a study of bible-第30部分

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　stage。　Life　had　to　be　whole　to　the　Puritan；　as　indeed　it　has　to　be　to　other　thoughtful　men。　And　the　Bible　taught　him　that。　His　concern　was　for　the　higher　elements　of　life；　his　appeal　was　to　the　worthier　values　in　men。　The　concern　of　the　stage　of　his　day　was　for　the　more　volatile　elements　in　men。　The　test　of　a　successful　play　was　whether　the　crowds；　any　crowds；　came　to　it。　And　as　always　happens　when　a　man　wants　to　catch　the　interest　of　a　crowd；　the　stage　catered　to　its　lowest　interests。　You　can　hardly　read　the　story　of　the　times　without　feeling　that　the　Puritan　made　no　mistake　in　his　day。　He　could　not　have　been　the　thoughtful　man　who　would　stand　strong　in　the　struggle　for　liberty　on　that　side　of　the　sea　and　the　struggle　for　life　on　this　side　of　the　sea　without　opposing　trifling　and　vice。

2。　The　antagonism　of　the　early　Puritan　to　popular　frivolity　needs　to　have　the　times　around　it　to　be　understood。　No　great　movement　carries　everybody　with　it；　and　while　it　is　still　struggling　the　majority　will　be　on　the　opposing　side。　While　the　real　leadership　of　England　was　passing　into　the　stronger　and　more　serious　hands　the　artificial　excesses　of　life　grew　strong　on　the　people。　〃Fortunes　were　being　sunk　and　estates　mortgaged　in　order　that　men　should　wear　jewels　and　dress　in　colored　silks。〃＇1＇　In　the　pressure　of　grave　national　needs　men　persisted　in　frivolity。　The　two　reigning　vices　were　drunkenness　and　swearing。　In　their　cups　men　were　guilty　of　the　grossest　indecencies。　Even　their　otherwise　harmless　sports　were　endangered。　The　popular　notion　of　the　May…pole　dances　misses　the　real　point　of　the　Puritan　opposition　to　it　in　Old　and　New　England。　It　was　not　an　innocent；　jovial　out…door　event。　Once　it　may　have　been　that。　Very　often　it　was　only　part　of　a　day　which　brought　immorality　and　vice　in　its　train。　It　was　part　of　a　rural　paganism。　Some　of　the　customs　involved　such　grave　perils；　with　their　seclusion　of　young　people　from　early　dawn　in　the　forests；　as　to　make　it　impossible　to　approve　it。　Over　against　all　these　things　the　Puritans　set　themselves。　Sometimes　they　carried　this　solemnity　to　an　absurd　length；　justifying　it　by　Scripture　verses　misapplied。　Against　the　affected　elegancies　of　speech　they　set　the　plain　yea；　yea　and　nay；　nay　of　Scripture。　In　their　clothing；　their　homes；　their　churches；　they；　and　in　even　more　marked　degree；　the　Quakers；　registered　their　solemn　protest　against　the　frivolity　of　the　times。　If　they　went　too　far；　it　is　certain　their　protest　was　needed。　Macaulay's　epigram　is　familiar；　that　the　Puritan　〃hated　bear…baiting；　not　because　it　gave　pain　to　the　bear；　but　because　it　gave　pleasure　to　the　spectators。〃　In　so　far　as　that　is　true；　it　is　to　the　credit　of　the　Puritan；　for　the　bear　can　stand　the　pain　of　being　baited　far　better　than　human　nature　can　stand　the　coarsening　effects　of　baiting　him；　and　it　is　nobler　to　oppose　such　sport　on　human　grounds　than　on　animal　grounds。　But；　of　course；　the　epigram　is　Macaulay's；　and　must　be　read　with　qualification。　The　fact　is；　and　he　says　it　often　enough　without　epigrams；　that　the　times　had　become　trifling　except　as　this　grave；　thoughtful　group　influenced　them。


