Our minds are given us as talents to improve in the service of God. If
we neglect the proper cultivation of them, we shall come under the
condemnation of the servant who hid his talent in the earth. But there
is a very great difference between mental cultivation and the mere
reception of knowledge. So you will perceive that when I speak of the
improvement of the mind, I do not mean _reading_ only; but that
discipline which calls into exercise the intellectual faculties, and
enables us to employ them in the investigation of the truth. This
discipline is a necessary preparation for profitable reading. It is a
great mistake to suppose that _mind_ is entirely original; or that only
a few possess intellectual faculties capable of searching into the deep
recesses of knowledge. It is true some possess talents of a superior
order; but none, except idiots, are incapable of improvement; and many
of the greatest minds have been formed upon a foundation which appeared
to consist of little else than dullness and stupidity. The most crooked
and unpromising twig may, by proper care and culture, become a great and
beautiful tree. The object of all education is to prepare us for
usefulness, either to ourselves or to others. We are not to disregard
ourselves. The glory of God is as much concerned in our own spiritual
growth, as in that of any other individual. But we are to love others
_as_ ourselves, and seek their good _as_ our own. Although our heads may
be filled with knowledge, yet if we have not the capacity of employing
it for practical purposes, it will be of little benefit, either to
ourselves or others. Many persons excuse themselves for neglecting to
improve their minds, upon the ground that they are incapable of doing
anything great or brilliant. But this arises from a foolish pride. If we
have but a single talent, we are equally under obligation to improve it
in the service of our Master as if we had ten. And it was upon this
principle that the servant was condemned to whom but one was given.
The discipline of which I speak may be effected in many ways. But the
method I shall propose is one that can be pursued without an instructor,
while employed most of the time in active pursuits. The course already
recommended, in relation to meditation and the study of the Scriptures,
will be found a great assistance in the proper discipline of the mind.
But this is not all that is necessary. I know of nothing which more
effectually calls out the resources of the mind than writing. To a
person unaccustomed to this exercise, it appears exceedingly difficult.
But a little practice will make it a pleasing and delightful employment.
The mind is far more richly feasted with ideas conceived and brought
forth by itself, than by those produced by others, and communicated
through the medium of the senses; and all the intellectual faculties are
strengthened and improved by exertion.
I would, therefore, advise you to pursue a regular plan of written
exercises. This will be very easy, if you only learn to think
methodically. Select, chiefly, practical subjects; which your
Sabbath-school lessons, your subjects of meditation, and your daily
study of the Scriptures, will furnish in great abundance. The principal
reason why young persons find this exercise so difficult is, that they
usually select abstract subjects, which have scarce any relation to the
common concerns of life. On this account, it will be greatly to your
advantage to choose some Scripture truth as the subject of your
exercise. The Bible is a practical book, and we have a personal
interest in everything it contains. When you have selected your subject,
carefully separate the different parts or propositions it contains, and
arrange them under different heads. This you will find a great
assistance in directing your thoughts. If you look at the whole subject
at once, your ideas will he obscure, indefinite, and confused. But all
this difficulty will be removed, by a judicious division of its parts.
Set apart regular portions of time to be employed in writing. Let these
seasons be as frequent as may consist with your other duties, and
observe them strictly. Do not indulge the absurd notion that you can
write only when you _feel like it_. Remember your object is to
_discipline_ the mind, and bring it under the control of the will. But,
to suffer your mind to be controlled by your feelings, in the very act
of discipline, is absurd. As well might a mother talk of governing her
child, while she allows it to do as it pleases. Finish one division of
your subject every time you sit down to this exercise, until the whole
is completed. Then lay it aside till you have finished another. After
this, review, correct, and copy the first one. The advantage of laying
aside an exercise for some time, before correcting it, is, that you will
be more likely to discover its defects than while your first thoughts
upon the subject are fresh in your mind. But never commence a subject,
and leave it unfinished. Such a course renders the mind fickle, and
unfits it for close study and patient investigation. Finish what you
begin, however difficult you may find it. Scarce any habit is of more
practical importance than perseverance. Do not be discouraged, even if
you should be able to bring forth but one idea under each division of
your subject. You will improve with every exercise. I well recollect the
first attempt I made at writing. With all the study of which I was
capable, I could not produce more than five or six lines. Carefully
preserve all your manuscripts. By referring to them occasionally, you
will discover your progress in improvement. In these exercises you can
make use of the knowledge you acquire in reading, whenever it applies to
your subject. But, in everything, remember your dependence upon God, and
seek the direction of his Holy Spirit.
_Reading_ is also of great importance. By this we call in the aid of
others' minds, with the experience of past ages. But, unless you observe
some system in your reading, you will derive comparatively little
benefit from it. I will endeavor to mark out a simple plan, which you
may find useful. For this purpose I shall arrange the various kinds of
reading, under four different heads, to each of which you may assign
particular days of the week.
1. _History_, two days;
2. _Biography_, one day;
3. _Doctrinal_, one day;
4. _Miscellaneous_, two days.
