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TRUE RELIGION DELINEATED
IN the book of Proverbs, “wisdom” is generally put for religion: in some places, perhaps, it may be interpreted as representing Christ himself, who is “the wisdom of God and the power of God:” but in our text there can be no doubt of its importing piety, or the influence of true religion in the soul. And though in the Book of Proverbs the doctrines of religion are not very distinctly specified, the general character of it is developed with peculiar richness and beauty: and this gives to the Proverbs of Solomon an importance far beyond what would belong to a mere collection of moral lessons. We have, in the passage before us, what I might almost call a full-length picture of religion, both in its character and effects: and in these two points of view, we shall, in conformity with our text, proceed to consider it.
I. In its true and proper character—
Doubtless religion admits of an infinite diversity of description. But in no place can we find a juster representation of it than in that before us. It is,
1. “Wisdom” in the heart—
[Were we to define “wisdom.” we should say, It is the seeking of the best ends by the fittest means. And were we to declare what true religion is, we should say, It is the seeking of the salvation of the soul through the mediation and intercession of Jesus Christ.
Now, then, I would ask. What end is there for us to propose to ourselves, that can be compared with the everlasting salvation of our souls? The pursuit of crowns and kingdoms would be unworthy of an effort in comparison of this — — — Truly it is “the one thing needful.”
Again I would ask. What means are there fitled for the attainment of this end in comparison of those which are proposed to us in the gospel of Christ? There we find a Saviour precisely suited to our necessities: One who has made an atonement for all our sins: One who “ever liveth to make intercession for us” in heaven: and One who, us the Head of all vital influence, is “able to save to the uttermost all who come unto God by him.” By the simple exercise of faith in him, we become partakers of all his blessings: and, therefore, it is our one aim from day to day to “live by faith upon him,” and to “receive out of his fulness” all the blessings which we stand in need of.
Now, compare with this any other mode of salvation that can be devised; and its wisdom will shine forth as the sun, which eclipses, and, as it were, blots from the firmament, all the lights of heaven — — —]
2. Discretion in the life—
[When once religion occupies the soul, it implants a principle there which thenceforth regulates the whole man. No longer does an anxiety about earthly things distract the mind. Pleasure, riches, and honour, are all subordinated to the welfare of the soul; and the will of God is the one only rule of conduct to him. A regard for God’s honour, too, will then operate, so as to give to all circumstances, whether of time or place, their legitimate influence, and to secure to him who is under its influence the approbation of the wise and good. He illustrates in his life that saying of Solomon, “I, Wisdom, dwell with Prudence.” In a word, to approve himself to God is the one object of his life: and that one object being ever before his eyes, he is kept from every corrupt bias, and from the inconsistencies which an unhallowed principle would produce.
Of course, it must not be supposed that a person, naturally weak and foolish, will pass in a moment to a comprehensiveness of mind and soundness of judgment: that is not to be expected: on the contrary, inasmuch as a principle of piety infinitely outweighs every earthly object, it may be expected, that, on its first entrance into the soul, it will operate rather in a way of extravagance, and cause a person to overlook the minor considerations of prudence and discretion. But this must be imputed not to religion itself, but to the weakness of him in whom it dwells: and the effect of religion will be to correct his errors, and to induce habits of wisdom, which no other principle would ever have been able to form within him.]
Let us now proceed to consider it,
II. In its just and necessary effects—
Religion is not a mere principle; nor does it consist in any peculiar practice without a principle: it is an operative principle, producing,
1. Life in the soul—
[I cannot give any juster view of religion, than by saying, It is that in the soul which the soul is in the body. Without the soul, the body is dead; and without religion, the soul is dead. By the soul the body is animated, and performs all the functions of the animal life; by religion the soul is quickened, and performs all the functions of the spiritual life. By the union of the soul with the body, all the powers, both of body and mind, are called into activity: and by the operation of religion in the soul, the understanding, the will, the affections, the memory, the conscience, perform their respective offices, in subserviency to God, for the promotion of a man’s spiritual and eternal good. The soul, pervading the whole body, acts with ease and regularity, and with so little ostentation, that its operations, though effectual, attract no notice: and so it is with religion in the soul; it brings into easy and harmonious use all its different faculties and powers, governing the whole man, and subjecting even the thoughts themselves to the obedience of Christ. In a word, it is, as my text has said, “life to the soul.” If we were to understand by this expression, that it tends to lengthen out the existence of man on earth, it would be true, and an important truth: but we cannot so contract the sense, or comprehend less in these words than what we have expressed. Religion makes a man a new creature: “old things pass away, and all things become new.”]
2. Gracefulness in the deportment—
[Well is it said by the Apostle, that “a meek and quiet spirit is, in the sight of God himself, an ornament of great price.” Through the operation of divine grace upon the soul, all the tempers and dispositions will be kept in order: so that none shall prevail to the injury of other men, or to the dishonour of the man himself. The discipline of religion is not unlike that which prevails in reference to the body amongst the higher ranks of society. In persons untaught, there is an awkwardness, as it were, apparent in their whole gait; whilst those who have mixed in polished society have a comparative ease and elegance in all their motions. So, if you see a person uninstructed in religion engaged in religious exercises, he is not at home in any of them: his occupation sits not easy upon him: and if he attempt to assume the posture of real piety, he betrays his want of true feeling by the very motions in which he attempts to express it. But let a contrite and devout soul draw nigh to God, and there is a correspondence between his looks and attitude, his words and professions. His every motion is such as befits the employment in which he is engaged: yea, there is a symmetry in every part of the spiritual man, so that his whole demeanour is simple, uniform, becoming. He exemplifies in his life that expression of the Psalmist, “I will beautify the meek with salvation:” and he shews in his deportment what that inspired writer meant by that petition, “Let the beauty of the Lord our God be upon us.” The more of real piety any man possesses, the more of this image will be stamped upon him: and the more he communes with his God, the more will a divine glory surround his head, and beam forth from his countenance in the sight of all who behold him.]
