the blessed apostle: " The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." (2 Thess. 1:7-9.) And again: "For this cause God shall send them strong delusion, that they should believe a lie. That they all might be damned who believe not the truth, but had pleasure in unrighteousness." Chapter 2:11, 12.
Thus, then, we have three distinct degrees of responsibility, namely, the Gentile, the Jew, and the gospel rejecter. Each is left without excuse. Each must stand upon his own ground, and each will stand there speechless. There will be no replying against God when the reckoning time comes. Every mouth shall be stopped before the judgment-seat of Christ. Each will be judged according to his works; but the heaviest judgment, the darkest doom, the most direful punishment, is reserved for those who have rejected the glorious gospel of the grace of God.
And of this we may rest assured, that no wayside! nearer will then be found excusing himself on the plea that he could not understand "the word of the kingdom." No, no; he will then see the folly and guilt of having allowed the devil to catch away the seed that was sown in his heart. It is only in this life that men argue, and reason, and reply. In that day which is rapidly approaching all such things will be hushed into eternal silence. All will be constrained to say, " We receive the due reward of our deeds."
Oh! that men would rouse themselves to think of these things in this the day of God's longsuffering. The storm is gathering. The door of mercy will soon be closed forever against those who have heard the sound of the gospel, or have had within their reach an open Bible; and from within that closed door will come forth those appalling words, "I never knew you; depart from me, ye workers of iniquity."
The Sower: Part 5
We come now to consider the case of the stony ground hearers. In them we have something quite distinct from the wayside class. These latter never exhibit anything approaching to a practical result. The most sanguine evangelist could not think for a moment of reckoning them amongst the fruit of his work. They leave the preaching place as they entered it, unreached, unimpressed, uninterested.
But, on the other hand, many a workman might be deceived by a stony ground hearer, inasmuch as there really seems to be some result, something hopeful, something leading to the conclusion that a divine work has begun in the soul. Let us read the Lord's own testimony respecting this class of hearer.
" Some fell upon stony places, where they had not much earth." There is some "earth"—something soft. It is not all hard rock, or beaten highway. "And forthwith they sprung up, because they had no deepness of earth. And when the sun was up they were scorched; and because they had no root they withered away." (Matt, xiii.) The words in Mark are almost identical. In Luke we read, " Some fell upon a rock; and as soon as it was sprung up it withered away, because it lacked moisture"
Then we have the explanation, in which the divine Teacher informs His disciples fully as to the stony ground hearer. "But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended."
Now here we have something demanding the gravest consideration, on the part of all engaged in the great work of evangelization. Every earnest evangelist longs, and ought to long, for results. Not to do so would argue a heart far removed from the deep throbbing and tender yearnings of the great Evangelist. Every true lover of Christ and of souls must long ardently for the salvation of those to whom he preaches. But then this very longing may lay the workman open to deception as to the result of his work. It may lead to a hasty accrediting of cases which may turn out not to be genuine. How many stony ground hearers have been entered in the returns at the close of gospel services! Yea, how many are reported as converts who do not even afford the measure of promise presented in Matt. 13:20!
This is very serious, and should lead all evangelists to wait much on the Lord for wisdom and holy discernment, to enable them to judge the various cases that come before them in the course of their ministry. Some of us may be inordinately eager for present palpable results; that is to say, our motive for seeking cases of conversion under our preaching may not be pure, spiritual, and heavenly. In this way we are tempted to a premature acceptance of cases which are not genuine.
All this must be sedulously guarded against by the Lord's dear workmen. There are dangers on every side. "We have to watch against the tendency to cast a damper upon any who really desire to flee from the wrath to come and to follow the Lord. We should hold ourselves in readiness to accredit all that we possibly can, and to lend a helping hand to young disciples. It is very sad indeed to find those who have been long in the ways of the Lord casting stumbling-blocks in the way of anxious souls. This, alas! is frequently done by persons with the very best intentions: they are afraid of being deceived, and of deceiving others, by leading them to think themselves converted, when they really are not. They deem it necessary to observe extreme caution in accepting any case as genuine, lest they should sanction a false profession, or commit themselves to a superficial work.
