The Young Lady's Guide to the
Harmonious
Development of Christian Character
by Harvey Newcomb, 1843
Mental Cultivation. READING
In the parable of the talents, our Lord teaches us that
we shall be called to account for all the means of usefulness he has
bestowed upon us, and that we are under obligation not only to employ our
talents in his service, but to increase them as we have opportunity.
Among these talents stand foremost the powers of mind which he has given us;
and therefore, if we neglect the proper cultivation of our intellectual
faculties, we shall come under the condemnation of the servant who hid his
talent in the earth. But, when I speak of the improvement of the mind, I do
not mean reading merely, but such discipline as will call into exercise the
intellectual powers, and enable 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 mental ability is
entirely innate, or that only a few possess intellectual faculties capable of
searching into the deep recesses of knowledge. It is true, some have 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, in
the early stages of their education, 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 proper objects of education are,
to give the ability of acquiring knowledge, and to prepare for usefulness. We
are not to disregard ourselves; and knowledge is an object of intrinsic value to
us. God is glorified in us in proportion as we are filled with knowledge and
spiritual understanding. 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 comparatively of little value. Many people 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 talent 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 valuable means of mental discipline. But other means should likewise be
employed. 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 very difficult; but a
little practice will make it a pleasing and delightful employment. The mind is
more deeply interested with its own discoveries or productions than it is with
second-hand thoughts, 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. One reason why young people find this exercise
so difficult is, that they select abstract subjects, which have little to do
with 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 be obscure, indefinite, and confused. But
this difficulty will be removed by a judicious division of its parts. Take time,
as often as you can, to devote to this exercise; and make up your mind to it,
with the determination that you will succeed. Do not indulge the absurd notion
that you can write only when you feel like it. Your object is to
discipline the mind, and bring it under the control of the will; but this
you will never accomplish, if you allow your mind to be controlled by your
feelings in the very act of discipline. Finish one division of your subject
every time you sit down to the exercise, until the whole is completed; then lay
it aside until 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 are fresh in your mind.
But never commence a subject, and leave it unfinished. If you
do so, you will nourish a fickleness of mind which will unfit you for close
study and patient investigation. Finish what you begin, however difficult you
may find it, or however unsatisfactory your performance may be when it is done.
Scarcely 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. And you
will permit me to say, for your encouragement, that, 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. You will find advantage, if you have a friend who is
willing to take the trouble of criticizing your performances. But do not be
discouraged, if the criticisms should make them appear lowly in your own eyes;
neither be displeased with your friend's severity. It will do you good; and, if
you persevere, you will always be thankful for the advantage of having your
defects pointed out.
When you have practiced so as to have acquired considerable
facility of expression, it will be a stimulus to effort, occasionally, to send a
piece to some periodical for publication. And, if you find your writings
acceptable, it will increase your means of usefulness. In my early attempts at
writing, I had no instruction, and no one to aid or encourage me; but, from the
moment my first piece appeared in print, I felt a stimulus, leading me to
exertion which I would never have made without it. But, in everything,
remember your dependence upon God, and seek the direction of his Holy Spirit;
and carefully guard against being elated with success, or puffed up with the
idea that you possess extraordinary talents. Such a notion will only subject you
to mortification when you discover your mistake. But, should it be true, it
would be no ground of pride; for you have nothing but what you have received
from God. What can be more contemptible than being proud of our talents? It is
like a beggar being puffed up with the idea that he is rich, because someone has
given him a few coppers.
READING is likewise an
important means of intellectual improvement. But you should never engage in
reading for mere amusement or mental excitement; but have always in view the
acquisition of knowledge and the improvement of your mind. And, when you read,
do not make your mind a mere reservoir, to hold the waters that are poured into
it; but, when you read the thoughts which others have penned, think them over,
and make them your own, if they are good, or mark their defects, and reject
them, if they are bad. And, when you read history or news, let it always be
accompanied with reflections of your own.
