"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty."

Paul himself, dignified as he was with human acquirements, testifies of himself, " And, I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of Power. That your faith should not stand in the wisdom of men, but in the power of God.""What man knoweth the things of a man, save the 'spirit of man which is in him: even so the things of God knoweth no man, but the spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.". "Let no man deceive himself. If any man among you seemeth to be wise in this world, let

him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, he taketh the wise in their own craftiness. And again, the Lord knoweth the thoughts of the wise that they are vain."*

He also declares, "Though I have the gift of prophecy, and understand all mysteries, and all knowledge, and have not charity, I am nothing."

The Apostle James likewise distinguishes between human wisdom and divine, in these words: "Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion, and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy."+

I know of no better way in which an identity or difference can be proved, in nature and source, between any two principles, than by showing that their modes of operation, and common effects, are identical or different.

Now, we perceive that if any thing is to be gathered from Scripture more clearly than another, it is the

distinction between Divine wisdom and Human,between the outward evidence of Sense and Reason from things seen, and the inward evidence of Faith from things unseen,-between natural and spiritual discernment, or the outward light of the understanding and the inward light of the Holy Spirit.

But if these distinctions in Scripture be founded in truth, it cannot be right for men to attempt to join principles in close union, which are discordant in their nature and elements: nay, it is clear, that confusion will be the result.

If the Reason of man and the source of Divine Revelation in his heart are only different degrees of the same principle, as branches from the same root, they should always be in harmony, and what is true of one should be true of the other also. But we know that they are often in direct opposition in the mind;-Reason pleading hard against the gentle intimations of Truth, and these against the suggestions of Reason ;-interest, expediency, and sometimes necessity, being strongly urged against internal convictions; and, on the other hand, internal convictions, with ignominy, disgrace, death itself in prospect, resisting the endearments of social life, the allurements of public honour, the persuasions of friends and kindred, and all the sophistry of a wily, subtle, and seducing reason.

We know again, that if Faith and Reason were dependent on the same kind of evidence, they would always act in union and lead to the same point. But

the common sense of mankind agrees to place them in contrast, and the language of Scripture confirms the distinction. The evidence on which each builds its conclusions is widely different. Faith leans on the evidence of things not seen, far beyond human calculation, and has always respect to its Author: Reason, upon the evidence of things which are seen, within the range of natural causes and effects, and may determine to act without any reference to God. The one has a meek reliance upon invisible help; the other has a stronger reliance on its own outward precautions.

If we come to Human Wisdom and Divine, we find them, so far from agreeing as such, opposed to each other both in principles and practice;-in origin as well as in fruits.

For we either admit that there is a wisdom which comes immediately from God, or we do not: If it be not admitted, there is an end of all argument, so far as the rule and authority of Scripture, as a basis of reasoning, is concerned. If we admit it, we must believe, that this wisdom is of a very different nature from that which is earthly or natural, the product of Human Reason. And the distinction is proved by their fruits.

The one is short-sighted, vain, contentious, and presumptuous. It puffs up the mind, and produces a loftiness of deportment, which overlooks the unas. suming characteristics of a better wisdom: The fruits

of Divine wisdom are meekness, gentleness, humility, peace, mercy, charity, and brotherly kindness.

Between such opposite fruits there can be no possible agreement. And we are told distinctly, the one is of earth and the other from above. Consequently, the increase of one is the decrease of the other. Now if it be argued, that such opposite kinds of wisdom are identified in their source, and differ only in degree; is it not easy to perceive that every manifestation of Divine truth will be in danger of being rejected, which does not come in the form of a regular proposition, or strike the mind with that clearness of outward evidence, which, we are told, every one is bound to receive, before he gives his assent ?

For if the outward evidence seem weak, and the appearance mean, as did that of Christ to the Jews, the lordly powers of reason may be expected to dismiss the humble visitant with something like this declaration, "we will not have this man to rule over us." And, it is clear, if divine light should ever insinuate itself into the soul of man, by gentle approaches, without any ostentatious display, it must inevitably be withstood by these arrogant centinels, who thus constitute themselves watchmen duly authorised to challenge every unexpected intrusion, and to admit none but a special ambassador, bearing his credentials in high state. Some have taught us to believe that the situation of mind best fitted to receive this heavenly visitation and to profit by it, is