The Right and Wrong Uses of the Bible Part 4

Let us take up the Bible as we would any other collection of books, and see if, without a.s.suming anything concerning it, we cannot find our way to a rational reverence for it, as real as that which our fathers had. The lines of our inquiry have been projected by a hand you own as high authority. The results of the survey are in the text. Real men wrote real books; holy men wrote holy books; and, when we come to account for their holy, human power, we can only say--The Divine Spirit stirred in them; "holy men of old spake as they were moved of the Holy Ghost."

The Bible is a collection of many writings, in many forms, by many hands, from many ages. Genuine letters these, whether they be _belles-lettres_ or not; by every mark and sign most human writings, whether they be holy Scriptures or not; the product of honest toil of brain and hand. Whatever more they are, these are _bona fide_ books, of men of like pa.s.sions and infirmities with ourselves.

What is there in these books which has led Christendom to a.s.sign to them so high an honor?

I.

1. _These books have the venerableness which belongs to ancient writings._

With what interest and care we handle a very old book, and turn its well-worn pages, thumb-marked and dog-eared by men of Oxford or of Florence in the Middle Ages! Unless we are the baldest materialists, we will not reserve for the parchment body of some old book the respect called forth by its soul. The latest re-embodiment of an ancient writer, fresh from the presses of Putnam or of Appleton, merits the honor belonging to the book given to the world so many centuries ago, and fed upon by successive generations. Thus I look at the Plato on my shelves.

How venerable these writings! Over their great words, on which I rest my eyes, my fathers bent, as their fathers had done before them; generation after generation finding inspiration where still it flows fresh and full for me. Thus every reverently minded man ought to feel concerning the Bible. The latest of these books is probably seventeen hundred years old, and the earliest has been written twenty-seven hundred years; while in the more ancient of these writings lie bedded some of the oldest fragments of literature known to us. These books have been the constant companions of men and women through two or three score of generations. The crawling centuries have carried these books along with them--the solace and the strength of myriad millions of our kind. Forms, now turning into dust, holy in our memories, read these familiar pages. Men whose names carry us back through English history knew and prized these writings; Cromwell, Shakespeare, Chaucer, and the Great Alfred. When Rome was the seat of empire, Constantine heard them in his churches. Aurelius informed himself about them. In the lowly hamlet hidden away among the hills of Galilee, the boy Jesus listened to these tales of Hebrew heroism and holiness from His mother's lips. Judas, the hammerer, fired his valiant soul from them; and, while wandering in the hill country of Judaea, David chanted, to his harp's accompaniment these legends of the childhood of his race. The Bible is hallowed by the reverent use of ages.

2. _These books form the literature of a n.o.ble race._

The Old Testament is a Library of Jewish Letters. The germ of the collection was planted by Nehemiah when "he, founding a library, gathered together the acts of the kings, and the prophets, and of David, and the epistles of the kings concerning the holy gifts."[17] This germ grew gradually into its present shape. The Apocrypha belongs to it, and is rightly bound up in our Bibles, for reading in our churches. These books of the Canonical and Apocryphal writings do not cover the whole literature of the Hebrew nation. Many writings have been lost inadvertently. Many have been dropped as unworthy of preservation. We have the garnered grain of Hebrew literature in our Bible--a winnowed national library. It includes histories, juridical codifications, dramas of love and destiny, patriotic songs and state anthems, the hymnal of a people's wors.h.i.+p, philosophic writings of the sages, collections of proverbial sayings, works of religious fiction, orations of statesmen, and oracles of mystic seers.

The New Testament is the literature of the Christian Church in its creative epoch; the work still, in the main, of Jewish hands, as Judaism was blossoming into a universal religion. It is thus the literature of the most important religious movement civilization has experienced; a movement whose unspent forces we are feeling still, in the flooding tides of progress. It, too, forms a winnowed library; the siftings of Sayings of Jesus, lives of Christ, apostolical and other letters, visions and romances; and holds the choicest mental products of this fertile era. In it are gathered memoirs of the Founder of Christianity, doctrinal and ethical treatises from the hand of the man who, under Christ, was the chief factor in the early Church; similar essays, in the form of letters, from other more or less important leaders, representing the various phases of original Christianity; a fragmentary and free sketch of the apostolic labors, and the last great effort of apocalyptic genius, in the Revelation of St. John, the Divine.

3. _This literature of the Jewish nation and of the Christian Church is intrinsically n.o.ble._

The Bible has lost much of its fresh charm for us, with whom its finest sayings are household words.

