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 THE CHRISTIAN POINT OF VIEW 
 
 IN THE 
 
 STUDY OF THE BIBLE. 
 
 A Sermon preached in Balliol College Chapel on 
 
 Trinity Sunday, June 8, 1879, 
 
 By the Rev. T. K.'Cheyne, M.A., Fellow of Balliol College. 
 
 PRINTED FOR PRIVATE CIRCLIATION 
 
 BY 
 
 E. FAITHFULL & Co., PRAED STREET, LONDON, W. 
 
The Christian Point of View in the Study of 
 
 the Bible. 
 
 " Search the Scriptures, for in them ye think ye have eternal life; and theyarethey 
 which testify of Me. And ye will not come to Me that ye might have life, 1 ' — 
 John v., 39, 40. 
 
 " The Bible, and the Bible alone, is the religion of Protes- 
 tants." Most unfortunate mistake, the utterance of an ill- 
 balanced mind, which has, perhaps, done more harm to 
 superficially cultivated persons than any other proverb. 
 For surely we may say that it has become a proverb, and we 
 must as surely place it on the list — not so short a one as we 
 could wish — of proverbs which perpetuate misleading views 
 of morality and religion. It has sent many a one to Rome ; 
 many another has it sent drifting on the starless sea of 
 scepticism : for how, it has been asked, can we swear alle- 
 giance to a book which has suffered so many blows from 
 historical criticism, and upon which the new science of 
 Comparative Mythology is, perhaps, destined to inflict so 
 many more ? This chapel, however, is not in my judgment a 
 place for controversy, a place for mere negations, and if I 
 seem for a moment to put myself in opposition to that great 
 Evangelical School, to which spiritual religion in England 
 owes so much, it is simply because its popular leaders have 
 taken up a cry which is very far from expressing its inmost 
 convictions. If we protest against the watchword of the 
 Evangelical School, let it be in the name of Evangelical 
 Religion. 
 
 For what is the essence of those two great religious 
 movements to which we give the names of Protestant and 
 
Evangelical, but an appeal from all material forms, whether 
 of speech or of ceremony, to Jesus Christ, the only Mediator 
 between God and man ? Jesus Christ, and He alone, is 
 the religion of Protestants. 
 
 There was a time, before the canon of the New Testa- 
 ment was fixed, when it was not only possible, but necessary, 
 to be a Christian, without giving any place in one's religion 
 to the book or books which we call the Bible. It may be 
 that a time is coming (we need neither hope it nor fear it, for 
 God is in His. heaven] when large numbers of men will 
 again be Christians, \vTth15u1ygiving a place in their religion, 
 or at any rate, nearly so high a place as formerly, to the 
 Bible. As long as a man reverences Jesus Christ, even if it 
 be only the lower form of reverence accorded to a teacher, 
 we cannot refuse him the name of Christian. 
 
 Truly, this is no millennial state of things. Jesus Christ 
 both claims to be, and is, far more than a mere teacher ; 
 words are not adequate to express both what He is and what 
 He has done for man. But unless those of us who believe 
 in Him as God meet in the spirit of charity those who take 
 Him merely as a teacher and an example, they run the risk 
 of extinguishing the germs of better things which may spring 
 up hereafter, and which after all must have been implanted 
 by the great Sower Himself. Indeed, we ought to be only 
 too thankful that there is among ourselves so large a class of 
 persons who have imbibed something of the spirit of Chris- 
 tianity, although intellectual mists conceal from them the 
 highest glories in the nature of its Founder. In Protestant 
 Germany, there are many who fear that the recoil from 
 Christian theology is passing into a revolt from the ethical 
 ideal and requirements of Christianity. To avoid such a 
 terrible disaster, let those of us who in the higher sense 
 believe, treat with the utmost sympathy any who are willing 
 in any genuine sense (and by a genuine sense I mean a 
 sense borne out by their lives) to be called by the name of 
 Christ. 
 
