Читать книгу Modern Skepticism: A Journey Through the Land of Doubt and Back Again - Joseph Barker - Страница 24

I heard T. Batty yesterday. His text was, "Come unto Me all ye that labor, and are heavy-laden, and I will give you rest." He urged people to come to Christ, but he never told them what it was to come to Him. We cannot come to Him literally now, as people did when He was on earth; but we can leave all other teachers and guides, and renounce the dominion of our appetites and passions, and put ourselves under His teaching and government. In other words, we can become Christians; we can learn Christ's doctrine and obey it, and, thus obeying, trust in Him for salvation. But Mr. Batty said not a word about this. He talked as if all that people had to do, was to roll themselves on Christ, or cast themselves on Him just as they were. He made all the passages about bringing forth fruits meet for repentance—hearing Christ's words and doing them—denying ourselves and taking up our cross—using our talents, working in His cause, &c., of no effect. He said, "Come just as you are. If you tarry till you are better, you will never come at all;" which seems to me, neither Scripture nor common sense. To come to Christ, in the proper sense of the words, is to become better;—it is to cease to live to ourselves and sin, and to live to God. Hence Christ, in connection with Mr. Batty's text says, "Take my yoke upon you, and learn of Me, for I am meek, and lowly in heart, and ye shall find rest unto your souls." The meaning of this is, give up the service of self and sin, and serve me. Take me for your pattern, and be as I am, and live as I live. But he never noticed the latter part of the passage.

—What a blessed thing it is to have so many good books! They are a world of comfort to me, as well as a means of ever-increasing spiritual good. And they are evermore startling and delighting me with striking oracles of Christian truth. Here is one from Baxter. "Every truth of God is appointed to be His instrument, to do some holy work upon your heart! Charity is the end of truth." Here is another: "The Gospel is a seal, on which is engraven the portrait, the likeness of Christ. Our hearts are the wax, on which the seal should be impressed, and to which the likeness should be transferred. The duty of ministers and of all religious teachers is to apply the seal to men's hearts, that all may be brought to bear the image, the likeness of Christ."

—I always placed the moral element of religion above the doctrinal; charity above faith; good living above any kind of opinions.

—This afternoon Mr. Burrows preached on Mary's choice, but he left the matter in a mist. He talked about sitting at Christ's feet, but did not say what it meant. We cannot do that literally now; but we can do what amounts to the same thing. We can read Christ's words in the Gospels, as Mary heard them from His lips; and we can do as He bids us, and look to Him for all we need. And this, in truth, is the "one thing needful." But he did not put the matter in this light. He probably did not see it in this light. He would have been afraid perhaps to receive or to give so simple an explanation of the matter.

I had a talk with Mr. Woodhouse last night, about man's natural state. He preached on the subject on Tuesday night, and said things which, to me, seemed unwarranted. He said men can do nothing good, till they are regenerated.

Is that your idea? said I.

Of course. Are they not dead? And what can dead men do?

I suppose they can do as God bids them, "Arise from the dead." You spoke of the result of Adam's sin, but you said nothing of the effect of the second Adam's doings. Now I believe that we are put in as good a position by Christ, for serving God and obtaining heaven, as we should have been if Adam had not sinned. I believe men have good thoughts, good feelings, and do good things, before they are regenerated; and that they are regenerated in consequence of their good thoughts, good purposes, and good deeds. "They consider their ways," and turn to God. They cease to do evil, and learn to do well, and so get washed. They purify their hearts in obeying the truth. They cleanse their hands and purify their hearts. They come out from the ungodly, and leave their ungodly ways, and then God receives them. They hear God's word or read it; and faith comes by hearing and reading; and faith works by love, and makes them new creatures.

Besides, you know we could not help what Adam did, and you talked as if Adam's sin made it impossible for us to do anything else but sin, thus throwing the blame of the sins of all the unregenerate on Adam; and that is neither Scriptural nor wise. There are two tendencies in unregenerate people, one to good, and one to evil, and it is their duty to resist the one and obey the other, and thus to seek for regeneration. That is as I understand the Bible. And I always try to make people believe and feel, that if they do not get regenerated, and keep God's commandments, it is their own fault, and neither Adam's nor God's.

