I.
Wherein lies this commanding rank of the Bible in the literature of ethical and spiritual power?
Speaking generally, I should say that the superiority of the Bible lies in the fact that it is at once a literature of ethical power and a literature of spiritual power. We have books of high ethical power that are weak religiously. We have books of high religious power that are weak ethically The Bible is strong in both directions. Hence its power. Either ethical or spiritual power alone is defective. Morality without spirituality is principle without passion. Spirituality without morality is passion without principle. Union supplements the defectiveness of each alone, and develops its full forcefulness. The Bible marries morality and spirituality, and these twain become one. The secularities become sacred, and the sanctities become sound.
According to the Bible, he who keeps the Ten Words obeys God. The "merely moral" man is a worshipper of God, though the worship may be silent. In Kant's great saying, They are always in the service of God whose actions are moral. Virtue becomes consciously religious, as she learns to recognize what she is in love with in loving goodness. As the love of goodness rises into a passion for the ideal forms of Justice, Purity and Truth, it takes on a real religiousness. It may think to stop short in an ethical culture, but it cannot. To feed its own aspirations it must worship the Ideal Righteousness as a reality. Its desires become prayers, its hopes become praises. Even though in mute longings, it pleads
O Lord, open thou our lips, and our mouth shall shew forth Thy praise.
Reversing the identification of religion with morality that is wrought by the Bible, its influence is equally impressive. Religion is not the emotion of man in the presence of the invisible in nature, unless that invisible is felt to be essentially moral. Religion is not the finest of feelings before the invisible in man, unless that unseen is also felt to be ethical. The Natural Religion, however nobly stated, which accepts any form of poetic ideals as religion, is very imperfect and not at all Biblical. Shelley's feelings for the spirit of Beauty are exquisitely fine, but under the light of the Bible they are seen to be only latently religious. A more penetrating-vision will see in the Ideal Beauty a Moral Form, and then æsthetics will translate itself into ethics. The unmoral sentiment of a Shelley for Beauty may issue in another generation in the immoral sentiment of a Swinburne. Even thus the vision of the Aphrodite sank into the dream of a Venus. An Oscar Wilde's maunderings over an art which has no reference to morality may possibly be poetry, but they certainly are not religion according to the Bible, for all his blasphemous apostrophes to Christ between his praises of licentious love. Hard as the granitic core of earth is the core of religion in the Bible.
The "stern law-giver" of Israel was Duty. Her supreme authority, which enjoined with absolute command the most unpleasant action, was—"I ought." She saw that "laws mighty and brazen" bind man to a right, which he may distort or deny, but cannot destroy—his Saviour or his Judge. Mystic in its sacredness, Conscience sat shrined within the soul of the holy men who spake as they were moved of the Holy Ghost; her voice the very voice of God. The Power in whom we live and move and have our being is revealed in these books as the Eternal Righteousness. The moral law is seen to be the throne of the Most High.
In Emerson's phrase:
Virtue is the adopting of this dictate of the Universal Mind by the individual will.
"What do I love when I love Thee?" sighed Augustine. Israel might have answered that question in Augustine's own words:
Not the beauty of bodies, nor the fair harmony of time, nor the brightness of the light so gladsome to our eyes, nor sweet melodies of varied songs, nor the fragrant smell of flowers and ointments and spices, not manna and honey. None of these do I love when I love my God; and yet I love a kind of light, a kind of melody, a kind of fragrance, a kind of food, when I love my God,—the light, the melody, the fragrance, the food of the inner man. This it is which I love when I love my God.[58]
But the Bible answer would be much more simple and pungent:
O ye that love the Lord, see that ye hate the thing which is evil.... If a man say I love God and hateth His brother he is a liar.
This is the fundamental secret of the power of the Bible. The love of goodness and the love of God are one. Aspiration is unconscious worship, and worship is aspiration conscious of its object.
Be ye perfect as your Father which is in heaven is perfect.
But this noble conception of the unity of ethical and spiritual life has many aspects in the Bible. The Bible turns upon us every phase in which Wisdom reveals herself to the sons of men, so that no ray of her light is lost, and that every one, however he may stand related to her, receives her heavenly beams.
1. We have here the simple, homely, prudential aspects of virtue, which have always been particularly powerful on certain ages and classes.