The advantages of this plan are, that the knowledge you acquire will be
more complete than it would be if you were to pursue but one subject at
a time; and the variety will add interest to the employment. But each of
these different kinds of reading requires a separate notice.
(1.) History is divided into two kinds, sacred and profane. It is for
this reason that I have assigned two days in the week for the reading of
it. I would have one of these days devoted to the history of the church,
and the other to the history of the world. Both these are highly
necessary to every one who desires an enlarged view of the affairs of
the world, and the dealings of God with mankind in general, and with his
church in particular. In reading profane history, several things are to
be kept distinctly in view.
1. _The providence of God in directing the affairs of men._ Observe the
hand of God in everything; for he controls the actions even of wicked
men, to accomplish his own purposes. The Bible is full of this great
truth. Scarcely a page can be found where it is not recognized. "The
most High ruleth in the kingdom of men, and giveth it to whomsoever he
will." He calls the king of Assyria the "rod of his anger," for
chastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so,
neither doth his heart think so; but it is in his heart to destroy and
cut off nations not a few." And, in a subsequent verse, he says, when he
has performed his whole work, by this wicked king, he will punish his
stout heart, and the glory of his high looks. But it is not in great
matters alone, that the hand of the Lord is to be seen. He exercises a
particular providence over the least as well as the greatest of his
works. Even a single sparrow, says our Lord, shall not fall to the
ground without our heavenly Father. And this is one of the brightest
glories of the divine character. He who fills immensity with his
presence, condescends to care for the minutest beings in the universe.
2. _Observe the connection of the events recorded in history, with the
fulfilment of prophecy._ I do not, however, suppose you will be able to
see this very clearly, without reading some authors who have made the
prophecies their particular study. And this you will not be prepared to
do with much profit, till you have the leading events of history fixed
in your mind.
3. _Observe the depravity of the human heart, and the evil nature of
sin_, as manifested in the conduct of wicked men, who have been left
without restraint, and in the consequences resulting from such conduct.
4. _See the hatred of God towards sin_, as displayed in the miseries
brought upon the world in consequence of it. In reading history, we find
that individuals, whom God could have cut off by a single stroke of his
hand, have been permitted to live for years, and spread devastation,
misery, and death, everywhere around them. The infidel would pronounce
this inconsistent with the character of a God of infinite benevolence.
But the whole mystery is explained in the Bible. All this wretchedness
is brought upon men for the punishment of their sins.
5. _Observe what bearing the events recorded have upon the church of
Christ._ One of the great laws of God's moral government upon earth,
appears to be, that he directs and overrules all things with particular
reference to the kingdom of Christ. Often, events which seem, at first
glance, to be altogether foreign to the interests of this kingdom,
appear, upon a closer examination, to be intimately connected with it.
Take, for example, the conquests of Alexander the Great. As the life of
this extraordinary man stands out alone, unconnected with the subsequent
history of the church, we see nothing but the wild career of mad
ambition. But, in taking a more enlarged view of the subject, we
discover that he was the instrument which God employed for spreading
over a large portion of the world one common language; and so to prepare
the way for the introduction of the gospel. Wherever the arms of
Alexander extended, the Greek language was made known; and this was the
language in which the books of the New Testament were written. And, no
doubt, if we could discover it, every event of history has a bearing,
equally direct, upon the interests of Christ's kingdom.
But, in order to keep all these things distinctly before your mind, you
must maintain, in the midst of your reading, a constant spirit of
prayer.
In reading church history, you will have occasion to observe the same
things, because the history of the church is necessarily connected with
the history of the world. But there are also some things to be noticed,
wherein the history of the church differs from that of the world. The
dealings of God with his own people differ from his dealings with his
enemies. The afflictions which he brings upon the former are the
wholesome corrections of a tender Father, and designed for their good;
those he brings upon the latter are designed either to lead them to
repentance, or they are just judgments, intended for the destruction of
those who have filled up the measure of their iniquities. But be
careful, in reading church history, that you do not lose sight of the
true church of Christ. Most of the histories which have been written,
are filled either with accounts of individuals, or of bodies of wicked
men, who could lay no claim to the character of the church of Christ. A
church consists of a society of people, professing the fundamental
doctrines of the gospel, and practising them in their lives. Or, in
other words, having both the _form_ and _power_ of godliness. Without
these, no body of men have any right to be called the church of Christ.
If you observe this, you will relieve yourself from much perplexity of
mind, which the careless reader experiences from, supposing that all the
evils described in any period of the history of the nominal church, do
really exist in the _true_ church. These very evils prove that it is not
the true church of Christ.
(2.) RELIGIOUS BIOGRAPHY, or the lives of individuals of eminent piety,
is perhaps the best kind of practical reading. It is in many respects
very profitable. It furnishes testimony to the reality and value of the
religion of Jesus, by the exemplification of the truths of Revelation in
the lives of its followers. It also points out the difficulties which
beset the Christian's path, and the means by which they can be
surmounted. Suppose a traveller just entering a dreary wilderness. The
path which leads through it is exceedingly narrow and difficult to be
kept. On each side, it is beset with thorns, and briers, and miry pits.
