206 PROF. F. F. ROGET, ON FREDERIC GODET, SWISS DIS^INE^ 



first examinations at Neuchatel, engaging in subordinate parish 

 work as an ordained minister. 



Trueness to conscience, even in its temporary and provisional 

 phases of imperfect enhghtenment in youth, he proposed then 

 as a safeguard to those who were about to enter upon the 

 studies lie had painfully gone through, at such length, and 

 with so much thoroughness. " Be ready," he admonishes the 

 student of divinity, " to allow the truth of what strikes you as 

 true, whatever it may be that strikes you as such, even should 

 tlie sacrifice of half the Bible be the result. Sincerity, nothing 

 but sincerity, let that be with you the whole measure of truth, 

 advienne que pourra!' 



" It is only since I made up my mind to this that I liave 

 studied with freedom and imioartiality . The foundations of the 

 Book remain firm, its kernel remains sound, however much may 

 have to come off at the circumference. So let no human band 

 set a limit to your latitude. As for the reliex action of the 

 Bible upon life, there is but one rule. Distinguish tvjo purports 

 in your reading. Either you read the Bible for edification or 

 you read the Bible for scientific purposes. Keep each of those 

 intents well apart from the other. When you read for 

 edification do not allow your devoutness to pass into curiosity, 

 scientific or critical. It is a most common occurrence that a 

 poem — even the most spurious — may be morally elevating. 

 I speak from experience. Fear not that your scientific 

 examination of the Book will suffer from this apartness. To 

 sever externally is often the way to join internally." 



None clung more tenaciously than Godet to the authenticity 

 of the Scriptures. Yet he would see the whole rejected on 

 intellectual evidence — which is an eminently variable quantity 

 even in one and the same mind — rather than fall into the moral 

 error of believing prematurely. We shall see later how 

 insistently he feared lest we should choose hastily our own 

 way, instead of waiting for God's later and more patient way. 



" The completion of faith should go hand in hand with the 

 enlightenment of conscience, should even follow upon it, rather 

 than precede it : lest we bring into the employment of faith 

 unenlightened, powers with the exercise of which the most 

 discreet conscience alone can be properly trusted." 



To put it like Godet : in no man is the grace of God inactive. 

 By an excess of words, and by too urgent entreaty, we may 

 intercept its action. An atmosphere of confidence, of trust, a 

 servant of God may create between Him and the object of his 

 care, or may find it to exist. But he may also destroy it, or prevent 



