Capernaum[244] that our SAVIOUR had been discoursing. At the end of His
discourse, it is related that "many of His Disciples went back, and
walked no more with Him." Thereupon, He asked the Twelve, "Will ye also
go away?" the very form of His inquiry (=Mê kai hymeis=) implying the
answer which the Divine Speaker expected and desired. And to this
challenge of Love to Faith, St. Peter replied, not only on behalf of his
fellow-Apostles, but on behalf of all faithful men to the end of
time:--"LORD, to _whom_ shall we go? _Thou_ hast the words of Eternal
Life!"
You perceive that St. Peter's confession takes a peculiar form,--resting
the impossibility of unfaithfulness in the Apostles on the gracious
discourse of Him to whom they had been listening. "A hard saying," and
unpalatable, it had proved to many; but to his own taste it had seemed
"sweeter than honey and the honeycomb." So that while, to those others,
it had been an occasion of going back, and walking with CHRIST no
more,--to himself it had been a reason why he could never, as he felt,
be persuaded to forsake CHRIST. Nay, it was to himself, (and, as he
boldly assumed, to his fellow-Apostles,) a sufficient evidence that the
Speaker was none other than the SON of GOD. "And we believe, and are
sure, that Thou art the CHRIST, the SON of the living GOD!"
Here then, surely, a very solemn picture is set before us. The same
message proves, in the case of some, the savour of death unto death: in
the case of others, of life unto life. It is an image of what is still
taking place in the world. The Gospel, whether veiled in the Old
Testament, or unveiled in the New, is confessedly "a hard saying:"--to
some, their very crown and joy; to others, only an occasion of distress
and downfall. It was so, when proclaimed not by the tongue of men and of
angels, but by the lips "full of grace and truth" of the Incarnate WORD
Himself: and it is so still. The temper of mankind is still the same as
it was of old, and the instrument of man's trial is still the same.
Of the written Gospel, many of the self-same things are said in
Scripture which are said of Him by whom that Gospel was preached. Thus,
it is proclaimed to be "the power of GOD to salvation[245]." It is
described as "a discerner of the thoughts and intents of the
heart[246]." It is declared to be eternal,--a thing which "shall never
pass away[247]." "In the last day," it is prophesied that the words
which CHRIST has spoken "shall judge" men[248]. The very Name by which
St. John designates the Eternal SON, in the forefront of his
Gospel[249], is the appellation by which the Gospel is emphatically
known.--But even more remarkable are the analogies which subsist between
the written record of our LORD'S Life and Teaching, and the actual
person of our LORD. And proposing, as I now do, to say a few earnest
words to the younger men in recommendation of a more punctual,
methodical, as well as attentive study of the Bible, than, I am
persuaded, is practised by one young man in a thousand,--it may not
prove unavailing in awakening attention, if I advert, in passing, to
some of the circumstances whereby an even balance, (so to speak,) is
established between the opportunities of the men of this generation, and
of those who were blessed with the oral teaching of the Son of Man.
1. Thus, if the record has its difficulties, and its seeming
contradictions, so had _He_. It did not appear that "JESUS _of
Nazareth_" was born, (according to the prophet Micah's prediction,) at
_Bethlehem_[250]. His title perplexed even Nathanael[251].--He was
called the son of _Joseph_, even _by the Blessed Virgin[252]_. How then
could He be the SON of GOD? And how was the famous prophecy of Isaiah
fulfilled in Him[253]?--He grew up in a lowly estate. Once He is called
"the carpenter[254]." How then could He be of the Royal House of David?
And so, in many other respects, did He, in His own person, present the
self-same class of difficulties to the world's eye which His Gospel
presents to ours:--"the sixteenth of Tiberius,"--the two
genealogies,--"Cyrenius,"--"the days of Abiathar,"--"Jeremy the
prophet,"--and so on.
2. Somewhat less obvious, but not less true, is the unattractive aspect,
at first sight, of the Gospel. Verily there is, until we become
intimately acquainted with it, "no beauty that we should desire"
it.--The style, (full of interest, to those who have tried to understand
it a little,) is not, I suppose, what critics would call altogether a
good style.--The Greek is not what learned men call _pure_.--Many a
word, (brimfull of meaning to those who will give to the words of the
Gospel their best care,) reminds one, that neither did _He_ speak what,
in the capital of Jewry, was accounted a classical idiom. He employed
the accent of the despised Galilee.--The very reasoning, (until you give
it your heart's homage and best attention,) often seems to be either
inconsequential, or to contain a fallacy. Certain words of our LORD have
been even _cited_ as fallacious by a celebrated Divine whose writings we
are all familiar with[255]. Now, _His_ words were disregarded, cavilled
at, made light of, in just the same manner.
