Concerning the Cultivation of Your Mind
1. Pray much, read much, write much. Have always some essay, dissertation, &c. upon the anvil; and be sure you finish whatever you undertake. Beginning a number of things, and finishing none of them, begets in the mind a habit of indecision and carelessness.
2. Read the book of God. Bead it regularly through, at least once in the year: and take down in order every te3ct you think you have light suffix dent to firom. By these means you will ever be acquiring new subjects, and be preserved from the curse of harping on the same string in all the circuits where you preach.
3. Always carry a New Testament about you; and let Grod’s word be your constant companion. Bead the Scriptures as the word of Grod: read them with deep attention, and read them with reverence. Read a chapter or two every day upon your knees; and earnestly beg the Father of lights to give you the spirit of wisdom in the revelation of himself, that you may know, feel, and preach the whole truth as it is in Jesus.
In this work every morning should be employed; and then take care to mark down the texts which you may have occasion to preach on in the course of the day. Never leave this subject to any other part of the day: you may be called upon unexpectedly to preach, when there is not time for you to go and search for a text. In such a case, if you are not prepared, confusion is the least evil you can expect to meet with. Therefore, see that the morning always provides for all the possible calls, of the day on this head. It is a sore evil to see the preacher, who should himself accompany the people in every act of worship, employing the time they are singing the high praises of God, in fdm’bling through his Bible to get some text to preach from.
4. But while you read the Bible as the revelation of God, and the fountain of divine knowledge don’t let your reading end there. I said before, read much; but take care that all your reading be directed to the increase of your knowledge and experience in the things of God. With an eye constantly directed to this end, acquaint yourself as much as possible with every branch of science. Ko man can fully explain the Bible, who has not a general acquaintance with the most important sciences and arts. The Bible, considered even as a human composition, is a book of the greatest learning under heaven: and there is scarcely aa art or science which is not alluded to in it; and images frequently borrowed from them to illustrate those sacred truths which the Spirit of God declares. It would be the easiest thing among ten thousand, to prove that there are multitudes of texts in that blessed book, which no man can explain, who has not a tolerable knowledge of history, chronology, geography, astronomy, anatomy, and chemistry. If this be the casa (and it would be easy to demonstrate it), what pretensions can an ignorant person have, however pious, to explain
7 this book 1 HKterate piety may be useful in exhorting sinners to return to God, and pointing out in a general way, the path that leads to Grod by Christ; but it certainly cannot, without inxmediate inspiration, explain and apply the deep things of God. I am not speaking now of that learning which is the result of a proper acquaintance with Hebrew and Greek, the original languages in which the sacred writings were given by God to man: No. I am referring to that literature which any man of good common sense may, by proper application, acquire from writings which abound in his mother tongue. Yet I would not be thought to discourage those other pursuits: I think it is of great consequence to a preacher of the gospel to be able to read the old and new covenants of his God, in those languages in which they were originally given. But should I insinuate that this is at all necessary, I should offend some of the generation of his children, who, not through envy, but ignorance of their utility, speak against the acquirement of these languages. It is well if such do not spend more time in unnecessary visits, and unimportant letter-writing, than would be requisite to learn all the Hebrew and Chaldee of the Old Testament, and Greek of the New. I have ofta advised young men to devote a part of their time in this way: but though I have knomi many who have begun, yet I have not been so happy as to find one who had strength and determination of mind sufficient to bring his studies to any profitable conclusion. However, this I have known, that while they employed themselves in this way, they were saved from tea-drinking visits, and the various snares which those who frequent them generally fall into. This was, so far, clear gain.
5. Don’t be afraid of philosophy, i.e., the love of wisdom; nor of reason, which, under the light of the Divine Spirit, is the only true interpreter of the sacred records. Some have taken upon themselves to speak against these, who neither under* stand their name nor their nature; and others have decried them, who, being of a lazy, indolent habit, wish hereby to excuse and sanction their osdtancy and slothfulness. Pursuits of the utmost impor tance to the ministerial character and success are termed by these, dry studies: because they know not how to study: they cannot study to any good purpose; they refer not all to one end, viz., God’s glory in the increase of their own salvation, and their usefulness among men. What is the consequence? Why, they idle away that time which is
7 — 2 an invaluable gift of God; and either sleep away their moments, or become what one justly terms” the most detestable of all negatively sinful chalacters, smokers of tobacco’* There are some, it is trae, who smoke and study too: the latter they should do, and leave the former undone. But these are angels in comparison of him who reads little, studies none, and is continually at the pipe.