 F. may seem to have wandered far from the passage of 
 vScripture which 1 have taken as my theme. But I am really 
 close at hand. The Jews in our Lord's time regarded their 
 Bible — the Old Testament — as their religion. True, they 
 overloaded it with traditions of men, but still ,the traditions 
 existed for the sake of the Bible, and the Bible it was which, 
 in the extinction of prophecy, was to them a palpable and 
 
ever-present revelation. In it they thought, or imagined, 
 they had eternal life ; and our Lord blames them for idolising 
 a mere written book, and neglecting the personal knowledge 
 • of Him of whom the Scriptures testify. Even if we take the 
 other rendering : "Ye search the Scriptures," the same censure 
 is involved. "Ye search the Scriptures, ye make subtle and 
 profound inquiries into the letter of Scripture, but ye miss 
 its real meaning, ye fail of that eternal life which seems to 
 you within your grasp, because ye will not come unto Him 
 to whom the Scriptures bear witness. Begin your search 
 again by coming to Me, and then ye will understand the 
 Scriptures." Well, this censure and this command apply a 
 fortiori to Protestant Christians. "The Bible alone is our 
 religion," we say. We learn it by heart in our childhood ; 
 its very dates and proper names are made the subject of our 
 study; we think that such Bible-loving Christians are far 
 superior to the benighted Romanists and Pagans ; and 
 behold, we come up to Oxford, and mix in society, and hear 
 what criticism and science are doing, how the history of the 
 Bible is legendary, its scientific ideas grossly childish, its 
 prophecy a purely natural product, its theology either grossly 
 anthropomorphic, or borrowed from the more refined philo- 
 sophy of Alexandria, and our religion crumbles away, for it 
 rested on a book, and the book has been shown to be no 
 more exempt from human infirmities than any other book. 
 
 Is all this true, which we have been told ? Of that we 
 are not competent to judge. It is at least plausible, and 
 in youth — that is, youth as it is by nature — plausibility 
 generally wins the day. But if, in your early years, you had 
 formed a personal relation to Jesus Christ, if Jesus Christ, 
 and not the Bible, had been your religion, would your 
 higher life have suffered in this way ? No, no. In the first 
 place, you w T ould have had, through your belief in Jesus 
 Christ, a greater solidity of character than belongs to youth 
 by nature. You would have distrusted mere plausibility. 
 You would have suspected the anti-Christian bias (using the 
 word Christian of course in its full sense), the anti-Christian 
 bias of most of the critics who sincerely believe themselves to 
 be disinterested. In the next place, even if you were induced 
 to give up what we may call the outworks of the Bible, you 
 would hold fast to the central tower — that is. the Person and 
 Character — the not to be imagined Person and Character 
 of Jesus Christ your Lord. And thirdly, if your faith 
 
in Him were strong, you would believe His words, when 
 He says (and I attach no special importance to the accuracy 
 of this particular report of His words, for the idea of it 
 pervades all the Four Gospels) : " The Scriptures are they 
 which testify of me ! " You would reply to the critics, " In 
 spite of modern criticism and exegesis, there must be some 
 sense in which the words of my Lord are true. He cannot have 
 mistaken the meaning of His own Bible, the book on which 
 in His youth and early manhood, He nourished His spiritual 
 life. He who received not the Spirit by measure, cannot have 
 been mistaken in the Messianic character of Psalms and 
 Prophecies. / cannot answer your reasoning; but either 
 you are mistaken in your facts, or there is some third system 
 of criticism and exegesis, neither in the old-fashioned sense 
 orthodox nor yet rationalistic, which can do justice to the 
 elements of truth in both ?" Such would surely be the natural 
 reply of a young man of sense and religion. And he who 
 speaks to you, knowing as he does both the opposing systems 
 from within, feels justified in saying that this anticipation 
 would be correct. 
 
