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.
FOOTNOTES:
[1] 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.
[2] 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 gliding and giving splendour to baseness and corruption.—Watson.
[3] 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 man 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.
[4] I fear it is incontrovertible that what is denominated poetic literature, the great 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.
God Avenging His Own Elect.
xxxiii. 7–12. Behold, their valiant ones shall cry without, &c.
I. A picture of desolation.