THE IMPORTANCE OF RELIGIOUS KNOWLEDGE
(Sunday School Anniversary.)
Isaiah 33:6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation.
Primarily these words seem to have been spoken of Hezekiah, of the happiness and security which the Jews experienced under his reign,—a reign which was evidently blessed of God to their good; but, like many other predictions, it has a larger application. It refers to the kingdom of the Messiah; to the blessings resulting from the reign of Christ over His redeemed people (chap. Isaiah 32:1-2). The declaration is, that in the time of the Messiah there should be a diffusion of knowledge so wide and efficacious that society should be rendered stable and tranquil by it; that this wisdom and knowledge should produce salvation, or deliverance from temporal and spiritual calamities; and that this salvation should be a strong one. This has been already in part fulfilled; but only in part. Christianity introduced religious light; and that light became the parent of every other kind of useful and excellent knowledge. So little opposition is there between Christianity and true science, that all the most important discoveries of a scientific nature, all the knowledge whence nations derive power and refinement, have occurred in Christian nations, and Christian nations only. It is now generally agreed that it is only from the diffusion of wisdom and knowledge that we can expect settled and tranquil times. But we must remember that there is no real connection between mere scientific knowledge and moral influence. The proposition which I shall endeavour to establish is, that no moral influence is exerted, except by the truths revealed to us in the Scriptures; and that whatever effects are produced by knowledge of any other kind, those effects do not constitute a real moral improvement, either of society or of individuals.
I. I APPEAL TO THE AUTHORITY OF SCRIPTURE. The Bible is favourable to knowledge. Every Jewish parent was commanded to teach his children diligently the laws and statutes which God had given, and the historical circumstances with which they were connected; that so they might be, in the sight of all the nations, a wise and understanding people. The New Testament likewise commands all believers diligently to study the facts and doctrines of their faith. Neither the Mosaic nor the Christian religion was founded in ignorance. But throughout the Old Testament, where any moral influence is ascribed to wisdom, it is the true knowledge of God that is to be understood, and that only. So in the New Testament, so far from finding any intimation that mere knowledge, of any and every kind, is sufficient to exert a moral influence on the heart and mind, we find passages in which it is represented as operating to the hindrance of salvation (Matthew 11:25; 1 Corinthians 1:21; Colossians 2:8).
II. I APPEAL TO REASON. Reason shows—
1. That religious knowledge tends to produce moral results. This is the natural effects of the truths it presents to the mind, and of the standard of duty which it holds up before us.
2. That all kinds of knowledge which exert no power upon the conscience must leave the life unreformed. He who expects a moral result from mere worldly knowledge, looks for an effect without a cause; as well might he expect a man to become a skilful botanist by studying astronomy. To improve the morals you must give moral instruction; and this is what no branch of science even professes to do. We take nothing from the just value of science by confining it to its proper objects. One science only can improve your morals, even that divine philosophy which describes, with authority, the manner of life to which God, your Sovereign and Judge, requires you to conform.
III. I APPEAL TO EXPERIENCE. Reason shows that between religious knowledge and morality there is a connection, and that between morality and any other knowledge there is no connection whatever [1216] And this is also the testimony of experience in all times and countries [1219]
[1216] What connection is there between the knowledge of mechanics and morality? What moral duty have you impressed on the conscience when you have taught a man to make a table? So with the knowledge of numbers, or of language, whether ancient or modern. In none of these sciences is there any principle that can connect itself with moral feeling.—Watson.
[1219] The Gospel was first preached, beyond the limits of the Jewish church, to a very refined, but to a very immoral people. Even with what they had learned from tradition, the wisest among them—I may not even except Socrates—could contemplate with perfect indifference, and even practise, the most abominable vices. The same results are found in our own day. Wherever infidelity prevails, we witness the decay and destruction of moral principle. We find, perhaps, some exceptions in Christian countries; but let us see how they are produced, and we shall find that they prove the rule. They proceed from awe of public opinion; from a feeling of shame with regard to personal honour and character. But what provides that standard whose elevated purity men thus practically acknowledge, even while they reject its source? It is this book, it is the faithful preaching of the Gospel, which so keeps up the standard of public opinion that even infidels are obliged to acknowledge its authority. Even among our peasants who have been carefully instructed in religious truth—men without a single ray of science—we find the practice of all the Christian virtues; whilst, too often, we see the brightest beams of human philosophy gilding and giving splendour to baseness and corruption.—Watson.