But the first thing which claims attention is the kind
of books to be read. It would hardly seem necessary to caution the class
of people I am addressing against the reading of pernicious books; because
serious piety generates a chastened taste, which turns away from whatever
conflicts with its spirit. Yet, since the question as to what kinds of reading
are pernicious is by no means settled in the Christian community, and as the
"last new NOVEL" finds a place on the center-tables of many professedly
religious people, I have thought it might be useful, in this place, to enter
into a discussion of the tendencies of this kind of reading. I shall not stop to
define the terms novels and romances, because their popular
acceptance is sufficiently definite for my purpose. Nor is it necessary to
inquire whether there may not be exceptions to the charges preferred against
them; because the objections lie against the general character of a whole class
of writings, and grow naturally out of this general character. It would be
strange, indeed, if there were no gems of intellect, no fine sentiments, in the
deluge of productions emanating from the exuberant imaginations of novel
writers; but to attempt to separate the precious from the vile, would be like
diving into a common sewer to hunt for pearls!
Says Mr. Hall, "If we would divide the novels of the present
day into a thousand parts, five hundred of these parts must be at once condemned
as so contemptibly frivolous as to render the perusal of them a most
criminal waste of time! Four hundred and ninety-nine of the remaining five
hundred parts are positively corrupting in their influence. They are as
full of representations which can have no other tendency than to mislead,
corrupt, and destroy, those who habitually peruse them. There remains, then, but
the thousandth part, in defense of which anything can be said. Perhaps highest
merit than that can be attributed to novels, is that they are 'innocent and
amusing compositions.' This merit, small as it is, is greater than can be
conceded. All books are not innocent, which may be exempt from the charge of
disseminating secularism and licentiousness. If they convey false impressions of
life, excite a distaste for its duties, and divert the mind from real life to
fantasies of its own creation—they are decidedly pernicious! This, to a greater
or less extent, is the effect of all novels. Every discerning reader knows this
to be the fact."
But, without further preliminary remarks, I proceed to
specify some of the objections to
novel reading; and, in doing so, I shall
endeavor to establish my positions by the testimony of competent witnesses.
1. Novel reading produces a morbid appetite for mental
excitement. The object of the novelist
generally is, to produce the highest possible degree of excitement, both of the
mind and the passions. The effect is very similar to that of intoxicating
liquors on the body. Hence the confirmed novel reader becomes a kind of
literary inebriate, to whom the things of eternity have no attractions, and
whose thirst cannot be slaked, even with the water of life. As
intoxication enfeebles the body and engenders indolent habits, so this unnatural
stimulus enfeebles the intellectual powers, induces mental indolence, and unfits
the mind for vigorous effort. Nothing less stimulating than its accustomed
excitement can rouse such a mind to action, or call forth its energies. Being
under the influence of such mental intoxication, dethrones and misdirects
reason, and destroys the power of self-control.
2. Novel reading promotes a sickly sensibility.
A medical writer, speaking of the too powerful excitement of the female mind,
says, "In them the nervous system naturally predominates. They are endowed with
quicker sensibility, and far more active imagination, than men. Their emotions
are more intense, and their senses alive to more delicate impressions. They
therefore require great attention, lest this exquisite sensibility, which, when
properly and naturally developed, constitutes the greatest excellence of
woman—should either become excessive by too strong excitement, or suppressed by
misdirected education."
Novel reading produces just the kind of excitement calculated
to develop this excessive and diseased sensibility; and the effect is, to fill
the mind with imaginary fears, and produce excessive alarm and agitation at the
prospect of danger, the sight of distress, or the presence of unpleasant
objects; while no place is found for the exercise of genuine sympathy for real
objects of compassion. That sensibility which weeps over imaginary woes of
imaginary beings, calls forth but imaginary sympathy. It is too refined to be
excited by the vulgar objects of compassion presented in real life, or
too excitable to be of any avail in the relief of real distress. It may faint at
the sight of blood, but it will shrink back from binding up the wound. If you
wish to become weak-headed, unstable, and good for nothing, read novels! I
have seen an account of a young lady who had become so nervous and excitable, in
consequence of reading novels, that her head would be turned by the least
appearance of danger, real or imaginary. As she was riding in a carriage over a
bridge, in company with her mother and sister, she became frightened at some
imagined danger, caught hold of the reins, and backed the carriage off the
bridge, down a precipice, dashing them to pieces!
