ernatural; it is not meritorious of heavenly aid or reward; but it does
a work, at least _materially_ good (as theologians speak), whatever be its
real and formal character. It expels the excitements of sense by the
introduction of those of the intellect.

This then is the _prima facie_ advantage of the pursuit of Knowledge; it
is the drawing the mind off from things which will harm it to subjects
which are worthy a rational being; and, though it does not raise it above
nature, nor has any tendency to make us pleasing to our Maker, yet is it
nothing to substitute what is in itself harmless for what is, to say the
least, inexpressibly dangerous? is it a little thing to exchange a circle
of ideas which are certainly sinful, for others which are certainly not
so? You will say, perhaps, in the words of the Apostle, "Knowledge puffeth
up:" and doubtless this mental cultivation, even when it is successful for
the purpose for which I am applying it, may be from the first nothing more
than the substitution of pride for sensuality. I grant it, I think I shall
have something to say on this point presently; but this is not a necessary
result, it is but an incidental evil, a danger which may be realized or
may be averted, whereas we may in most cases predicate guilt, and guilt of
a heinous kind, where the mind is suffered to run wild and indulge its
thoughts without training or law of any kind; and surely to turn away a
soul from mortal sin is a good and a gain so far, whatever comes of it.
And therefore, if a friend in need is twice a friend, I conceive that
intellectual employments, though they do no more than occupy the mind with
objects naturally noble or innocent, have a special claim upon our
consideration and gratitude.

4.

Nor is this all: Knowledge, the discipline by which it is gained, and the
tastes which it forms, have a natural tendency to refine the mind, and to
give it an indisposition, simply natural, yet real, nay, more than this, a
disgust and abhorrence, towards excesses and enormities of evil, which are
often or ordinarily reached at length by those who are not careful from
the first to set themselves against what is vicious and criminal. It
generates within the mind a fastidiousness, analogous to the delicacy or
daintiness which good nurture or a sickly habit induces in respect of
food; and this fastidiousness, though arguing no high principle, though no
protection in the case of violent temptation, nor