CONCLUSION.—
1. Morality must have a religious basis. Man must be taught not only what is right, but why it is right; and he must be shown that he is bound to do it. The term “duty” refers not merely to the action which is to be done, but to the obligations to do it. Take away the morality of the Bible from that with which God has connected it, and you make it powerless. Moral influence and power come only from the whole truth of God.
2. The whole truth of God is used by the Holy Spirit as an instrument to effect moral reformations, and that truth only. We have here another most important reason for looking for the advancement of morality from the diffusion of such truth only [1222]
3. Religious truth benefits only those who make it their earnest study. It does not operate necessarily. The Bible must be diligently read, with much prayer that its teachings may be applied to your conscience; that they may be in you a good seed sown in good ground.
4. The duty of parents is thus made plain.
5. We see also the true aim and the extreme value of Sunday schools.—Richard Watson: Works, vol. ix. pp. 458–471.
[1222] Along with the truth of God there goes an accompanying influence. The words that are spoken to you are “spirit and life:” this is because the illuminations of the Holy Ghost go along with them. We may not overlook the fallen state of man; he is dead in trespasses and sins. The very law is weak through the flesh; it gives direction, but it cannot give life. The Spirit must convince men of sin and righteousness; and if He be removed, the Agent is taken away by whom only our moral renovation can be effected. Now, this blessed, this mighty Spirit only works on our hearts in connection with His own revealed truth; it is not with human science that He works for the amendment of our principles and tempers.—Watson.
I. What constitutes “stability of times?”
1. Civil order and subjection to law.
2. A regular flow of commerce, and employment for the several orders of men.
3. Freedom from war, defensive or aggressive.
II. What influence has the “wisdom and knowledge” of Christianity on “the stability of times?”
1. The principles and rules of Christianity are those of practical “wisdom and knowledge,” and must, if acted on, give “stability of times.” Look at its instructions in relation to civil government (Romans 13:1-2; Romans 13:6-7; 1 Timothy 2:1-3); to the domestic and social duties of life (Colossians 3:18 to Colossians 4:1; 1 Timothy 6:1); to integrity, industry, and love of our fellow-men (Romans 13:8-10; 1 Thessalonians 4:2). Universal conformity to such precepts would produce universal harmony, industry, and confidence. With equal clearness it denounces oppression, insubordination, and war. Were these injunctions and prohibitions heeded, a new era of settled prosperity would begin (H. E. I. 1124–1132, 1134).
2. Christianity gives “stability of times” by the intellectual wisdom and knowledge it imparts. What a contrast in this respect between Christian and heathen nations! Christianity promotes intellectual strength by the grandeur of the subjects which it brings before the mind, by the freedom it enjoins in the exercise of every right, and by the rules it gives for the government of nations and the guidance of individuals. All its instructions are those of wisdom and mental strength. Moreover it enlarges the conceptions of those who receive it, by leading them to strive to promote the welfare of the whole world.
3. By its sanctifying influence. The real causes of peace and permanent prosperity are moral; and the very tendency of Christianity is to promote civil order, integrity, industry, and benevolent conduct (H. E. I. 4164–4166).
4. By leading men to that obedience to the laws of God which brings down upon them His blessing.
From all this it follows,
1. That it is the wisdom of every nation that has the knowledge of Christianity to retain and improve it, and to guard against its corruption and abuse. Whatever diminishes its purity weakens its practical influence.
2. That we should gratefully acknowledge how much we owe to God for “the wisdom and knowledge” which He has imparted to us. Let us trace our prosperity to its true cause.
3. That national ruin will be the result, if we reject “the wisdom and knowledge” God has vouchsafed to us.
4. That every one who seeks for himself the “wisdom and knowledge” of the Bible is a patriot. He adds, in his own personal religion, to the stability and wealth of the nation.
5. That true patriotism will lead us to value and support those institutions which exist for the diffusion of the Gospel in our own and other lands.—John Johnson, M.A.: Sermons, vol. ii. pp. 156–177.