We pa.r.s.ed Virgil and Homer in our boyhood until the aroma of poetry exhaled from their hackneyed pages, and we can scarce think of them now save as grammatical exercises. The Bible has thus palled upon our imagination, through the uninspiring familiarity of early task-work. But were it possible to read it in our manhood for the first time, how the blood would beat and the nerves thrill over some of its pages. We should then understand the sensations of a French _salon_ upon a certain occasion. Our shrewd philosopher-minister Franklin, had previously heard the _literati_ wont to gather there ridiculing the Bible, and had guessed that they knew little of it. Upon this evening he observed that he would much like to have the judgment of the a.s.sembly on a certain Eastern tale he had lately come across, unknown probably to most of those there present, though long ago translated into their own tongue. Whereupon, drawing from his pocket a copy of the Bible, he had a Parisienne, let into the secret, read in her sweet tones the book of Ruth. The company was thrown into raptures over the charming tale, which lasted until they found its name.

How fresh, with the crisp air of morning, are these tales of primitive tradition! How _naif_ these simple stories of Hebrew heroes! What so fine in religious poetry as some of the strains from the Jewish Hymnal? What a n.o.ble drama is Job, the Hebrew Faust! How wise the proverbial sayings!

What pure pa.s.sion and lofty imagination stir through the pages of the greater prophets! Where are to be found letters like those of Paul? What biographies have the artless simplicity of the Synoptic Gospels, or the mystic spirituality of the Gospel according to St. John!

No critic of our age has finer literary feeling or more dispa.s.sionate judgment than Matthew Arnold; and he has edited the second section of Isaiah as a text book for the culture of the imagination in English schools. In the introduction to this Primer he observes: "What a course of eloquence and poetry is the Bible in our schools."

Goethe shared Arnold's love of the Bible, and was so constant a reader of it that his friends reproached him for wasting his time over it. Burke owned his indebtedness to the Bible for his unique eloquence. Webster confessed that he owed to its habitual reading much of his power. Ruskin looks back to the days when a pious aunt compelled him to learn by heart whole chapters of the Bible, for his schooling in the craft of speech, in which he stands unrivaled among living Englishmen.

Emerson writes:

"The most original book in the world is the Bible. This old collection of the e.j.a.c.u.l.a.t.i.o.ns of love and dread, of the supreme desires and contritions of men, proceeding out of the region of the grand and eternal seems ... the alphabet of the nations, and all posterior writings, either the chronicles of facts under very inferior ideas, or when it rises to sentiment, the combinations, a.n.a.logies, or degradation of this. The elevation of this book may be measured by observing how certainly all observation of thought clothes itself in the words and forms of speech of that book.... Whatever is majestically thought in a great moral element, instantly approaches this old Sanscrit....

Shakspeare, the first literary genius of the world, the highest in whom the moral is not the predominating element, leans on the Bible; his poetry presupposes it. If we examine this brilliant influence--Shakspeare--as it lies in our minds, we shall find it reverent, not only of the letter of this book, but of the whole frame of society which stood in Europe upon it, deeply indebted to the traditional morality, in short, compared with the tone of the Prophets, _secondary_.... People imagine that the place which the Bible holds in the world, it owes to miracles. It owes it simply to the fact that it came out of a profounder depth of thought than any other book."[18]

Even what seem to us valueless books turn out, when studied naturally, most interesting and suggestive.

Jonah, that stone of stumbling and rock of offence to the modern youth, becomes, when rightly read, a n.o.ble writing, full of the very spirit of our age. Around the tradition of Jonah, the son of Amittai, a prophet of whom we know nothing in other writings, some forgotten author has woven a story, to point a lofty moral. Jonah feels himself called to go to Nineveh and cry against it, because of its wickedness. Quite naturally he does not relish such an errand.

The prospect of a poor Jew's reforming the gay and dissolute metropolis of the earth, which sat as a queen among the nations, singing to herself, "I will be a lady forever," was not brilliant enough to fascinate him; and the prospect of the reward he would get from the luxurious people of pleasure, whose well-opiated consciences he should rudely rouse by calling their intrigues and carousals wickedness, was only too clear. Jonah fled from his duty. In his flight occurs the marvelous experience with the big fish, that has so troubled dear, pious people who have read as literal history what is plainly legendary. After this fabulous episode, the story takes up its ethical thread. Jonah finds that he cannot flee from the presence of the Lord, that he cannot decline a mission imposed from on high. He goes to Nineveh; cries out against its sins, as G.o.d had told him; and, as G.o.d had not told him, predicts its overthrow in forty days, as a judgment on its crimes. But, contrary to his expectations, the city is stirred by his preaching; and King and court and people repent and amend their ways. Whereupon the Divine forgiveness is extended at once to these wicked Pagans, and the fate they had deserved is averted. But in this turn of affairs Jonah's prediction failed, and so he was displeased and was very angry, and took the Almighty to task quite roundly, for his lack of vigour.

"Was not this my saying when I was yet in my country? Therefore, I fled before unto Tars.h.i.+sh, for I knew that thou art a gracious G.o.d, and merciful, slow to anger, and of great kindness and repentest thee of the evil."

What was to become of preachers if, after they had threatened destruction upon evil-doers, the Most High went back upon them thus? The later breed of Jonahs may profitably study the after scene, in which G.o.d is made to rebuke the frightful selfishness and hardness which, rather than have one's theories belied, would have a city d.a.m.ned.