＇1＇　Trevelyan；　England　under　the　Stuarts；　p。　66。


3。　The　attitude　of　the　Puritans　toward　the　Sabbath　came　from　their　serious　thought　of　the　Bible。　Puritanism　gave　England　the　Sabbath　again　and　planted　it　in　America　as　an　institution。　Of　course；　these　men　learned　all　that　they　knew　of　it　from　the　Bible。　From　that　day；　in　spite　of　much　change　in　thought　of　it；　English…　speaking　people　have　never　been　wilful　abusers　of　the　Sabbath。　But　the　condition　in　that　day　was　very　different。　Most　of　the　games　were　on　the　day　set　apart　as　the　Sabbath。　There　were　bull…baiting；　bear…baiting；　and　football　on　Sunday。　Calvin　himself；　though　not　in　England；　bowled　on　Sunday；　and　poor　Knox　attended　festivities　then；　saying　grimly　that　what　little　is　right　on　week…days　is　not　wrong　on　Sundays。　After　the　service　on　Sunday　morning　the　people　thronged　to　the　village　green；　where　ale　flowed　freely　and　games　were　played　until　the　evening　dance　was　called。　It　was　a　work…day。　Elizabeth　issued　a　special　injunction　that　people　work　after　service　on　Sundays　and　holidays　if　they　wished　to　do　so。　Employers　were　sustained　in　their　demand　for　Sunday　work。

There　are　always　people　in　every　time　who　count　that　the　ideal　Sabbath。　The　Puritans　found　it　when　they　appeared。　The　English　Reformation　found　it　when　it　came。　And　the　Bible　found　it　when　at　last　it　came　out　of　obscurity　and　laid　hold　on　national　conditions。　Whatever　is　to　be　said　of　other　races；　every　period　of　English…speaking　history　assures　us　that　our　moral　power　increases　or　weakens　with　the　rise　or　fall　of　Sabbath　reverence。　The　Puritans　saw　that。　They　saw；　as　many　other　thoughtful　people　saw；　that　the　steady；　repeated　observance　of　the　Sabbath　gave　certain　national　influences　a　chance　to　work；　reminded　the　nation　of　certain　great　underlying　and　undying　principles；　in　short；　brought　God　into　human　thought。　The　Sunday　of　pleasure　or　work　could　never　accomplish　that。　Both　as　religionists　and　as　patriots；　as　lovers　of　God　and　lovers　of　men；　they　opposed　the　pleasure…Sunday　and　held　for　the　Sabbath。

But　that　comes　around　again　to　the　saying　that　the　persistent　moral　appeal　of　the　Bible　gives　it　inevitable　influence　on　history。　It　centers　thought　on　moral　issues。　It　challenges　men　to　moral　combats。

Such　a　force　persistently　working　in　men's　minds　is　irresistible。　It　cannot　be　opposed；　it　can　only　fail　by　being　neglected。　And　this　is　the　force　which　has　been　steadily　at　work　everywhere　in　English…speaking　history　since　the　King　James　version　came　to　be。



LECTURE　VI

THE　BIBLE　IN　THE　LIFE　OF　TO…DAY

THIS　lecture　must　differ　at　two　points　from　those　which　have　preceded　it。　In　the　first　place；　the　other　lectures　have　dealt　entirely　with　facts。　This　must　deal　also　with　judgments。　In　the　earlier　lectures　we　have　avoided　any　consideration　of　what　ought　to　have　been　and　have　centered　our　interest　on　what　actually　did　occur。　We　especially　avoided　any　argument　based　on　a　theory　of　the　literary　characteristics　or　literary　influence　of　the　Bible；　but　sought　first　to　find　the　facts　and　then　to　discover　what　explained　them。　It　might　be　very　difficult　to　determine　what　is　the　actual　place　of　the　Bible　in　the　life　of　to…day。　Perhaps　it　would　be　impossible　to　give　a　broad；　fair　judgment。　It　is　quite　certain　that　the　people　of　James's　day　did　not　realize　the　place　it　was　taking。　It　is　equally　certain　that　many　of　those　whom　it　most　influenced　were　entirely　unconscious　of　the　fact。　It　is　only　when　we　look　back　upon　the　scene　that　we　discover　the　influence　that　was　moving　them。　But；　while　it　is　difficult　to　say　what　the　place　of　the　Bible　actually　is　in　our　own　times；　the　place　it　ought　to　have　is　easier　to　point　out。　That　will　involve　a　study　of　the　conditions　of　our　times；　which　suggest　the　need　for　its　influence。　While　we　must　consider　the　facts；　therefore；　we　will　be　compelled　to　pass　some　judgments　also；　and　therein　this　lecture　must　differ　from　the　others。