The maxims of a Poor Richard are anticipated here, as quaint, as terse, and as sagacious in the ancient Jew as in the modern American. Our scientific teachers would replace eloquent declamation concerning vices, such as drunkenness and debauchery, by illustrated lectures upon the physiological effects of violations of nature's laws. They would teach men that the laws of health are found in the laws of temperance and purity. The Hebrew sages had this vision of Wisdom. Their proverbial sayings abound with graphic pen-pictures of the folly of vice. No illustration of the physical consequences of debauchery could be more impressive than the vivid sketch of the foolish young man, going after the strange woman as an "ox goeth to the slaughter," knowing not that
Her house is the way to hell,
Going down to the chambers of death.
The favorite name for sin in these proverbs is Folly. Wisdom crieth to the sons of men, in that noblest writing of the sages:
Blessed is the man that heareth me,
Watching daily at my gates,
Waiting at the posts of my doors.
For whoso findeth me findeth life,
And shall obtain favor of the Lord.
But he that sinneth against me wrongeth his own soul.
All they that hate me love death.
2. These laws of life that work for our health and wealth loom, however, into mystic and sacred forms, as of the laws heavenly and eternal, whose "seat is the bosom of God."
When Crito urges his beloved master to escape from the death that had been unjustly decreed for him, Socrates replies in a noble personification of the Laws, as rebuking him for the thought of such an attempt to evade them; and he must be dim-sighted, indeed, who does not see in the forms of the State Laws, the shadows of the Eternal Laws, august and awful, whose constraint was round about his will. That is the vision which we catch through every form of law, sanitary, social, or ecclesiastical, in the Bible. In the earliest code of the Hebrew statutes known to us, a collection of tribal "Judgments" or "dooms," this high and mystic sense of obligation steals over us. Amid the quaint enactments recorded in the Book of Covenants, whose language carries us back to times of extreme simplicity, we hear the words
Ye shall be holy men unto me.[59]
Our new critics may tell you that the late poet, who wrote that long-drawn sigh of desire for the Law which is bodied in the One hundred and nineteenth Psalm, was thinking of the "Thorah"—the ritual law of the temple and the counsels of the priests. They are doubtless right, if so be that they do not lead you to infer that this devout soul was thinking only of the ecclesiastical law. Through it, there was rising upon his spirit the vision of the Law Eternal and Heavenly, the norm and pattern of the law that on earth binds men to purity and righteousness.
Blessed are those that are undefiled in the way,
Who walk in the law of the Lord.
Make me to understand the way of thy commandments;
And so shall I talk of thy wondrous works.
Thy statutes have been my songs
In the house of my pilgrimage.
The earth, O Lord, is full of thy mercy:
O teach me thy statutes!
Thy hands have made me and fashioned me:
O give me understanding, that I may learn thy commandments.
Forever, O Lord, thy word is settled in heaven.
They continue this day, according to thy ordinances.
Thy righteousness is an everlasting righteousness,
And thy law is the truth.
Shew the light of thy countenance upon thy servant,
And teach me thy statutes.
This is none other than that law of which a far later ecclesiastic, writing also of ecclesiastical law, discoursed in this wise:
There can be no less acknowledged than that her seat is the bosom of God, her voice the harmony of the world; all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power: both angels and men and creatures of what condition soever, though each in different sort and manner, yet all, with uniform consent admiring her as the mother of their peace and joy.[60]
This law is none other than that holy form which a modern poet thus apostrophizes:
Stern lawgiver! yet thou dost wear
The godhead's most benignant grace;
Nor know we anything so fair
As is the smile upon thy face.
Flowers laugh before thee on their beds,
And fragrance in thy footing treads;
Thou dost preserve the stars from wrong;
And the most ancient heavens, through thee, are fresh and strong.
3. The Law thus mystic and sacred is seen to be both the law of nature and the law of the human soul.
The Bible recognizes no duality of natural law and revealed law. All divine law is natural, and, as such, is a revelation. Physical and moral laws are but different forms of one and the same order. The same Power is working in the world around man and in the world within man. The lower forms of Its action are to be interpreted by Its higher forms. Nature is to be resolved by Man. The Ten Words were given as the statutes of Jehovah himself the personification of some form of nature's force. Out of this simple germ grew, the noble thought which anticipated the knowledge of our savans and the intuitions of our seers; who unite in showing us one order in the starry heavens and in the mysteries of mind. Thus it is that the Bible feeds so richly, when read aright, that awe which steals upon us as we face nature and see ourselves mirrored there in shadowy outline; and realize the One in all things—God.
There is a beautiful illustration of this in a noble poem that our later critics have handled with a strange lack of perceptiveness. The Nineteenth Psalm opens with a lofty apostrophe to Nature, commencing:
The heavens declare the glory of God,
And the firmament sheweth His handywork.
