Modern Skepticism: A Journey Through the Land of Doubt and Back Again. Joseph Barker
and those among which I labored most prospered most abundantly. My labors proved especially useful to the young. My classes were crowded with thoughtful, earnest, inquiring youths. And those who fell under my influence became, as a rule, intelligent, devoted, and useful characters. Not a few of them continue laborious and exemplary Christians, and able and successful ministers, to the present day. I meet with good and useful people almost everywhere, many of whom are in the ministry, who acknowledge me as their spiritual father, and consider themselves indebted to my former ministry, and to my early writings, both for their standing and usefulness in the Church, and for their success and happiness in life.
One would suppose that a method of preaching which was followed by such happy results, should have been encouraged. And so it was by the great mass of the people. They heard me gladly. They came in crowds wherever I was announced to preach, and filled the largest chapels to their utmost capacity. They drank in my words with eagerness, and made no secret of the place I occupied in their affection and esteem. But many of my brethren in the ministry regarded me with great disquietude. They thought my preaching grievously defective. "It failed," they said, "to give due prominence to the distinctive features of the gospel economy." "It is good," they would say, "as far as it goes; but it does not go far enough. It is too vague, too general. His sermons are beautiful and good in their way, but they are not the Gospel. They are true; but they are not the whole truth. There is not enough of Christ in them. We find fault with them, not for what they contain, but for what they do not contain. True, they make mention of the great facts and doctrines of Christianity, but they do not make enough of them; they do not dwell on them as their constant theme." They made many such complaints. They charged me with winning from my hearers, for a partial and defective view of the Gospel, the love and reverence which were due only to a very different view. They called me a legalist, a work-monger, and other offensive names. They charged me too with spoiling the people, with giving them a distaste for ordinary kinds of preaching, and making it hard for other preachers to follow me. The complaints they whispered in the ears of their friends soon found their way to mine. I endeavored to justify myself by appeals to Scripture, to Wesley, and to other authorities. It would have been better perhaps if I had kept silent and gone quietly on with my work. But some of my friends thought otherwise. They wished to be furnished with answers to my traducers, and so constrained me to speak. My defence only led to renewed and more violent attacks. My opponents could not think well of my style of preaching, without thinking ill of their own. They could not acknowledge my method to be evangelical, without confessing their own to be grievously defective, and to have expected them to do that would have been the extreme of folly. They could do no other therefore than regard me as a dangerous man, and do what they could to bring my preaching and sentiments into suspicion, and prepare the way for my exclusion from the ministry. This was the second cause of the unhappy feeling which took possession of my mind.
A few quotations from a Journal written about this time may be of use and interest here.
CHAPTER IX.
EXTRACTS FROM MY DIARY.
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