[Sidenote: The Bible in the Seminary] Nor was I so fortunate as to meet with more than one or two brethren in the ministry who knew their English Bible very much better than I knew mine. They all declared that the theological seminaries did not profess to teach the English Bible. They taught much about the Bible of great importance for ministers to know, such as the Hebrew and Greek tongues, the principles of exegesis and interpretation, the history of the text, and the proofs and illustrations of Christian doctrine; but, in the words of one of the ministers referred to (which have appeared in print), "while we had some special lessons in one or two of the epistles, several of the psalms, in some of the prophecies, and in a few select portions of the gospels, other and vastly important parts of the Bible were left out altogether. We had nothing on the book of Revelation, no elaborate study of the Mosaic ritual and its profound system of types, and especially were we left uninitiated into the minute and wonderful co-ordination of parts in the various books of the Old and New Testaments, which disclose a stupendous divine plan running through the whole, linking them all together as an indissoluble unit and carrying with them an amazing power of conviction."

The seminaries have assumed that students were acquainted with the great facts of the English Bible and their relation to one another before matriculation, but so competent an authority as President Harper declares that "to indicate the line of thought and chief ideas of a particular prophet, or the argument of an epistle, or to state even the most important events in the life of our Lord, would be impossible for the average college graduate." It is such an unfortunate state of things which, to a certain extent, accounts for the rise and maintenance of those excellent institutions, the Moody Bible Institute in this country and Spurgeon's College in London, with their almost countless offspring and imitators everywhere, creating as they have a distinct atmosphere of biblical and evangelistic teaching and preaching. It is commonly supposed, it may be said in passing, that these institutions cater to or attract only men or women of very limited educational attainments, but in the case of the first-named, at least, an incidental census taken recently disclosed the fact that one-third of the male students then on the rolls or who had lately left were college-trained; one may safely hazard the opinion that in the women's department the proportion of college-trained students would have been still larger.

[Sidenote: Help from a Layman]

The first practical help I ever received in the mastery of the English Bible was from a layman. We were fellow-attendants at a certain Christian conference or convention and thrown together a good deal for several days, and I saw something in his Christian life to which I was a comparative stranger—a peace, a rest, a joy, a kind of spiritual poise I knew little about. One day I ventured to ask him how he had become possessed of the experience, when he replied, "By reading the epistle to the Ephesians." I was surprised, for I had read it without such results, and therefore asked him to explain the manner of his reading, when he related the following: He had gone into the country to spend the Sabbath with his family on one occasion, taking with him a pocket copy of Ephesians, and in the afternoon, going out into the woods and lying down under a tree, he began to read it; he read it through at a single reading, and finding his interest aroused, read it through again in the same way, and, his interest increasing, again and again. I think he added that he read it some twelve or fifteen times, "and when I arose to go into the house," said he, "I was in possession of Ephesians, or better yet, it was in possession of me, and I had been 'lifted up to sit together in heavenly places in Christ Jesus' in an experimental sense in which that had not been true in me before, and will never cease to be true in me again."

I confess that as I listened to this simple recital my heart was going up in thanksgiving to God for answered prayer, the prayer really of months, if not years, that I might come to know how to master His Word. And yet, side by side with the thanksgiving was humiliation that I had not discovered so simple a principle before, which a boy of ten or twelve might have known. And to think that an "ordained" minister must sit at the feet of a layman to learn the most important secret of his trade!

[Sidenote: Dr. Stalker's Experience]

Since that day, however, the writer has found some comfort in the thought that other ministers have had a not unlike experience. In an address before the National Bible Society of Scotland, the Rev. Dr. Stalker speaks of the first time he ever "read a whole book of the Bible straight through at a sitting." It was while as a student he was spending a winter in France, and there being no Protestant church in the town where he was passing a Sunday, he was thrown on his own resources. Leaving the hotel where he was staying, he lay down on a green knoll and began reading here and there as it chanced, till, coming to the epistle to the Romans, he read on and on through to the end. "As I proceeded," he said, "I began to catch the drift of Paul's thought; or rather, I was caught by it and drawn on. The mighty argument opened out and arose like a great work of art above me till at last it enclosed me within its perfect proportions. It was a revolutionary experience. I saw for the first time that a book of Scripture is a complete discussion of a single subject; I felt the force of the book as a whole, and I understood the different parts in the light of the whole as I had never understood them when reading them by themselves. Thus to master book after book is to fill the mind with the great thoughts of God."

[Sidenote: The Author's Plan]

Let me now speak of what I, personally, began to do after the suggestion of the layman, for the results which, in the providence of God, have grown out of it seem to warrant dwelling upon it even at the risk of prolixity on the one hand or the suspicion of egotism on the other. At first, supposing it more desirable to read the books in the original than the vernacular, I began to memorise some of the smaller epistles in Greek, but the Lord showed me "a more excellent way" in view of the purpose which the event proved Him to have had in mind in the matter. Accordingly, ignoring the Bible tongues for the time, I read Genesis through in the English at a single reading, and then repeated the process again and again until the book in its great outlines had practically become mine. Then I took up Exodus in the same way, Leviticus, Numbers, and practically all the other books of the Old and New Testaments to Revelation, with the exception of Proverbs, the Psalms and one or two others which do not lend themselves readily to that plan of reading, and indeed do not require it to their understanding and mastery. I am careful to emphasise the fact that I did not read the Bible "in course," as it is commonly understood. One might read it in that way a great many times and not master it in the sense indicated above. The plan was to read and re-read each book by itself and in its order, as though there were no other in existence, until it had become a part of the very being.

[Sidenote: Joy and Power]

Was the task tedious and long? No more than was Jacob's when he served Laban for his daughter Rachel. There were compensations all along the way and ever-increasing delight. No romance ever held sway over the thought and imagination in comparison with this Book of books. A better investment of time were never made by any minister; and, shut me up to-day to a choice between all the ministerial lore I ever learned elsewhere and what was learned in this