FOOTNOTES:
[1] Nothing shall more effectually betray the heart into a love of sin and a loathing of holiness, than an ill-managed prosperity. It is like some meats, the more luscious, so much the more dangerous. Prosperity and ease upon an unsanctified, impure heart, is like the sunbeams upon a dunghill; it raises many filthy, noisome exhalations. The same soldiers who, in hard service, are in perfect subjection to their leaders, in peace and luxury are apt to rebel; (and the passions, which in adversity are easily controlled, in prosperity are apt to break loose). That corrupt affection which has lain, as it were, dead and frozen in the midst of distracting business, or under adversity, when the sun of prosperity has shined upon it, then, like a snake, it presently recovers its former strength and venom. Vice must be caressed and smiled upon that it may thrive and sting. It is starved by poverty, it droops under the frowns of fortune, and pines away upon bread and water; but when the channels of plenty run high, and every appetite is plied with abundance and variety, so that satisfaction is but a mean word to express its enjoyment, then the inbred corruption of the heart shows itself pampered and insolent, too unruly for discipline, and too big for correction.—South, 1633–1716.
[2] It is a hard thing for princes to remember death. They have no leisure to think of it, but chip into the earth before they beware, like a man who walks over a field covered with snow, and sees not his way, but when he thinks to run on, suddenly falls into a pit: even so they who have all things at will, and swim in pleasure, which as a snow covers their way and dazzles their sight, while they think to live on, and rejoice still, suddenly rush upon death, and make shipwreck in a calm sea.—Henry Smith, 1593.
[3] Colonel Gardiner relates that when he was considered by his gay military companions to be one of the most handsome and highly favoured officers of his day, he has seen a dog enter the mess-room, prowling for food, and looked at the creature with envy, inwardly groaning and exclaiming, “Oh, that I were that dog!” Since his time thousands have felt the same iron enter their souls, although looked upon by their comrades as men enjoying life in rich abundance.—Holderness.
The Evils of Ignorance.
(Sunday School or Bible Society Sermon.)
v. 13–15. Therefore my people are gone away into captivity, because they have no knowledge, &c.
Isaiah speaks of the future as if it were already present. He traces the terrible disasters about to befall his countrymen to their true cause—their ignorance of God,—in their case a wilful ignorance (Hosea iv. 6), which had betrayed them into courses of conduct ruinous in themselves, and certain to bring down the judgments of the Almighty. The history of mankind justifies us in laying down two propositions: I. That ignorance is a terrible evil. To be in ignorance of the great facts of God’s universe, of the great laws by which He governs it, is to be in a condition of constant peril. We are as men who wander in darkness over the great mountains; every step may be taking us further from the right path, the next step may hurl us over some unsuspected precipice. Remember what calamities—political, commercial, social—have been due solely to ignorance. [Illustrate by examples.][1] II. That the most terrible of all kinds of ignorance is ignorance of God Himself. 1. Much sin is due to ignorance.[2] Not all sin, for there are many transgressions committed against full light—the worst form of iniquity. But concerning multitudes of sinners we may pray, as did Our Lord for His executioners, “Father, forgive them; for they know not what they do.” The most appalling of all sins was committed in ignorance (1 Cor. ii. 8). Did men truly know God, they would fear, love, and gladly serve Him. For lack of a true knowledge of God, men who desired to serve Him have perpetrated the most frightful crimes (John xvi. 2; Acts xxvi. 9). 2. Sins committed in ignorance entail terrible disasters. That unavoidable ignorance is a palliation of the guilt of transgression is clearly the teaching of the New Testament (Luke xxiii. 34; 1 Tim. i. 13), as it had been previously of the Old (Num. xv. 28; Deut. xix. 4, &c.); and it will affect their condition in the eternal world (Luke xii. 47, 48). But here and now it does nothing to exempt men from the natural consequences of their transgressions. The man who swallows a poison by mistake is killed by it as surely as the deliberate suicide, &c.
In view of these solemn truths, of which all human history is one prolonged corroboration,—1. We should constantly endeavour to grow in knowledge. “More light!” should be our constant prayer. Every means of acquainting ourselves with God and His will we should diligently use. Let us beware of the temptation indolently to rest in a voluntary ignorance. Voluntary ignorance is no palliation, but a tremendous aggravation of iniquity.[3] 2. Let us diligently impart to our fellow-men such knowledge as we have already acquired. Benevolence should move us to do this. We can confer upon our fellow-men no greater or more needed blessing. Self-interest should impel us to the same course. In teaching we learn. In labouring to cause others to see, we ourselves for the first time attain to clear vision. Knowledge is like the bread with which the five thousand were fed; it multiplies as it is dispensed, and when the feast is over, those who carried it to others themselves possess more than they did when the feast began. 3. Every organisation which exists for the diffusion of knowledge should have our sympathy and support both as patriots and Christians. This is true even of secular knowledge, but especially of that knowledge which is able to make men “wise unto salvation through faith which is in Christ Jesus.”[4]