We talked nearly an hour, but I fancy Mr. W. did not seem to understand either me or the Bible. It is strange that people can't take God's word as it stands, and content themselves with speaking as the oracles of God speak. If we can't do anything but sin till we are regenerated, who is to blame for our sin, but He who neglects to regenerate us? What horrible notions are mistaken by some for Gospel? "Send out, O God, thy light and truth; let them lead me and guide me."

—Poor Mr. Woodhouse is full of trouble. He thinks me wrong, but does not see how to put me right.

—What a curious creature Mr. Batty is. How in the world did he come to be a preacher? A stranger, sillier talker I think I never heard. I cannot say he is childish exactly. Children talk nonsense plenty sometimes, but no child could talk the kind of nonsense Mr. Batty talks. Last night his text was, "He shall baptize you with the Holy Ghost and with fire." But he forgot the Holy Ghost, and talked only about fire. His object seemed to be to prove that fire would burn. He mentioned several fires spoken of in the Bible that did burn, such as the fire that consumed Sodom and Gomorrah; the fire that formed one of the plagues of Egypt; &c., but he came at length on the fire in the bush that Moses saw, and, poor man, he was obliged to acknowledge that that would not burn. The bush was unconsumed. He got away from that fire as soon as he could, and found a number of other fires that did burn. By and by however he came upon the burning fiery furnace of Nebuchadnezzar. This would burn some that were thrown into it, but it would not burn others. Then he talked about the fire of Moscow, and said, that that fire gave as much light to the moon, as the moon gives to the earth, and he added, that the flames of the burning city made such a blaze, that we might have seen it in England, if it had not been for the hills. And this is the talk that sensible people are expected to go and hear.

—Mr. W. preached one of Mr. Melville's sermons last night. It was a good one though, and I had rather a man preached another man's good sense, than his own nonsense. And I had rather hear a good sermon read, than a bad one spoken. Let us have good sound sense, real Christian doctrine, and fervent Christian love, in the first place, and then as many other good things as we can get. But do let the children of God have good wholesome bread, the bread of heaven, and pure living water from the wells of salvation. Don't try to feed men's souls with chaff or chopped straw, and don't give them mud or muddy water to drink.

—Heard Mr. Hulme last night on "The Cross of Christ." The sermon was an attempt at fine preaching. It was not to my taste. The preacher did not seem to understand his subject. What he said had nothing to do with the conscience or the heart. It was talk—tumid talk—high-swelling words, nothing more.

—Heard Mr. Allen preach on the Flood. He talked a deal about granite—labored hard to prove something; but whether he succeeded or not, I cannot exactly tell. It was a "great sermon" and had little effect. I did not feel much interest in it.

—Heard him preach another great sermon on Isaiah's vision. It amounted to nothing. I prefer a simpler and more practical kind of preaching.

—Heard him preach another sermon on death by Adam. It was not so great nor so foolish as the others. The logic was wearisome, but the application was tolerable.

—Heard Dr. Newton, on preaching Christ. His views on the subject are very different from Wesley's, and as different from mine. I have heard many silly sermons on the subject, but not one wise one. Many seem to be afraid of being sensible on religious subjects. They are wise enough on smaller matters; it is only on the greatest that their understandings are at fault. But the silliest preachers repeat good words in their sermons, such as Christ, God, love and heaven, and these words no doubt call up good thoughts, and revive good feelings in the minds of people, so that the most pitiful preachers may be of some use. But how much more useful would good, sound, sensible and truly Christian preachers be, who always talked plain Christian truth, and pressed it home in a loving, Christ-like spirit.

—Heard Mr. Curtis last night. His text and introduction were good; but the sermon was good for nothing.