Then, again, there are some who find it exceedingly difficult to accredit any cases of conversion save those with which they themselves have been in some way connected. This is utterly contemptible—wholly unworthy of any one calling himself a Christian or a minister of Christ. We ought ever to exhibit a bright, hopeful, gracious spirit and bearing toward all who seem to be in any way the subjects of a spiritual work; and, even though we may not be able to accredit, we certainly ought not to repulse. We have little idea of the chilling effect produced upon the newly-awakened soul when matured Christians treat them with suspicion, or even indifference.
Still, admitting in the very fullest manner the truth and importance of all that we have been saying, we must not forget the fact that there are stony ground hearers, and further, that they may very easily be mistaken for genuine cases. " He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it." This looks very hopeful, and might very readily be reported as a case of blessing at the close of a gospel preaching. Hundreds of such cases, we doubt not, have been reported, and talked about in all our great religious awakenings.
But mark the melancholy sequel: " Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended." It is well not to be too sanguine. Better far to wait a little. God's work is sure to manifest itself in due time. Be as earnest as ever you can. Be prayerful. Eschew all indifference; but do not be hasty to accredit mere stony ground hearers.
And if it be asked, How are we to know this particular class? The Lord Himself gives us a very plain mark by which to judge, in the expression, " anon with joy." It is not by any means a good sign when people receive the word all at once with joy. It argues a lack of that deep exercise of conscience, so essential in the formation of solid christian character. It is a serious thing to have one's eyes opened to see the true state of his case—to see his guilt, his misery, his danger. It is not a joyous thing to have the whole moral being broken up by the plowshare of conviction. The process of self-judgment and true repentance is not likely to be characterized by joyful feelings. Saul of Tarsus was not very joyful during those three days and nights that followed his conversion.
Ah, no; repentance is a serious matter; and we may rest assured that where the Spirit of God is really at work in a soul—when He is carrying on His great work of conviction, there will be profound exercises of heart and conscience—exercises wholly incompatible with demonstrations of joy. It is not a joyous thing to look in upon a ruined, wretched, guilty self; or back upon a misspent, sinful, rebellious life. Joy and peace are sure to come afterward, but not " anon" The prodigal did not come tripping back with elastic step to the father's house. He would, no doubt, be profoundly happy in the father's bosom; but on his way back, we may say, with confidence, he passed through something very different indeed from " anon with joy."
In a word, then, stony ground conversions never last. There is no " depth of earth," and therefore " no root in themselves." "They lack moisture;" and " wither away." It is important to have a deep furrow; but this cannot be where there is no depth of earth. If the mere feelings of nature are wrought upon; if there be no deep work of the Spirit of God in the conscience, it will all end in nothing, or worse than nothing. "When tribulation or persecution ariseth because of the word, by and by he is offended."
Thus much as to the stony ground hearers, who awaken bright hopes in those who are interested in them; but those hopes are speedily blighted by the painful discovery that all is superficial and false. Our Lord's words respecting this class, as recorded in Mark, are peculiarly solemn and striking. "And these are they likewise which are sown on stony ground, who, when they have heard the word, immediately receive it with gladness; and have no root with themselves, and so endure but for a time; afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended"
Their abandonment of the word is just as immediate as their reception of it. It has not penetrated into the depths of the soul. The stony substratum—the unbroken material underneath the shallow surface, prevents the precious seed from sinking down into the heart and conscience. The power of the truth is not felt. Its value is not appreciated—not known; and hence the moment they are called into trial for the truth's sake, they are offended and give it all up, because they do not value it enough to submit to privation or trial on account of it. It is all very well to hear the glad tidings of salvation through the blood of the Lamb—to have the sweet story of God's free love told out in our ears—to be told of forgiveness flowing freely and fully from the very heart of God, through the redemption that is in Christ Jesus—to be assured of God's willingness to save us from an everlasting hell, and to bestow upon us an exceeding and eternal weight of glory—all this is very beautiful and very blessed; but if it be only received as so much abstract truth into the region of the understanding—if the fallow ground be not thoroughly broken up by the powerful ministry of God the Holy Ghost, then when difficulties, privations, and trials come—when bold and uncompromising decision for Christ would manifestly involve "persecution and afflictions "—in a word, when the reproach of a crucified Christ has, in any measure, to be faced, it becomes apparent that there is no living link between the soul and Christ; no depth, no power, no divine operation in the heart, no stability, no endurance: " These are they which are sown on stony ground."