This excessive sensibility renders its possessor exquisitely
alive to all those influences which are unfriendly to human happiness, while it
diminishes the power of endurance. Extreme sensibility, especially in a female,
is a great misfortune, rendering the ills of life insupportable. Great care
should therefore be taken, that, while genuine sensibility is nourished, its
extremes should be avoided, and the mind fortified by strengthening the higher
powers. On this subject, Hannah More has the following sensible remarks:
"Serious study serves to harden the mind for more trying conflicts; it lifts the
reader from sensation to intellect; it abstracts her from the world and its
vanities; it fixes a wandering spirit, and fortifies a weak one; it corrects
that spirit of trifling which she naturally contracts from the frivolous turn of
female conversation, and the petty nature of female employments; it concentrates
her attention, assists her in a habit of excluding trivial thoughts, and thus
even helps to qualify her for pious pursuits. Yes—I repeat it—there is to woman
a Christian use to be made of sober studies; while books of an opposite cast,
however unexceptionable they may be sometimes found in point of expression,
however free from evil in its more gross and palpable shapes, yet, from their
very nature and constitution, they excite a spirit of relaxation, by exhibiting
scenes and suggesting ideas which soften the mind and set the imagination at
work; they take off wholesome restraints, diminish sober-mindedness, and, at
best, feed habits of improper indulgence, and nourish a vain and visionary
indolence, which lays the mind open to error and the heart to seduction!"
3. Novel reading gives erroneous views of life.
The testimony of Fenelon, on this point, is
valuable, as showing that the influence of novels, a hundred years ago, in
another country, was the same as it now is among us. He says, "Uninstructed and
ignorant girls are always possessed of an erratic imagination. For lack of solid
nourishment, all the ardor of their curiosity is directed toward vain and
dangerous objects. Those who are not without talent often devote themselves
entirely to the perusal of books which tend to cherish their vanity; they have a
passionate fondness for novels, plays, narratives of romantic adventures, in
which licentious love occupies a prominent place; in fine, by habituating
themselves to the high-flown language of the heroes of romance, their heads are
filled with visionary notions. In this way, they even render themselves unfit
for society; for all these fine sentiments, these adventures which the author of
the romance has invented to gratify the imagination, have no connection with the
true motives that excite to action and control the interests of society, or with
the disappointments invariably attendant on human affairs. A poor girl, full of
the tender and the marvelous, which have charmed her in the perusal of such
works—is astonished not to find in the world real characters resembling these
heroes. She would wish to live like those imaginary princesses, who, in the
fictions of romance, are always charming, always adored, always placed beyond
the reach of necessary duties. What must be her disgust when compelled to
descend from these flights of fancy—to the humble details of domestic life!"
But the following testimony of Goldsmith is, if possible,
still more valuable, as the writer's wisdom, like Solomon's, is experimental, he
having written one of the least objectionable novels in the English language.
"Above all things," he says, in a letter to his brother, "never let your son
touch a romance or a novel. These paint beauty in colors more charming than
nature, and describe happiness that man never tastes. How delusive, how
destructive, are those pictures of consummate bliss! They teach the young mind
to sigh after beauty and happiness which never existed; to despise the little
good which Fortune has mixed in our cup, by expecting more than she ever gave.
And, in general—take the word of a man who has studied human nature more by
experience than precept—take my word for it, I say, that such books teach us
very little of the world."
4. Novel reading strengthens the evil passions, weakens
the virtues, and diminishes the power of self-control.
