"grounds." I thank him for speaking out. But is this true divinity? Is there then no analogy between things natural and divine? And have I been beating the air, and writing a volume, to prove and explain it, and demonstrate the great use and value of it; and has this author discovered at last, that there is no such thing? How mortifying is it to me to hear, that so much of the labour of my life has been thrown away! This analogy, which he will not suffer Bishop Horne to suppose, without being fanciful and presumptuous, has been admitted and insisted upon, as plain and certain, by the best Divines of the Christian Church; who used it, and admired it, because they found it in the word of God: and it holds particularly in the two great objects of nature, air and light, where this modern divine, (for such I suppose him) cannot see it himself, and will not permit us to see it without him. Was not the presence of the Divine Spirit, on the day of Pentecost, announced to the senses of men by the sound of a rushing, mighty wind? Did not our Saviour, in his discourse with Nicodemus, illustrate the agency of the Divine Spirit by that of the natural? The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the

Spirit. Why did he communicate the Holy Ghost under the outward sign of breathing upon them, if no comparison is to be made between the sign and the thing signified? The word inspiration, which is the act of the Holy Ghost, denotes a blowing or breathing as of the air; and the name Spirit is common to the natural air and to the Holy Ghost. What is the meaning of all this? Does the word of God make comparisons, and put one thing for another; and shall we say, there is no analogy or likeness; that is, no sense nor propriety in the substitution? That would indeed be presumptuous, if not blasphemous: and the author would not have entangled himself in this manner, if he had not been frightened out of his wits at Hutchinsonianism! But, after all, to those who search for it, the analogy must instantly discover itself; and it hath been pointed out to us without reserve by a Divine of the old school, Bishop Andrews; who was in no fear of being called to an account for it by the learned of that age. In his first discourse, on the descent of the Holy Ghost, he has these words: "The wind, which "is here the type of the Holy Ghost, doth of all "creatures best express it: for, of all bodily things, it "is the least bodily, and even invisible, as a Spirit is, "It is mighty or violent; seemingly of little force, " and

❝and yet of the greatest: but never so vehement as "the Spirit is in its proceedings. As the wind serveth "for breath, so doth the Spirit give life, and is called "the Spirit of life. As it serveth for speech, so doth "the Spirit give utterance: and, as the one serveth "for sound, so by the other the sound of the Apostles "went out into all lands." This, and more to the same purpose, saith Bishop Andrews; and I call this true Divinity: he was in no fear about types and analogies: he finds the analogy as strict, as if the air had been created for this use. And what Christian, who reads his Bible, will find fault with Bishop Horne, if he thought, and preached, as Bishop Andrews did before him? The one was the delight of his times; and the other may continue to be the delight of our times; notwithstanding the censures which have been thrown out against him, with so little experience, that I am ashamed for the author of them.

The other great object of nature, where the analogy is not permitted to us, is that of the light: but it holds in this case as strictly as in the other: for our Saviour calls himself the true light, which lighteth every man that cometh into the world; and a Prophet calls him the Sun of righteousness. All the men of this world, who have light, have it from the same Sun; and all,

that have the light of life, have it from the same Saviour. And the operations and attributes of the true light in the kingdom of Grace are the same as those of the light in the natural world. We took the authority of Bishop Andrews in the former example; we may now take that of Archbishop Leighton*; who sees the analogy between the natural and divine light: -first, in their purity; both are incapable of pollution: secondly, in their universality; both are imparted to all, without being diminished: thirdly, in their vivifying power; the one raises plants and vege tables from the earth, and the other raises men from the dead fourthly, in their dispelling darkness; all shadows fly before the Sun; all the types and shadows of the law, all the mists of darkness and idolatry, at the appearance of the other, who is the light of the Gentiles, and the glory of Israel; even that glory, which had been so often fore-shewed to them: for, as the glory was in their tabernacle and filled it, so the fulness of the Godhead dwelt bodily in Christ: counosV EV ,-he dwelt in a tabernacle amongst us. Is not this a just and beautiful analogy? And can there be any man of taste, who will not see and admire it? Is the

Scripture

See sermon fifth of Archbishop Leighton's eighteen.

Scripture fanciful in teaching it? And is this good Bishop presumptuous in following it? It is a grief to me to be urging so many questions in so plain a case: but wise men lay us under a cruel necessity, when they are in such a hurry to run away from doctrines, which they call Hutchinsonian, without knowing, that they have been common to the Christian world; and that every master in Israel (supposing this gentleman to be of that character) is expected to have acquired, from a proper study of the Scripture, that experience which makes all these things plain, and enables us to see the spiritual in the natural world; the glass in which (dican by means of which *) God hath been pleased to shew us that and Himself, till we shall see him face to face ; and not, as we do now, by reflection from the objects of nature, All, who do not know the use of this grand speculum, are under the poverty of ignorance ; they lose a great help to their faith, together with a great instrument for the improving of their understanding; at least in spiritual things. What would Divinity be, and what can a teacher of it be, with

out

* δι' εσόπτρου εν αινιγματι—Though the preposition δια is here used, we do not suppose with our English version that the allusion is to dioptrics, but catoptrics: so pov is a speculum, wherein things are seen by reflection.`