—Heard Mr. Pea this afternoon. The chief use of many preachers is to visit the members, and stand at the head of the societies as centres of union. They do not do much good by preaching.

—God save me from error and sin. Lead me in the way of truth and righteousness. I feel a dreadful contempt for some men's preaching. Save me from going too far. But really, to hear how careful some are to warn people against thinking too highly of good works, one might suppose that the world and the Church were going to be sent to perdition for too much piety and charity; for doing too much good, and making too many sacrifices for God and the salvation of the world. O fools and blind, not to see, that selfishness, idleness, luxury, pride, worldliness, slavery to fashion, neglect of the Bible, ignorance and lukewarmness are the things which disgrace and weaken the Church, and hinder the salvation of mankind.

—Mr. Stoner preached powerfully last night. He said all true Christians would "sigh and cry on account of the abominations that are done in the land—that they would accompany their sighing and crying with ceaseless labors for the removal of those abominations—that they would try to bring the world into the Church, and lift up the Church to the standard exhibited in the life and character of Christ—that they would pray, teach, live and give, and if needful, suffer for this great end." I have not heard such a practical—such a truly Christian Gospel sermon for a long time.

—I notice, that in some men's mouths, evangelical sermons mean theological sermons—wood, hay, and stubble sermons—sermons without any Gospel in them; and that sermons which are evangelical indeed, they talk of as legal, moral, dry.

—Mr. Lynn preached on the fall of Jericho yesterday. It was quite a dramatic sermon, and it was plainly interesting to the congregation. I expect it was useful too. There was not much Christian truth in it, but it stirred the people's better feelings. It made them feel like doing something for God. The nonsensical theology introduced would not be understood I hope.

—Heard Mr. T. Parsons preach a beautiful Christian sermon on "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ." It was full of useful instruction and needful caution, and it was uttered in a truly Christian spirit. It did me good.

—Heard Mr. Scott on justification. He ventured to "speak as the oracles of God." It was a thoroughly Gospel and Wesleyan sermon. He was plainer than he is in his pamphlets on that subject. I can't say he made the subject plain, for it was plain already in the Bible—but he left it plain, and that is saying a great deal. He said that the simple way for a man who believes in Christ, to obtain pardon and eternal life is, to do God's will. I distinguish between faith and trust; faith is belief; trust or hope is one of its fruits. People believe in Christ, and turn to God; then they trust in Christ and find peace. He did not state this point with sufficient clearness; and that was the only defect I saw in the discourse. How rich and how apt he is in Scriptural quotations and illustrations! I had rather hear one of his discourses, than ten of Mr. Allin's. And I had rather hear ten of his, than one of Mr. Allin's. I had rather hear one of Mr. Allin's, than ten; and I had rather hear ten of Mr. Scott's than one. I could listen to Mr. Scott the whole year round.

—I have just been reading a big book, nearly five hundred pages, on the way of salvation. The Scriptures explain the way of salvation in less than a thousandth part the space. "Repent and be converted, that your sins may be blotted out;" that's the first thing: "Be ye steadfast, unmovable, always abounding in the work of the Lord:" that's the second. These two include the whole way of salvation. "Blessed is everyone that hears the word of God and keeps it." This is both in one. Mystery makers would be a proper name for some theologians. "In the multitude of words there wanteth not sin;" and there's a fearful multitude of words—idle words, and mischievous ones too—in that Book. "When will vain words have an end?"

