The Bible is so full of suggestion that it is impossible, in the brief Sunday-school half-hour, to view the many fields of thought opened before us with any degree of satisfying completeness. That fact, indeed, constitutes one of the greatest satisfactions of the Book.

Neither teacher nor scholar can go very far with earnestness in Bible study without feeling an intense desire to collate and compare, to go to the bottom, to take views single in purpose, but wide in reach. This wish to read the Scriptures as a whole has ever been held a sign of healthful growth in Christian endeavor. How may we encourage and satisfy this desire? Here is a method I have repeatedly found helpful to my class and myself.

I prepare for myself what I call topical lessons. I have noticed especial interest in some one topic,—the use of Sunday, say, or future punishment, heaven, prayer, abuse of money, missions, the nature of sin. On some Sunday, then, I announce that one of these topics is to be discussed at next week's meeting. I ask the scholars to think the matter over, and look up texts. Some do, some do not, as is usual in such matters. Sunday come, I have in large script, pinned to the wall in view of the class, an outline of the topic chosen, with the texts to be used indicated in clear figures. It is intended for a lesson in methods of Bible study as much as in Bible contents, and so aims to be complete and thorough in its range. The plan is explained, and the scope of the subject. We take it up by natural divisions.

All have Bibles, of course. The references are numbered. "Mr. Brown, please find No. 1; Mr. Jones, No. 2; Mr. Robinson, No. 3," and so on. In a few seconds we are ready for a discussion of the first division. I shall trust to the scholars' memory for the commoner quotations, and not trust in vain, if I have done my duty previously. This division disposed of, more or less to our satisfaction, we pass to another point, then to another, rapidly or leisurely, as the time permits, being careful that in the half-hour the general scope of Bible thought in the matter, its largeness and depth, its insight and minuteness of detail, be adequately exhibited.

May I show you a sample outline?

FAITH.

• 1. What is it? (Heb. 11:1; John 20:29.)
• 2. Whence comes it?
• (a) From God (Rom. 12:3; 1 Cor. 2:4, 5;
• 12:4, 8, 9; 1 Pet. 1:4, 5).
• (b) From Christ (Heb. 12:2).
• (c) From the Bible (John 17:20; 20:31; Rom.
• 15:4; 2 Tim. 3:15).
• (d) From preaching (Rom. 10:14; 1 Cor. 3:5).
• (e) But all one (Eph. 4:5; 4:13; Jude 3).
• (f) Not from works (Eph. 2:8, 9; Rom. 3:27,
• 28; Gal. 3:11, 12; 2:16).
• 3. What does it do?
• (1) The works of faith:
• (a) It is a work (John 6:28, 29; Rom. 4:5).
• (b) Which draws us to God (Rom. 5:1, 2;
• Eph. 3:12; 3:17; Jas. 1:5, 6).
• (c) Thus pleasing him (Heb. 11:6).
• (d) Which frees us from sin (2 Pet. 1:5; Acts
• 13:38, 39; Rom. 3:21, 26; Acts 15:9).
• (e) Leads us into salvation (Mark 16:16; John
• 1:12, 13).
• (f) Conquers this world (1 John 5:4, 5).
• (g) Gives us peace therein (Eph. 6:16; Rom.
• 5:1).
• (h) And finally eternal life (Rom. 1:17; John
• 3:16; 3:36).
• (2) The works from faith:
• (a) Faith alone is dead (Eph. 2:10; Jas. 2:14-26).
• (b) Faith a beginning (Jude 20; Col. 2:6, 7).
• (c) Of wondrous power (Mark 9:23; 11:22-24;
• Luke 17:5, 6).
• (d) Working out through love (1 Thess. 5:8;
• 1 Cor. 13:2; 13:13; Gal. 5:6; 1 John
• 3:23).
• (e) In miracle (Matt. 9:22; 9:29; Luke 8:50;
• Acts 3:16).
• (f) In history (Heb. 11: 32-34; Matt. 16:16;
• John 1:49; 11:25, 27; Acts 6:5; 8:37;
• 11:24).
• 4. Have I it?
• (a) There is false faith (1 Tim. 1:5).
• (b) The testing (2 Cor. 13:5; Jas. 1:3; 1 Pet.
• 1:6, 7).
• (c) The seeking (Phil. 1:27; Jude 3).
• (d) The keeping (1 Cor. 16:13; Heb. 10:38;
• Col. 1:23; 1 Tim. 1:18, 19; 6:12;
• 1 Pet. 5:8, 9).
• 5. Now and hereafter (2 Cor. 5:7; 1 Cor. 13:12).

Manifestly, when this plan is carried out, there will be scant time for the regular lesson; probably no time at all. The next Sunday two lessons must be recited. But your topical study has grown out of the regular lessons, and in its turn will excite in them fresh interest.

It is obvious that each teacher must choose his own topics and make his own outlines, suited to his own methods of thought, and to the age and intelligence of his class. The above was used in a class of young men, college students in part. Themes of an entirely different nature might well be chosen,—a view of Christ's miracles or parables or sermons, of Old Testament miracles, or of sacred history in some one line. It might even be found profitable, as it surely would be interesting, to collate, arrange, and discuss Scripture references to the eye, the ear, birds, flowers, trumpets. To my mind, some such occasional excursion as this seems to lead the scholars, especially those approaching manhood and womanhood, to a more comprehensive and methodical knowledge of the riches of the best Book, and to one of the most resultful methods of studying it.