part with it, even for " the wisdom that cometh of God"." Being therefore too proud to learn, they are left in ignorance ; and, stumbling at the very threshold of the sanctuary, they never enter within the vail.
Here then let us call to mind the first words of the text : '' Let no man deceive himself." We all, and especially those " who seem wise in this world," are in danger of self-deception. But let us remember that " the fooHshness of God is wiser than men, and the weakness of God is stronger than men"." Let us therefore " not lean to our own understand- ings";" but, aware of the weakness and fallibihty of our own reason, let us submit ourselves humbly to the teachings of God's word and Spirit.
To this advice it may be objected perhaps. That we promote an enthusiastic dependence on divine im- pulses ; and pufF up ignorant persons with spiritual pride ; and discourage the pursuit of sound learning.
Let us then be heard in reply to these objections.
In answer to the first we say,"that we should indeed promote enthusiasm, if we exhorted anyone to follow impulses that were independent of the written word : but if we recommend all persons to regulate their sentiments solely by the written word, and to rely on the influences of the Holy Spirit no further than they accord with that, then neither we, nor they, are in any danger of enthusiasm, because the sacred oracles are an unalterable standard to which every thought and action may be brought, and by which its quality may be infallibly determined.
With respect to the encouraging of spiritual pride, surely the inculcating of humility is a strange way of promoting pride. Suppose we were to tell men that their own reason is sufficient for every purpose of spiritual instruction ; and that they are at liberty to weigh every truth of Scripture in their own balance, and to admit, or alter, or expunge whatever accords with, or opposes, their own sentiments ; then indeed there would be some foundation for the objection. But
"1 Jam. iii. 17. "1 Cor. i. 25, " Prov. iii. 5.