I have found the book of the law in the house of the Lord.
The finding of the book
Following two of the most notoriously wicked rulers, Josiah, the boy king of Judah, was a remarkable instance of independence of character and the differentiating influence of the grace of God. His individuality made a deep and lasting impress upon the history of the nation. One of the chief tasks he set himself was the repair of the temple--not done since the time of Joash, two hundred and fifty years before. It was during the progress of this work that theBook of the Law was discovered, a circumstance which was so powerfully to affect the action of the king and the future of his people.
I. The finding of the book constituted in itself a literary resurrection of the most remarkable description. There has been no lack of dogmatic opinions as to what the book was which was thus found. In the passages referred to above it is simply styled “a book” and “the book of the Law of the Lord given by Moses”; language perfectly consistent with the theory that it was the survivor of several, it may be many, previously existing copies but one doughty champion of the Reformation does not hesitate to identify it with the copy of the law that was preserved in the Ark of the Covenant, and others, as, for instance, the Fathers, and Wellhausen and his Scottish disciple, Robertson Smith, hold that it was none other than the Book of Deuteronomy. How significant the circumstances of this discovery! Are we to pronounce it a “happy accident”? or to refer it to some “Intelligent Cause”? We can recall similar incidents in the history of non-religious or (so-called) profane literature. The Nicomachean Ethics are said to have lain in the cellars of Scepsis, the king of Pergamos, for nearly two centuries after Aristotle had ceased to teach, when, rediscovered by men who loved philosophy, they were conveyed to Athens and then to Rome in the days of Cicero. Their publication stirred afresh the dormant spirit of the schools, and broke like a new morning upon the intellectual life of Europe. I have read, too, an even more romantic tale concerning a book of modern poetry familiar to most of us. Its author had occasionally quoted stanzas in the hearing of his friends, which he said belonged to poems he once had written, but never intended to publish. At last they prevailed upon him to divulge their secret. Years before he had lost the wife of-his youth, in whose praise they had been written, and he had vowed that they should be buried with her. Searching in her coffin they found the MS. pillowing her head, the golden tresses of which were so intertwined with its leaves that it was with the greatest difficulty they were separated and restored to a condition that admitted of their being printed. Instances of a similar character might be multiplied, and it may be asserted that the problem is essentially the same in any case; that the intrinsic character of the writings can have no bearing upon the interpretation to be put upon their rescue from oblivion. But surely the respective circumstances must be taken into account, and the relation of the writings to the spiritual life of mankind? The loss of the “Ethics” would have been a great loss, in some respects an irretrievable one; and had Rosetti’s HouseofLife still lain beneath the cerements of the tomb, English literature to-day would have been distinctly poorer, and the development of our poetry less perfect than it has been. But who will say that such works as these are essential to the higher life, the spiritual progress of humanity? Apart from its own solemn claim to immortality, the Word of the Lord is too closely and causatively associated with the future of the race, and it has outlived too many antagonistic influences, too many ages of unbelief and indifference, for us to conclude hastily that its presence amongst us now is but a lucky survival, to be accounted for by a theory of chances.
II. The discovery was connected with a great awakening of religious life. The story of its reception by the young king and his subjects, simply as it is told, thrills us as we read it. The great high-priestly penitence of the one for the general sin and the heroic resolution of the others as they “stood by the covenant” have in them not a little of the “moral sublime.” But we must not fail to lay to heart the enduring lessons it teaches us.
