Inspiration and Interpretation / Seven Sermons Preached Before the University of Oxford

by John William Burgon

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.

It was the advice of a great and good man, (to his clergy, I suspect,) that they should read the Bible with a special object: and an excellent recent writer has repeated the same advice; namely that men should "read with a view to some particular inquiry, with purpose to clear up some peculiar question of interest, which," (says he,) "you may create for yourselves[257]." I entreat you to do nothing of the kind. Whatever advantages may result to an advanced student from adopting this practice, to you it must be fraught with unmingled evil. You will be tempted to overrate the importance of everything you discover which suits your present purpose: you will disregard all that looks in a different direction: you will be disappointed if you meet with nothing ad rem: you will get a habit of slurring over many chapters, many whole books of the Bible. A very little reflection will convince you that it must be as I say. Who, for example, could be expected to find delight and edification in the calendar of the Deluge, who had determined to read Genesis with a view to discovering what knowledge existed in the patriarchal age of a future life? No. Your wisdom will be to divest your minds, as much as possible, of any preconceived notion as to what the Bible contains, or was intended to teach you. You should wish to find there nothing so much as the authentic evidence of what Divine Wisdom hath seen fit to communicate to man. Read it therefore, if you are wise, with unaffected curiosity: settling down upon every flower, in order to find out, if you can, where the honey is: clinging to it rather, until you have found the honey. Say to yourself,—"It cannot be that all these details of months and days should be given in vain[258]. I must find out the reason of it." And, at last, you will find,—what you will find.—"Very strange," (you will learn to say to yourself,) "that the history of nearly 1600 years should be curdled into one short chapter[259]; and yet that three verses of the Bible should be devoted to the history of a man's losing his way in a field, and then finding it again[260]!" The subject may be worth thinking about. You are perhaps naturally disposed to take what you are pleased to call "a common sense view" of the meaning of Holy Scripture; and to interpret it after a very dry unlovely fashion of your own: to evacuate its deeper sayings, and to doubt the mysterious significancy of its historical details. You will speedily perceive, however, that the Apostles and Evangelists of Christ,—as many as were moved by the Holy Spirit of God, and spoke not their own words but His,—that all these are against you: and the effect of this discovery on an honest and good heart, reading not in order to be confirmed in some preconceived opinion, but with a sincere desire of enlightenment in Divine things,—may be anticipated. Bishop Horsley relates that by a yet simpler process he became disabused of a favourite fancy with which he set out,—namely, that prophecy must of necessity carry a single meaning[261].—The attitude of mind which I so strongly recommend you to assume, (and it depends on an act of the Will, whether you assume it or not,) is very exactly represented by the cry of the child Samuel,—"Speak Lord, for Thy servant heareth!"

It seems right, in the fewest words, to state what we do,—and what we do not,—expect to result from such a study of the Bible as this; in other words, to assign the office of unassisted Biblical study. I would not willingly have my meaning mistaken here.

It is not implied then, for a moment, that a man is either at liberty, or able, to gather his own Religion for himself out of the Bible. The very thought were monstrous. But it is a widely different thing for one of yourselves to read his Bible patiently, and humbly, and laboriously, through,—without prejudice or theory,—unmolested by critical notes, undistracted by human comments, uninfluenced by party views:—all this, I say, is a widely different thing from a man's inventing his own system of Divinity. Members of the Catholic Church,—born in a Christian country,—educated amid the choicest influences for good,—you are by no means so left to yourselves. The Book of Common Prayer is your sufficient safeguard. The framework of the Faith,—the conditions under which you may lawfully speculate about Divine mysteries,—are all prescribed for you: and within those limits you cannot well go wrong.

On the other hand, the outlines of Moral Theology, (as it may be called), you are fully competent to detect for yourselves. God's strictness in punishing sin, as in the case of Moses[262];—the efficacy of repentance, as in the case of Ahab[263];—the sure answer to prayer, (to forgotten prayer, it may be!) as in the case of Zacharias[264];—the seemingly roundabout methods of God's providence, (as in the case of Abraham,) yet conducting inevitably to a blessed issue at the last;—the rewards of obedience[265];—the faithfulness of the Divine promises;—the boundless wealth of the Divine contrivance, which, on man's repentance, is able to convert even a curse into a blessing, as in the case of Levi[266];—the peace and joy surely in reserve for those who fear God, as in the case of Joseph;—the extent to which things seemingly trivial are noticed by the Ancient of Days, as every page of the Bible shows;—these, and a hundred points like these, not only a man can gather for himself out of the Book of God's Law, but no one else can do the work for him. He must discover all such matters for himself.