I. Wisdom and knowledge both resemble and differ from each other, and should be carefully distinguished. Many have great knowledge and no wisdom. Some have wisdom and little knowledge. Wisdom is knowledge digested and turned to account; knowledge is the food swallowed; wisdom is the food changed into chyle and blood, and sent through the system. Knowledge is often a mere chaotic mass; wisdom is that mass reduced to order. Knowledge may remain inactive in the memory and understanding; wisdom is the same turned to practice and incarnated in life. Many men possess great knowledge, but hold it in unrighteousness; hold it along with folly, indolence, and a host of other counterbalancing elements. The wise man may err like others; but his general conduct and the general course of his mind are well regulated. “Wisdom is profitable to direct.” Knowledge puffeth up; but wisdom is too calm and moderate, too wide in its views, and too sober in its spirit to be often found in alliance with undue self-esteem. The man of knowledge resembles Dr. Kippis, of whom Hall said that he put so many books in his head that his brains could not move. In a mind like Burke’s, the more books that were heaped upon the fiery and fertile brain the better; it turned them into flame (H. E. I. 3091, 3092, 3112–3120).
II. Knowledge and wisdom, when combined, give stability to persons, states, and churches.
1. To individual character. Knowledge is being increased at a wonderful ratio. The learned man of a century ago would now be thought a sciolist. But there have been many drawbacks: many incapable of grasping all kinds of knowledge are not incapable of pretending that they have grasped them; hence the desire of intermeddling with all knowledge becomes pre-eminent folly, and hence generally the preference given to men of showy attainments, glib talk, and immodest assurance, above those of solid strength and genuine insight. And it is the same, too often, in the Church. In reference to this, let the words of the wise man be pondered: “With all thy getting, get understanding.” Even though our knowledge be less wide, let it be accurate. Let us ballast knowledge with common-sense; let our piety be manly; let our attitude be that of calm but constant progress. And let our motto be, “The greatest of these is charity.” Such a combination of knowledge and wisdom would give, as nothing else can, stability to individual character (H. E. I. 3075–3078).
2. In reference to states and kingdoms. Here, too, knowledge must meet with wisdom ere genuine stability can be secured. This was manifested in the last French and German war. Indeed, the whole history of France shows the evil of knowledge being separated from wisdom. We see this in its brilliant, but rash and dangerous science; in its literature—splendid in form, inferior in substance; in its raging love for display and thirst for war; in its popular idols—Henry IV., Mirabeau, Voltaire, and Napoleon—all men as full of ability as they were destitute of true wisdom.
3. The Church. The whole Bible has been taken to pieces. All the conceivable knowledge on the subject has been amassed. Now, here comes in the place for the exercise of wisdom. Let us not leap to conclusions; let us rather ask: “Where does wisdom dwell, and where is the place of understanding?” There is at present a divorce between knowledge and wisdom in spiritual matters; and seldom were manly morality and true religion in a feebler condition than in some quarters. There are noise and sound enough and to spare; but there is a lack of stability,—no progress at once in piety and intelligence (H. E. I. 3153–3155). Out of that gulf into which one-sidedness has plunged us, all-sidedness, broad charity, and wisdom can alone deliver us. Let us pray that these may abound, and introduce a period when wisdom and knowledge, walking hand in hand, shall be the stability of a better and nobler era!—George Gilfillan: The Study and the Pulpit, New Series, vol. iv. pp. 9–11.
These were the words of comfort by which Hezekiah was prepared to meet the invasion of the conquering Assyrians. In other times Judah fled for protection into the arms of Egypt. They thereby incurred God’s displeasure, and were invariably overtaken by the calamities from which they sought refuge. Hezekiah put his trust in Jehovah, and was not disappointed.
The text contains, at the same time. a general principle, viz., that wisdom (or practical religion) and knowledge are the best elements of the stability of any people. As patriots let us carefully consider it.