6. The indolent preacher is soon known by his preaching: he has little or no variety. He cannot bring out of his treasury things both new and old: alas for him! treasury he has none; his coffers are all empty.
Whatever his other increase may be, he increases not in biblical knowledge: the knowledge which is necessary to explain, defend, and apply the word of God. A man of this stamp preaches now, just as he preached twenty or thirty years ago, on the same text. It is exactly the same discourse, without the accession of a single Tiew idea! What! has not the man got his eyes a little farther opened to behold wonders in God’s law? In him, is there no increase in the grace and gift of preaching? Is not light sown for the righteous; and if that seed had been well watered, would it not have brought forth somt fruit? Certainly it would. Is this no crime before Grod? Is it no sin against his people? Has not the great Shepherd promised his flock that he will give them ‘^ pastors after his own heart, who will feed them with knowledge and understanding T Jer. iii. 15. How can such persons answer to God, for the non-improvement of the powers he has graciously given them?
7. But ‘^ you fear lest, while seeking after knowledge, you should lose your simplicity, and your relish for divine things; and it is better to have religion without knowledge, than knowledge without religion.” There is, I grant, a kind of knowledge which puffs up; but this is that knowledge which is shallow in itself, is sought out of God, and refers not its attainments to him: but that knowledge which has for its objects God and his works, can never rob you of your religion, nor deprive you of your simplicity; but, on the contrary, will be a powerful mean of increasing both. True knowledge ever keeps its possessor humble; because it alone shows him how much is to be known, and how little he has learned. However, I scruye not to say, that, as mere knowledge is of no use to the, aoul, while possessed without religion; so religion, is discredited, while professed without knowledge. But,” you despair of making any progress, because
7 — 3 there is so much to be learned.” The well of science, as well as that of religion, is exceedingly deep, I grant; but where the water is so abundant, some may be carried away; and remember, for your encouragement, the Asiatic proverb: “Partial knowledge is better than total ignorance: he therefore, who cannot understand everything, should learn what he can.”
8. In our case, candour will make allowances for partial ignorance, because of our supposed disadvantageous circumstances; for such allowances we should be duly grateful: but I am fully of opinion, our circumstances are not of that disadvantageous nature which at first view might appear. We have abundant opportunities of gaining knowledge of the most excellent and useful kind: the knowledge of God’s work, and the knowledge of human nature. We travel about everywhere; see persons in almost every situation in life; and may acquaint ourselves, if not inexcusably indolent or deplorably stupid, with most of the existing and possible varieties of men and things. This is knowledge gained by experience; the truth of whose principles you will have the opportunity of seeing continually evinced, by their being brought into constant action.
9. Ignorance is one of the effects of the Fall; and, like all other faults of human nature, the mind is strongly wedded to it: so that, though light is come into the world, men love darkness rather than light. Some really seem to love ignorance even for its own sake: and think knowledge to be a very dangerous thing. Indeed some have gone so far as to insinuate, that those who endeavour to cultivate their minds, necessarily lose their zeal for God’s glory and the salvation of their souls. Thus the truly infamous maxim that disgraces both God and and nature, “Ignorance is the mother of devotion,” is attempted to be set up by persons who should know better; and who have endeavoured to gain credit to their doctrine, by putting themselves under the protection of some of the most venerable fathers of our church; who, to their own great honour, and the edification of thousands, have taken more successful pains to cultivate their own minds, than the whole tribe of those who are continually (in self-defence) ringing the Goth and Vandal changes, on the popish eulogium of ignorance I* If
There is here an allusion to a letter in yindication of ignorance, and against all kinds of study except reading the Bible, addressed to Mr. Mather, and printed in the Metho* dist Magazine. I believe the writer was a well meaning
these persons be in the prime of life, and do not speedily acquire an a£Eection for close reading and «tudy, I would not venture much for the title of an fate, the emoluments of which should be con tinned to me, only during the stability of their religion. To the utter confusion of all men of this -stamp, it might be easily proved, that there is a very intimate connexion between vital godliness and a studiouis cultivation of a man’s mind: but, as £ar as heaven is from earth, so far are lounging and slothfulness distant from true religion.
