I ought perhaps, before I close this letter, to make some apology for recommending, as a part of your course of study, either Rollin or Hume, one because he is "trop bon homme,"[86] the other because he is not "bon" in any sense of the word. My apology, or rather my reason, will, however, be only a repetition of that which I have said before, viz. that I should wish you to read history strictly, and merely, as a story, and to form your own philosophic and religious opinions previously, and from other sources.
So many valuable and important histories, so many necessary books on every subject, have been written by the professed infidel, as well as by the practical forgetter of God, that you must prepare yourself for a constant state of intellectual watchfulness, as to all the various opinions suggested by the different authors you study. It is not their opinions you want, but their facts. Most standard histories, even Hume and Voltaire, tell truth as to all leading facts: after half-a-century or so of filtration, truth becomes purified from contemporary passions and prejudices, and can be easily got at without any importantly injurious mixture.
It was to mark my often-repeated wish that you should philosophize for yourself, that I have omitted the names of Guizot and Hallam in the list of authors recommended for your perusal. With the tastes which I suppose you to possess and to acquire, you will not be likely to leave them out of your own list. The histories of Arnold and Niebuhr also belong to a distinct class of writings. I should prefer your being intimately acquainted with the so-called poetical histories which have been so long received and loved, before you interest yourself in these modern discoveries.
The lectures of Dr. Arnold upon Modern History contain, however, such a treasure of brilliant philosophy, of deep thought and forcible writing, that the sooner you begin them, and the more intimately you study them, the better pleased I should be. With respect to his singular views on religion and politics, you must always keep carefully in mind that his peculiar mental organization incapacitated him from forming correct opinions on any subject connected with imagination or metaphysics. You will soon be able to trace the manner in which the absence of these two powers affected all his reasonings, and closed up his mind against the most important species of evidence. I carry on the supposition that you have formed, or will form, all your views on religion and politics from your own judgment, assisted by the experience of those whose mind you know to be qualified by their many-sidedness to judge clearly and impartially—upon universal, not partial data. Remember, at the same time, however, that you belong to a church which professedly protests against popes of every description, against the unscriptural practice of calling any man "Father upon earth." May you attend diligently, and in a child-like spirit of submission, to the teaching of that Holy and Apostolic Church, and there will then be no danger of your being led astray either by the infidel Hume or the sainted Arnold.
Finally, I would again refer to that subject which ought to be the beginning and end, the foundation and crowning-point of all our studies. Let "whatever you do be done to the glory of God."[87] Earthly motives, if pure and amiable ones, may hold a subordinate place; but unless the mainspring of your actions be the desire "to glorify your Father which is in heaven," you will find no real peace in life, no blessedness in death. As one likely means of keeping this primary object of your life constantly before you, I should strongly recommend your making the cultivation and improvement of your mental powers the subject of special prayer at all the appointed seasons of prayer; at the same time, your studies themselves should never be entered upon without prayer,—prayer, that the evil mingled with all earthly things may fall powerless on your sanctified heart,—prayer, that any improvement you obtain may make you a more useful servant of the Lord your God—more persuasive and influential in that great work which in different ways is appropriated to all in their several spheres of action, viz. the high and holy office of winning souls to Christ.[88]
LETTER X.
AMUSEMENTS.
In addressing the following observations to you, I keep in mind the peculiarity of your position,—a position which has made you, while scarcely more than a child, independent of external control, and forced you into the responsibilities of deciding thus early on a course of conduct that may seriously affect your temporal and eternal interests. More happy are those placed under the authority of strict parents, who have already chosen and marked out for themselves a path to which they expect their children strictly to adhere. The difficulties that may still perplex the children of such parents are comparatively few: even if the strictness of the authority over them be inexpedient and over strained, it affords them a safeguard and a support for which they cannot be too grateful; it preserves them from the responsibility of acting for themselves at a time when their age and inexperience alike unfit them for a decision on any important practical point; it keeps them disengaged, as it were, from being pledged to any peculiar course of conduct until they have formed and matured their opinion as to the habits of social intercourse most expedient for them to adopt. Thus, when the time for independent action comes, they are quite free to pursue any new course of life without being shackled by former professions, or exposing themselves to the reproach (and consequent probable loss of influence) of having altered their former opinions and views.
Those, then, who are early guarded from any intercourse with the world ought, instead of murmuring at the unnecessary strictness of their seclusion, to reflect with gratitude on the advantages it affords them. Faith ought, even now, to teach them the lesson that experience is sure to impress on every thoughtful mind, that it is a special mercy to be preserved from the duties of responsibility until we are, comparatively speaking, fitted to enter upon them.