Multitudes may date their ruin from the commencement of
this kind of reading; and many more, who have been rescued from the snare, will
regret, to the end of their days, its influence in the early formation of their
character. The novel writer, having no higher object in view than to amuse the
reader, and being deficient in moral principle, appeals to the imagination and
the passions, as the readiest way of access to the heart. A love affair, of some
sort, is indispensable to this species of writing. Indeed, both novel writers
and novel readers seem to be worshipers at the shrine of an imaginary sentiment,
denominated 'love'—but which, if traced to its source, would be found to
have a much more questionable origin than the sentiment which leads to marital
union.
To a very great extent, these works unite in the same person
some of the noblest traits of character with secret or open immorality; thus
clothing vice in a garb of loveliness, and insensibly undermining virtuous
principle. Yet, in many of them, the subtle poison is so diffused as not to be
seen by its victims until it is too late to apply a remedy. To substantiate this
charge, I shall produce the authority of one whose literary character and
position in society gave her the most ample opportunity of judging correctly.
Though the principal drift of the following remarks of Mrs. Hannah More is
directed against a particular class of these writings, yet, from the
commencement, it will be seen that she meant to apply them indiscriminately to
novels and romances of every description, at least in their ultimate tendencies.
It may be true that, in regard to some of them, the picture is highly wrought;
yet the more covert and insidious the poison, the greater is the danger. If
there are any, of the whole tribe of novels and romances, which are not
obnoxious to these charges, they all fall under those already enumerated; and
they will all be found tending towards the imminent dangers here portrayed; for
the appetite, once created, will demand still stronger and stronger stimulus,
until it has tasted the whole. It may, however, be safely asserted that no
work of imagination, the incidents of which are interwoven with a love affair,
can be wholly free from these dangers.
5. Novel reading is a great waste of time.
Few will pretend that they read novels with any higher end
in view than mere amusement; while, by the strong excitement they produce, they
impose a heavier tax on both mind and body than any other species of mental
effort. If anything valuable is to be derived from them, it may be obtained with
far less expense of time, and with safety to the morals, from other sources. No
Christian, who feels the obligation of "redeeming the time because the days are
evil," will fail to feel the force of this remark. We have no more right to
squander our time and waste our energies in frivolous pursuits, than we have to
waste our money in extravagant expenditures. We are as much the stewards
of God in respect to the one as the other.
6. Novel reading is a great hindrance to serious piety.
Such is the mental intoxication produced by it,
that we might as well attempt to reach the conscience of the inebriate with the
truths of God's word, as that of the novel reader! The heart that can be feasted
on such vile dainties cannot have sufficient relish for the "sincere milk of the
word" to "grow thereby."
The following testimony bears intrinsic evidence that the
writer speaks from experimental knowledge. Mr. Hall says, "The fictions of a
disordered imagination annihilate, as it were, the realities of the
future world, as well as of the present. They place men, just so far
as they produce their legitimate influence, in the midst of idealistic
scenes—which are remote from eternal realities. There are objects of idolatry in
the land of shadows, which may as effectually exclude the soul from
heaven—as the riches of the miser, or the pleasures of the sensualist. It is
truly melancholy to think that any should be led by the actual concerns of time
to neglect the interests of eternity. How much greater folly, then, to be
diverted from so momentous an affair—by mere phantoms of the imagination! That
the productions of the novelist have precisely the tendency which I am
attributing to them, cannot be denied. I make my appeal with confidence to those
who have for a time indulged in such reading, but at length awakened from the
spell of the enchantress. Say, did not you find your interest in true religion,
to diminish exactly in proportion as your attachment to works of fiction
increased? Were not the hours which you devoted to them your hours of
greatest stupidity in regard to your souls? Was not the Bible then a tedious and
neglected book to you? Did you not shun the praying circle, and your closets,
and the society of devout Christians? Were not your thoughts unfixed and
wandering in the sanctuary? There will be, I am confident, but one answer to
these questions. The experience of thousands will bear witness that the
conscience never slumbers so profoundly as over the pages of the novelist!