I. Christianity promotes wisdom and knowledge.
1. Christianity promotes wisdom.
(1.) The God whom the Bible reveals is the fit object of reverence and love. It reveals the Divine attributes in forms the most fitted to fill the soul with solemn awe and reverence. It ascribes to Him eternal and unchangeable love, and reveals that love in forms of ineffable grace and mercy. It does not efface any of the more awful attributes of Godhead, or merge them in a perverted view of the parental relation; nor does it degrade His more amiable attributes into the tenderness, or rather weakness, which loses sight of the criminal’s guilt in the consideration of his misery—the world’s conception of the Divine! That character, however, is not enough to rekindle the flame of piety in a fallen world (James 2:19). But
(2.) Christianity provides, in the great facts through which it conveys the knowledge of God, the means of reducing men to contrition and restoring them to hope. The Gospel is adapted to convert the soul. How? In its adaptation the element of hope occupies no mean place. Any scheme of regeneration must contain a provision of mercy. By its mode of opening the door of hope, it impresses sinfulness on the mind; it moves to repentance, and inspires obedience on the ground of conscious obligation to Divine grace. The tendency of the doctrine of the cross is no doubtful matter (Romans 1:16).
2. Christianity promotes knowledge. It points out the only true way to the knowledge of God; but further it promotes general knowledge.
(1.) Revealing God, it makes known the highest truths; and, making known the highest truths, it promotes and facilitates inquiry into every other. The uncovered heavens reflect their light on all earthly things.
(2.) By the healing power which it applies to the heart and conscience, it fits the soul for vigorous and healthful action. The Christian can have no reason to dread the advances of knowledge—he may tremble for the temporary evils resulting from philosophy, falsely so called [1225]
[1225] I fear it is incontrovertible that what is denominated polite literature, the grand school in which taste acquires its laws and refined perceptions, and in which are formed, much more than under any higher, austerer discipline, the moral sentiments, is, for the far greater part, hostile to the religion of Christ; partly by introducing insensibly a certain order of opinions unconsonant, or, at least, not identical with the principles of that religion, and still more by training the feelings to a habit alien from its spirit. And in this assertion I do not refer to writers palpably irreligious, who have laboured and intended to seduce the passions into vice, or the judgment into the rejection of Divine truth, but to the general community of those elegant and ingenious authors who are read and admired by the Christian world, held essential to a liberal education, and to the progressive accomplishment of the mind in subsequent life, and studied often without an apprehension, or even a thought, of their injuring the views and temper of spirits advancing, with the New Testament for their chief instructor and guide, into another world.—John Foster.
II. By promoting wisdom and knowledge, Christianity establishes a people.
1. It purifies and elevates society.
(1.) It is an acknowledged fact that the Gospel makes man unfit for a state of slavery. It may teach submission to the bond, but it will create a moral influence whose fire will melt his chains.
(2.) The Gospel civilises the savage. It produces dissatisfaction with his abjectness, and creates the desire and imparts the means of rising in the scale of intelligence.
2. If Christianity thus elevates, how much more will it establish! If it imparts life, how much more will it maintain it! If it gives existence, how much more will it give it the elements of perpetuity! But what are the means of the stability of a nation?
(1.) Religion. This is the foundation of all others. An irreligious and wicked nation has the elements of misery and dissolution within itself; a righteous nation, like a righteous individual, may be afflicted, but, as in the one case, so in the other, “all things work together for good.” Knowledge has an indirect influence. Galileo could sacrifice truth and honour to escape imprisonment; the tale of Bacon’s moral weaknesses is a humbling page of human history; but the diffusion of knowledge tends to correct a taste for low and sensual habits.
(2.) Virtue. Religion produces the best morals; here the connection is direct and immediate. The Gospel provides an authoritative principle—wanting elsewhere—which responds to its moral precepts, and renders it a matter of moral necessity to give a ready and cheerful obedience.
(3.) Freedom. The foundation of this is in the virtue which Christianity creates and promotes. If the ark of God were in danger, we might well tremble for the ark of liberty; religious degeneracy endangers the existence of freedom.
(4.) Good order. This follows, as the natural and necessary consequence from the promotion of virtue and freedom.
CONCLUSION.—British society, with all its boasted civilisation, is only in a state of childhood; it speaks as a child and it acts as a child. We expect better days, not as the result of a natural and inherent tendency to progress and improvement, but as the result of the operation of Divine principles implanted in the midst of us, under the blessing of a favourable Providence. That we may put forth our strength to accomplish this change, we must have an adequate impression of existing evils and of our obligation to apply a remedy. Christianity is the lever by which we can raise man (Ephesians 5:14).—John Kennedy, D.D.: Weekly Christian Teacher, vol. iii. pp. 760–764, 777–781.