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POSTSCRIPT.

THE foregoing Narrative, which was begun in 1793, and finished in 1794, both inclusive, concluded as above. At present, taking a revised and extractive copy of it (in the year 1809), it appears to me not impertinent, to add my actual now existing views of the subject of a universal analogy, which occupies so great a part of the work.

After near sixteen years of experience and observation, my opinion of the truth, beauty, and importance of this species of intellectual sight, this telescopic and microscopic view of visible and invisible things, is not changed as to the thing itself; yet time, and the said experience, have brought to my consideration and feeling, various weighty obstacles which oppose, as well as some views which encourage, its cultivation.

Though analogy, or proportion, on the basis of right reason and revelation, is a powerful supporter of the faith of Christ, and like Paul mighty in expounding the Scriptures, yet it

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requires like Paul the aid of a Barnabas to introduce it to the church, who do not believe that it is a disciple; but consider it as a wolf in sheep's clothing, a heathen philosopher (or, what is thought as bad, a kind of Hutchinsonian) in disguise *.

No man will believe or receive analogies of an evangelical appearance and tendency, who is not a real Christian, or under a course of training in the hand of God to become one; for when a thing is capable of two interpretations, a man will never choose that which he dislikes, and which it has been the practice, if not the study, "of his life to avoid. Now analogy is always double, or susceptible of two interpretations; or, in other words, it is ALGEBRAIC, or a sword with two edges. "It speaks as a dragon." Revelations, xiii. The positive part is "a savour of life, unto life," and the negative part is "a savour of death, unto death."-2 Cor. ii. If the study of the first, or positive part, be highly profitable to Christians unto edification, the study of the second, or negative part, is equally

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*But I can, and do, truly assure my readers, that though I began to study universal analogy in some degree, before the year 1790; yet I never heard of Hutchinson, or Hutchinsonians, before the year 1814; when the Rev. Mr. Jones of Nayland's books were put into my hands by the Rev. Daniel Corrie, as a work which would please me, being so consonant to opinions which he had heard me express.

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deadly to infidels, to destruction; for it furnishes arms tempered in Stygian waters, or that sword of Satan which nothing can resist," but the "sword of Michael, from the armoury of God, tempered so, that neither keen nor solid may "resist that edge."-See Paradise Lost, Book VI.

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The enemies of the Gospel seem to have already discovered the reality and power of universal analogy, and have used it effectually; for instance, in the French Revolution, and ever since. Their spiritual head has revealed to them the negative part, or rather the negative interpretation which may be put upon that truth, which in its direct and true sense is positively good and vital*; and I am sorry to say, that they appear to be more wise and enlightened in their generation than the children of light. The latter seem to be less afraid of the sword of Satan in the hands of his soldiers, than of the sword of the Gospel in the hands of their own.

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But it may be said, in opposition to all that has been here asserted, that even if it be so, Christians do not need this sword; but may safely reject so dangerous a weapon, and so

* Satan has fought in this manner from the beginning, viz. " Ye shall be as gods, knowing good and evil." They did not know that there were infernal gods. He kept his word, but he had a double tongue, like a serpent.

equivocal an ally. It is no where said in Scripture, that the study or belief of analogy is necessary to salvation. The saints, martyrs, and confessors, have hitherto entered into life without it, at least without making it a professed study. What then is its necessity or use, except occasionally, and by way of illustration; in which way all use it, without making so much ado about it? Cannot this man be content with the advantage of drawing privately from this fund, whenever he requires it, without calling aloud upon all men to come and share the hidden treasure which he pretends to have found in his field? The man in the thirteenth chapter of St. Matthew, who finds the Gospel treasure, is said immediately to hide it; we suspect, therefore, that these are not the true riches, which this man displays so ostentatiously.

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But those who thus think, do not consider that our LORD is not narrating THE LIFE of a convert, in the thirteenth chapter of St. Matthew; He is only describing his feelings on first discovering the hidden treasure of the Gospel, and before he has made it his own by purchasing the field. In this early stage he fears to lose the precious deposit, and therefore very wisely hides it until he has procured a true title to it. After that period, it cannot be supposed that he

continues to hide what is so honourable and beneficial to himself, and to all his neighbours,' who are called to participate with him. The Parable of the Lost Sheep, and Silver Pieces, authorises this exposition, and removes the objection so far; that is to say, if the reader willpermit me to consider the Lost Sheep and Silver Piece, as the truth of the Gospel which I had lost.

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It is true, that analogy, considered abstractedly, is only an interpreter and guide, and is not immediately necessary to salvation, generally and loosely speaking. It is like Philip to the eunuch; it is like the interpreter's house in the Pilgrim's Progress; it is like a dictionary to a person who is learning a language; and though may be contended that there is no necessity to learn it by rote, yet surely the more we consult. it and know of it, the greater progress we shall make. Faith in our Lord Jesus Christ, is undoubtedly the bread and meat of eternal life; or at least the procuring cause of it. "Whoso "eateth my flesh, and drinketh my blood, hath "eternal life;" says our Lord to the unbeliev ing Jews (John, vi.). It is evident that faith was what the Jews immediately wanted; faith to induce them to receive the bread and meat of life, which the Lord graciously offered to them. But supposing that they had, through faith, received and eaten this food of the soul,

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