You wish to know what St. Paul means when he says that _knowledge puffs up_ and that _charity edifies_.[1] I imagine he means by the knowledge which puffs up, that which is destitute of charity and which consequently tends only to vanity. _All those are vain_, say the sacred Scriptures, _who have not the knowledge of God_;[2] and what is this knowledge of God if not the knowledge of His ways and of His will? It is the God of knowledge who teaches this knowledge to men; the science of the saints, the science which makes saints, the science of salvation, a science without which all else is absolute ignorance. He who thinks that he knows something and does not know how to save his soul, does not yet know what it is most important to know. Those who know many things without knowing themselves, and without knowing God in the manner in which even in this present life he can be known and desires to be known, resemble the giants in the fable, who piled up mountains and then buried themselves beneath them. Do not, however, think for a moment that, in order to save our souls, or to be truly devout, we must be ignorant; for, as sugar spoils no sauce, true knowledge is in no wise opposed to devotion. On the contrary, by enlightening the understanding it contributes much to fervour in the will. Listen to what our Blessed Father says on this subject in his Theotimus: "Knowledge is not of itself contrary, but very useful to devotion. Meeting, they should marvellously assist one another; though it too often happens through our misery that knowledge hinders the birth of devotion, because _knowledge puffeth up_ and makes us proud, and pride, which is contrary to all virtue, ruins all devotion. Without doubt, the eminent science of a Cyprian, an Augustine, a Hilary, a Chrysostom, a Basil, a Gregory, a Bonaventure, a Thomas, not only taught these Saints to value, but greatly enhanced their devotion; as again, their devotion not only supernaturalized, but eminently perfected their knowledge."[3] [Footnote 1: 1 Cor. viii. 1.] [Footnote 2: Sap. xiii. 1.] [Footnote 3: Book vi. chap. 4.] UPON SCRUPLES. It was Blessed Francis' opinion that scruples have their origin in a _cunning_ self-esteem. I call it _cunning_ because it is so subtle and crafty as to deceive even those who are troubled by it. As a proof of this assertion he evidenced the fact that "those who suffer from this malady will not acquiesce in the judgment of their directors, however discreet and enlightened in the ways of God they may be; obstinately clinging to their own opinions instead of, by humble submission, accepting the remedies and consequent peace offered to them. Who can wonder at the prolonged sufferings of the sick man who resolutely refuses every salutary remedy which he is entreated to take? Who will pity one who suffers himself to die of hunger and thirst, although everything that could satisfy the one and quench the other be placed within his reach?