 Consider for a moment the import of the strife which 
 rages around this Biblical literature. What is the use of it 
 all r What does it matter whether the records of a minute 
 Asiatic population can be employed historically with the 
 same unreserve as Tacitus and Thucydides ? or whether the 
 fifty-third chapter of Isaiah refers to a person or contains a 
 personification of the Jewish people ? or whether the doctrine 
 of the Logos is or is not of Alexandrian origin r These ques- 
 tions are without practical significance, except you have a 
 bias either for or against the belief in the claims of Jesus 
 Christ. It is barely conceivable, indeed, that in yet far dis- 
 tant ages an aristocracy of genius may arise, free from our 
 physical and intellectual limitations, free, moreover, from that 
 passionate interest in religion which animates man as he is. 
 Then, perhaps, a cool, scientific investigation of religion in 
 general, and of Christianity and its records in particular, 
 may be possible, but not till then. Meantime, those who 
 study the Bible must first of all give an answer to that great 
 question: " What think ye of Christ ? whose son is he ? " 
 
 Of course, the answer does not depend on your own 
 inclination. You are under a heavy responsibility to deter- 
 mine the point in accordance with facts. Christian advocates, 
 indeed, maintain that the Scriptural view of the divinity of 
 
Jesus Christ meets the deepest wants of human nature. They 
 may be right ; nay, an innumerable company of saints attest 
 that they are so. Still, we are bound to see whether the facts 
 of the life of Jesus compel us to adopt the theory (as we 
 must call it provisionally) of His divinity. These facts (until 
 they are disproved, we have a right to call them facts) are set 
 down in the Four Gospels and in certain Epistles of St. Paul. 
 St. Paul is, in fact, the earliest witness we have to the origin 
 of Christianity, his marvellous conversion having taken place 
 about the year 36 ; and St. Paul is in substantial harmony 
 with the Four Gospels. This is of itself a weighty, though not 
 an absolutely conclusive argument in favour of the truthful- 
 ness of our Gospels ; but the argument which I invite you to 
 consider is rather this : 1. That the portraiture of Jesus Christ 
 in the Gospels, confessedly based at any rate to a consider- 
 able extent on a trustworthy tradition, implies throughout 
 the unique, and therefore (unbelievers at last allow us to draw 
 this consequence), and therefore, in some sense superhuman 
 nature of its subject: and 2. That a careful analysis of the 
 picture of Christ in the Gospels, while it thoroughly confirms 
 the supernatural view of Christianity, yet removes the peculiar 
 difficulties of belief which arise out of the definitions of the 
 Church. It may seem unreasonable to sit down to the 
 Gospels with the expectation of finding something new in 
 them ; and yet a strange pleasure will come upon you as you 
 thus read them. It is only our immersion in the present, 
 and our dangerous familiarity with the received translation, 
 which prevent us from realising the utter wonderfulness of 
 that combination of the natural and the supernatural which 
 we find in Jesus. Better a thousand times to be absorbed in 
 the contemplation of this image, than in sad unconsciousness 
 of its glory to attain the highest reputation as a critic or a 
 philosopher ! 
 
 It is not easy, I know, so to put aside all obstructions of 
 the mind's eye, and look at Christ as He was upon earth. 
 Perhaps it is of God's mercy that He withholds that vision 
 from those who are not prepared to take the next step, and 
 account all opposing systems and theories but dung that they 
 may win Christ. Downright honesty is essential in religion. 
 A resolute determination to follow the light wherever it may 
 lead us is alone honoured by God. " If a man desire to do 
 His will, he shall know of the docrine whether it be of God," 
 and if this desire be vague and fluctuating, we shall no more 
 
8 
 
 see the glory of Christ's words and works than did those to 
 whom our Lord said, in the words of the text : " Ye will not 
 come unto Me that ye might have life." 
 