"Thou hast had pity on the gourd, for the which thou hast not labored ... and should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand, and also much cattle?"

The moral marvel of Nineveh's general repentance on the preaching of an obscure Jew is as unnatural as the physical marvel of the fish story.

Recognizing that the whole tale is a parable, which takes upon it purely legendary drapery, and ridding ourselves thus of all the questions which puzzle Sunday-school scholars and theologians, we are ready to read the meaning of the parable. G.o.d is not the G.o.d of any one race or religion. He cares for Gentile as for Jew. He sends a prophet of Israel to bid a pagan city repent, that He may forgive it freely. These Pagans understand the message of the Jew. The commands of conscience are owned and honored by the heathen, even more quickly than by the people of G.o.d; whose own Jerusalem never thus quickly obeyed a prophet's message. The city whence had come Israel's woes is held up as a pattern to the sacred city herself. All men, then, are brothers, partakers of the same moral and religious nature; children of One Father, whose voice they hear in different tongues, speaking to their souls the same messages of holy love.

Thus read, Jonah becomes the protest of liberal Judaism against the narrow, exclusive tendencies of popular piety in Israel. It is the writing of some genuine Broad-Churchman of the olden time, proclaiming the high truths of Human Brotherhood under a Divine Fatherhood, breathing that spirit of which, long after, another Jew dared say--

"And now abideth faith, hope and charity, but the greatest of these is charity."

If such be the hidden value of one of the least attractive of these writings, we may well say, with Milton,

"I shall wish I may deserve to be reckoned among those who admire and dwell upon them."

4. _This literature has been very influential in the development of progressive civilization._

When the writings of Greece and Rome had been buried in the ruins of the Roman Empire, the literature of Israel was preserved by the pious care of the Christian Church. The light of Athens went out, and the light of Jerusalem alone illumined the dark ages. The only books known to the ma.s.s of men through long centuries were these writings of the Hebrews and the early Christians. Thought was kept alive by them, imagination was fed from them, conscience was educated and vitalized through them. For a thousand years there was practically but one book in Europe--the Bible. When the long gestation of the middle ages was fulfilled, and the modern world was born, while the educated cla.s.ses read the exhumed cla.s.sics of Greece, the people still read the Bible. It gave, in the person of Luther, the impulse that restored intellectual liberty and moral health to Europe. It has continued the best read book of Western civilization; the only book much read, until of late, by the ma.s.s of men; the one foreign and ancient literature familiar alike to the plain people in Germany and France, in England and America; the common well-spring of inspiration to thought and imagination, to character and conduct.

It is the Magna Charta of our liberties; the revered companion and master of the Pilgrims who sailed the wintry seas, and, on Plymouth Rock, building wiser than they knew, founded a nation covenanting freedom of conscience unto all men; a nation on whose Bell of Independence runs the Bible legend, "Proclaim liberty to the inhabitants thereof."

Wherever society is found to-day in travail with a new and higher order, the conception can be traced to the seminal words of the Bible. The inst.i.tutions and manners of progressive civilization are what they are because in the heart of that civilization has lain the Bible.

My brothers, were these books nothing more to us than such ancient writings, the literature of so n.o.ble a race, a literature intrinsically fine, to which our civilization owes so much of mental and of moral influence, they should win our reverence, and should shame the wantonness of liberalism, falsely so called.

What if in these ancient writings there are ancient errors, the marvels which a child age exaggerated into miracles, stories of savage cruelty and brutal l.u.s.t in rude, rough times, acts of superst.i.tion dark and dreadful, utterances which to us are blasphemous ascribed to the Eternal and Holy One? Such faults are inevitable in the literature that records a nation's growth from barbarism. Were a man in the name of Liberty or in the name of Truth to hunt through Homer, to rake together all the errors and superst.i.tions embalmed in these immortal sagas, to haul up from the obscurity where sensible people leave them the lewdnesses suggested or described, and then to fling these blemishes at the book in which the children of Greece and England and America have read with tingling blood the tales which stirred their souls, by what name would we call him? By that name let him stand forth impaled upon the scorn of an age that has not lost the grace of reverence, who, mindless of majestic age, the dignity of letters, an influence unrivalled and benign, a.s.sociations tender and most holy, upon these venerable and sacred books spits his shallow scepticism, spumes his spleenful sarcasm, and s.m.u.ts them with his own sensuality.

Let Irreverence stay her ribald tongue before these ill.u.s.trious writings, and Indecency vomit her own nastiness elsewhere than on our Bible.

II.

The Bible lays a yet deeper claim upon our reverence These books const.i.tute the literature of a people whose genius was religion, whose mission was its evolution into universal forms, whose writings express the moods and tenses of that development; whose history is the organic growth which flowered in the life of Him who freed religion from every swathing band, and gave the world its pure essential spirit; after Whom all races are being drawn as one flock under one Shepherd.