The mind is then insensible alike to the hopes and the fears of eternity. The
ear is so full of other sounds, that God is unheard, though he speak. He may
even whet his sword of vengeance, but the fascinated victim sees not its
terrible gleam!"
If such is the effect of novel reading, how can one, who has
solemnly devoted himself to the service of God, spend the precious moments,
given him here for discipline and preparation for a higher and nobler sphere, in
thus counteracting the gracious designs of God towards his soul? How dangerous
thus to parley with temptation! What an example to set before impenitent
friends, which, if they follow it, will place an almost insurmountable obstacle
in the way of their conversion! How ungrateful to Him who "died for all, that
those who live should not henceforth live unto themselves, but unto Him who died
for them and rose again!"
Before leaving this subject, a class of works denominated
RELIGIOUS NOVELS
claim some attention. They may, perhaps, find more
friends among religious people than common romances, because they profess to
recommend religion. But, though they may be free from everything gross and
directly tending to irreligion or licentiousness, yet it is believed that the
same general objections lie against them as against all others. All that has
been said of the influence on the imagination and sensibility, of morbid
excitement, and of erroneous views of life, lies equally against religious
novels! And, besides these, there is another objection, of sufficient weight
to counterbalance all that may be said of their unexceptionable morals.
It is, that they give false views of religion. Mrs. More, in a note
appended to her description of popular novels, says, "It is to be lamented that
some, even of those more virtuous novel writers, who intend to espouse
the cause of religion, yet exhibit false views of it. I have lately seen a work
of some merit in this way, which was meritoriously designed to expose the
impieties of the new philosophy. But the writer betrayed his own imperfect
knowledge of the Christianity he was defending, by making his hero, whom he
proposed as a pattern, fight a duel!"
On the same subject, Mr. Hall observes, "I would not except
from these remarks those productions which, by a strange misnomer, are called
religious novels. They have, in some instances, no doubt, been written by
men of piety, and from good motives. Such people have, however, it is but too
manifest, in this case, misjudged, and done serious injury to the cause which
they meant to advance. The objection which is so strong against other works of
fiction, lies with equal weight against them. The views of life which the former
give are not more erroneous than the representations of religion
contained in the latter. Incalculable evil may be the consequence of this. The
effect of turning from those images of Christian perfection, which the
religious novel presents, to the mixed characters which even godly men exhibit,
must be either petulant censoriousness or distrust of all pretensions to piety.
This is not all. Apply the test which should always determine your estimate of
books. Do romances of this class increase your attachment to the Bible? Are you
able, at any moment, to lay them aside, and resume the sacred volume with
undiminished interest? Do they prepare your minds for more delightful communion
with God? Do they dispose you to more frequent acts of sympathy and benevolence?
If any have, even in a slight degree, experienced such effects, they are
examples of an exception to the general law. The testimony on this subject bears
with overwhelming preponderance the other way. All, except those who are
fascinated to delusion, know that the mind may be full of the excitement which a
religious novel awakens, while it is enmity itself against God. The danger that
those who feel such emotion may substitute it for the subduing power of the
gospel, is one which those only will think trifling who know little respecting
the deceitfulness of the human heart."
But I would not advise you to read any books, merely
because you can obtain no other, 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 books at
the present day, that there is no necessity for wasting precious time upon
crude, ill-digested, or unprofitable works.
