BIBLE-READING (4)

The Lord God knows the weakness and infirmity of our poor fallen understandings. He knows that, even after conversion, our perceptions of right and wrong are exceedingly indistinct. He knows how artfully Satan can gild error with an appearance of truth, and can dress up wrong with plausible arguments, till it looks like right. Knowing all this, He has mercifully provided us with an unerring standard of truth and error, right and wrong, and has taken care to make that standard a written book,—even the Scripture.

No one can look round the world, and not see the wisdom of such a provision. No one can live long, and not find out that he is constantly in need of a counsellor and adviser,—of a rule of faith and practice, on which he can depend. Unless he lives like a beast, without a soul and conscience, he will find himself constantly assailed by difficult and puzzling questions. He will be often asking himself, What must I believe? and what must I do?

(a) The world is full of difficulties about points of doctrine. The house of error lies close alongside the house of truth. The door of one is so like the door of the other that there is continual risk of mistakes.

Does a man read or travel much? He will soon find the most opposite opinions prevailing among those who are called Christians. He will discover that different persons give the most different answers to the important question, What shall I do to be saved? The Roman Catholic and the Protestant,—the Neologian and the Tractarian,—the Mormonite and the Swedenborgian,—each and all will assert that he alone has the truth. Each and all will tell him that safety is only to be found in his party. Each and all say, "Come with us." All this is puzzling. What shall a man do?

Does he settle down quietly in some English or Scotch parish? He will soon find that even in our own land the most conflicting views are held. He will soon discover that there are serious differences among Christians as to the comparative importance of the various parts and articles of the faith. One man thinks of nothing but Church government,—another of nothing but sacraments, services, and forms,—a third of nothing but preaching the Gospel. Does he apply to ministers for a solution? He will perhaps find one minister teaching one doctrine, and another another. All this is puzzling. What shall a man do?

There is only one answer to this question. A man must make the Bible alone his rule. He must receive nothing, and believe nothing, which is not according to the Word. He must try all religious teaching by one simple test,—Does it square with the Bible? What saith the Scripture?

I would to God the eyes of the laity of this country were more open on this subject. I would to God they would learn to weigh sermons, books, opinions, and ministers, in the scales of the Bible, and to value all according to their conformity to the Word. I would to God they would see that it matters little who says a thing,—whether he be Father or Reformer,—Bishop or Archbishop,—Priest or Deacon,—Archdeacon or Dean. The only question is,—Is the thing said Scriptural? If it is, it ought to be received and believed. If it is not, it ought to be refused and cast aside. I fear the consequences of that servile acceptance of everything which "the parson" says, which is so common among many English laymen. I fear lest they be led they know not whither, like the blinded Syrians, and awake some day to find themselves in the power of Rome. (2 Kings vi. 20.) Oh, that men in England would only remember for what purpose the Bible was given them!

I tell English laymen that it is nonsense to say, as some do, that it is presumptuous to judge a minister's teaching by the Word. When one doctrine is proclaimed in one parish, and another in another, people must read and judge for themselves. Both doctrines cannot be right, and both ought to be tried by the Word. I charge them, above all things, never to suppose that any true minister of the Gospel will dislike his people measuring all he teaches by the Bible. On the contrary, the more they read the Bible, and prove all he says by the Bible, the better he will be pleased. A false minister may say, "You have no right to use your private judgment: leave the Bible to us who are ordained." A true minister will say, "Search the Scriptures, and if I do not teach you what is Scriptural, do not believe me." A false minister may cry, "Hear the Church," and "Hear me." A true minister will say, "Hear the Word of God."

(b) But the world is not only full of difficulties about points of doctrine; it is equally full of difficulties about points of practice. Every professing Christian, who wishes to act conscientiously, must know that it is so. The most puzzling questions are continually arising. He is tried on every side by doubts as to the line of duty, and can often hardly see what is the right thing to do.

He is tried by questions connected with the management of his worldly calling, if he is in business or in trade. He sometimes sees things going on of a very doubtful character,—things that can hardly be called fair, straightforward, truthful, and doing as you would be done by. But then everybody in the trade does these things. They have always been done in the most respectable houses. There would be no carrying on a profitable business if they were not done. They are not things distinctly named and prohibited by God. All this is very puzzling. What is a man to do?

He is tried by questions about worldly amusements. Races, and balls, and operas, and theatres, and card parties, are all very doubtful methods of spending time. But then he sees numbers of great people taking part in them. Are all these people wrong? Can there really be such mighty harm in these things? All this is very puzzling. What is a man to do?

He is tried by questions about the education of his children. He wishes to train them up morally and religiously, and to remember their souls. But he is told by many sensible people, that young persons will be young,—that it does not do to check and restrain them too much, and that he ought to attend pantomimes and children's parties, and give children's balls himself. He is informed that this nobleman, or that lady of rank, always does so, and yet they are reckoned religious people. Surely it cannot be wrong. All this is very puzzling. What is he to do?

There is only one answer to all these questions. A man must make the Bible his rule of conduct. He must make its leading principles the compass by which he steers his course through life. By the letter or spirit of the Bible he must test every difficult point and question. "To the law and to the testimony! What saith the Scripture?" He ought to care nothing for what other people may think right. He ought not to set his watch by the clock of his neighbour, but by the sun-dial of the Word.