1. Look at the light which it throws upon the question of a “book-religion.” The history of that age illustrated the difference there is between being with a Bible and being without one. Of course it is allowed that the sense the expression “book-religion” often bears is false and mischievous enough. When Chillingworth shouted that “the Bible, and the Bible alone, was the religion of Protestants,” he probably attached a very different signification to “religion” than the term generally conveys; if he did not his error was not much less than that which he sought to overturn. Religion is of the heart--an inward and spiritual influence--a communion with God. But it is not independent of external standards, nor does it spring into existence unprovoked or unassisted. This, at any rate, is the teaching of history and of individual experience. Without the authoritative medium of Scripture Judah failed to advanceupon the religion of the Fathers, in fact, fell further and further behind it. The beliefs of the people wanted fixity; their pious emotions were without definiteness or moral force; and they became a prey to the plausible falsehoods of heathenism. With the reappearance of the Book of the Law the religious spirit of the nation recovered itself, and the forward movement towards the great fulfilment was resumed. But it would be a mistake to suppose that a truth, even an important truth, is as such immortal. As John Stuart Mill has remarked, there aretoo many instances to the contrary for us to entertain such a comfortable belief. Not once only, but many times, have great religious or moral movements perished untimely for lack of a Scripture that could give their principles authoritative expression and permanence. On the other hand, the “book-religions” of the world have been the only persistent or widely influential ones, as witness the faiths of China, India, Persia, or Palestine. Once fixed in literary form, the creed of a people is open to general reference, becomes a public standard of opinion and of conduct, and in conjunction with the spiritual experience to which it is related, it of necessity advances and refines upon itself. In Fetichism alone have we a religion (if religion it can be called) without a book, which at the same time continues and reproduces itself! Proteus, like it springs up, a rank but stunted growth of diseased imaginations, wild vagaries, and sexual excesses. Yes, in the superstition that haunts the dark places of the earth, that either opposes morality or lies wholly outside of it, and that brands with such unmistakable inferiority its devotees, we have, par excellence, the religion without a book!
2. How independent Divine revelation is of the moral and intellectual conditions amidst which it appears. It is impossible for any candid inquirer to suppose that the dust-covered MS. so seasonably brought forth from its age-long rest was the product of forgery. Apart from the transparent self-contradiction of such a conception, there was no man of that day who could have achieved such a tour de force in literature or morals. How is the problem to be explained, that in an epoch of decadence and apostasy, there should have appeared at once so marvellous a transformation in public and private conduct? Evolution, however it may be manipulated, cannot solve the difficulty. Revelation, that glorious “anticipation of reason,” as Lessing conceived it to be, was in that instance, at any rate, no child of the Zeit-geist. The truth that could so regenerate a people must have had its origin in the supernatural and Divine.
3. Vital contact with Holy Scripture is essential to the enjoyment of its advantages. So commonplace are our notions of God’s ways that we are startled at the thought of His permitting such an utter and appalling ignorance of Divine things. It is a great mystery; yet we can see certain disciplinary reasons for it. To have a Bible is of little use if we do not read it; to read it, if it be not laid to heart. Of how many might it still be said, “The word of hearing did not profit them, because they were not united by faith with them that heard.” Only when in penitence and faith we “read, mark, learn, and inwardly digest” the teachings of the Bible, can it become a means of grace, a source of spiritual life and power. (A. F. Muir, M. A.)
The book that finds me
The striking fact in the incident is the reversal of the statement, is the deeper truth: the book found them. This stamped it as Divine. This is always the great fact concerning the Bible--it finds me.
I. In my deepest thought--to know God. The questions of sin and destiny and immortality, &c. The greatest minds have here found the answer. The ordinary man can know for himself. Every man can know for himself whether the Bible is the revelation of God. Give it his best thought.
II. In my deepest desire--to serve God, to do His will. “If any man wills to do my will he shall know truth”--must be lived to be realised. It costs something to live it. Obedience is the pathway to knowledge.
III. In my deepest need--to have God--my God--my Father. His love and mercy and care. Experience is the great teacher. Sorrows test. So personal--every line for each man. Reality of promises. (C. Meyers,D. D.)
Preservation of the Word of God
Wondrously has the Spirit of God watched over and preserved the Scriptures. The original copy of Magna Charta, on which hung all the greatest liberties of the British people, was once nearly destroyed. Sir Richard Cotton was in a tailor’s shop, and the great scissors were opened to cut it in pieces. The man into whose hands it had fallen knew nothing either of its nature or value. But it was rescued and remains to-day in the nation’s keeping as the priceless charter of its liberty. The Bible is the charter of the soul’s freedom, and many and many a time its enemies have sought to exterminate it, but God has watched over it, preserved it by many a miracle, and to-day it is declaring liberty to spiritual captives all over the world. (H. O. Mackey.)