 Yes ; it is not the letter of the Gospels, or of any part of 
 the Bible, which is in itself life-giving, it is Christ, present by 
 His Spirit, and revealing to prepared minds the life-giving 
 truth beneath the letter. To find Christ is the key to the 
 Scriptures. Christ sums up the Scriptures, so He tells us 
 Himself; and every advance in our knowledge, especially of 
 the elder Scriptures — I mean Jesus Christ's Bible, the Old 
 Testament — carries us forward in our knowledge of Him. 
 From this point of view, the most essential object to aim at 
 is a realisation of the fundamental ideas of the Bible. Do 
 not attempt to refine these ideas, under the pretence that 
 their vesture is only poetical. It is indeed poetical, but the 
 poetry is that of truth, and not of fancy. When, for instance, 
 you read in Isaiah that " The light of the moon shall be as 
 the light of the sun, and the light of the sun shall be seven- 
 fold, as the light of seven days, in the day that Jehovah 
 bindeth up the breach of his people,"* do you think that 
 merely means (as one commentator puts it) that " The days 
 will seem to go brighter in the sense of the Divine favour ? " 
 No, it is the fundamental idea of all prophecy in both 
 Testaments, that there shall be a new heaven and a new 
 earth. These fundamental ideas, especially the greatest of 
 all, that of the Living God, give the religious life a fulness, 
 an intensity, in which a semi-philosophic Christianity is 
 sadly deficient. To realise them will save us from many a 
 conscious or unconscious deviation from the straight line of 
 Christian truth. Many people think that they are sound in 
 the faith, who are in reality far from apprehending the true 
 meaning of the Biblical and Christian forms of thought. And 
 there are some persons, perhaps, who regard themselves and 
 are regarded by others as heterodox, simply because the 
 forms in which they conceive religion are nearer to the Bible 
 than those of dogmatic theology. No doubt, these too have 
 their value ; in these, too, the moulding Spirit of God has 
 been at work, but surely not so directly as in the inspired 
 Scriptures. 
 
 "The inspired Scriptures : " it is a common phrase, but 
 it may, perhaps, mislead some who hear it used. The 
 doctrine of the New Testament is that the Holy Spirit is 
 
 * Isaiah, xxx., 26. 
 
given to all who believe in Jesus. St. Paul says, speaking 
 of himself and his fellow-Christians : " The things which eye 
 hath not seen, nor ear heard, neither have entered into the 
 heart of man, God hath revealed unto us by his Spirit." And 
 he continues : " Now we have received, not the spirit of the 
 world, but the Spirit which is of God, that we may know the 
 things which are freely given us of God."* 
 
 The only difference in this respect between the Apostle 
 and other believers is one of degree, so that it is, perhaps, 
 more strictly accurate to speak of the Scriptures as the 
 writings of inspired men, and not as themselves, in any 
 exclusive sense, inspired. It may be urged, indeed, that there 
 is a Scriptural justification for the latter phrase, that the New 
 Testament writers, and at least on one occasion our Lord 
 Himself, f speak as if even the verbal form of a Scripture 
 were divinely ordained. But it should be remembered that 
 there are also passages in which the words of ordinary 
 believers, when bearing witness for Christ, are said to be 
 "given" or "taught" from above.:}: Verbal inspiration, then, 
 is a perfectly Scriptural doctrine, but it is not confined to the 
 Old and New Testaments. It is a development of the funda- 
 mental Scriptural idea of the Living God. The circumstances 
 of man's life, specially on great occasions, are providentially 
 arranged, and when a servant of God, acting in the simplicity 
 of faith, puts forth some newly-revealed truth, or enforces 
 some older revelation, his words are not entirely his own ; 
 they receive a providential direction. No attempt is made 
 in the Bible to explain this ; it is a natural though uncon- 
 scious inference from the great pre-supposition of the Living, 
 Personal God. 
 
 This view of inspiration, as something common to all 
 believers in a greater or less degree (and the degrees are 
 infinitely various in different ages, nations, and individuals),^! 
 only requires to be supplemented by two more considerations, 
 to remove all the chief difficulties connected with the subject. 
 These considerations are : first, That in order to give an out- 
 ward form to revelation, a certain amount of reflection is 
 necessary, so that we cannot possibly obtain an absolutely 
 perfect embodiment of divine truth. In order to put his 
 revelation into words, the prophet has to reflect — to use his 
 
 * i Cor., ii., 9, 10, 12. f John, x., 35. % Matt., x., 19. 1 Cor., ii., 13. 
 51 It is not, therefore, without reason that Christians honour the Biblical 
 writers far above any others, even though these, too, have been " taught of the Spirit." 
 