At the seventh verse the Psalm abruptly passes to a eulogy of "The Law"—the moral law shrined in the priestly Thorah:
The law of the Lord is an undefiled law,
Converting the soul;
The testimony of the Lord is sure,
And giveth wisdom unto the simple.
Here we have, say our learned critics, two psalms welded into one, a song of nature and a song of the soul. As though nature and man did not form one divine poem in two cantos! As though the system of the world around us did not type the world within us! As though it were not always the most instinctive action to pass from the sense of an Order in the starry heavens, and the awe thus awakened, to the sense of an Order in the soul of man, and the deeper awe thus roused!
We know that the Hindus and Egyptians made use, each, of one word to express the law of nature and the law of conscience. The physical order interpreted the sense of a moral order.
The Egyptian maat, derived like the Sanskrit rita, from merely sensuous impressions, became the name for moral order and righteousness.[61]
The Nineteenth Psalm is only the expression among the Hebrews of this wide-spread instinct; an instinct which learned critics may lack, but which the poet still inherits; as the Sphynx whispers to him of the double life of nature and of man, that yet are
By one music enchanted,
One Deity stirred.
4. The Bible leads us on to that sense of sin, in the presence of this "Law," which no lower thought of law can quicken.
Violations of physiological law Nature stamps as folly. Offences against social laws the State brands as crime. Transgressions of Ideal and Eternal Law become sin. It is not only foolish or disgraceful to break the moral law, it is wrong. This is the sense of guilt in disobedience that is roused in each of us by the Bible, as by no other book; that has been quickened in Europe, historically, by these sacred Scriptures, as by no other writings. The Bible has given to humanity a new and intense ethical perception of evil.
The strenuous moral earnestness of the Puritan and the Methodist is vitalized from these books. The very type of saintship in Christendom is unique. It is no mere ceremonial correctness for which the priestly Ezekiel pleads with tender pathos:
Repent, and turn yourselves from all your transgressions whereby ye have transgressed, and make you a clean heart and a new spirit; for why will ye die, O house of Israel?
It is this intense sense of the exceeding sinfulness of sin which oppressed the great-hearted Paul, and wrung from him the bitter cry:
O wretched man that I am! Who shall deliver me from the body of this death.
How vividly this sense of sin expresses itself in the Fifty-first Psalm! There is here a plaint infinitely deeper than the chagrin and remorse of the man who has committed an "indiscretion," or become entangled in an "intrigue;" there is the cry of a soul that has betrayed its highest, holiest fidelities, and lies low in the dust before the Heavenly purity:
Wash me throughly from my wickedness,
And cleanse me from my sin.
Cast me not away from Thy presence,
And take not Thy Holy Spirit from me.
To enter into the spirit of this sigh of penitence is a new knowledge of the human heart. The Bible thus leads men to live as in the presence of an awful Power of Holiness, which is searching through and through our beings. We cannot understand the Biblical "salvation" unless we have fathomed, at least, the shoaler experiences of these saintly souls of old, and know some little of the depths of sin.
5. The Bible wakens in the breast of man an ethical passion for the ideal and eternal law, which, apart from early Buddhism, has no parallel in history.
The prophets are aflame with the ardors of this sacred enthusiasm. The ordinary passions of mankind are rivaled in intensity by the mystic passion of their souls for the Heavenly Wisdom. They stand amid the wild whirl of selfish strife in the society of their day, and lift on high the holy forms of Justice and Brotherhood, as though expecting their commonplace cotemporaries to turn aside from practical affairs, and seek for them; and, so subtle and searching are the appeals of these heavenly visions, men do actually turn from mammon to worship these impoverishing divinities; and a great movement arises, looking to the bringing down of these ideals upon the earth, as the ruling powers in the court and the exchange. The regenerating force of Christendom has lain in the coming of these prophets, generation after generation, to the children of men, to lead them upon the mount where they should clearly see those lofty shapes, commanding instant loyalty from honest souls. The ominous travail-throes of society to-day await one stimulus to free the new order that is struggling to the birth—the passion for ethical and social ideals, which the Bible, rightly administered, would inspire.
The prophetic spirit is the vital force of the Bible. Its insistent power reappears in Paul; a man consuming in the fires of this holy passion, and kindling its ardors in the souls of untold myriads. His great letter to the Romans, so strangely misread as a mere dogmatic treatise, breathes and burns with this lofty enthusiasm. Its central thought, its threading motif, heard anew in every critical movement of the argument, is—Righteousness. The Master in whom the Bible centres, enriches earth with a new benediction:
Blessed are they which do hunger and thirst after righteousness.
