By Darrin Brooker
[Part I of this latest post from Horatius Bonar is here.]
In this section Bonar exposes the notion of many in his day, which seems to be the notion of even more in ours, that as long as a person’s life is lived in a good manner, that knowledge of God and the gospel, (what is pejoratively termed “head knowledge”), is otherwise unimportant. As Bonar rightly says, “let us beware the unscriptural, unphilosophical sentimentalism which affirms that the heart may be all right when the head is all wrong.” Let not the charge be brought against us that was brought against the people of Israel by the prophet Hosea, “There is no truth or mercy or knowledge of God in the land…My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you…”
The “mind” or “understanding” occupies large space in all inspired directions, for the instruction of either young or old. “A people of no understanding (Isaiah 27:11) is God’s name of reproach to Israel in the day of their apostasy, and his description of their return from their evil ways is, “they that erred in spirit shall come to understanding; and they that murmured (the rebellious) shall learn doctrine” (Isaiah 29:24). “That the soul be without knowledge is not good,” says the wise man (Proverbs 19:2); and acting on his own proverb, “the preacher still taught the people knowledge;” he sought to find out “acceptable words”—”words of truth” (Ecclesiastes 12:9, 10). And though knowledge and wisdom are not identical, yet he places them side by side, as of one kindred, one brotherhood. There may no doubt be knowledge without wisdom, but there cannot be wisdom without knowledge. Errors, falsehoods, uncertainties, are as much at war with sound wisdom as with sound knowledge, are as inconsistent with truth as with goodness. “A man of wisdom, but without the knowledge of God;” or “a good man, but far gone astray in error;” these are not formulae which Scripture anywhere allows, though so common even among those who name the name of Christ.
Our Reformers, following Scripture, abhorred error. They regarded it as sin, as in itself evil, and as the root of almost every evil. They loved truth, upheld it, sought to spread it. They eschewed error as poison; they prized truth as medicine, containing in it the world’s true health. They knew that men might have it and yet not use it, that they might abuse it, that they might “hold it in unrighteousness;” but they loved it still, and refused to believe that any untruth, however beautiful, however well argued or well adorned, however recommended by authority, or antiquity, or genius, could be available for the revivification of collapsed prostrate Europe, for expelling the poison of ages from the veins of humanity, for bracing the constitution of the race, even apart from the great purpose of saving the lost, of gathering in the chosen of the Father, the purchased of the Son.
Our Reformers, working on the model of the Bible, laboured to set truth before the nations. They did not despise “head knowledge.” They were careful that head knowledge should be true knowledge; and, in so far as it was so, they urged its widest propagation; undeterred by the thought which acts as a drag or damper on some, “What is the use of head knowledge without heart knowledge?” They had confidence in truth, because it was of God, and because it was the representative of Him who is the wisdom and the truth of God. They felt that truth could be trusted to do its own work, and to fulfil its heavenly mission among the sons of men; and so they launched it forth as seamen do the lifeboat; they spread it far and wide, as husbandmen do the precious seed, believing in its vitality, and its power to spring up and cover the broad fields of earth with its summer green and autumn gold.
They had faith in the truth, because they had faith in the Bible, and they had faith in the Bible because they had faith in God, and in his almighty, all-quickening Spirit. Are we not often traitors to the truth under the pretext of cautioning men against “head knowledge?” In decrying the latter, do we not often disparage the former? Are we not cowards in our propagation of the truth? Are we not but half in earnest, playing with the sword, not wielding it; or wielding it with a timid unbelieving arm, as those who have no confidence in its edge or power?
Truth is one, not many; truth is sure, not doubtful. There is but one true creed, one gospel, one revelation; there is but one faith that saves and blesses; “One Lord, one faith, one baptism, one God and Father of all.”
Let us honour the truth as God has done, as his apostles did, as our Reformers did. Let us fearlessly wield it; let us give it fair play and full swing everywhere. It is “quick and powerful, sharper than any two-edged sword.” It is a fire, melting the iron; it is a hammer, breaking the rock in pieces.
Truth is not the feeble thing which men often think they can afford to disparage. Truth is power; let it be treated and trusted as such. We need not discuss the question as to the frequent divorcement of head and heart, in the matter of knowledge. Let us beware of undervaluing either; but still more let us beware of that unscriptural, unphilosophical sentimentalism which affirms that the heart may be all right when the head is all wrong.
-Taken from the preface to Catechisms of the Scottish Reformation 1866.
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