IO 
 
 logical, rather than his intuitive faculty. Providence — that 
 is, the Living God — may overrule the results of this process, 
 but cannot entirely dispense with it, so that we may, in this 
 connexion, fairly apply those words of the Apostle : " We 
 have this treasure in earthen vessels, that the excellency of 
 the power may be of God, and not of us. 55 And secondly, 
 that a revelation is designed, in the first instance, for a 
 special historical moment, that we must make allowance for 
 the state of morals, manners, politics, and religion, at the 
 time when it was granted. Prophecy, the highest form of 
 revelation, is no mere natural product ; and yet, prophetic 
 revelation never violates the psychological laws of human 
 nature. 
 
 These arguments, indeed, are only of weight to those 
 who accept the fundamental ideas of the Bible, and no one, 
 perhaps, Avould accept these ideas in their integrity, were it 
 not for his faith in Jesus Christ. As long as the name of 
 Jesus Christ is merely a symbol for the all-forgiving love of 
 God (a doctrine which was hardly that of the great Teacher 
 Himself), you can exercise an agreeable eclecticism, choose 
 what you will take of the Biblical forms of thought, and what 
 you will reject, and attach your own shade of meaning to 
 your selection. But those who have taken the Gospels as 
 they stand, and contemplated apart from human theories the 
 astonishing figure therein presented, will not be very eager 
 to claim so dangerous a privilege. They will prefer to 
 believe in religious matters as Jesus Christ believed, and the 
 experience of their spiritual life will ever more and more 
 ratify this initial act of self-subordination. By such, the 
 considerations which I have urged may be found useful. 
 
 Far be it from me to undervalue the literary and histori- 
 cal criticism of the Bible, or to join an eminent canon of a 
 northern cathedral in describing as equal enemies of the faith 
 materialism, and what is called the " higher criticism." 
 Literary and historical criticism had not arisen among the 
 Jews of our Lord's time. In accordance with the psycholo- 
 gical fitness which marks every part of revelation, the Spirit 
 who spoke in Jesus Christ could not move Him to solve pro- 
 blems with which religion was not as yet concerned. Ques- 
 tions of date and authorship, and within certain limits of 
 exegesis, and even of historical fact, are therefore as open as 
 geology, even to those who, in the full sense of the word, 
 believe in Jesus Christ. All that is forbidden to such a one 
 
1 1 
 
 is, to form assumptions based on a denial of the supernatural ; 
 he cannot admit the pre-supposition that experience — that is, 
 non-Christian experience — is the measure of all things, and 
 that the event of all events could not be prepared for by 
 providential arrangements only less strikingly supernatural 
 than itself. 
 
 Still, as I have said, there are but few of us who are 
 called to enter minutely into Biblical criticism. What we 
 have to do, is to " search " the sacred texts ; indeed, without 
 this as a preliminary, of what use would be the fullest 
 acquaintance with modern criticism r I have tried in this 
 sermon to point out the importance of beginning our study 
 at the right end, viz., at the New Testament, and especially 
 the life of our Lord regarded as a whole. Unless you do 
 this, you are liable to be carried away by every wind of 
 modern doctrine — not to speak of the deadening influence 
 on the spiritual life, of a mere literary analysis of the Biblical 
 writing's. But once get a clear view of the master-figure of 
 the Gospels, and yield yourself to the transforming influence 
 which issues from it ; in a word, believe as St. John and St. 
 Paul believed, and you will carry with you a heavenly 
 atmosphere, which will enable you to breathe in the most 
 uncongenial, the most decidedly non-Christian society. You 
 will not (if you have much of the Spirit of Christ) be 
 nervously anxious to answer objections. You will recognise, 
 as Christ would have recognised, the love of truth and the 
 sound reason which distinguish many of those who follow 
 not with you ; and you will not imagine that, because God 
 has vouchsafed to you the gift of faith, )^ou are therefore 
 competent to determine off-hand the numerous difficulties 
 inseparable from an ancient literature like the Bible. You 
 will probably, as I have said, divine the existence of some 
 third solution of the great Biblical problems, neither in the 
 old-fashioned sense orthodox, nor yet rationalistic, but which 
 does justice to the elements of truth in both, and equally in 
 conversation and in your private reading you will be ready 
 to learn from those on either side. Only you will not be 
 ashamed of your definitely Christian bias, and certain funda- 
 mental facts and ideas will to you be beyond the range of 
 discussion. 
 