3. Most surprising of all is the analogy observable between the union of
the Divine and the human element in the Gospels,--and the strictly
parallel union, as it seems, of the two natures, the Divine and the
Human, in the person of our LORD.--As _He_ was perfect and faultless, so
do we deem _it_ infallible also, without spot or blemish of any kind. We
reject as monstrous any 'theory of Inspiration,' (as it is called,)
which imputes blunders to the work of the HOLY GHOST.--As, further, we
claim for our LORD'S recorded human actions mysterious significancy, so
do we seem warranted in looking for a mysterious purpose, a divine
meaning, in every expression of the written Word.--Lastly, although we
may, nay we must, admit such a Divine and such a human element, we must
altogether deny the possibility of separating the one from the other. We
cannot separate Scripture into human and Divine. Like the Incarnate
WORD, the Gospel is at once both human _and_ Divine, yet one and
indivisible. And the method of its inspiration is as great a difficulty
in its way, and as much beyond our ken, as the nature of the union of
the Godhead and the Manhood in the one person of CHRIST.
For whatever reason, and whether you please to accept the foregoing
remarks or not, it is a plain fact that the Gospel is now in the world,
fulfilling the same office towards mankind, which our Saviour CHRIST
Himself fulfilled, and experiencing the same treatment at the hands of
men in return. It is leavening society indeed, and remodelling the
world, even while it is practically overlooked by politicians or
experiencing evil treatment from them. It wins its way silently and
secretly, yet surely; and it works miracles here and there. Moreover, it
divides opinion; separating, as it will for ever separate, the light
from the darkness[256]. It is slighted, and overlooked, and neglected by
some; even while, by others, it is embraced with joy unspeakable. 'The
humble and meek' adore it; even while, by the proud and rebellious, it
is after a most strange fashion cavilled at, called in question, and
denied. We specify _the Gospel_, instinctively, as that part of the
Inspired Word which chiefly concerns ourselves, as Christian men; but
the entire deposit shares the same fate. I do not think I am delivering
a paradox when I say that the Bible is generally very little read. That
the amount of _study_ commonly bestowed upon it bears no proportion
whatever to its transcendent importance and paramount value, shall not
be any paradox at all; but a mere truism.
For I entreat you to consider, (trite and obvious as it may sound,)
_What_ have we, in the whole wide world, which may be put in competition
with that Book which contains GOD'S revelation of Himself to man? In its
early portions, how does it go back to the very birthday of Time, and
discourse of things which were done in the grey of that early morning!
How mysterious is the record,--so methodical, so particular, so unique;
preserving the very words which were syllabled in Paradise, and
describing transactions which no one but the HOLY GHOST is competent to
declare! Come lower down, and _where_ will you find more beautiful
narratives,--still fresh at the end of three and four thousand
years,--than those stories of Patriarchs, Judges, Kings, which wrap up
divinest teaching in all their ordinary details: where every word is
weighed in a heavenly balance, fraught with a divine purpose, and
intended for some glorious issue: where the very characters are
adumbrations of personages far greater than themselves; and where the
course of events is made to preach to us, at this distant day, of the
things which concern our peace! Is it a light thing again to know in
what terms Isaiah, and the rest of "the goodly fellowship," when they
opened their lips to speak in that remote age, foretold of the coming of
the Son of Man?... But all seems to grow pale before the Everlasting
Gospel, and the other writings of the New Testament. Surely we have
become too familiar with the providence which has preserved to us the
very words of the four Evangelists, if we can bend our thoughts in the
direction of the Gospel without a throb of joy and wonder not to be
described, at having so great a treasure placed within our easy reach.
Can it indeed be, that I may listen while the disciple whom JESUS loved
is discoursing of the miracles, and recalling the sayings of his LORD?
May I hear St. Peter himself address the early Church,--or know the
precise words of the message which St. Jude sent to the first
believers,--or be shown the Epistle which the LORD'S cousin addressed
"to the Twelve Tribes scattered abroad"? How does it happen that the
Book is not for ever in our hands which comes to us with such claims to
our undivided homage?
But, on the contrary, it has become the fashion in certain quarters, on
every imaginable pretext, to call in question the credibility of the
Bible. It seems to be the taste of the age to invent hazy difficulties
and dim objections to its statements. Inspiration, under a miserable
attempt to explain it, is openly explained away. And the theory, however
crude and preposterous, is tolerated: at least it escapes castigation.