There is such a thing, also, as reading too much. The
mind may be filled with ideas and facts which it cannot digest. You may likewise
read in such a miscellaneous, desultory manner, as to derive little benefit from
it. A house may contain abundance of rich furniture, yet, if it is all stowed
away in the attic, it will be of little use. The mind and character may also
receive great injury from an undue proportion of such light reading as is
useful in its place, but injurious when indulged to excess. The following
remarks of Mrs. More deserve serious attention, in this connection: "I venture
to remark, that real knowledge and real piety, though they may have gained in
many instances, have suffered in others, from that profusion of little, amusing,
sentimental books, with which the youthful library overflows. Abundance has its
dangers, as well as scarcity. In the first place, may not the multiplicity of
these alluring little works increase the natural reluctance to those more dry
and uninteresting studies, of which, after all, the rudiments of every part of
learning must consist? And, secondly, is there not some danger (though there are
many honorable exceptions) that some of those engaging narratives may serve to
infuse into the youthful heart a sort of spurious goodness, a confidence of
personal virtues? and that the benevolent actions, with the recital of which
they abound, when they are not made to flow from any source but feeling, may
tend to inspire a self-delight, a self-gratulation, a 'Stand aside, for I am
holier than you'? May not the success with which the good deeds of the little
heroes are uniformly crowned, the invariable reward which is made the instant
attendant of well-doing, furnish the young reader with false views of the
condition of life, and the nature of the divine dealings with men? May they not
help to suggest a false standard of morals, to infuse a love of popularity, and
a concern for praise, in the place of that simple and unostentatious rule of
doing whatever good we do—because it is the will of God"?
It is not my purpose, however, to condemn all works of
fiction, nor to censure the judicious cultivation of the imagination and the
taste. Fictions of the allegorical and parabolical kind, have their place in the
illustration of truth, and are sanctioned by Scripture. Those of another class,
which give just representations of life, without the accompaniment of a love
story, may, to a limited extent, be allowed. You may, also, devote some time,
pleasantly and profitably, to the best English classics, both in poetry and
prose, which, for the lack of a better term, I shall include under the head of
belles lettres, 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, nourish the
finer sensibilities of the heart, and refine the taste.
But, if you cannot obtain books which furnish you a
profitable employment for your hours of leisure, devote them 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!
The selection of books to be read depends so much on the
peculiar circumstances of each individual, that it is not an easy matter to
recommend a general list which will meet the needs of all. I would advise
you, by all means, to consult your pastor in making your selection. If you are
able, it is better to purchase than to borrow the books which you read. You will
not be able to keep borrowed books long enough to read them thoroughly,
especially if you attempt to carry along together the various kinds, in due
proportions, as is desirable; and you can make much more of your reading, if you
possess your books, so as to be able to refer to them again.
In order to read with profit, you must adopt some plan which
will secure a suitable variety. To assist you in forming your plan, I shall
arrange my remarks on the various kinds of reading, under the heads of
History, Biography, Doctrine, and Miscellany; and you should so
regulate your reading as to keep along a suitable proportion of each. Either
give to each kind particular days of the week; or, if this does not suit your
circumstances, read through one work on one of these branches, and then take a
work on another, and so on, until you have read something on each; and then
begin again upon the branch where you commenced. But, if you have the books and
the time at your command, I should recommend that you keep on hand something on
each of these departments of knowledge, devoting stated times to each. Yet do
not suffer your inability to carry out any definite plan which may be
recommended, or which you may form, to prevent your attempting a systematic
course of reading. Your plans must conform to your circumstances; and you will
never be able to accomplish all that you purpose. But never permit yourself to
yield to discouragement. With these remarks, I proceed to speak of the several
kinds of reading which I have mentioned, each by itself.
I. HISTORY. This is usually
considered under three divisions, namely, sacred, ecclesiastical, and
profane. The first of these terms is applied to the
BIBLE histories;
the second, to the history of the church since the canon of Scripture was
completed; and the third, to the histories of the world, written by uninspired
men. But, as I have already treated of the first, I shall now speak only of the
others; both of which are highly necessary to everyone 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,
observe—
1. The providence of God in directing the affairs of men.
Look for 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
rules in the kingdom of men, and gives it to whoever he will." He calls the king
of Assyria the "rod of his anger," for chastising the hypocritical Jews; but
adds, "Howbeit, he means not so, neither does 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, until 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 the bearing of the events recorded on the
church of Christ. One great principle in the divine administration appears
to be, that the Lord overrules the affairs of men with reference to the kingdom
of Christ. Often, events which seem, at first glance, to be foreign to the
interests of his kingdom, appear, upon a closer examination, to be intimately
connected with it. Instance 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, on 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 and Greek literature were
made known; thus preparing the way for the universal reception of the gospel,
which was first published in that language. Who knows but every event of history
has a bearing, equally direct, on the interests of Christ's kingdom?