3. Stability in the walk—
[The man of sound wisdom takes heed to his ways: he desires to see his path clear before him: if he be in doubt, he will take “the word of God as a light to his feet, and a lantern to his paths.” If his path be slippery, he will cry unto his God, “Hold thou up my goings in thy paths, that my footsteps slip not!” And in answer to his prayer, “God will give his angels charge over him, to keep him in all his ways, that he dash not his foot against a stone.” Of these advantages the unconverted man has no experience. He ventures into scenes of temptation, without being aware of his danger: nor has he any guidance or strength but his own. What wonder, then, if he fall? But the man who, with wisdom in his heart, and discretion in his life, “suffers not these” guardian angels, as it were, “to depart from his eyes,” will be kept amidst all the most trying scenes in which he can be engaged, and “will be preserved blameless unto the kingdom of his God.” “The Law of God is in his heart, and therefore his footsteps do not slide [Note: See Psa_37:31 and Pro_4:11-13.].”]
4. Peace in the heart—
[“What man is he that feareth the Lord? His soul,” says the Psalmist, “shall dwell at case.” A man without religion may pass through the day with some degree of comfort, because of the variety of occupations that engage his thoughts. But when he comes to lie down at night, and he has time for reflection, some painful occurrence will dwell upon his mind, and agitate his spirits, and disturb his rest: and when he wakes in the morning, the same unpleasant feelings will haunt him, and destroy that serenity which sleep was calculated to convey. Or, if nothing particular have occurred to distress him, he lies down and rises up without any other feeling than that which he possesses in common with the beasts. But not so the truly religious man. He, when retiring to rest, calls to remembrance the mercies with which he has been encompassed during the day, and renders thanks for them to his heavenly Benefactor; to whom also he commends himself for protection during the defenceless hours of the night. Shall I speak too strongly if I say, that he lies down, as it were, in the bosom of his God, saying, “I will lay me down in peace, and sleep; for thou, Lord, only makest me to dwell in safety?” In the morning, too, when he awakes, he finds that “his sleep has been sweet unto him;” not to his body merely, but to his soul; for his soul, at the first resuming of its powers, finds God present with it, in a way which the merely natural man has no conception of: so true is that expression of the Psalmist, “When I awake, I am still with thee.” So true, also, is that encouraging promise of Solomom, “Bind the commandment upon thine heart, and tie it about thy neck: when thou goest, it shall lead thee; when thou sleepest, it shall keep thee: and when thou awakest, it shall walk with thee.”]
Application—
1. Are there now any present, who are prejudiced against religion?
[Know what true religion is. It is not by any means that thing which prejudiced persons are ready to Imagine. “It is wisdom, sound wisdom, and discretion.” There are doubtless in the Gospel many things which surpass our comprehension. But so there are also in all the other works of God, whether of creation or providence. But if there are truths at which a proud man will stumble, there is not one which will not commend itself to an humble and childlike spirit. And as far as it operates upon the soul, it induces discretion in every part of a man’s conduct, and assimilates him to the very image of his God. Who amongst us will say that the Saviour’s example was not good? Yet his enemies condemned it, and accounted him worthy to be crucified as the vilest malefactor. And may there not be a measure of the same prejudice in you, a prejudice that blinds your eyes, and makes you to hate those whom you should love and honour? But, at all events, know this: whatever corresponds not with religion, as described in our text, we disclaim. If there be folly and indiscretion in any who profess the Gospel, let them bear the blame, and not religion. But if you will condemn the care of the soul as a needless preciseness, and a cleaving unto the Saviour as an enthusiastic and vain conceit, you shall bear the burthen: for, blame these things as ye may, know that “Wisdom will be justified of all her children.”]
2. Are there those here who profess to love religion?
[Beware, lest by any thing imprudent ye “cause the way of truth to be evil spoken of:” yea, seek rather to the utmost of your power to “adorn the doctrine of God our Saviour in all things.” On your conduct much depends. Men will not judge of religion so much by what we say, as by what we do. In vain shall Solomon himself describe it as forming such lovely characters, if you contradict his statements in your life and conversation. However we may expose the folly of so doing, men will identify religion with the conduct of its professors: and will take occasion, from any thing that is unbecoming in you, to cast reflections upon religion for your sake. But, knowing this propensity in them, you should be doubly careful not to cast a stumbling-block in their way. See to it, then, that ye “walk worthy of your high calling.” If ye be children of the light, let it be seen by the holiness of your conversation: and, wherever ye go, be ye epistles of Christ, known kind read of all men; so that all who behold you may be constrained to say, “We will go with you; for we see that God is with you of a truth.”]