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Unspoken Objections to Christ.

Unspoken Objections to Christ.

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MARK 2:8.

Why reason ye these things in your hearts ?

MARK 2:8.

Why reason ye these things in your hearts ?

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Published by: GLENN DALE PEASE on May 20, 2013
Copyright:Attribution Non-commercial


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USPOKE OBJECTIOS TO CHRIST.BY JOSEPH PARKER MARK 2:8.Why reason ye these things in your hearts ?THE there is an unspoken life. Then silence may beeloquence. This is mysterious, and this is alarming.Here are words found for our silence. We thought our silencewas sacred ; we said, Our words being spoken belong to usexclusively no more, they are common property, but our silenceis our own ; that never can become public property ; we canhave a heart-life quite solitary, and of that life we may beabsolute monopolists. All this is broken in upon suddenly andruthlessly by this new voice. There is now no secrecy ; privacyis a term of very limited application. The new voice is veryexplicit; it says, Whatsoever is spoken in secret shall be pro-claimed from the housetop. That which was supposed to havebeen done under the cover of darkness shall stand forth in theblaze of noonday. It will be well to take this fact into considera-tion in studying man's history and action. By neglecting thisfact, who can tell how much we lose of intellectual reality andspiritual beneficence? By omitting this fact as an element of reality in the government of mind we may soon come to live afool's poor life. We should be greater men, built on anotherscale, sustaining new and higher relations, if we realised thefact that there is nothing in our minds or hearts that is notperfectly and absolutely known. It will be difficult for somemen to believe this ; but it is difficult for some men to believeanything. The difficulty may arise from want of mental .capacityand spiritual sensitiveness, or that general faculty which layshold of things subtle and impalpable. Did you hear the tinklingof that bell ? o. I did ; that is the difference between you andme. Did you hear that footstep? I did not, but you did; Ishould have said there was no footstep, but you heard it.Ignorance must not stand in the way of wisdom ; speculationabout probability and improbability must not stand in the wayof realised fact Here is a piece of soft pensive music ; listen :did you ever hear anything quite so exquisite? You say youcannot hear ; why can you not hear ? Because of the infirmity
Markii.8.] USPOKE OBJECTIOS TO CHRIST. 45of deafness. Then is your deafness to be the measure of otherpeople's sensitiveness of hearing, or is the sensitiveness of otherpeople only to show you more clearly the reality and the piti-ableness of your infirmity? Christian believers say — and youmust ruin their character before you can destroy their evidence — that ihey see the unseen, qndure as seeing the invisible, fastentheir eyes upon things not seen and eternal, realise the nearnessof spiritual intelligences and ministries ; and you want us in anage of advanced learning and culture to set up ignorance againstwisdom, and to oppose insensateness to that sensitivity whichhears the footfall of God in the wind. That cannot be done.We are anxious to accommodate every capacity and degree, butwe cannot allow boundless ignorance to urge its immensity as anargument for its acceptance.Every man, then, is really two men. He is, first, viewing himfrom an external point, a s[>eaker ; then he is a thinker. As aman thinketh in his heart so is he. ot a word you have saidIs worthy of a moment's attention if it has not expressed thereality of your heart. The smile upon your face is a lie if itexpress not a finer smile on the heart. Here we are a perplexityand a mystery to ourselves. Sometimes we hardly knowwhether we are on the one side or on the other ; so subtle is thewhole action of life that there are points in consciousness whenit is almost impossible to say whether we are leaning towardsthe reality or the semblance. There are other times when wewant to speak out everything that is in the heart and mind. Weare checked by fear. We are disabled for want of language ; ahundred considerations instantaneously flash themselves upon the judgment, and want to be umpire over the conflicting processes of our own mind. We carry things in the soul by majority. Oneman is not one vote in any case of real intellectual and spiritualexcitement ; nor is one mind one decision regarding many practicaloutgoings, reasons, and responsibilities of life. In your ownsoul, the silent parliament of the spirit, you carry things bymajorities. You say. On the whole this is better than that ;taking a large view of the case, there are seven reasons why Ishould do it, and I can only discover four why I should not doit; 1 will obey the indication of the larger number. But whilst46 THE PEOPLE'S BIBLE. [Markii.8.we are willing to grant that there are spheres and sections of 
life in which it is almost impossible to tell whether it is thethinker or the speaker that is about to act ; yet there is differenceenough amongst the sections of life to excite our spiritual jealousy^lest we should be telling lies to ourselves in the very act of speaking them so loudly as to delude the conscience into a belief in our sincerity. We have employed emphasis to cheat theconscience. Here is the mystery of man : what he thinks is onething, what he says is another. Christ wants to bring these twohemispheres of menul action into unity, harmony, and identicalexpressiveness. He would make us so clean of heart that wecannot be foul of lip ; he would so exalt the soul in love of truththat it could not speak a lie. Any religion that proposes to work this miracle is a true religion, wherever its Author came from ;and its Author has a right to be heard by the moral grandeur of his purpose.What is Christ's relation to this mysterious dual relation of man ? It is a relation of perfect knowledge. The scribes andothers round about him were reasoning, saying, " Why doth thisman thus speak blasphemies ? who can forgive sins but Godonly, and immediately when Jesus perceived in his spirit • • . .""He needed not that any should testify of man, for he knewwhat was in man.'' How could he do otherwise ? He mademan, he redeemed man ; he sends forth the Paraclete to sanctifyman. He knows us therefore creatively, experimentally, sym-pathetically, and by every process that can possibly be appliedto the knowledge of human nature. He hears our heart beat;he knows how the pulse stands; he writes down in his book the history of the day — not the history of the deceptive, oftenself-deceiving, hand, but the history of the heart, the soul, themind, the spirit, which is the real man. The hand is but theglove of the soul. We must penetrate to inward realities beforewe can know how much Christ knows. He searches us throughand through. This is the prerogative of God : he searches theheart and he tries the reins of the children of men. He knowsour thought afar off. We speak of plasm, of things remote,small, microscopical, growing, accumulating upon themselves,ever rising in capacity and expressiveness of life; in talkingMarkii.8.] USPOKE OBJECTIOS 20 CHRIST. 47so we talk according to fact It is said therefore of God that heknows our thought before it is a thought ; he knows the plasm

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