Would he not rejoice to find a book containing the experience of former
travellers who had passed that way; in which every difficult spot is
marked; all their contests with wild beasts and serpents, and all their
falls described; and a beacon, or _guide-board_, set up, wherever a
beaten track turns aside from the true way? All this you may find in
religious biographies. There, the difficulties, trials, temptations,
falls, and deliverances of God's people are described. You may profit
from their examples. But, one caution is necessary. Bring every
religious experience described in these works to the test of the Holy
Scriptures. If you find anything contrary to this unerring standard,
reject it. Satan is ever busy, and may deceive even good men with false
experiences. I would advise you, so far as practicable, to keep always
the biography of some eminent person in a course of reading, and devote
to it what time you can spare from your ordinary pursuits, one day in
the week.
(3.) In relation to doctrinal reading, I have already given general
directions. If you devote to it the spare time of one day in the week,
regularly, you will keep alive your interest in the investigation of
truth, and yet avoid becoming so much absorbed in abstract speculation
as to overlook present duty.
(4.) Under the head of miscellaneous reading, I shall comprehend the
following: Works on the prophecies, to be read in connection with
history; practical works on Christian character, experience and duty; on
the instruction of the young; illustrations of Scripture; on the natural
sciences; on health: to these you may add, occasionally, an interesting
book which may fall in your way, on subjects not included in this
enumeration. Keep in a course of reading a book on some one of the above
topics, and devote to it the leisure of one day in the week. The other
day, which I have recommended to be devoted to miscellaneous reading, I
would have you employ in reading newspapers and periodical publications.
If you find one day insufficient for this, you can keep by you a
newspaper, to fill up little broken intervals of time, which cannot well
be employed in regular study. Do not, however, read everything you find
in the newspapers, nor suffer yourself to acquire such a morbid appetite
for the exciting subjects discussed in them, as to tempt you to break in
upon your systematic course of reading. Newspapers and periodicals
contain much trash; and you may fritter away all your leisure upon them,
to the great injury of your mind and heart. Your chief object in reading
them should be, to preserve in your mind the history of your own times;
and to understand the subjects which interest the public mind; as well
as to observe the signs of the times, in relation to the progress of
Christ's kingdom.
I have sketched the above plan, hoping you may find it a useful guide in
the acquisition of knowledge. The work here laid out may seem so great,
at first sight, as to discourage you from making the attempt. But a
little calculation will remove every difficulty. If you read but twenty
pages in a day, at the close of the year you will have read a thousand
pages, under each of the above divisions; more than six thousand pages
in all. This would be equal to twenty volumes, of three hundred pages
each. Pursue this plan for ten years, and you will have read _two
hundred volumes_, containing _sixty thousand pages_. You can read twenty
pages in an hour, at least; and I think you will not say it is
impossible to spare this portion of time every day, for the purpose of
acquiring useful knowledge. Think what a vast amount may thus be
treasured up in the course of a few years! But you may not always be
able to obtain books, and keep them a sufficient length of time to
pursue the above plan strictly.[K] In such case, you can vary it to suit
your circumstances and convenience. But always have a regular system.
You will find it very profitable to take notes in writing of such
thoughts as occur to your own mind, in the course of your reading; and
particularly of the several points to be noted in history, and of the
practical lesson which you learn from biography. And you ought always to
give sufficient time to your reading to enable you to understand it
thoroughly.
[Footnote K: In the Appendix will be found a list of books, suitable
for the course here recommended.]
As you have never manifested a taste for what is commonly called light
reading, it is hardly necessary for me to say anything on the subject. I
cannot see how a Christian, who has had a taste of "_angel's food_" can
relish the miserable trash contained in _novels._ The tendency of novel
reading is most pernicious. It enervates the mental powers, and unfits
them for close study and serious contemplation. It dissipates the mind,
and creates a diseased imagination. It promotes a sickly sensibility,
and renders its votaries unfit for the pursuits of real life. It is a
great waste of time, and on this account alone may be regarded as
sinful. But I would not advise you to read _any_ books, merely because
you can get nothing else; nor because there is nothing bad in them.
There are many books which contain nothing particularly objectionable,
which, nevertheless, are not the best that can be obtained. There are so
many good books, that there is no necessity for wasting your precious
time upon crude, ill-digested, or unprofitable works. You may, however,
devote some time pleasantly and profitably, to reading the best English
classics, both in poetry and prose; which, for the want of a better
term, I shall include under the head of _Literary_, for the purpose of
cultivating the imagination, improving the taste, and enriching your
style. These should be selected with great discrimination and care, with
reference both to their style and their moral tendency. Poetry, to a
limited extent, tends to elevate the mind, cherish the finer
sensibilities of the heart, and refine the taste.
If you cannot obtain books which furnish you a _profitable_ employment
for your hours of leisure, devote them wholly to the study of the Bible.
This you always have with you; and you will find it a never-failing
treasure. The more you study it, the more delight it will afford. You
may find new beauties in it, and "still increasing light," as long as
you live; and after death, the unfolding of its glorious mysteries will
furnish employment for a never-ending eternity.
Your affectionate Brother.