The Desire for Knowledge

The desire of knowledge is another principle, coming under the same general class of mental tendencies, which requires regulation; but which never can be regulated without faith. 

As those, who are desirous of making God’s law the rule of their conduct, we are at liberty to know only what God would have us know. It would certainly be absurd to suppose, that the principle of curiosity, one of the most powerful principles in our mental constitution, operating for the most part during all the moments of consciousness, and involving in its action immense consequences both to ourselves and others, is permitted to act without being responsible to law, and without incurring either guilt or merit. 

In this thing, as in other things, we must trust ourselves with God; believing that he will furnish opportunities of knowledge, and will give strength in the pursuit of knowledge, whenever his providence and his law impose duties which render knowledge desirable and necessary. 

Remain, therefore, in the attitude of waiting upon God, who gives light to the understanding, as well as renovation to the heart. Neither yield to fear on the one hand, nor to the suggestions of eager desire on the other. As christians we ought not to desire, and we certainly do not need any light, which comes from the world or from a worldly spirit; but the illumination, which comes from God’s wisdom and God’s will, is indispensable. And it is so, because it is precisely that kind and degree of light, which is adapted to the situation in which his providence has placed us. And this light he will never fail to give us, if in humility and consecration of heart we are willing to trust him for it.

— edited from The Life of Faith, Part 2, Chapter 5.

The Social Tendency

The social tendency, another strong Propensive principle, requires to be sanctified. Man does not and cannot regulate, as he ought to regulate, his intercourse with his fellow-men, without faith in God. 

He must have faith in something. And, so far as we can judge in the case, it is obviously a law of his nature, that he will attach to men all that faith, which he withdraws from God. Without faith in God, he will be likely in many cases to make his fellow-men the object of his idolatry; and will bestow upon them, unwisely and wickedly, that confidence and affection, which ought to be given somewhere else. 

Or it may be that without faith in God, he may make himself the object of his idolatry, and may thus in some cases not only withhold from God what is due to him, but may also withhold a proper degree of social interest in those around him. 

Whether we seek the society of others too much, or avoid it too much, we shall find in either case, that the evil influences of selfishness are at the bottom, and that we are violating a moral and religious duty. Faith, which in its applications and results makes us do what God would have us do, furnishes, in this case as in others, the only safe regulating principle.

— edited from The Life of Faith, Part 2, Chapter 5.

 

Regulation Not Destruction

It is a more difficult thing and requires more reflection and more religious principle to regulate the appetites and propensities, than it does to destroy them. And while the work of a holy regulation is to be regarded as a more difficult work than that of destruction, we may add, that it is undoubtedly more acceptable to God; although it is probably less calculated to attract notice and to secure celebrity. God expects us to do what he requires us to do; and to attempt to do more, or do otherwise than He requires, can result only from a mistaken judgment or from perverse intentions.

— The Interior or Hidden Life (1844) Part 2, Chapter 4.