And need I point out, for a minute, the immense advantage with which a mind so stored with Divine knowledge will approach the Ministry; and finally take in hand the actual oversight of the flock? It is really not to be expressed. The Bishop's examination for Orders will become nothing but an agreeable exercise, instead of an object of dread. You are quite sure of a few approving words in that quarter. But, (what is a thousand times more important,) you yourself feel safe and strong. You begin to read some treatise on Divinity; and you find yourself in some degree competent to test the writer's statements, to endorse or to suspect his conclusions, because you are familiar with the Rule of Faith which he himself employed. It becomes your turn at last to instruct others,—from the pulpit for example; and instead of timid truisms, and vague generalities, you are able to draw a bold clear outline round almost any department of Christian doctrine. You can explain with authority.—You are not afraid to catechize before the congregation: for although your Theological attainments are but slender after all, yet, you know your Bible well; and even if an absurdly wrong answer is given you, you know how to single out from the hank the golden thread of Truth, and to display it before the eyes of men and Angels. And let me tell you, by way of ending the subject, we should hear less about dull sermons, and inattentive congregations, and badly filled churches,—as well as about the astounding ignorance of many among the upper classes, in Divine things,—if our younger Clergy knew the Bible a great deal better than they do.—Aye, and we should not have so many unsound remarks about Holy Scripture either,—so many mistaken views of doctrine,—so many crude remarks about Inspiration,—made by persons who ought to know better.

You will perceive that I am saying all this, (except the last few words,) at you, (the younger men present;) because in you I see many of the future Clergy of England. And I say it, because, (for the last time,) I do entreat you, one and all, to follow the advice I have been giving you; and to set about such a careful study of the Bible, at once. Do not put it off for a single day. Begin it tomorrow morning. You will then have mastered Genesis this term, finishing the last chapter on Sunday the 10th of December; and on Monday, the 11th, you will have to read the first chapter of Exodus. I am confident that you will remember this day and hour with gratitude to the end of your lives, if you will but make the experiment and persevere.

And just one word to those who aspire, (and all should aspire,) to University honours. You will not find what I have been recommending any hindrance to you at all. But even supposing you do, now and then, find the inexorable daily half-hour stand in the way of something else,—shall not the very thought of Him whose Voice you have deliberately resolved to hear daily at that fixed time, make you full amends? Shall you resolve to pluck so freely of the Tree of Knowledge, and yet begrudge the approach once a day to the Tree of Life, which grows in the midst of the Paradise of God? Shall ample time be found for works of fiction,—for the Review, and the Magazine, and the newspaper,—yet half an hour a day be deemed too much to be given to the Word of God? What? room for everything and everybody; yet still "no room in the Inn" for Christ!... I have, (I speak honestly,) I have far too high an opinion of your instincts for good, to think it possible. You have plenty of faults,—(God knoweth!),—but I am very much deceived indeed if there be not a spirit stirring among the young men of this place, overflowing with promise; a real inclination, (obscured at times, but still very energetic,) for whatever things are pure, and lovely, and of good report.

Of course, it is implied by what goes before, that you will read no work of Divinity just at present. Be counselled, on no account, to read any. Above all, shun the partial, ill-digested pamphlet,—and the one-sided review,—and the controversial letter,—and the Essay which seems to have been written in order to prove nothing. Be content, for the next three years, to study no book of Divinity but the Bible.

And the study of that Book, I repeat, you will find no hindrance, no impediment, no burthen to you at all. On the contrary. It will render you a very singular service,—let your classical and logical studies be as severe as they will; (and they cannot well be too severe, too engrossing,—for this is your golden opportunity which never will, never can, come back again!) The undersong of "Siloa's brook that flows, fast by the oracle of God," will many a time soothe and refresh your else dry and weary spirit. What was begun as a task will soon come to be regarded as a privilege. That jealously-guarded half-hour will be found to be the one green spot in the whole day,—like Gideon's fleece, fresh with the dew of the early morning, when it is "dry upon all the earth beside." Your secret study of that Book of Books, I say, will render you a very singular service. The contrast between the Divine and Human method will strike you with ever-recurring power. Unlike every other History, the Bible removes the veil, and discovers the causes of things,—including the First Great Cause of all, who dwelleth in Light unapproachable, but who yet humbleth Himself to behold, and to controul, and to overrule for good, the things which are done in Heaven and on Earth. And thus, it is not too much to say that the Bible, to one who reads its pages aright, is a certain clue to every other History,—as well as a perpetual commentary on every other Book. It informs the judgment, and cleanses the eye, throughout the whole department of Morals: and as for History, what is it all, but the evidence of God in the world,—"traces of His iron rod, or of His Shepherd's staff[267]?"