A common abuse of knowledge is to REST SATIS← FIEDS WITH IT as the proper end of study, rather than the means of usefulness. If we have attained real knowledge, we are too apt to suppose the object of pursuit is secured, and we may indolently enjoy it. But this is to look far below the true happiness of the creature. Religious truth is only and eminently valuable as it brings us near to God, and leads to a more wise and devoted engagement of every faculty in his service. We must no more say of our knowledge, than of our property, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. We are responsible for it as a talent received, and we can only be happy as we are diffusing its blessings to others.

Another great and general abuse is, to foster A SPIRIT OF PRIDE. Self-elevation is too often great stimulus to study, and as we make attainments in knowledge, we grow in grow in “selfsufficiency, and swell with self-conceit. Where

the

in the manner of knowing. What therefore is the mode of knowing? What, unless to know in what order, with what affection, and to what end you should know? In what order? that should be first which most tends to salvation. With what affection? to be most ardent in that which most strongly excites love. To what end? To study, not for vain glory or curiosity, but only for edifying yourself, or your neighbour. There are who wish to know only for the sake of knowing, and it is a base curiosity. There are who wish to know that they may be known, and it is a base vanity, who do not escape the satyrist, "Scire tuum nihil est nisi te scire hoc sciat alter." And there are those who wish to know, that they may sell their knowledge for money or honour, and this is a base gain. But there are those who wish to know, that they may edify, and this is charity, and also, there are those who wish to know, that they may be edified, and this is prudence. Of all these, the two last only are not found in the abuse of knowledge, because they wish to understand for this end, that they may do good.'1

1 Bernardi Opera Tom. 3. p. 62. 1645.

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knowledge increases without conversion of heart, that pride which is natural to man, like a disease in the constitution, gathers strength from wholesome food. This disease manifests itself in various ways; sometimes under the garb of humility; sometimes in despising, depressing, or undervaluing the attainments of others. In such a case as Warburton, what arrogance mingles with his learning! how he tramples in his haughtiness over his opponents. The Christian, inspired with his Saviour's Spirit, had rather be trampled upon, than trample upon others. We sometimes see the wise of this world, with haughty contempt cast off God and his truth, with such expressions, I am above all that nonsense' hypocrisy 'Those are your saints. may now gain them the reputation of great wisdom and discernment; but the scene of this world's glory soon 1 passes away: the hours of sickness and sorrow, the time of death and the judgment-day are at hand; and how will they appear before Christ, at his coming? Christian reader, let us remember, Pride goes before destruction; and what a fall will it be to the haughty mind, to awake to shame and everlasting contempt. This pride leads some to the ostentatious display of knowledge (Jer. ix. 23). It should be our concern,' says Francks, 'to guard against vain glory, in a business wherein the glory of God should be our only object.' We may learn even religion, that we may be able to talk; and we speak of what we know, that we may be admired, and have credit given to us for wisdom, sagacity, and learning. With that deep self-knowledge, humility, and self-distrust, which mark his Private Thoughts, Mr. Adam suggests to his own mind the question, Whether his reading and

pursuit of knowledge had not rather a view to talking, than his own private use, or the benefit of others. This talk of the lips is of little real profity citatendeth only to penury. It increases not the spiritual riches of those who hear or those who speak. There is always a temptation to make a parade of what we know.uster? *THE GRATIFICATION OF VAINCURIOSITY, is another abuse connected with the acquisition of know. ledge. Is it not usual for some to estimate the value of knowledge, not so much by its intrinsic worth, as by its remoteness from common view, and the pains with which it has been acquired? From mere curiosity, without any specific good end in view, men may ransack all sorts and kinds of learning, and enter into the most hidden recesses of antiquity, and yet labour to no profit. Nay, they may carry their researches into the most holy things (Col. ii. 18.), and attempt to pry into things both that are above their comprehension and hidden from their view, from similar motives and with the like result. Great learning may be the mere self-indulgence of the intellect; the revelry of mental gratification, the mere intoxication of the powers of the understanding. Precious time may be spent over mere learned trifles, extensive learning and vast powers of mind be wasted, or serious error, under the plausible cover of learning, be diffused and strengthened. Men may read, only to become sceptics and latitudinarians.

1 See his Works, vol. ii. 139.

Leig with curious questions, and lead you through the

in his First Lecture, 'It is not my intention to

perplex you thorny paths of disputation; but if I had any share of that excellent art, it would be my delight to direct your way through the easy and pleasant paths of righteousness to a life of endless felicity, and be myself your companion in that blessed pursuit.

Another serious abuse of knowledge is to TURN IT TO THE MAINTENANCE OF ERROR. Satan tempts us, at many sacrifices, to seek to know good and evil, and then endeavours to turn all the knowledge which man acquires to the maintenance of evil. The whole system of Popery is knowledge misapplied and used against the truth. Few have exceeded, in acquisitions of various kinds, the Jesuits of the Roman Church: Some of the Socinians, who deny the Lord that bought them, have had much critical skill. The Lord thus shows, in the strongest light, that a man may have skill, talent, and industry, and yet fall short of the truth; he must have also divine grace giving him a humble and teachable spirit, and guiding him, that he may be led into the truth, or the result of his studies will be vain and unprofitable.

heng va et Men begin at the wrong end; instead of humbling themselves to become fools in their own eyes, that they may be wise (1 Cor. iii. 18); they profess themselves to be wise, without seeking to be taught of God, and so in reality they become fools (Rom. i. 22); and the mysteries of the gospel, which are revealed to others who have the simplicity of babes, are hid from them (Matt. xi. 28). There is considerable danger in reading erroneous books. The spirit of a man gets a taste, as it were, of the mind of the authors with whom he is most conversant, just as the stream gets tinged with the soil through which it passes. Infidel, Socinian, Roman Catholic, or controversial works, may thus communicate a taint of their respective errors, to those who dwell much in such regions. Let us all remember the direction, Buy the truth, and sell it not. It is worth every thing we have to procure it, and it should not be parted with for any worldly consideration. Many

things will be offered to tempt you to part with it; love of ease, applause, favour of men the titles of a sensible man, a liberal man, no enthusiast, no bigot→ worldly gain and promotion;' but it is a losing bargain to part with truth and maintain error at any price.

Another abuse of knowledge is when it FOSTERS BITTERNESS AGAINST OUR FELLOW CREATURES. If any differ from us, and maintain that difference by arguments opposed to our own, and tending to the undervaluing of our learning, how apt are we to think hardly of them, to disparage them, to suggest uncharitable reasons for their maintenance of such opinions, and, where we have the power, to deal severely with them. Theological hatred has passed into a proverb. Nor is it wonderful that, in proportion to the magnitude of things disputed, there should be an earnestness in contending for them, and in unchristian hearts, an excess of an unchristian spirit. This should be checked in every practicable method. It was a good plan of Antonius at the Halle University, while showing how to rebut error, to make a point of being very careful not to use harsh and unkind expressions, lest his auditors should be inspired with any bitterness against an opponent. In order to remove all such contentions as partook of hatred and selfishness, he laid open the depth of our natural corruption, from whence proceed all manner of delusion; depraved reason, impregnated with the spirit of self-love, and raised up by unmortified passions, being generally the principle from which has sprung, and still springs up, such a multitude of erroneous notions. Hence he taught that none should overvalue himself on account of some better apprehensions in matters of religion, since the seed of the most abominable heresies lies