III.
And now, looking at the multitude of books existing or coming into existence—such an immense, such an ever-increasing multitude, that we may adopt the hyperbole of the text, and say it seems as if the world could not contain them—what is the use which we ought to make of them?
A taste for literature is a natural instinct in some, and an accomplishment acquired by others; and the duty of creating it if we have it not, and of nurturing it if we have, is plainly recognised in the New Testament. “Give attendance to reading.” If the exhortation primarily applies to those who are teachers of their fellow-men, it cannot fail to belong also to others in their measure and degree. Numerous methods of obtaining knowledge no doubt there are; but many of the forms of knowledge, many of the benefits of knowledge, many of the pleasures of knowledge, can be secured only by means of books. The person deficient in a taste for reading misses a large amount of benefit and enjoyment familiar to those who are blessed with this endowment—an endowment which, though, as intimated already, in some cases a natural instinct, may in other cases be acquired and won as a studious accomplishment. Tastes may be formed by study, by attention, by desire, by effort, by practice—tastes of all kinds, and this amongst the rest; and looking at the rich heritage of blessedness which it brings, it must appear, to every one who sufficiently thinks of it, worth the sacrifices of other and inferior things, when such sacrifices are found essential to its attainment and culture. Upon the young especially I would enforce the duty of which I speak, begging and beseeching them to contrast it with those vain, frivolous, worthless employments, not to mention the very worst, to which fashion and example in the present day invite so many thoughtless crowds.
When I speak of a taste for reading, let me explain myself. It is sometimes supposed to exist where it does not. There may be a fondness for certain books, which in no way implies the possession of what we are commending now. There are fictions in the present day, properly termed sensational, and other kinds of books of a similar description, to the perusal of which many are addicted without any idea of self-improvement, without any love of knowledge whatever, without a single care respecting truth, without an atom of taste, or a scintillation of what can be called intellectual pleasure. I cannot call that a taste for reading; it is simply a craving after excitement, and may be as sensuous and sensual as are certain desires confessedly vicious; and when it does not reach such a depth as that, it may be a feeling almost as vain, frivolous, and worthless as some other tendencies which never clothe themselves in literary costume. Where a pure taste and a genuine predilection for reading exist, it will be discriminating, such as all pure tastes, all genuine predilections ever are. A taste for painting is a taste for good pictures; a taste for music is a taste for good singing and for good instrumental performance; so, likewise, a taste for reading is a taste for what is worth reading. I have no narrow views as to the class of books which may be perused. Some persons are qualified and required to take a wider range than others in this respect—to make excursions into fields of thought where it may not be wise for others to follow. As to this matter, no universal rules can be laid down. Individual capacities, habits, and callings, must determine the question as to the extent to which inquisitiveness and curiosity should go. But one law as to the judgment of what we read there is, fixed and unalterable. Whatever relates to morality and religion must be tested by Divine authority upon such subjects. The Bible is not intended to teach us science, philosophy, and profane history; but it is intended to teach us what is moral and religious, and, therefore, to it should questions involving these peerless considerations be always brought. As Christians, taking the Bible for your ride, how can you subscribe to the doctrines of any teacher of divinity or of ethics who contradicts the teaching of the Word of God? “To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them.” With care and discrimination should we sift out whatever is false or erroneous in the writings of men. I do not say that we are not to read what is false or erroneous; for how, until we have read it, can we tell whether any book be discoloured or disfigured with these dark stains? but having candidly and honestly examined the contents of a work, let us judicially, with a pure heart, a clear head, and a firm hand, separate the precious from the vile. “What is the chaff to the wheat?” saith the Lord.
And further, it is manifest that in our reading we should have respect to the nurture of our spiritual life. Secular instruction and mental improvement are proper ends to be sought by us all; but that which constitutes pre-eminently the welfare of our souls ought to receive our most serious and conscientious attention. To strengthen within us Christian faith, hope, and love—to bring ourselves into closer union with our blessed Saviour—to devote ourselves more thoroughly to his service and glory, ought to be the first and chief design of every one. “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” But as to the course of reading to be adopted for these high and incomparable ends, it is difficult and even impossible to lay down rules; because, as men’s minds are so differently constituted, as dispositions are so differently formed, the class of books adapted to promote the welfare of some may not be suited to the needs of another. Biography, perhaps, most stimulates one person; psalms and hymns and spiritual songs, perhaps, most inspire another; plain, practical addresses to the heart and conscience may, perhaps, better stir and animate a third. Let each consult his own peculiarities, and choose accordingly what he shall read for his spiritual edification. We are quite sure that to mark out the same course of religious reading for all kinds of people is labour lost; it betrays great ignorance of human nature, of the wonderful varieties of spiritual life, and of the diversified exigencies and wants of different minds. What any one finds most helpful to himself, he is very apt to think will be found equally helpful to another; but this may prove a serious mistake, and may lead to injury where benefit was designed. Then, beyond stimulus and inspiration, there is needful for the healthful development of Christianity in human experience, character, and conduct, a plain, simple, solid acquaintance with the things of God—an acquaintance to be sought in a proper direction, in quarters, perhaps, where there is little to regale the fancy or gratify the taste, but much to feed the soul with knowledge and understanding. Surely no Christian man, no Christian woman, can neglect to consult in these ways the wants of spiritual life. Individuals who never ask in reference to what they read, “Will this be beneficial or injurious to my highest interests?” are culpably negligent and careless, and are running immense risks. They are in danger far greater than that of persons who, with delicate constitutions, set at defiance medical caution and advice, and are determined to eat and drink whatever they please. And before quitting this point, let me add that it is of the last importance we should apply to ourselves conscientiously, and in the sight of God, what we learn from the stores of Christian practical literature. For, whilst recreation and amusement may be wisely sought at times from other departments of reading, recreation and amusement are not the objects to be sought in the reading of strictly religious books: far higher objects come before us there—even the purification of our thoughts, the lifting our affections upwards to the supreme Author of all Good, and the fastening of our hearts on Christ, the only name given under heaven whereby we can be saved; and to secure these objects a different frame of mind must be maintained from that in which we indulge when we take up a volume simply to relieve a jaded mind or to while away an idle hour.