Header, it becomes us to ponder these things very deeply. They are most serious. It is impossible to overstate their solemn importance. Let us look well to it that we are not stony ground hearers. Let us see that the precious word of God—the incorruptible seed of the kingdom has found a deep and permanent lodgement in our souls. If ever there was a moment in the history of the professing church when such considerations claimed attention, it is just now, in this day of easy-going shallow profession, when there is so much that is merely " in word and in tongue," and so deplorably little " in deed and in truth."
The Sower: Part 6
"And some fell among thorns." What depth, what significance, what suggestive force in these few words! How constantly the thoughtful reader of holy scripture is struck by what we may venture to call its condensing power. Sometimes a whole volume of profound practical truth is wrapped up in a single sentence. What human pen can unfold all that is involved in those few words which we have just quoted? How much is included in that one word " thorns"! Truly, we may say, none but the One who used the figure can interpret to our hearts its marvelous significance; we shall, therefore, quote for the reader the precious exposition of the Master Himself.
" He also that received seed among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he be-cometh unfruitful." Matt. 13:22.
Here we have what may be called two opposite influences both producing the same effect. " Cares" and "riches" seem very unlike, and yet they both alike choke the precious seed of the kingdom. Thousands and hundreds of thousands are so eaten up with cares of this life that they seem not to have a moment to devote to the grand and all-important business of their soul's salvation. From Monday morning till Saturday night they are driven, as we say, at the very top of their speed, to make both ends meet. They have no time for thought, except in reference to the things of this life; and if, for a few passing moments on the Lord's day, they are brought under the sound of the word, their minds are so occupied with worldly things that, although the word falls upon their outward ear, it gains no entrance into the heart, by reason of the cares which block up the way. They are filled with anxiety about to-morrow; as to their children; their business; as to how they are to meet the various claims which may come upon them; how they are to get through the anticipated difficulties of the year. In a word, they are " choked with cares of this life."
Now one great difficulty in reaching the conscience of this class, arises from the fact that the things which engross their time and thought, seem to be quite lawful and right. They are not outwardly immoral. They do not drink, swear, or gamble. They seem to be very worthy, hardworking, well-meaning people, trying to pay their way, support their family, and live respectably. They never appear at a public house, at a theater, a race course, or a billiard table. They live what might be termed a thoroughly harmless life, simply attending to their honest calling, and seeking to maintain their family in a respectable manner. If you venture to offer them a word of counsel as to their immortal souls, and the urgent need of being prepared for that boundless eternity which stretches away beyond the narrow archway of time through which they are so rapidly passing, they will tell you that business must be attended to—they have to live and support the family—rent and taxes have to be paid—food and clothing must be provided. It would be all very well if they had a little money laid by—if the children were all educated and provided for—till then they must work. Indeed God has so ordained that they should work, and hence it cannot be wrong to do so. Has He not said, "If any provide not for his own, especially for those of his own house, he hath denied the faith, and is worse than an infidel"? And again, "If any man will not work, neither shall he eat." It cannot, therefore, be wrong, nay, it is perfectly right to work.
Such are the plausible arguments by which this class of people seek to turn aside the edge of the word, lest it should reach the conscience and penetrate the heart. And then the fact that their manner of life is so far removed from anything like gross immorality, renders it all the more difficult for them to see their true state or realize their imminent danger. They do not understand that " cares" as well as " riches"—" pleasures" and "lusts" choke the word and render it unfruitful. Such people would be greatly shocked to be classed with the openly immoral, the profane, and the pleasure-hunting multitude; and yet with all alike the word is choked, Christ is rejected, the soul is lost.
It may be said that " cares" are not so guilty, not so degrading, as " lusts" and " pleasures;" but if those as well as these cause people to lose their souls—what shall we say? There may be different roads to hell; but hell is hell for all that; and when the careful, plodding, industrious, hard-working man, who has toiled day and night for his wife and family, who never spent a farthing on drink, or an hour in a theater, who has lived a life of blameless morals and honest industry—when such an one finds himself in the lake of fire, side by side with some poor pleasure-hunter, he will not feel much disposed to plume himself on the difference between them. They have both found their way, it may be by different routes, to that terrible place where hope can never come, and where all shall realize the full import of those words, so little understood, so much resisted here—" There is no difference; for all have sinned, and come short of the glory of God.'
