When philosophy is thus sanctified by Christianity, the volume of nature presents, after the volume of inspiration, the most instructive and delightful study of man; in both he can read, as if written by a sun-beam, the power, the wisdom, and the goodness of the Most High. Would, then, any wish to debar others from the high intellectual feast which nature bountifully spreads before all, and of which she pressingly invites all to partake? Such would be to limit or to divert the streams of Divine bounty, whilst flowing in their proper channels: such would be to make a monopoly of one of heaven’s best and freest gifts to man, whilst a pilgrim in this world of woe,—the admonitions which nature addressing to the enlightened and thoughtful mind,
“Leads it upward to a brighter day.”
Would any say, Gaze as long as you like upon the beauties and wonders of nature, but attempt not to explore its hidden secrets—to examine the latent springs of its vast and complicated machinery? Such would be, as if a man possessing a curious and exquisite piece of mechanism were to direct the observers to remark the beauty of the material, the regularity of the movements, and the certainty of the results, and yet to forbid them to examine into the principle of construction and the mode of operation, on which those movements and that certainty depend. For the proportion, in which he who has studied the structure of the globe, the wonderful mechanism of the universe, as far as Revelation and reason have enabled men to go, derives from its contemplation greater enjoyment and instruction than he who treads the earth, traverses the seas, and gazes upon the heavens, ignorant of all philosophy can teach, is the same as that in which he who understands mechanics receives greater pleasure and information, than he who understands them not, from examining the process of a masterly application of the powers of that science.
Let, therefore, the knowledge of physical science be widely diffused, but let the basis of Christian principles be first laid; for thus not only may the evil of scepticism be provided against, but the field of moral and intellectual enjoyment and improvement will be enlarged to the student; for never does the study of the material universe more elevate the mind, and expand the heart, than when we are accustomed to refer every thing to a great and gracious Creator,—to look habitually
“Through nature up to nature’s God.”
“We know that there is a superficial philosophy, which casts the glare of a most seducing brilliancy around it; and spurns the Bible, with all the doctrine and all the piety of the Bible, away from it; and has infused the spirit of Antichrist into many of the literary establishments of the age: but it is not the solid, the profound, the cautious spirit of that philosophy, which has done so much to ennoble the modern period of our world; for the more that this spirit is cultivated and understood, the more will it be found in alliance with that Spirit, in virtue of which all that exalteth itself against the knowledge of God is humbled, and all lofty imaginations are cast down, and every thought of the heart is brought into the captivity of the obedience of Christ.” [171]
The first great principle, therefore, which all must steadily keep in view and strenuously advocate, is that the Bible should form the basis of education. It is not sufficient to say, that education is to be conducted on religious principles, for on the subject of religion there exists, in this day, a most unfortunate and mischievous variety of opinions, which would be much diminished if the Holy Scriptures were made the real, as they are the professed, groundwork of every system of Christian instruction. Two other great principles, which the true servants of God should strongly recommend and enforce, as being intimately and necessarily connected with the first—that the Bible is to be the basis of education,—are, that the Bible is to be the rule of faith, and the guide of public and private life. From a neglect of these three great principles of Christian conduct, it is hardly too much to say, that almost all the evils which afflict society have arisen: for they all reciprocate, and mutually contribute to their common perpetuation. The man of the world educates his son in the way best calculated to promote his temporal advancement: and that son, in his turn, when he becomes a father, is regardless of the eternal interests of his child, which he has never been taught to value. For the system begun in childhood is continued through all the stages of life; and “the spirit returns unto God who gave it,” having been occupied almost to the last moment of human existence with the pursuit of worldly advantage and enjoyment. Here we have, consequently, only the name of Christianity; for neither do its motives influence, nor its rules guide the conduct: there may be the external form, but there is not the power of godliness; there may be the cold and lifeless statue, there is not the living Christian, possessed of intelligence, volition, and motion, and animated by faith and hope,—the origin, exercise, and direction of which belong to the Spirit of God. This is a necessary consequence of that neglect of the Bible, which has been already noticed as being such a prolific source of error. There is very general in the world a standard of faith and morals, which Scripture does not recognize, and a reliance upon Divine mercy, which Scripture does not sanction. Thus the world calls vices venial, which Scripture says shall exclude from heaven; and the world speaks peace, where Scripture pronounces woe. Take, however, the life of a large body of men, trace it from the cradle to the grave; observe in childhood its toys, in boyhood its sports, in youth its pleasures, in manhood its occupations and enjoyments, and in age its employments; all in succession deemed of supreme importance, and the excessive indulgence of which has never been considered criminal: then take the Bible, and compare the survey you have made with what it reveals of the nature and object of man’s probation; and the conclusion will force itself irresistibly and painfully upon you, that as life is to be a state of moral discipline to fit the heir of immortality for his bright inheritance, the life, which has been depicted, is not that which will lead to the blessed mansions of heaven.