 The fundamental ideas of the Bible require a much 
 deeper study than we are in the habit of giving. It is as 
 explaining the progressive revelation of these ideas that the 
 
study of the Old Testament, and the study of Hebrew, are, 
 to a theological student, of such importance. One other 
 source of illustration of these ideas yet remains to be men- 
 tioned — the study of the religions of the other Eastern races 
 besides the Jews. It can hardly be doubted that several of 
 our theological controversies would have been either avoided 
 or conducted more intelligently if we had entered into earlier 
 relations with the Eastern races. The most fundamental of 
 all the Biblical ideas — that of the living, loving, and right- 
 eous God — is far more vividly realised by the genuine 
 Mohammedan than by most Protestant Christians. It is, of 
 course, inevitable that it should be so. In order to carry on 
 the work of civilisation committed to the Western races, we 
 must act more or less frequently as if second causes were all 
 in all, and as if our own will were the highest thing in the 
 universe. But the Mohammedan, as in former times did the 
 Jew, still believes that God acts immediately alike in natural 
 phenomena, and in the events of human life. It is not 
 merely a blind fate, but a loving Providence which he 
 believes in. The prayer which the poor Arab of the desert 
 repeats before going to sleep, closes with these most 
 touching words : " O Thou who providest for the blind 
 hyaena, provide for me ! " Then, again, take the idea of 
 Incarnation. To the Hindoo, this is the logical and neces- 
 sary result of the belief in God. It is true that his idea of 
 God is very incomplete. He only knows God as an all- 
 pervading life ; the Christian knows Him as Righteousness 
 and Love. But the Hindoo realises distinctly — indeed, only 
 too distinctly — that God cannot exist in isolation, but must 
 reveal Himself in the noblest of all forms, the human. 
 Again, take the Christian idea of holiness, as consisting in 
 detachment from self and the world. The genuine Buddhist 
 realises this with only too great an accuracy. For want of 
 other moderating and mitigating truths, holiness becomes 
 something very difficult to distinguish from annihilation. 
 Still, he does realise it ; and a great French writer has 
 said that next to Jesus Christ there has been no such model 
 of exalted virtue as Sakya Mouni, called the Buddha. 
 
 To some, versed in the annals of Christian charity, this 
 may seem an excess of generosity. But he can Avell afford to 
 be generous, who believes with the most spiritual of the 
 Evangelists that Christ, the Word of God, is " the true Light 
 which lighteth every man that cometh into the world."* 
 
 * John i., 9. 
 
13 
 
 It is, perhaps, a permissible dream that the next revival of 
 Christianity may take place, not in the West, but in the East. 
 At any rate, it was from the East that we received our funda- 
 mental religious ideas ; to the East let us return as students 
 for a fresh religious inspiration. Did we but believe the true, 
 the complete religion as fervently as the genuine Moham- 
 medan, or the genuine Buddhist believes his untrue, because 
 incomplete religion, oh, what different lives should we lead ! 
 What they need to supplement and correct their religion is 
 the knowledge of a fact, viz., that all their deepest longings are 
 fulfilled in the Son of God made flesh. What we need is too 
 often that hunger and thirst of the soul, that sense of sin and 
 weakness, without which the life of Christ will be either a 
 mere fact of history or a cunningly-devised fable. Our case 
 is bad, but it is not hopeless. All power is given unto Christ 
 both in heaven and on earth, and he can revive that spiritual 
 sense which we seem to be almost without. Let us put our 
 foot on the lowest round of the ladder, and looking to Christ, 
 confess our own utter inability to save ourselves. With this 
 humble act of faith our progress in the spiritual life must 
 begin, but having once begun, it need never cease till through 
 the grave and gate of death we pass to the presence of Him 
 who is the Resurrection and the Life. 
 
LONDON : 
 
 VICTORIA STEAM PRESS, PRAED STREET, 
 
 PADDINGTON, W. 
 
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