But some may feel disposed to ask, Are we then to neglect our duties? Must we abandon the sphere of action which providence has assigned to us? Are we not to provide for our families? Are we to lead an idle life in order to think of our souls and eternity? Are we to give ourselves up to a life of idleness and dreamy contemplation?
Reader, your own conscience, without a single word from us, gives the answer to such inquiries. You know full well that no such thing is taught or implied. But bear in mind, we pray you, that the first duty—the one great care—the all-absorbing interest of a lost sinner is to think of his sours eternal salvation. Till this is divinely settled, all other duties, cares, and interests are of less moment than the small dust of the balance. When our Lord was asked by the men of His day, " What must we do that we may work the works of God?" What was His reply? Mark it well, and give it your deep, earnest, and immediate attention. " This is the work of God, that ye believe on him whom he hath sent." This is the first grand duty of every man, woman, and child on the face of the earth; and to do this is eternal life—eternal salvation—eternal glory; and whatever hinders you in this momentous business is not and cannot be a duty but a sin and snare—some of the "thorns" wherewith the devil seeks to choke the word. Depend upon it, dear friend, until your soul is saved, you can do no duty for God; but when it is saved, you can eat and drink to His glory. He has afore prepared a path of good works in which His redeemed people are to tread; but in order to tread it, " you must be born again," for none but the redeemed can walk therein. There, blessed be God, neither duties nor cares can choke the word, inasmuch as the duties can be discharged to His praise; and as to the " cares," He commands us to cast them all on Him.
But we must not forget that there are other " thorns" "beside " the care of this world." Our divine Teacher speaks also of " the deceitfulness of riches." It may be that the poor man imagines that if he only had riches, he could then take time to think of his soul's salvation. Alas! alas! there is no more terrible hindrance than riches. They deceive the soul and draw it away from God—away from Christ—away from heaven. " The rich man" builds upon his wealth. He is lifted above want and care, unless it be that he wants to make more money—to increase his capital—to spread himself " like a green bay tree." Our Lord Himself has said, "It is impossible for a rich man to enter the kingdom of God." He cannot enter it in that capacity. God can, blessed be His name, save rich men, by giving them to see and to feel and own their deep poverty—to know and confess that they are poor and miserable and wretched and blind and naked; and then drawing them to Jesus in whom they find " unsearchable riches," yea, " durable riches and righteousness."
But " a rich man" as such is far removed from the kingdom of God. He is the subject of another kingdom altogether. He gives the allegiance of his heart to another than Christ. He worships at the shrine of the god of this world. Wealth is his object—money his idol—gain his pursuit. His riches deceive his heart by hiding from his view his true condition of moral need and spiritual misery. The poor man is eaten up with cares; the rich man is surfeited with his riches. In both alike the seed of the kingdom is choked; both alike reject the truth—turn their backs upon Christ, and descend to the gloomy shades of a never ending hell. Yes, reader, " cares" and " riches" do, both alike, ruin immortal souls and send them to eternal perdition. So the blessed Master teaches us; and to His heavenly teaching we do well to take heed.
But how awful the thought of a man dropping from the lap of luxury into the lake of fire! How dreadful to think of one who has lived a life of ease, softness, elegance and splendor, passing, in one moment, into all the horrors of that place where there is not so much as a single drop of water to cool the burning tongue! What a contrast! On earth he knew no want. He was surrounded with everything that wealth could procure. His table was ever covered with all the delicacies of the season. Liveried attendants anticipated his every desire. His cellar was filled with the richest and rarest wines. He rolled about the streets in his splendid equipage, gazed at by the passers by. He avoided the nipping frosts of winter and summer's scorching sun by traveling from clime to clime. He could exchange the fogs of London for the bright blue sky of Italy, or the sunny region of the south of France.
Thus the rich man lived on earth. But, ah! how changed I "In hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame."
Can aught be more awful than this? How dreadful the contrast between the purple, the fine linen and the sumptuous fare on earth, and the tormenting flames of hell! It is perfectly appalling. The very thought of it is overwhelming. And, be it remembered, that in all this we have a picture drawn by the Master's own hand. It is no monastic legend or old wife's fable. No, no, reader, it is nothing of this kind. It is the blessed Lord Himself who thus draws aside the curtain and shows us the actual condition, and gives us the veritable utterance of a rich man in hell. It is not the turgid effort of the human imagination to produce something sensational. It is the solemn and holy presentation of the real truth of the case, from the lips of Him who spake as never man spake before or since. It is He who tells us of hell-fire. Indeed He has said very much more about it than any or all of His holy apostles. Again and again, He speaks of it; and in the passage from which we have just been quoting, He goes into the most solemnizing detail. " Send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame."