—Mr. Hatman preached on instantaneous sanctification last night. He was very confused, and, as I think, inconsistent in his remarks; and his arguing about the instantaneousness of sanctification seemed weak. Sanctification, in Scripture language, means, 1. Separation of things and persons from common uses, and consecration to sacred uses. 2. Purification. A man is sanctified in the first sense when he ceases to do evil, and begins to do well; and he is sanctified in the second sense in proportion as he is freed from inward defilement, from bad passions, bad tempers, bad dispositions, bad tendencies, and filled with love to God, to Christ, to God's people, to mankind at large, and to all things true and good. There is no mystery about sanctification. People are sanctified by God's truth. Christ's doctrine enters the mind, and is the means of changing both the disposition and the life. Men are sanctified by the Spirit, using the truth as its instrument. They are sanctified by afflictions, used by God as means to bring them to think on the truth, and see its meaning, and feel its power. They are sanctified by faith, which is a belief in the Truth. They are sanctified by their own efforts, "Cleansing themselves from all filthiness, both of the flesh and the spirit, perfecting holiness in the fear of the Lord." "For every one that hath this hope—the Christian hope of heaven—in him, purifieth himself even as God is pure." All this is perfectly plain. But where does the Scripture say anything about people being wholly sanctified, or perfected in goodness, instantaneously, by some particular act of faith? "But God can do it in an instant," said Mr. Hatman. But it is not all God's work. It is partly ours; and it is partly the truth's. Can man purify himself as God is pure, in an instant? God could make a babe into a man in an instant, for anything I know; but that is not His way. He allows it to grow gradually, first by the use of milk and exercise, and then by the use of stronger meat, and greater labors. And according to Scripture, this is His plan of bringing up spiritual babes to spiritual manhood. God could make seed produce a crop instantaneously, if He would, I suppose; but His plan is to let the grain grow and ripen gradually. And it is His plan, according to Scripture, to let the spiritual grain grow up and the spiritual harvest ripen gradually. And it is better it should be so. Gradual growth in knowledge and goodness is most conducive, I believe, to the happiness of man. I would not make a child into a man all at once if I could. I would let him have the pleasure and the privilege of passing, in the ordinary way, through all the intermediate stages. Nor would I alter the arrangement with regard to spiritual growth. It is best to learn a lesson at a time. You might raise the dough quicker by gunpowder than by leaven or yeast; but I prefer to see it raised in the ordinary way. I am content to grow in grace and knowledge, as people grow in strength and stature. It is God's plan, and I like it. If anybody can pass from the gates of hell to the gates of heaven, from the bottom of the horrible pit to the top of the delectable mountains at a jump, let him; I prefer to trudge with ordinary pilgrims, and enjoy the pleasures of the journey, and the beautiful scenery of the road, at my leisure. "The ways are ways of pleasantness; the paths are paths of peace;" and I enjoy them. And I would not for the world, make the impression on people's minds, that they are in danger of perdition, if they cannot skip across the universe from hell to heaven in no time. God likes spiritual children as well as spiritual men, though He would not have them to continue children. Why should preachers make things hard that God makes easy, and require impossible tasks where God asks only a reasonable service? Some folks have little minds, and some have crooked ones. That's my view of the matter. I am charged with rejecting God's truth. The fact however is, God's truth is the joy and rejoicing of my heart. It is my pleasant food. But I do not like some people's manglement of that truth, and I sometimes think the manglers belong to the class of whom Christ said, "It were good for those men if they had never been born." They lay stumbling-blocks in men's ways, and cause them to fall into doubt, perplexity, and misery. I am a believer in sanctification—full sanctification—but I won't go beyond the Bible in what I say, either on this or any other point. I will go as far as the Bible, but no farther.

—Christianity is love; and love prompts to diligence in all good works. To be a Christian is to have the mind of Christ; but the mind of Christ was a self-sacrificing mind. "He pleased not Himself," but lived and labored, suffered and died, for the welfare of mankind.

How seldom one hears a sermon on living for the good of others—on loving our neighbors as ourselves—on going about doing good. I have read sermons on those subjects; but I have not heard one for years. I have heard charity sermons as they are called, and missionary sermons, into which a remark or two on doing good were thrown; but a sermon on the subject I have not heard. Certain preachers talk about preaching Christ, but they preach any thing rather than Christ.