The　second　fact　of　difference　is　that　while　the　earlier　lectures　have　dealt　with　the　King　James　version；　this　must　deal　rather　with　the　Bible。　For　the　King　James　version　is　not　the　Bible。　There　are　many　versions；　there　is　but　one　Bible。　Whatever　the　translators　put　into　the　various　tongues；　the　Bible　itself　remains　the　same。　There　are　values　in　the　new　versions；　but　they　are　simply　the　old　value　of　the　Bible　itself。　It　is　a　familiar　maxim　that　the　newest　version　is　the　oldest　Bible。　We　are　not　making　the　Bible　up　to　date　when　we　make　a　new　version；　we　are　only　getting　back　to　its　date。　A　revision　in　our　day　is　the　effort　to　take　out　of　the　original　writings　what　men　of　King　James's　day　may　have　put　in；　and　give　them　so　much　the　better　chance。　There　is　no　revised　Bible；　there　is　only　a　revised　version。　Readers　sometimes　feel　disturbed　at　what　they　consider　the　changes　made　in　the　Bible。　The　fact　is；　the　revision　which　deserves　the　name　is　lessening　the　changes　in　the　Bible；　it　is　giving　us　the　Bible　as　it　actually　was　and　taking　from　us　elements　which　were　not　part　of　it。　One　can　sympathize　with　the　eloquent　Dr。　Storrs；　who　declared；　in　an　address　in　1879；　that　he　was　against　any　new　version　because　of　the　history　of　the　King　James　version；　describing　it　as　a　great　oak　with　roots　running　deep　and　branches　spreading　wide。　He　declared　we　were　not　ready　to　give　it　up　for　any　modern　tulip…tree。　There　is　something　in　that；　though　such　figures　are　not　always　good　argument。　Yet　the　value　to　any　book　of　a　worthy　translation　is　beyond　calculation。　The　outstanding　literary　illustration　of　that　fact　is　familiar。　The　Rubaiyat　of　Omar　Khayyam　lay　in　Persian　literature　and　in　different　English　translations　long　before　Fitzgerald　made　it　a　household　classic　for　literary　people。　The　translator　made　the　book　for　us　in　more　marked　way　than　the　original　writer　did。　In　somewhat　the　same　way　the　King　James　version　gave　to　the　English…speaking　people　the　Bible；　and　no　other　version　has　taken　its　place。

Yet　that　was　not　a　mistaken　move　nearly　forty　years　ago；　when　the　revision　of　the　King　James　version　was　proposed　and　undertaken。　Thirty　years　ago　（1881）　it　was　completed　in　what　we　ordinarily　call　the　Revised　Version；　and　ten　years　ago　（1901）　the　American　form　of　that　Revised　Version　appeared。　Few　things　could　more　definitely　prove　the　accepted　place　of　the　King　James　version　than　the　fact　that　we　seem　to　hear　less　to…day　of　the　Revised　Version　than　we　used　to　hear；　and　that；　while　the　American　Revised　Version　is　incomparably　the　best　in　existence　in　its　reproduction　of　the　original；　even　it　makes　way　slowly。　In　less　than　forty　years　the　King　James　version　crowded　all　its　competitors　off　the　field。　The　presence　of　the　Revised　Version　of　1881　has　not　appreciably　affected　the　sales　or　the　demand　for　the　King　James　version。　In　the　minds　of　most　people　the　English　and　the　American　revisions　stand　as　admirable　commentaries　on　the　King　James　version。　If　one　wishes　to　know　wherein　the　King　James　version　failed　of　representing　the　original；　he　will　learn　it　better　from　those　versions　than　from　any　number　of　commentaries；　but　the　number　of　those　to　whom　one　or　other　of　the　versions　has　supplanted