of the death of our Lord and Saviour Jesus Christ, may we daily die unto sin; and by the power of His resurrection be daily quickened and raised up to newness of life; may we be truly born anew, and be effectually made partakers of the first resurrection, so that the second death may never have dominion over us.

Teach us, O Lord, so to number our days that we may apply our hearts unto wisdom. Make us ever mindful of our last end, and continually to exercise the knowledge of grace in our hearts, that, finally, we may be translated hence to that kingdom of glory prepared for all those that love and that trust in Thee; then and ever let Thy holy angels pitch their tents around us, and guard and defend us from the malice of Satan, and from all perils both of soul and body.

Pardon all our unthankfulness: make us daily more and more thankful for all Thy mercies and benefits poured down upon us. Let these our humble prayers ascend to the throne of grace, and be granted, not only for these mercies, but for whatsoever else Thy wisdom knows needful for us, and for all those that are in need, misery, and distress, whom Thou, O Lord, hast afflicted in mind, body, or estate. Grant them patience and perseverance in the end, and to the end. And this, O Lord, not for any merits of ours, but for the merits of Thy Son, and our Almighty Saviour Christ Jesus, to whom, with Thee, and the Holy Spirit, be ascribed all glory for ever. Amen.

Lord Bacon also wrote another prayer as follows; he entitled it

THE STUDENT'S PRAYER.

To God the Father, God the Word, God the Spirit, we pour forth most humble and hearty supplications, that He remembering the calamities of mankind and the pilgrimage of this our life in which we wear out days few and evil, would please to open to us new refreshments out of the fountains of His goodness for the alleviating of our miseries. This also we humbly and earnestly beg, that human things may not prejudice such as are divine; neither that from the unlocking of the gates of sense, and the kindling of a greater natural light, any thing of incredulity or intellectual night may arise in our minds towards divine mysteries. But rather that by our mind thoroughly cleansed and purged from fancy and vanities, and yet subject, and perfectly given up to the Divine Oracles, there may be given up unto faith, the things that are faith's. Amen.

17

CHAPTER XI.

THE RIGHT

APPLICATION OF RELIGIOUS
KNOWLEDGE.

DIVINE knowledge is intended to promote a right state of mind, with a suitable course of conduct. There are two points of main importance in study; one is to get just ideas into the mind, and the other wisely to bring them forth in their season with all their beneficial influence. It is not laying up the bale in the warehouse, but dividing and distributing it as it is required, that enriches the tradesman.

The apostle in the charge to Timothy to pursue reading, exhortation, and doctrine, or teaching, shows this due order; first to acquire and then to disperse knowledge. We too often mistake in many ways. We begin to disperse before we have acquired; or we acquire, and never disperse to others or we misapply when we disperse. How needful here again is Divine guidance and assistance.

All our acquirements are valuable according to the use which we make of them. Supposing then the student to have acquired some measure of theological knowledge, and to be continually laying up in store farther information, let us point out the right application of every such acquisition. The tongue of the wise useth knowledge aright: the lips of the wise disperse knowledge. Prov. xv. 2. 7. Gifts, and talents, and knowledge, are blessings, not in the possession, but in their appropriate use. There is an awful responsibility connected with them even the neglect to employ them brings guilt on the soul, and the misuse or abuse of them, produces extended mischief.

It is the tendency of man's fallen nature thus to pervert all that God bestows upon him. Every gift however valuable in its right use, often becomes only an engine of mischief in his possession. And when so perverted it greatly increases his danger here, and final woe hereafter. The clearer a man's light is here, if unaccompanied by its sanctifying effect, the greater will be his future punishment. That servant which knew his Lord's will and prepared not, neither did according to his will, shall be beaten with many stripes. Luke xii. 47. Let the eye, however, be single, and the whole body shall be full of light. With a single eye like Luther's, a man of learning may be a blessing to the church, and the whole world.

We will first notice, the common abuses of knowledge, and then endeavor to show its right application.*

A common abuse of knowledge is to REST SATISFIED 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.

*There are some striking remarks of Bernard on the true use of knowledge. Speaking on those words of the apostle, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know, in his 36th Sermon on the Canticles, he says, 'Observe how the apostle places the fruit and utility of knowledge 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 neighbor. 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 satirist, 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 noney or honor, 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.'

But this is to look far below the true happiness of the creature. Religious truth is eminently and only valuable as it brings us near to God, and leads us 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 the great stimulus to study, and as we make attainments in knowledge, we grow in self-sufficiency, and swell with self-conceit. Where 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'' It is cant and hypocrisy'—'Those are your saints.' This may now gain them the reputation of great wisdom. and discernment; but the scene of this world's glory soon passes away: the hours of sickness and sorrow, the time of death and the judgement-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 profit, it tendeth 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.

THE GRATIFICATION OF VAIN CURIOSITY, is another abuse connected with the acquisition of knowledge. 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 labor 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