—I have just been reading a labored and foolish attempt to prove that Abel was accepted because he offered animals to God, and that Cain was rejected because he offered the fruits of the ground. There is no end to the nonsense that can be talked and written on religious subjects. Here is a man from whom one expected instruction and guidance, wasting his great powers in worse than idleness. It is a foolish and a dangerous thing to hang the doctrine of reconciliation or redemption on a slender hook, when there are strong ones plenty to hang it on. But it is not the Christian doctrine of redemption for which Mr. W. labors so zealously, but a theory, a crotchet, an invention of the elders. The doctrine itself requires no labored proof, no doubtful criticisms, no learned or unlearned inquiry into Greek and Hebrew etymologies. It lies on the surface of the sacred page. "The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." "He died the just for the unjust, to bring us to God." "He died for all, that they who live should henceforth live not unto themselves, but unto Him who died for them and rose again." These theorists make Christianity disgusting by their metaphysical vanities, and their outlandish jargon. The idea that it is necessary for me to believe that Abel understood the Christian doctrine of redemption, is monstrous. There is no proof that Abel know anything about it. The probabilities lean all the other way. It is a pity those self-satisfied theorizers have not something else to do, than to encumber religion and perplex good people by their miserable speculations.

—There's another book, one thousand two hundred and fifty pages, by a man that had real talent, and that could preach well when he took in hand practical subjects, and who had the appearance of a good man, and nine-tenths of this work of his is mischievous trifling. The clown at a theatre, the mountebank on the stage, are not so badly employed as theological triflers, who darken counsel by words without knowledge. It is not in prayer only, but in preaching and writing, that men should be in God's fear, and let their words be few.

Mr. Jones preached last night on Christ in you, the hope of glory. I can understand, 1. How Christ, in the sense of Christianity, or the doctrine of Christ, can be in us. We sometimes hear from people such expressions as: "He is full of Plato, or full of Seneca, or full of Shakespeare," when speaking of a man who has got his mind full of the sentiments of those writers. And I can understand well enough how Christianity, which brings life and immortality to light, should beget in men's minds a hope of glory. 2. I can understand how Christ, in the sense of Christ's spirit, temper, disposition, mind, can be in us. We sometimes say of a person who exhibits much of his father's disposition, He has got a deal of his father in him. And I can understand how Christ in us in this sense should be, or should kindle, the hope of glory. For the mind of Christ is man's fitness for glory. The mind of Christ, and the life to which it prompts, are the things to which eternal glory is promised. But I couldn't understand Mr. Jones. Either he had no ideas on the subject, or he failed to convey them to me.

—I see no mystery in John's doctrine that God dwells in those in whom love dwells, for God is love. And I see no mystery in what Peter says about Christians being partakers of the divine nature; for the Divine nature is purity, wisdom and love. We share the common human nature and the common animal nature; that is, we have certain qualities or properties in common with men generally, and with the inferior orders of living things. So we share the divine nature, when we have the same dispositions, affections, qualities as the divine Being. And the properties of the divine being are purity, knowledge, love.

—I have just been listening to another antinomian sermon. The preacher contended that we are justified and saved solely on account of what Christ has done and suffered for us, and that the only thing we have to do, is to believe this, or trust in the merits of Christ, and be at rest as to our eternal destiny. But if we are saved solely on account of what Christ has done and suffered, why talk as if our believing this, or trusting in Christ's merits, was necessary to salvation? Why not go a step further and say, that neither believing nor trusting has anything to do with our salvation? But the whole theory is as anti-scriptural and false as it is foolish and mischievous. The preacher said, "We are not under the law—Christ has redeemed us from the curse of the law." Very true; but we are under the Gospel; and the Gospel requires a more perfect life than the law required. The law of Christ is much stricter than the law of Moses. He said, "By the works of the law no flesh living can be justified." But we may still be justified by the works of the Gospel. "Forgive, and ye shall be forgiven." "By thy words shalt thou be justified, and by thy words shalt thou be condemned." "With what measure ye mete, it shall be measured to you again." "Blessed are the merciful, for they shall obtain mercy." "Because thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord." "Repent and be converted, that your sins may be blotted out." "We have confidence in the day of judgment, because as He was so are we in this world."