But there is not one drop of water in hell—no heart to think of it—no hand to administer it. There is nothing in that dreadful region save excruciating agony and ineffable misery: and all this forever—and ever—and ever! The bare contemplation is too much for the heart. What will the actual, living experience be? God grant the reader may never know it. If he has not already, may he even now—just now—flee from the wrath to come. If he be a rich man, we would say to him, in all loving solicitude, Let not your riches hinder you, for a moment. Trust not in them; lean not on them; cling not to them. In themselves they are but dust in your hands; used of Satan, they are rust on your soul. Let them not stand in your way. What are they all worth? In one moment they may all pass away. Your sovereigns may melt like snow flakes beneath the mid-day sun, and your bank notes may be scattered like autumn leaves before the blast. Why let such things keep you from Christ—from heaven—from eternal glory? Why let them deceive you? Why suffer them to choke the word? O, do come, just now, to Christ. Linger not, we beseech thee. Time is short. Eternity is at hand, Do come!
But we must draw this paper to a close; and ere doing so shall briefly glance at another class of " thorns' indicated by that most suggestive term, "The lusts of other things."
What a wide field is opened to us here! Who can attempt to explore it fully? It takes in that extensive range over which the poor human heart, in its insatiable longings, is wont to travel in search of objects of amusement and gratification. " Lusts of other things"—unholy cravings, wandering desires which can never be satisfied by the shifting scenes of a world that lieth in the arms of the wicked one. It is not within the compass of this wide, wide world, to fill the void—the aching void in the heart; Christ alone can do that, and He does it forever, blessed be His name!
We shall not attempt, in a paper like this, to enter upon an elaborate exposition of the weighty and comprehensive clause now before us; it would be a simple impossibility to detail " the lusts of other things;" they are positively numberless and nameless. But we may just say, that scripture speaks of two very distinct classes of lusts or desires, namely, " Lusts of the flesh," and " Lusts of the mind." These differ widely in their outward development. The former stand connected with all that is gross, vile, repulsive, and abominable. The latter, on the contrary, present the idea of what is refined, polished, cultivated, and elegant.
The reader will do well to ponder this distinction. Let us conceive an example of each class. Take, on the one hand, a wretched, degraded, drunken profligate, whose very breath pollutes the atmosphere, whose very look suggests the thought of all that is thoroughly vile and abominable. He wallows in the indulgence of every impure desire that springs up in a heart reprobate as to all good works.
We shall not enlarge. But take another case—that of a highly cultivated, polished, and educated gentleman—a man of refined taste, elegant manners—scientific pursuits—a splendid scholar, a profound thinker, a thorough philosopher—one whose society is courted by all who have a taste for the refined and the elegant—the center of a wide circle of educated, literary, scientific men—an extensive reader—a popular author—a man of unblemished morals—a large-hearted philanthropist.
Can two such cases ever be classed together? Is it possible that both these may be found in the same category, and on the same platform? Can we conceive such extremes meeting in one common point? Alas! alas! reader, it is even so. They may both find a common ground here in rejecting Christ; and common ground hereafter in the lake of fire. In both alike the word is choked. Both alike are carried away by " the lusts of other things."
True, the one is governed by " the lusts of the flesh;" the other by "the lusts of the mind;" and moreover, the latter might disdain to be ranked with the former; but, just like " the lewd fellows of the baser sort,'' and "the devout and honorable women," in the Acts of the Apostles, though so unlike outwardly, they find a point of contact in rejecting the gospel and in hating, with equal intensity, the preachers of it.
Reader, let us thoughtfully muse on these things.
The Sower: Part 7
Hitherto, we have been occupied with the various kinds of unproductive soil, namely, the beaten wayside; the stony ground; and the thorns. These three classes set forth, very distinctly, the effect of the varied hostile influences with which the gospel has to contend in this scene, and which are summed up in those three comprehensive terms, " the world, the flesh and the devil." In the case of the wayside hearer, the devil acts directly. The stony ground exhibits the worthless and deceptive character of the flesh; while, in the thorns, we have illustrated, with great vividness and power, the varied phases of this present evil world.