10, You must never forget that our congregations are at present far more intelligent than they for* merly were. If this were not the case, it would be proof, that God had never sent us: but as it is
‘woman, long since gone to a place where she has better employment: but the insertion of the letter shows that the editors were of the same mind. We should all watch, lest the basest maxims of popish darkness should be introduced into the most reformed and pure state of protestantism: we know that among their doctors this was a maxim, Quanto eris melior Grammaticus, tanto pejor Theologus;*’ the better grammarian, the worse divine; and Claudius EspensesuSyOne of the doctors of the Sorbonne, acknowledges, that among their best aulliors, Grsecum nosse suspectumfuerit; Hebraico proprie hsreticum; If a man imderstood Greek, he was osuspected; if he knew Hebrew, he was considered a heretic*
SO, it is much to the credit of our ministry; for it proves that God has blessed it: — It proves that sound knowledge, civilization, and genuine piety, have marched with us hand in hand all over the nation. But that which passed formerly in the day-break of our revival, will not pass now. The people are more enlightened: they have grown up in religious knowledge under our ministry; and they now require stronger nourishment. By earnest application to God by prayer, and diligent cultivation of our minds, we should keep the distance before them we had in the beginning: we have formerly fed babes in knowledge, we must now minister to young men and fathers. Therefore we should be, in the most extensive manner, stewards of the mysteries of Christ, and patriarchs in knowledge.
11. To direct to any particular plan of study would tax exceed the limits of a letter: for to do this successfully the choice of books in the different departments of literature, the best editions of those books, the comparative merits of different popular works on the same subjects, &c., <&c., must all come into review. This one branch would require a pretty large volume to do it justice. Elementary books on the sciences, if judiciously compiled, might be read with great advantage. For theological
If orks you need never step a hair’s breadth beyond your own connexion. Meddle as little as possible with religious controversy; for controversial writings on theological sul:yects seldom tend to improve the mind, or sweeten the temper. I know, however, two exceptions to this: Mr. Wesley’s Predestinartion calmly considered, and Mr. Fletcher’s Polemical Essay on te twin Doctrines of Christian Imperfection and a death-bed Purgatory, These two pieces are written in the fear and in the love of Grod: the former most amply proves, that. Jesus Christ died for every man; tod the latter most clearly and forcibly shows, that it is the privilege of every believing soul to be cleansed from all sin in this life. These two tracts, beyond all that I have ever read on Polemical Divinity, speak the truth in love a rare thing in religious controversy.
Geography and chronology should not be forgotten; for without these, who can interpret the history of the Bible: he who knows most of these, has an amazing advantage in explaining the facts both in the Old and New Testaments. On these subjects Prideaux’s Connections is an invaluable work.
You will frequently have occasion to recommend, <^ounsel, and instruct missionaries. Show them the absolute necessity of acquiring the principles of general grammar, which will be a great help to them in acquiring foreign languages: and let them acquaint Aemselves well with the geography of the countries where the scene of their labours may lie; and with the best books of travels in those parts.
12. As you should be well acquainted with the law of God, so should you be with the laws of your country. Judge Blackstone’s Commentaries on the Laws of England will not only show you what the essential principles of law and justice are; but will also convince you, that your country has the best political constitution ever framed by the wisdom of man; a constitution so perfect, as scarcely to have left room even for Utopian theorists to imagine any practical improvement. Not to have read these commentaries would be at once the fault, the misfortune, and the reproach, of any minister of the gospel who calls himself a Briton. To these may be very profitably added Bums* Parish Justice. A preacher, as such, will derive many advantages from a careful perusal of the former; and acquaintance with the latter will enable him to be very useful wherever he travels.
