ART. VI. ELEMENTS OF MENTAL DISCIPLINE."

By Rev. Thomas H. Skinner, D. D., Professor at Andover.

STUDIOUS and pious habits have, by some persons, been thought unfriendly to each other; hence there have been men of piety who renounced learning, as well as men of learning who neglected piety; and thus have arisen two of the most fruitful sources of evil to mankind, (I know not which is worse,) ignorant religion, and irreligious knowledge.

As in other cases, mutual repugnance here, has sprung, at least to some extent, from mutual misunderstanding. Pious men have sometimes identified learning with what the Scriptures have reprobated under the name of the wisdom of this world; and men devoted to learning have sometimes strangely misconceived of religion, as almost the same thing with contempt of intellectual excellence.

The former mistake (I omit now the consideration of the latter) is not difficult to be explained. Learning as generally cultivated and used, and as treasured in books, bears the image and superscription of the unsanctified world, and indeed is that world's chief strong-hold and champion: such learning is destined to come to nought. Except to resist and countervail its tendencies, the simple spirit of piety can choose to have but little to do with it: and on the supposition that all learning must be such-a mistake which it is not surprising some pious men have fallen into-entire non-intercourse with learning, except if possible to abolish it, would not be undesirable or unwise. But learning need not bear the world's stamp, or be pervaded with the world's spirit. Piety may dwell with it, may enjoy and use it, as lawfully as wealth, or honour, or any of the good things of this life. Indeed, piety and learning have a peculiar affinity for each other; the association of them is natural, and ought, if possible, to be invariable. All their elements and tendencies harmonize perfectly; and, if combined, would increase each other's efficiency: Piety would exalt and illuminate learn

[This article was delivered as an Introductory Lecture at the opening the present academic year in the Theological Seminary, Andover. The author has kindly consented to its publication here, at the particular request of the Editor and of many who heard it. It is thought best to retain its original form of a

Lecture unaltered.-EDITOR.]

ing, and learning would contribute to the dignity, the strength and the enlargement of piety: they ought always, therefore, as far as possible, to dwell and live, with and in each other; each loving and cherishing the other as itself.

No assertion carries with it higher evidence of its truth than this. Learning is the delight of man's rational nature; it is indeed our reason's natural spouse; and never is the sacred volume more falsified and perverted than when adduced as a witness against it. Is that book an enemy to learning which demands the highest measures of learning in order to its being well expounded or thoroughly understood? Is it an enemy to itself? Why, if the Bible be against learning, does it inculcate a religion which is light, and in which there is no darkness at all? Why does it style the disciples of that religion children of light? Why does it allure us to Him who is its great theme and charm, by informing us that in Him dwell all the treasures of knowledge? Why does it bestow such elegant, such high wrought encomiums on learning and understanding, as are not to be found in all writings beside, of ancient and modern times? Why does it transport us with visions of heaven, as of a world of perfect knowledge? The Bible against learning! what else comparatively is in favour of it?

The church, on this point, has been under no mistake. The outcry against learning, which, in almost every age, has to some extent been raised within her borders, was not her own voice, but that of frenzied fanatics, or unlettered bigots, in membership indeed, but, in this respect, not in fellow-feeling with her. What friend has learning ever had, as constant, as faithful, as munificent, as efficient, as the church? What testimony has she given in behalf of learning by her standing demand for it in the ministry? Her first ministers, heaven-taught, had the various languages of men as perfectly at their command, as their own vernacular tongue: and what in them was the product of miracle, she has required to be as perfectly as possible supplied in their successors by thorough education. This, at least generally, has been, and is the fact. The church has demanded learning in her ministers; she has encouraged it in all her members; she has expended treasure and life in maintaining it, both within and without her pale; and she has at this moment thousands of devoted, enterprizing, and indefatigable labourers, night and day, employed in its service. 1.6

VOL. II.

The existence, gentlemen, of this institution, is one among many proofs, that the portion of the church with which we are particularly connected, can give their approbation to none but a learned ministry: and your attendance here is proof, that deeming yourselves called of God to the work of the ministry, you have settled it in your minds that as learning is no longer to be acquired by miracle, you are also called of God to go through a preliminary course of theological study. The point is decided. However strong and ardent may be your desire to be even now engaged in the business, of saving men, and whatever temptations, labours, expenses, difficulties, may be incidental to a complete course of preparatory discipline, you have begun, and before you enter the sacred office, you will have finished such a course. You cannot but see from what has been said, that, assuming the correctness of your judgement as to the employment you are designed for, in future life, I regard this determination on your part, as duteous and coincident with the will of God concerning you. I shall not surprise you then by saying, that it gives me more pleasure to meet you in this sequestered place, pursuing the slow and it may be tedious process of mental discipline, observing fixed and severe rules of study, giving your thoughts to (abstract principles,) patiently exploring and comparing different doctrines and philosophies, and going from day to day the same unvaried round of intellectual application; than I could have in seeing you already engaged in the labours of the ministry with whatever zeal or popularity. I meet you, as I suppose, at the post of duty, where there may be more self-denial, but where certainly there is more safety, more honour, and more usefulness, on the whole, than any where else. As one appointed to take part in the business of assisting you through the present, in one view, the most important period of your earthly existence, I shall doubtless be expected on this occasion, to make my remarks of a tenour strictly congenial with that of your appropriate pursuits here, that is, in some respect instructive to you, as devoted theological students, endeavouring by every means in your power to acquire the mental discipline and furniture requisite to your regular entrance on the great work before you. This, I admit to be incumbent upon me. I address you then as a company of strict and severe students, pursuing for the highest and most sacred of all purposes, intellectual improvement; and I shall