Against this spurious Christianity, let the friends of true religion every where raise their voice, for like a currency of base coin, it is not only without value in itself, but deludes its possessor with the false idea of possessing wealth. Let them point out the folly and the danger of receiving religious opinions from the world, instead of from God’s book; for as the light of the sun is coloured by the stained glass through which it passes, so the rays of Divine truth, being tinged by the perverted medium through which they are received, may deceive those who imagine they are enjoying the bright beams of the Sun of Righteousness. And let them warn all against walking by another’s light,—though he may appear “a shining and a burning light”—instead of searching for themselves the lively oracles of Scripture; it may be, as in the case of a party in a dark and dangerous cavern, where few only possess lamps, that the whole may proceed in safety; but surely the security is not so great as if each possessed his own lamp; and great would be the folly of him, who warned of the danger, and assured of the necessity of having a lamp of his own, rejected the friendly offer of assistance, which would guide him in safety, and trusted to the uncertain light of another, which, falling on broken and uneven ground, deceived the eye, and risked his precipitation into some deep abyss, from which extrication was impossible.
Let them every where teach and impress, as a duty of paramount importance, that not only the education of all classes, from the prince to the peasant, should be conducted on the principles of the Bible; but that all should acquire that knowledge of the evidences as well as doctrines and duties of Christianity, which may fit them in their several stations to overcome, through the grace of God, the temptations to unbelief or immorality, which are likely to assail them. It is a painful reflection, how many youths of bright prospects, great talents, and amiable dispositions, have made shipwreck of their present and eternal hopes, from a want of early religious instruction. How many are less ashamed of being found ignorant of the Bible than any other book, and whilst they would blush not to be acquainted with some new, though unimportant, discovery in science, feel no shame in never having learnt the important discoveries made by Revelation to man. And how many, in an evil age, want courage to admit a knowledge of the Bible, with the great truths of which they have been made imperfectly acquainted, but have neither learnt their value nor imbibed their spirit.
Let, therefore, the true servants of the Lord labour diligently to counteract the rationalizing spirit in theology, the neglect of Divine Providence, the ascription of every thing to natural causes, the endeavour, in short, to do without Christianity in the affairs of life, which so extensively prevail. And let them discountenance and repress, and, when fitted by previous education and study, refute the objections which scepticism and infidelity now advance in society, not only unblushingly avowing their unbelief, but attempting to spread its poison in private families. It would not be for the advantage of religion to commit to inexperienced hands the weapons of controversy, for the great strength of infidelity lies in perplexing subtilities and ingenious sophisms, which are calculated to puzzle an ill-read and illogical disputant. But every Christian should “know the certainty of those things wherein he has been instructed.” [175] “And be ready always to give an answer to every man that asketh a reason of the hope that is in him, with meekness and fear.” [176] The neglect of instruction in the evidences, in the general system of religious education, is at once most unwise, and most calculated fearfully to promote the spread of unbelief: in the first place, it is like attempting to build a house without laying a good foundation: the winds and floods of infidelity assail it, and it falls, because built on sand: in the second place, the fall of one house generally more or less injures those adjoining: thus the cause of unbelief is advanced, not only by the accession of every new convert, but by the shock which his fall occasions to the faith of his friends and acquaintance. Let, therefore, the friends of religion at once secure to the evidences their proper place in every system of education, and also take care that their own principles be fortified by that sound “knowledge which maketh not ashamed.” Let them never suffer the cause of God to be blasphemed, or the truth of religion denied in society, without entering, at least, their protest; and let them never suffer the questions and doubts of scepticism to be propounded in their families, without at once silencing the dangerous inmate, who seeks to spread his secret poison, by inviting enquiry and provoking discussion. It is true many of the objections urged in society are of a nature which little learning, in addition to good common sense, may suffice to answer. As, for instance, the existence of mysteries in Christianity; whilst, in truth, the absence of mysteries in a Revelation would be a strong argument against its Divine origin: the terms employed in creeds and articles, the form of worship and the discipline of the Church; for all of which Christianity is not strictly liable, as, though in perfect conformity with, some of them have been engrafted upon, Revelation: and the sins into which believers, who disgrace their profession, are betrayed; for which Christianity cannot be to blame, as it would be most manifest injustice to visit upon a Revelation, the offences of unworthy members, of which their own sinfulness is the sole cause. But such is the mode of warfare of the light troops of the infidel host, who dare not attack directly the evidences, doctrines, and precepts of the Gospel; and yet from their numbers, activity, and malignity, have deeply injured the cause of religion, by insinuating doubts, and instilling suspicions into ill-informed and inexperienced minds.