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see that "our light affliction which is but for a moment," may well be endured for the sake of that eternal blessedness which he purchased at so vast a price. And still further,-for our faith has a double root, we shall perceive that if to "cut off a right hand, to pluck out a right eye," is hard to flesh and blood, the "indignation and wrath" is far more grievous which is reserved for "every soul of man that doeth evil." 5

LECTURE XXIV.

SEED SOWN AMONG THORNS.

MARK iv. 18, 19.

18. And these are they which are sown among thorns ; such as hear the word,

19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

The purpose of the husbandman who casts seed into his field, and the purpose of God in revealing himself to the world, are the same in this; both look for a return. Both expect fruit for the seed sown. It makes the constant subject of complaint with the prophets against the Jewish people, that they dis

4 2 Cor. iv. 17.

5 Rom. ii. 8, 9.

appointed the expectation of the heavenly husbandman. "Now, O inhabitants of Jerusalem and men of Judah, judge I pray you between 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 so in this part of the parable, the seed which fell among thorns is lost, because it becometh unfruitful: does not produce that life of obedience, and holiness, and devotedness to God, which was the intent of his "grace that bringeth salvation." And the reason of hindrance is clearly laid down. The cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

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1. And yet this world must have its cares. The gospel does not detach men from the business of life. On the contrary, we are taught, "whatever our hand findeth to do, to do it with all our might:" to be not slothful in business, but fervent in spirit, serving the Lord:" "with quietness to work, and eat our own bread;" to "maintain good works for necessary uses, not to be unfruitful, unprofitable to the community." The difficulty is, so to regulate the needful business and cares of the world, that they never gain the precedence; never be made the first object of our pursuit or desire; never come into competition with "the kingdom of God and his righteousness." Our Lord perceived the danger of

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1 Isa. v. 3, 4.
3 Rom. xii. 11.

2 Eccles. ix. 10.
42 Thess. iii. 12.

5 Tit. iii. 14.

this over carefulness in one whom he honoured with his love. For "Jesus loved Martha, and her sister."6 Yet when he entered into her house, and saw her "cumbered about much serving," and heard her complain that her sister left her alone and without help, whilst she "sat at Jesus' feet, and heard his word;" he said, "Martha, Martha, thou art careful and troubled about many things; but one thing is needful."7

So it too often happens that the necessary business of a family, the pursuit of a livelihood, the labours of a vocation, instead of being done whilst other things are not left undone, become the only things attended to. One hindrance after another prevents attendance at public worship, interferes with prayer at home, sets aside the study of God's word: till by degrees all serious thoughts of duty, all earnest endeavours after heaven are choked, just as the ear of corn is choked when thorns and briars overtop it. Religion is not cast off, its truth is still avowed, its duties acknowledged ;-the case is not the same as when the seed falls on stony ground :-the blade does not wither, but the ear: the ear among thorns produces no grain, and the faith which is choked with cares leads to no such life of godliness as is the proper effect of faith, and proves it to be the work of God upon the heart: when they " who weep are as though they wept not, and they who rejoice, as though they rejoiced not, and they who buy, as though they possessed not, and they who use this world, as not abusing it." 8

6 John xi. 5.

7 Luke x. 42.

1 Cor. vii. 31.

In one respect the cares of this world are more dangerous than its sins. They are more concealed. They escape notice; like the pitfall, which entraps those who think they are walking in safety. They disguise themselves under the garb of duties, till the very duties have the effect of sins, by separating the heart from God. To prevent this, our duties must be hallowed. They must be begun and continued in the fear of God, and his blessing upon them must be daily and constantly invoked by prayer and the reading of his word. The day which he has set apart for himself must be kept holy: worldly business must never be suffered to encroach upon it. And thus the needful business of life will be sanctified; will be done "unto God, and not to man:" and the care of the heavenly husbandman will keep down the thorns, that they do not choke the ear, and destroy its fruitfulness.

2. The next hindrance to christian fruitfulness, is the deceitfulness of riches. Riches, like cares, ensnare by their deceitfulness. An improvement in our condition promises an increase of usefulness and men seek their own gratification, persuading themselves that they are seeking the means of doing greater good. Perhaps the duty of providing for a family is so magnified in their eyes as to overpower all other duties. Thus by degrees the love of money takes possession of the heart, and the love of God proportionally decays. The heart cannot love two things best, or seek two things first: and we often see how wealth becomes the first thing sought, because it has become the first thing loved. And then it appears how "they that will be rich fall into temptation and

a snare." 9 No opportunity must be missed, by which gain may be made: and thus the seasons are encroached upon which ought to be assigned to the worship of God, to religious reading and meditation. What can follow but spiritual barrenness? Again, the love of money stands in the way of charity: men come to look at their possessions as means of advancing themselves, not of doing God service; and so become in the truest sense unfruitful; "rich to themselves, and not rich towards God." 1 Further, where wealth is the great object, it is difficult to maintain strict integrity; men look too closely to their own interests, to consider the interests of others; and are dangerously tempted to violate "the royal law," of doing unto all men as they would men should do to them. Thus one step after another is taken in a wrong direction, till the right road is altogether lost; the spark of grace is extinguished in the soul and the man follows mammon instead of God. We see this in one, who had been taught better things both in precept and example: we see it in Gehazi, servant of the prophet Elisha. In him the love of money was "the root of evil." Behold," he says, my master has spared "this rich Syrian ; has refused the present which he urged upon him. Surely I will run, and take somewhat of him." 2 So he hastens after Naaman: invents a fabulous tale; receives the wealth which he desired. And his example leaves a useful warning, lest we also through the deceitfulness of riches, "err from the faith, and pierce ourselves through with many sorrows."3

9 1 Tim. vi. 9.
22 Kings v. 0.

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'Luke xii. 21.

31 Tim. vi. 10.

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