To these you should add the History of your own country. Kapin*s History of England is, in the main, the most correct and the most impartial history I ever read. Its facts are founded on the state documents, which are deposited in our public archives, the only authentic sources from which our true history can be derived. I can vouch for the general accuracy of Eapin, having frequently travelled over the same records. Dr. Henry’s History of Great Britain is also a very valuable, useful, and correct work.
If you wish to acquire a correct taste in writing, and a proper style both in writing and speaJdng; jou must have recourse to what are called the standard and classical works of our own authors. FoT this purpose the Spectators and Guardians of Addison and Steele are invaluable. Swift wrote in pure EngUsh; and his style is excellent; but the general matter of his works is little calculated to edify the mind, or mend the heart.
Bacon and Boyle’s works may be safely recommended; they are an immense treasury of science. Dr. Watts’s Improvement of the Mind, and the works of Mr. Locke in general; Langhome’s Plutarch, Middleton’s Life of Cicero, and Melmouth’s translation of Pliny’s Letters, have been recommended by good judges, as proper models for a pure English style. Eollin’s Belles Lettres is anvGooQle excellent work. His Ancient and Roman Histories are very valuable; as is the history of the Soman Emperors by his amiable and pious pupil Crevier. Josephns should be carefully read by every preacher; the best translation, on the whole, is that of Whiston. If you have recourse to the original, Havercamp’s edition is to be preferred to all others.
With the history of the church you should not be unacquainted; though the study is the most jejune and unsatisfactory in the whole compass of human knowledge; for, except that which is contained in the Acts of the Apostles, what is called the history of the church is, in most instances, a history of jars and contentions, persecutions, heresies and crimes. The collection of the Greek ecclesiastical historians, published from the edition of Valesius, by Mr. Reading, Cantab. 1720, Gr. and Lat. 3 vols. fol. is the most ample and correct; it includes Eusebius, Socrateit Scholosticus, Hermias Sozoomen, Theodoret and Evagrius; and extends from the Incarnation to the year of our Lord 594.
The second edition of a good translation into English of Eusebius, Socrates, and Evagrius, with all the notes of Valesius, was printed at London, 1709, fol. This is greatly to be preferred to the preceding edition; and has some valuable maps
8 and tables. Oif all modern church histories, that by Mosheim, translated by Dr. Mac Laine, 6 volsr. 8vo. is indubitably the best. With others conducted on party principles, and published for party purposes, you had better not intermeddle.
. I might recommend some Poets; but I have often found young men who, by reading, acquire a relish for poetry, abandon themselves to this alone; and, fancying that they have caught the spirit of those they read, begin to make verses, and thus trifle away and lose much time.
Some of our ancient poets have written on moral subjects inimitably. The Fairy Queen of Spencer; the Purple Island, Christ’s Victory, and the Piscatory Edogues of the two Fletchers Giles, and Phineas, are not only beautiful, but highly instructive. Mr. Wesley had a very high opinion of Spencer; and certainly there was not a better judge of poetry in the nation in his time. He told me once that he believed Spencer, in the 7th Canto, Book IT. of the Fairy Queen, where he describes the Cave of Mammon, had far excelled in correctness of character, dignity of description, and true poetic fancy, everything both in Homer and Virgil.
It is a pity we have no proper selection from Shakspeare; no man knew human nature, nor perhaps the human heart, better than this writer. By bis wondrous pen every virtue and vice is not only personified, but assumes a body, and is rendered palpable y but, alas I the underwood and brambles of this vast forest are sufficient to bum up all his majestic cedars. — But I have entered into a field which I nrast immediately abandon.
13. To conclude on this point, I earnestly advise yon to begin, continue, and end all your woi:ks and studies in the name and to the glory of Grod. Kever neglect to visit the sick; and be sure you go wherever you axe asked. Every study and every gratification should be sacrificed to the performance of your ministerial duty; but you will have time enough for all, if you husband it properly. Divide your time for your work, and arrange your work to your time; and let not one part of your business break in upon another.