Looked at, from this standpoint, there is a vast field opened up to our view, upon which we cannot attempt to enter just now. This series of papers on " The Sower" has already extended beyond our original thought; and as we have reached the close of our volume, for this year, we must close our papers rather more abruptly than we should otherwise have done.
There is, however, one fact which we must briefly notice with regard to all the three classes above named, and that is that neither the plow nor the harrow ever passes over any of them. This speaks volumes. We know, full well—every one knows, that unless the plowshare enters, the seed cannot penetrate; and unless the harrow passes over the surface, the seed cannot mingle with the soil. The fallow ground must be thoroughly broken up, in order that the precious seed of the kingdom may enter into the deep furrows of the soul. And then the harrowing process causes the word to mingle itself with the whole moral being, and bring it under its heavenly sway.
Nothing of all this most essential work is known by the wayside hearer. The seed lies exposed to view on the unbroken surface, and is at once carried off by the wicked one. So also, in the stony ground hearer, the word is merely taken up in the intellect. It does not penetrate in its flesh-cutting power into the soul. Mere religious nature, in an entirely unbroken, unjudged condition, seems to take hold of the gospel, for a season. The word does not enter, in its assimilating power or formative influence; and hence there is no endurance. " The flesh profiteth nothing." And finally, as to the thorny ground, the plow cannot do its work. If it could but enter and tear up the thorns, so that they might be thrown to the surface and burnt, then verily the seed might find a lodgment, deep, deep, down in the soul. In other words, if the world, in all its phases, were thoroughly judged, it would not have any power to choke the good word of God. In short, the heart and conscience must be duly wrought upon by the power of the Holy Ghost; and the word of God must become, as it were, apart of our very selves part of oar moral, mental and spiritual constitution in order to yield any permanent result or bring forth any genuine fruit.
Here it is that the striking contrast of the good ground comes so forcibly out. "He that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty." (Matt. 13:23.) So also in Mark, " And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred." (Chap. iv. 20.) Luke's testimony is very full and expressive: " But that in the good ground are they, which in an honest and good heart, having heard the word keep it, and bring forth fruit with patience." Chapter viii. 15.
Putting all these together we have the three grand distinguishing features of the good ground hearers, namely, understanding, receiving, and keeping the precious word of God. The result is—" bringing forth fruit with patience."
Blessed result! Would to God we could see more of it in this our day. Every true-hearted workman must long for it. Alas! alas! how little there is to be seen I How vastly do the bad ground hearers exceed the good! How many wayside hearers throng our preaching places! How many stony ground hearers deceive the hearts of evangelists over-anxious for present palpable results! How many thorny ground hearers disappoint the hearts of those who sigh for permanent results! How few there are who really understand, savingly receive, and faithfully keep the word of God, and bring forth fruit with holy patience to the joy of those who are set for the defense of the gospel!
We cannot but think that it demands the grave consideration of all who are engaged in the work of the gospel, why there is so little result compared with what we ought to expect. Surely there must be a cause. Our God has most graciously granted us, in these last days, very much light. He has opened to us a very full gospel. The true ground of a sinner's peace, and the true character of the Christian's standing have been set before us with a fullness, clearness, and power unknown for eighteen centuries.
How is it then that we see so few genuine conversions? That there are but few, the most sanguine will hardly deny. And even of those who are reported as converts, but few prove to be of the good ground class! How many spurious cases crop up continually to disappoint and to sadden! How few come to perfection!
Brethren beloved, honored fellow laborers, let us bend our hearts to the serious consideration of this most weighty question. There must be a hindrance. Let us search and see what and where it is. Let us judge ourselves, in the Master's presence. Let us get on our faces, in genuine exercise of soul as to this matter. Are we really looking for results? Do we preach with a real purpose of heart to bring souls to Christ? Are we content to get through a certain round of meetings, regardless of whether they are barren or fruitful? Are we living before God with direct reference to the fruit of our preaching? Do we long for the salvation of souls? Does our longing amount to a positive passion for immortal souls?
May the Lord Himself waken up all His beloved servants, everywhere, to the vast importance of this great subject I May He graciously revive His work in our own souls, and in our midst, so that His word may have free course and be glorified, and multitudes of souls be led not only to hear, but to understand, receive and keep the word, and bring forth fruit with patience, a hundred fold, to His praise and to the exceeding joy and refreshment of His servants!