V.05

I answer, that the reason why so many read the Bible without benefit is plain and simple;—they do not read it in the right way. There is generally a right way and a wrong way of doing everything in the world; and just as it is with other things, so it is in the matter of reading the Bible. The Bible is not so entirely different from all other books as to make it of no importance in what spirit and manner you read it. It does not do good, as a matter of course, by merely running our eyes over the print, any more than the sacraments do good by mere virtue of our receiving them. It does not ordinarily do good, unless it is read with humility and earnest prayer. The best steam-engine that was ever built is useless if a man does not know how to work it. The best sun-dial that was ever constructed will not tell its owner the time of day if he is so ignorant as to put it up in the shade. Just as it is with that steam-engine, and that sun-dial, so it is with the Bible. When men read it without profit, the fault is not in the Book, but in themselves.

I tell the man who doubts the power of the Bible, because many read it, and are no better for the reading, that the abuse of a thing is no argument against the use of it. I tell him boldly, that never did man or woman read that book in a childlike persevering spirit,—like the Ethiopian eunuch, and the Bereans (Acts viii. 28; xvii. 11),—and miss the way to heaven. Yes, many a broken cistern will be exposed to shame in the day of judgment; but there will not rise up one soul who will be able to say, that he went thirsting to the Bible, and found in it no living water,—he searched for truth in the Scriptures, and searching, did not find it. The words which are spoken of Wisdom in the Proverbs are strictly true of the Bible: "If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God." (Prov. ii. 3, 4, 5.)

This wonderful Book is the subject about which I address the readers of this paper this day. Surely it is no light matter what you are doing with the Bible. What should you think of the man who in time of cholera despised a sure receipt for preserving the health of his body? What must be thought of you if you despise the only sure receipt for the everlasting health of your soul? I charge you, I entreat you, to give an honest answer to my question. What dost thou do with the Bible?—Dost thou read it?—HOW READEST THOU?

VI. In the sixth place, the Bible is the only rule by which all questions of doctrine or of duty can be tried.

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?