The reviving word
John Stuart Mill tells how that at one time he had lost all interest in life, every blossom of joy and hope withered, but the charm and thrill of life were restored to him by the reading of Wordsworth’s poems. The gifted singer revived the weary, despondent philosopher. How much more shall the words of God which are “spirit and life” revive and gladden our souls! (HelpsforSpeakers.)
Discovery of truth
To take an old diamond out of the casket in which it has lain forgotten, is as good as to find a new diamond. So with truth. To strike men’s eyes with an old maxim, is as good as to think out a fresh one--nay, better; for the best truths are old. (Charles Buxton.)
Preservation of the Book
Just as Dr. Judson had finished translating the New Testament into Burmese he was cast into prison. His wife took the precious manuscript and buried it in the ground. But if left there it would soon decay, while to reveal its existence to its foes would surely lead to its destruction. So it was arranged that she should put it within a roll of cotton and bring it to him in the form of a pillow, so hard and poor that even the keeper of the prison did not discover it. After seven months this pillow, so uninviting externally, so precious to him, was taken away, and then his wife redeemed it by giving a better one in exchange. Some time after that he was hurried off to another prison, leaving everything behind him, and his old pillow was thrown into the prison yard, to be trodden underfoot as worthless cotton; but after a few hours one of the native Christians discovered the roll and took it home as a relic of the prisoner, and there, long afterwards, the manuscript was found within the cotton, complete and uninjured. Surely the hand of the Lord was interposed to save from destruction the fruit of years of toil, so important for those who were to read the Burmese Bible.
Chance literature
Many of the greatest discoveries in the era of the revival of learning were characterised by the merest chance. Cicero’s important treatise, DeRepublica, was discovered concealed beneath some monastic writing. Part of Livy was found between the leaves of a Bible, and a missing page in a battledore. Quintilian was picked out of an old coffer full of rubbish. The one copy of Tacitus which survived the general destruction of Roman libraries was found in a Westphalian monastery. An original Magna Charts, with all its seals and signatures was found by Cotton about to be cut up by a tailor into measures. Thurloe’s State papers fell out of a ceiling in Lincoln’s Inn. Many of Lady Montague’s letters were discovered by Disraeli in the office of an attorney, where they might have remained till this day but for the chance visit of the great bibliophile. And undoubtedly many hundreds of rare books and manuscripts and papers lie hidden away in the presses and cupboards of old manor houses, whence gradually they may be dragged into the light of day, to be destroyed, or to awaken universal interest.
Finding the Sinaitic manuscript
Dr. Tischendorf describes as follows the finding of the remarkable manuscript on Mount Sinai: “On the afternoon of the 4th February 1859, I was taking a walk with the steward of the convent in the neighbourhood, and as we returned, towards sunset, he begged me to take some refreshment with him in his cell. Scarcely had we entered the room, when he said: ‘And I, too, have read aSeptuagint’--that is, a copy of the Greek translation made by the Seventy. And so saying, he took down from the corner of the room a bulky kind of volume, wrapped up in red cloth, and laid it before me. I unrolled the cover, and discovered, to my great surprise, not only those very fragments which fifteen years before I had taken out of the basket, but also other parts of the Old Testament, the New Testament complete, and, in addition, the Epistle of Barnabas, and a part of the Pastor of Hermas. Full of joy which this time I had the self-command to conceal from the steward, I asked, as if in a careless way, for permission to taker the manuscript into my sleeping-chamber, to look over it more at leisure. There by myself I could give way to the transport of joy which I felt. I knew that I held in my hand the most precious Biblical treasure in existence, a document whose age and importance exceeded that of all the manuscripts which I had ever examined during twenty years’ study of the subject. I cannot now, I confess, recall all the emotions which I felt in that exciting moment with such a diamond inmy possession. Though my lamp was dim, and the night was cold, I sat down at once to transcribe the Epistle of Barnabas.”
