Scripture, therefore, directs us to estimate the real value of attainments by the effect they produce upon the soul, rather than by what is exhibited,—to dread the knowledge which puffs up,—to shun that friendship of the world which separates us from God,—to check and to mortify the love of earthly things,—that the heart may be given, in all its fulness, to Him who claims it as his own, and the mind may be fixed on things above, rather than on those below. In a word, we must be conscious, that the gospel was given to make us good, rather than to make us great,—to fit us for heaven, rather than for earth; and though the goodness of God has so wonderfully combined the effects which it produces, that they are frequently united, the godliness has the promise of the life that now is, as well as of that which is to come; we cannot have a moment’s doubt as to that which is the higher and the nobler object, or as to that which must be the will of God concerning ourselves. If these things, then, be so,—if the will of God is clearly, unequivocally declared, with regard to these objects of our pursuit at present, can there be a question as to those which are to be preferred? What is the knowledge of the world, what is taste, what is civilization itself, in comparison with the blessings included in his favour? and if it were possible to obtain them by the sacrifice of religious principle, what would they be to the possessor, but the colours which deck the serpent, the sweetness which conceals the poison it conveys.