aim exclusively in all my remarks, to promote your success in this pursuit. My specific object is to make the way to success plain.

The beginning, the summit of wisdom in conducting this pursuit, as well as every other in which our faculties can be employed, is, without question, putting them under the influence of the fear of the Lord-subjecting ourselves absolutely to the command of a holy will and purposemaking all our studies and intellectual exertions instances of a strictly spiritual and religious manner of life. He who in a course of study maintains the closest walk with God, takes the best way to make study available to its immediate purposes. He is more likely to excel in mental improvement, in strength and vigour of understanding, in ability to think, investigate, and instruct, in learning and all intellectual treasures and resources; than if he should allow the desire of intellectual pre-eminence, or the love of learning, to domineer within him, altogether unregulated, unrestrained, unmeddled with, by any religious principle or feeling. Will it be questioned, that nothing is so well suited to draw out all the powers of the mind into their most perfect operation, as to bring it into intercourse with Him who is the source and centre of all minds? His presence alone, felt and enjoyed, will more quicken, and illuminate, and enlarge the mind of man, than all other influences beside. Why should it not? It rouses and stimulates all that is spiritual or intellectual within us, to be consciously in the presence of a man of great intellectual excellence: must not he then who, by the sense-surmounting power of faith, dwells in the secret place of the Most High, have of all men, other things being equal, incomparably the purest, richest, mightiest mental life? A consciousness of the presence of the Supreme Mind-what intellectual alertness, what stirring of the mental fires, what proclivity to thought, what capacity of great and just conceptions, what security against partial, low, uncomprehensive views, must not that feeling imply! Along with supreme intelligence too, supreme goodness is associated, and the feeling of the one as present, includes necessarily the feeling of the presence of the other. What were that person's advantages for mental improvement, who should have the constant companionship of a fellow-man, first among mankind, not only in genius and knowledge, but in moral worth also! What then must be his intellectual advantages who daily and closely walks with God!

It can hardly be questioned by any one of my present hearers, that it is practicable to have such access of mind to the mind of the Infinite Spirit. What else but such access is living piety? It is the thing itself. Piety is but an empty name, if it be not the access of man's mind and spirit, to the mind and spirit of his omnipresent Maker.

Nor do I suppose that any one here can doubt the practicability of maintaining a constant and ever-deepening sense of the presence and fellowship of God, in a course of severe study. It is, indeed, impossible to be directly communing with God, while giving the mind wholly to study. The human mind can give itself directly to but one thing at once: this, however, is true in respect to all other as well as intellectual occupations. But it is possible to conduct other pursuits with more or less of spiritual feeling. They may be conducted by men presumed, on the whole, to be pious, with almost no recognition during the day of the Divine Providence or existence; or, notwithstanding the law of finite mind, which forbids its attending perfectly to more than one thing at once, they may be engaged in with a heart so filled with the Spirit of God, as to have every instant a heavenward aspiration, and to be, in a manner, in a perpetual intercourse with heaven; insomuch that it may be said with strict truth, that every thing is done, even eating and drinking, to the glory of God, and in the name of Christ. Thus may men practise agriculture, or any manual occupation; and why may not the deepest and intensest studies be prosecuted in the same manner? Why may not men be exploring the causes and relations of things, conversing with truth in its purest and brightest forms, enriching their hearts and understandings with the choicest treasures of wisdom and learning, and be doing this in the very frame of spirit, in which one should wish to die, or to stand before the last judgement seat-doing it in the fear of God, and with instant prayer for his blessing and assistance? It is a strange, however frequent mistake, to think that there is any incongruity between the severest mental application, and the highest degrees of spiritual mindedness. There is, indeed, danger that high intellectual pursuits, uncontroulled by pious feelings, may lead to every species of irreligious indifference and misbelief; but there is no necessity that such pursuits should be so uncontroulled. There are no pursuits in which men can engage, more congenial with the spirit of piety. Think