But, in order to keep all these things 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 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 ungodly,
are either designed 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. Many 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 practicing 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. For, during many ages, of which church history treats, the true church
appears to have been confined chiefly to small bodies of poor and persecuted
people, who were regarded as heretics; while the nominal church had departed
from both the faith and practice of the true gospel. I do not mean to say that
there may not be many evils, and some wicked men, in the true church; but, when
the body generally is corrupt, it cannot be acknowledged as the church of
Christ. The church is compared to the human body; and, if the whole body is
corrupt, all the limbs must be; though there may be some withered or decaying
limbs, while the body is sound.
II. CHRISTIAN BIOGRAPHY 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 traveler 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
travelers 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 warning sign set up wherever a beaten track turns aside from the
true way? All this you may find in Christian biographies. There the
difficulties, trials, temptations, falls, and deliverances, of God's people are
described. You may profit from their examples.
Yet even these works must be read with some caution. Bear in
mind that you are reading the history of fallible men, whose example and
experience are to be followed no farther than they agree with the word of God.
If you find anything contrary to this unerring standard, reject it. Satan is
ever busy, and may deceive even good men with false experiences. Besides, there
is, in everyone's religious experience, a great mixture of human infirmity. It
is seldom, and perhaps never, the case that these experiences are, in all
respects, what they ought to be. Some, whose lives have been written, dwell too
much on the dark side of their characters, and others too much on the bright
side; some are tinged with melancholy, and others may not show as much as they
ought the depths of the human heart. Others are greatly marred by defective
views of truth. They will be very profitable to you, if read with judgment and
discrimination, and carefully compared with the Scriptures; but, if you take for
granted that all their experiences were right, and therefore attempt to imitate
them, they may lead you astray. You will find it profitable generally to keep on
hand a volume of biography, and read a few pages at your daily seasons of
devotion.
III. In relation to
DOCTRINAL READING,
I have already given general directions. I will only remark, in this place, that
you must give it a prominent place in your systematic course of reading.
IV. MISCELLANEOUS READING .
You may profitably keep on hand some approved practical work on Christian
character, experience, or duty, to be read alternately with religious biography,
as part of the devotional exercises of the closet. Illustrations of
Scripture you will need in connection with the study of your Sabbath school
lessons; and the lighter works, here recommended, you can take up as a
relaxation from severe mental effort. You will need, likewise, to read
newspapers and periodical publications sufficiently to keep 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. But, if you are careful of your shreds of time,
you may accomplish this at intervals when you could not sit down to a book.
But do not allow yourself to acquire an unhealthy appetite for this kind of
reading, and by no means attempt to read everything contained in these
publications; but cast your eye over them, with the swiftness, dexterity, and
skill, with which the bee lights on the flower; and in imitation of his industry
and prudence, do not tarry where you find no honey.
Newspapers and periodicals contain much trash; and you may
easily fritter away all your leisure time upon them—to the great injury of your
mind and heart! Endeavor to acquire the habit of reading them rapidly, and of
passing over at a glance what is not worth reading. But especially beware of the
popular tales with which many of these publications abound. All the objections
against novels lie equally against them; and if you begin to indulge in reading
them, you know not where it will end. Religious papers, and periodicals
containing missionary intelligence, are, however, generally worthy of an
attentive perusal.
The work laid out in the foregoing pages 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 more than six thousand; which 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, at least, read twenty pages in an hour; 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.
You will find it a profitable exercise to keep a journal, and
at the close of every day, or some time the next day, write the substance of
what you have read briefly from memory, together with such reflections as occur
to your mind while reading, particularly the several points to be noted in
history, and the lessons which you learn from biography and other practical
writings. But, to do this, or, indeed, to profit much by reading—you must take
sufficient time thoroughly to understand what you read.
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