(_Sunday School Anniversary._)
xxxiii. 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. xxxii. 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 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 (Matt.
xi. 25; 1 Cor. i. 21; Col. ii. 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.[1]
And this is also the testimony of experience in all times and
countries.[2]
CONCLUSION.--1. _Morality must have a religious base._ 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 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.[3]
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.
+I. What constitutes "stability of times?"+ 1. Civil order and
subjection to law. 2. A regular flow of commerce, and employment for
the general orders of men. 3. Freedom from war, defensive or
aggressive.
+II. What influences 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 (Rom. xiii. 1, 2, 6, 7;
1 Tim. ii. 1-3); to the domestic and social duties of life (Col.
iii. 18-iv. 1; 1 Tim. vi. 1); to integrity, industry, and love of our
fellow-men (Rom. xiii. 8-10; 1 Thess. iv. 2). Universal conformity to
such precepts would produce universal harmony, industry, and
confidence. With equal clearness it denounces oppression,
insubordination, and war. Were those 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. And 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 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 man 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. vi. 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 ii. 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 (Rom. i. 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.[4]
+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! 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 (Eph.
v. 14).--_John Kennedy, D.D.: Weekly Christian Teacher,_ vol. iii.
pp. 769-764, 777-781.