This highest passion of mankind is wakened by the Bible as by no other book. Through it, the mystic Forerunners reveal themselves to the human soul most alluringly; enthralling it with their pure charms, dispelling the illusions of the senses and the glamor of the world, in the light of their holy loveliness. The Eternal Wisdom calls from out these pages to the sons of men:
Hearken unto me ye that follow after righteousness.
6. The Bible reveals these ethical ideals as no mere alluring visions, but as the substantial realities of being.
Men say to those who speak of these high conceptions—"They are the dreams of sentimentalists, the will-'o-the-wisp lights that beguile men away from the terra firma; to be trusted and followed by no practical man." "Idealist" is a term of reproach. And justly, from any other point of view than that which the Bible, true to the most penetrating discernment of humanity, opens to us. These ideal forms are not the empty conceits of man's brain, bred from the fumes of his boundless egotism. They are not the clouds that gather and form and break into airy unreality in the atmosphere of earth. They are the shadows falling upon the soul of man from the unseen Realities, which alone have substantial and abiding being. The laws of nature are surely not the baseless fabric of a dream. These ideals are simply those laws, transfigured into their spiritual substances. Whatever in our blindness we may persuade ourselves elsewhere, over the Bible we recognize the true character of the visions which so strangely stir us. This is the power of the Bible. Christian seemed to Mr. Worldly Wiseman a fool. But he saw the heavenly city, and trudged along, sure that time would prove him in the right. Christian carried in his hand this Book. With this Book in our hands, we, too, are sure that the visions of Purity and Justice, which we dimly see afar, are substantial and real, and that man will win at the last to the land where they are the light thereof.
Whereupon I was not disobedient to the heavenly vision.
7. The Bible thus inspires a buoyancy and exhilaration which feed the fresh forces of all noble life.
No poet is needed to tell us that
Virtue kindles at the touch of joy.
We know it in our own experience. We notice it in every great revival of religion. We trace it through the history of Christianity. The story of the early days of Jesus is, as Renan called it, "a delightful pastoral." In the person of humanity's greatest idealist, the highest joy of the soul was set in the framing of one of nature's brightest scenes. Even from the shadows of the garden of Gethsemane, He bequeaths to his little flock the legacy of his free spirit: My joy I leave with you. The Christian Society entered into that bequest, and in its first exhilaration overflowed the hard coast lines of property, and realized a happy brotherhood.
And all that believed were together, and had all things common; and sold their possessions and goods and parted them to all men as any man had need. And they, continuing daily with one accord in the temple, and breaking bread at home did take their food with gladness.
The prophets were filled with a buoyancy of spirit that scarce would let them keep down to the plodding steps of social progress; that constantly rapt them away into the future, whence their voices echo back the gladness of their visions. The good time is coming on the earth. The longings of man's soul are to be realized. Crushed by no disappointments, wearied out by no delays, the prophets maintain an indomitable hopefulness; their voices the carollings of the birds that greet the dawn of day:
Sing, O Heavens; and be joyful, O earth;
And break forth into singing, O mountains.
For the Lord hath comforted his people;
And will have mercy upon his afflicted.
One treads here the upper zones, where the air is rare and every draught an inspiration; where the Laws are seen majestically sweeping every force into the measured movement which is making all things work together for good to them that love God.
With a tact truer than any theory, our canon of scripture has been closed in the Book of the Revelation; whose visions look beyond the break-up of Jerusalem and shadow on the far horizon, where earth and heaven melt in one, the fair form of the City of God, coming down from out the skies upon the new world wherein dwelleth righteousness.
In these days, when "joy is withered from the sons of men," it is like drinking from the Castalian springs to draw within our souls from the Bible the sense of that kingdom of God which is joy in the Holy Ghost; into which men are to come
With everlasting joy upon their heads:
They shall obtain joy and gladness
And sorrow and sighing shall flee away.
You learn the power of the Bible as you find how the joy of the Lord is your strength.
8. The Bible leads this sense of Law into that awful vision wherein "Conscious Law is King of kings."
The Laws appear substantial and real inasmuch as they are seen to be but phases of the Infinite and Eternal Being, the Righteous Lord who loveth righteousness. It is a conscious, intelligent, holy Being, whom Israel worships through these ideal forms of goodness. However He transcended their poor personalities, as transcend them they knew He must, God was yet best expressed in the form of the human, conscious personality. Man, the highest creature, must be, they said, most nearly in the form of God. As man takes up the noblest characteristics of the life below him, so his own noblest characteristics must be taken up into the Lord of Life. God cannot be less than personal, however much more than personal He may be. He is to be thought of by us, in lack of nobler imagination, as personal. Israel thus grew into the conception of the Infinite Power, manifest in the order of nature and in the order of conscience as conscious Power; One in whose image man was made, the Father of the mystic "I"; whose nature is the law of creation, whose purpose is its plan, whose will is its exhaustless energy.