It cannot fail but that the unlearned and thoughtless ones of this
generation will be growing up in a notion that these are open questions
after all, and that "Truth" is but a name,--not a thing worth
contending, aye _dying_ for, if need be! The reason is but too obvious.
It must be, partly, because we do not in reality prize the deposit
nearly so much as we suppose. Partly, because of the indifferentism
which is everywhere so prevalent. Partly too because, notwithstanding
our intellectual activity, we are not a really learned body. And partly,
it must be confessed, the reason is, because Theology has become so
nearly a prostrate study with us, and because men really able to do
battle for the Truth are somewhat hard to find. Nor is there any
reasonable prospect of improvement either; for those who go forth from
this place into the Ministry, go with such slender preparation, that it
would be truer to say that they go with none at all.
Now, it would be a mere waste of time, to inveigh for half an hour
against the indifferentism, or the spurious liberality, of the age: and
it would be a most unbecoming proceeding, (not to say a highly
distasteful one,) from this place to be suggesting remedies for an evil
which already lies very near the heart of every serious man among us;
and which, if discussed at all, must be discussed elsewhere. To say the
truth, while the neglect of Theology, and the low ebb of Theological
attainments in our Clergy, is generally recognized, the remedy for the
evil is by no means so clear. From this subject, then, I pass at once:
and I shall content myself with the far humbler task, of urging upon the
younger men present,--those especially who are destined for the
Ministry,--one act of preparation, one duty, about which, at all events,
there cannot be any difference of opinion: I mean the duty of applying
themselves, _now_, to the patient study of the Bible.
The thing is soon said; but the hint requires expanding a little, in
order that it may become of any practical use.--By the "study of the
Bible," I do not mean a chapter occasionally read with care: nor even a
chapter regularly conned over at night; when a convivial meeting has
blunted the edge of observation, or severe study has exhausted the
powers of the brain. The _devotional_ use of a portion of Holy
Scripture is quite a distinct affair. Still less would the practice
satisfy me of following the lessons in the College Chapel: and this for
reasons so obvious that I will not stop to point them out. Nor even is
the reading of the Bible in College Lecture, the thing I mean; for
reasons also which any acute person will readily ascertain for himself.
None of these methods of acquainting yourselves with the contents of the
Bible come up to the thing I contemplate, although each is good in its
way; and of course I am not speaking in disparagement of any.
No. The thing I would so strenuously urge upon you, is,--that, during
your undergraduate period, you should read the whole Bible consecutively
through, from one end to the other, _by_ yourself and _for_ yourself,
with consummate method, care, and attention. The fundamental conditions
of such a study of the Bible, in order to make it of any real use, are
these:--
1. First, that you should deliberately apportion to this solemn duty the
best and freshest and quietest half-hour in the whole day; and then,
that you should determine, let what will go undone, never to abridge
_that_ half-hour. You may sometimes be enabled to afford a little _more_
time to the chapter: but you will find it quite fatal ever to devote a
shorter period to it. And half an hour, if you employ it in right good
earnest, at present, must be thought enough.
2. Next, (except on Sundays and in Vacation, when you may safely double
your daily task and your daily time,) be persuaded to read each day
exactly one chapter. On no account attempt to go reading on; but rather
spend the moments which remain over, (they _cannot_ be many!) in
reviewing that day's portion; or referring to some of the places
indicated in the margin; or glancing over yesterday's chapter.
The effect of building up your Bible knowledge in this manner, bit by
bit, is what you would not anticipate. The whole acquires a solidity and
compactness not to be attained by any other method. You will find at the
end of many days, not only that the structure has attained to symmetry
and beauty,--but that the disposition of its several parts, in some
respects, has become intelligible also: while, (what is not of least
importance,) the foundation on which all the superstructure rests,
proves wondrous secure and strong.
3. Then, while you read,--safe from the risk of interruption, (as I
began by supposing,) and with every faculty intent on your task,--try,
as much as possible, to go over the words as if they were new to you;
and watch them, one by one, so that nothing may by any possibility
escape your notice. Do not slumber over a single word. Nothing can be
unimportant when it is the HOLY GHOST who speaketh. It is an excellent
practice to mark the expressions which strike you; for it is a method of
preserving the memory of what is sure else soon to pass away.
4. And next, be persuaded to read without extraneous helps of any kind;
except, of course, such help as a map, or the margin of your Bible,
supplies. Pray avoid Commentaries and notes. First, you cannot afford
time for them: and secondly, if you could, they would be as likely to
mislead you as not. But the real reason why you are so strenuously
advised to avoid them, is, because they will do more to nullify your
reading, than anything which could be imagined. Your object is to
obtain an insight into Holy Scripture, by acquiring the habit of reading
it with intelligence and care: _not_ to be saved trouble, and to be
shown what _other persons_ have thought about it.