I charge my readers solemnly to act on the maxim I have just laid down, and to adhere to it rigidly all the days of their lives. You will never repent of it. Make it a leading principle never to act contrary to the Word. Care not for the charge of over-strictness, and needless precision. Remember you serve a strict and holy God. Listen not to the common objection, that the rule you have laid down is impossible, and cannot be observed in such a world as this. Let those who make such an objection speak out plainly, and tell us for what purpose the Bible was given to man. Let them remember that by the Bible we shall all be judged at the last day, and let them learn to judge themselves by it here, lest they be judged and condemned by it hereafter.

This mighty rule of faith and practice is the book about which I am addressing the readers of this paper this day. Surely it is no light matter what you are doing with the Bible. Surely when danger is abroad on the right hand and on the left, you should consider what you are doing with the safe-guard which God has provided. I charge you, I beseech you, to give an honest answer to my question. What art thou doing with the Bible?—Dost thou read it? HOW READEST THOU?

VII. In the seventh place, the Bible is the book which all true servants of God have always lived on and loved.

Every living thing which God creates requires food. The life that God imparts needs sustaining and nourishing. It is so with animal and vegetable life,—with birds, beasts, fishes, reptiles, insects, and plants. It is equally so with spiritual life. When the Holy Ghost raises a man from the death of sin and makes him a new creature in Christ Jesus, the new principle in that man's heart requires food, and the only food which will sustain it is the Word of God.

There never was a man or woman truly converted, from one end of the world to the other, who did not love the revealed will of God. Just as a child born into the world desires naturally the milk provided for its nourishment, so does a soul "born again" desire the sincere milk of the Word. This is a common mark of all the children of God—they "delight in the law of the Lord." (Psalm, i. 2.)

Show me a person who despises Bible reading, or thinks little of Bible preaching, and I hold it to be a certain fact that he is not yet "born again." He may be zealous about forms and ceremonies. He may be diligent in attending sacraments and daily services. But if these things are more precious to him than the Bible, I cannot think he is a converted man. Tell me what the Bible is to a man, and I will generally tell you what he is. This is the pulse to try,—this is the barometer to look at,—if we would know the state of the heart. I have no notion of the Spirit dwelling in a man and not giving clear evidence of His presence. And I believe it to be a signal evidence of the Spirit's presence when the Word is really precious to a man's soul.

Love to the Word is one of the characteristics we see in Job. Little as we know of this Patriarch and his age, this at least stands out clearly. He says, "I have esteemed the words of His mouth more than my necessary food." (Job xxiii. 12.)

Love to the Word is a shining feature in the character of David. Mark how it appears all through that wonderful part of Scripture, the cxixth Psalm. He might well say, "Oh, how I love thy law!" (Psalm cxix. 97.)

Love to the Word is a striking point in the character of St. Paul. What were he and his companions but men "mighty in the Scriptures?" What were his sermons but expositions and applications of the Word?

Love to the Word appears pre-eminently in our Lord and Saviour Jesus Christ. He read it publicly. He quoted it continually. He expounded it frequently. He advised the Jews to "search" it. He used it as His weapon to resist the devil. He said repeatedly, "The Scripture must be fulfilled."—Almost the last thing He did was to "open the understanding of His disciples, that they might understand the Scriptures." (Luke xxiv. 45.) I am afraid that man can be no true servant of Christ, who has not something of his Master's mind and feeling towards the Bible.

Love to the Word has been a prominent feature in the history of all the saints, of whom we know anything, since the days of the Apostles. This is the lamp which Athanasius and Chrysostom and Augustine followed. This is the compass which kept the Vallenses and Albigenses from making shipwreck of the faith. This is the well which was re-opened by Wycliffe and Luther, after it had been long stopped up. This is the sword with which Latimer, and Jewell, and Knox won their victories. This is the manna which fed Baxter and Owen, and the noble host of the Puritans, and made them strong to battle. This is the armoury from which Whitefield and Wesley drew their powerful weapons. This is the mine from which Bickersteth and M'Cheyne brought forth rich gold. Differing as these holy men did in some matters, on one point they were all agreed,—they all delighted in the Word.

Love to the Word is one of the first things that appears in the converted heathen, at the various Missionary stations throughout the world. In hot climates and in cold,—among savage people and among civilized,—in New Zealand, in the South Sea Islands, in Africa, in Hindostan,—it is always the same. They enjoy hearing it read. They long to be able to read it themselves. They wonder why Christians did not send it to them before. How striking is the picture which Moffat draws of Africaner, the fierce South African chieftain, when first brought under the power of the Gospel! "Often have I seen him," he says, "under the shadow of a great rock nearly the live-long day, eagerly perusing the pages of the Bible."—How touching is the expression of a poor converted Negro, speaking of the Bible! He said, "It is never old and never cold."—How affecting was the language of another old negro, when some would have dissuaded him from learning to read, because of his great age. "No!" he said, "I will never give it up till I die. It is worth all the labour to be able to read that one verse, 'God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life.'"