This is the secret which has kept the religions inspired by the Bible from lapsing, as other religions have done, into lifelessness.
Egypt was the land of a religion which had won a high conception of the Divine unity; a religion which was scientific in its forms of thought, and earnestly moral in its spirit; but which failed to keep distinct in mind the order of nature from the Being on whom it reposes, and thus sank into the dreamy pantheism of its cultured classes, and the poetic polytheisms of its people. Of this lapse, Renouf writes:
All gods were in fact but names of the One who resided in them all. But this God is no other than Nature. Both individuals and entire nations may long continue to hold this view, without drawing the inevitable conclusion, that if there is no other God than this, the world is really without a God. But the fate of a religion which involves such a conclusion, and with that conclusion the loss of faith in immortality, and even in the distinction of Right and Wrong, except so far as they are connected with ritual prescriptions, is inevitably sealed.[62]
Neither Judaism, nor Mohammedanism, nor Christianity, the religions fed directly or indirectly from the Bible, have run, or can well run into this fatal error. The Divine Being who is mirrored in the Bible is the Conscious Intelligence to whom alone of right belongs that ineffable name—GOD. This is the thought and this is the word which hold the spell of the Bible power over the human soul. Nowhere else is the sense of God so alive, nowhere else does it so thrill the whole being of man. It was this living God whom these holy men of old were seeking; not simply the august ideals of the soul, but the Eternal Being who casts them as his shadows upon man:
Unto Thee lift I up mine eyes,
O Thou that dwellest in the heavens.
My soul truly waiteth still upon God,
For of Him cometh my salvation.
Like as the hart desireth the water-brooks,
So longeth my soul after Thee, O God.
My soul is athirst for God, yea, even for the Living God;
When shall I come to appear before the presence of God?
It is God whom these holy men find. The Ineffable Presence rejoices their souls, and as we keep company with them rejoices our souls also:
Lord, Thou hast been our home
From one generation to another.
Whoso dwelleth in the secret-place of the Most High
Shall abide under the shadow of the Almighty.
O Lord, Thou hast searched me out and known me.
Thou knowest my down-sitting and mine up-rising;
Thou understandest my thoughts afar off.
Thou art about my path and about my bed,
And spiest out all my ways.
For lo, there is not a word in my tongue
But Thou, O Lord, knowest it altogether.
The inspirations which we feel from the Bible-words are the breathings of the Eternal Spirit. The Divine whispers, which are too often inarticulate in nature and even in our souls, are articulate in the great Bible-words—the words proceeding from out of the mouth of God, on which man liveth. The power of the Bible is that the deafest souls can therein hear—GOD.
9. God speaks in a man.
The Bible centres in the story of a life which was so filled with the Holy Ghost that this Man became the symbol of the Most High, the sacrament of His Being and Presence, the sacred shrine of Deity. As when the long-drawn travail of instrumentation labors through the opening movements of the ninth symphony, with a strain too fine for any voicing save by man, there bursts at length upon the tumultuous storm of sound the clear, high, song of joy from human lips; so from the mounting efforts of a nation's insufficient utterance there rises at last a voice, which takes up every groaning of the Spirit in humanity into the perfect beauty of a human life divine.
And so the Word hath breath, and wrought
With human hands the creed of creeds,
In loveliness of perfect deeds,
More strong than all poetic thought.
The light of the Son of Man is the life of men; the light for our minds and the warmth for our hearts. In the Power in whom we live and move and have our being, we see "Our Father who art in Heaven." In the laws of life we read the methods of His schooling of our souls. In the sorrows of life we receive His disciplinings. In the sins that cling so hard upon us we feel the evils of our imperfection, from which He is seeking to deliver us through His training of our spirits. In the shame of sin we are conscious of the guilt that His free forgiveness wipes away, when we turn saying, Father, I have sinned. In death we face the door-way to some other room of the Father's house, where, it may be, just beyond the threshold our dear ones wait for us! In Christ himself we own our heaven-sent Teacher, Master, Saviour, Friend; our elder Brother, who in our sinful flesh lives our holy aspirations, and, smiling, beckons us to follow Him, whispering in our ears—To them that receive me I give "power to become the sons of God."
The power of the Bible is—Christ.