5. But then, though you are entreated not to have recourse to the notes
of others, you are as strongly advised to make brief memoranda of your
own: and the briefer the better. Construct _your own_ table of the
Patriarchs,--_your own_ analysis of the Law,--_your own_ descent of the
Kings,--_your own_ enumeration of the Miracles. A pedigree full of
faults, made by yourself, will do you more good than the most accurate
table drawn up by another: but if you are at all attentive and clever,
_it will not be_ full of faults.--_You_ will perhaps make the parables
56 instead of 30: you will have gained 26 by your honest industry. Nay,
keep a record of your difficulties, if you please; or of anything which
strikes you, and which you would be sorry to forget. But, as a rule, it
is well to write little, and to give your time and thought to the record
before you.
6. Above all, is it indispensable that your reading of the Bible should
be strictly consecutive; and on no account may any one pretend to begin
such a study of that book as I am here recommending, except at _the
first Chapter of Genesis_. It is a great mistake, (though one of the
commonest of all,) for a man to imagine that he knows the beginning of
the Bible pretty well. I say it advisedly, that it would be easy to
write down twelve interesting questions on that first chapter, of which
none of the younger men present would be able to answer three,--and yet,
they should all be questions of such a sort that a labouring man's child
with an open Bible would be able infallibly to answer them every one.
7. It will follow from what has been offered, that you are invited to
read every book in the Bible in the order in which it actually
stands,--never, of course, skipping a chapter; much less a Book. In
every mere catalogue of names, be resolved to find edification. Feel
persuaded that details, seemingly the driest, are full of GOD. Remember
that the difference between every syllable of Scripture and all other
books in the world is, not a difference of _degree_, but of _kind_. All
books but one, are _human_: that one book is _Divine_!
Now, you will perceive that the kind of study of the Bible here
recommended, is somewhat different from what is commonly pursued. I
contemplate the continued exercise of a most curious and prying, as well
as a most vigilant and observing eye. _No_ difficulty is to be
neglected; _no_ peculiarity of expression is to be disregarded; _no_
minute detail is to be overlooked. The hint let fall in an earlier
chapter is to be compared with a hint let fall in the later place. Do
they tally or not? and what follows? The chronological details
spontaneously evolved by the narrative, are to be unerringly discovered
by the student _for himself_. The course of every journey is to be
attentively noted. Things omitted are to be spied out as carefully as
things set down; and whatever can possibly be gathered in the way of
necessary inference, is to be industriously ascertained. The imagination
is not to slumber either, because no pains are taken by the sacred
writer to move the feelings or melt the heart.
How _soon_ will any one who takes the trouble to read the Bible after
this fashion, be struck with a hundred things which he never knew
before,--indeed, which are not commonly known! How will he be for ever
eliciting unsuspected facts,--detecting undreamed of coincidences, but
which are as important as they are true,--accumulating materials of
value quite inestimable for future study in Divine things! However
unpromising a certain collection of references may be, he is careful to
extend it,--convinced, like a wise householder, that there will come an
use for it after many days. His whole aim is to _master thoroughly_ the
record which he has undertaken to study.
Let me not be misunderstood if it is added that the Bible should be
read,--I do not say _in the same manner_,--that is, in the same temper
and spirit,--but at least _with the same attention_, as is bestowed upon
a merely human work. In truth, it should be read with much more
attention. But _that_ diligence which a student commonly bestows on a
difficult moral treatise, or an obscure drama, or a perplexed
history,--analyzing it, comparing passage with passage, and learning a
great deal of it by heart,--I am quite at a loss to understand why a
student of the Bible should be a stranger to.--"I do much condemn,"
(says Lord Bacon), "I do much condemn that Interpretation of the
Scripture which is only after the manner as men use to interpret a
profane book." So do I. Scripture is to be approached and handled in
quite a different spirit from a common history. The mind, the heart
rather, must bow down before its revelations, in the most suppliant
fashion imaginable. The book should ever be approached with
prayer:--"LORD, open Thou mine eyes that I may see the wondrous things
of Thy Law!" The very printed pages should be handled with reverence,
in consideration of the message they contain. But what I am saying is,
that none of the methods which diligence and zeal have ever invented to
secure a complete mastery of the contents of any merely _human_
performance, may be overlooked by a student of _the Bible_.
To what has gone before I will add one caution, and will trouble you
with one only. It would be easy to multiply cautions: but I am talking
to highly intelligent men; and there is only one rock which I am really
fearful of your running against.