ALLUSIONS are frequently made in Scripture to an analogy existing between the natural and spiritual worlds.

The providen

tial superintendence of God over his works of creation is often referred to as illustrative of his operations in presiding over the application of the blessings of his grace. It might be anticipated, that as Providence and Grace are different but closely connected parts of the administration of the same Being, some similarity would be discoverable between them. It is very obvious that this conclusion is sanctioned by Scripture. Bishop Butler has referred to this analogy for the purpose of showing that similar difficulties to those which apply to natural and revealed religion, occur in the constitution and course of nature, and has thus triumphantly repelled the objections of cavillers to the system of religion in general, and to the Christian system in particular.The object of the following remarks is to trace the analogy subsisting between the operations of God in applying the benefits of the Christian system, and in the established economy of his Providence.

One point of resemblance, to which Scripture often refers, is found in the circumstance that a direct operation of divine energy takes place, both in Providence and in Grace. When Paul says, (1 Cor. iii. 6,) "I have planted, Apollos watered, but God gave the increase;" he plainly intends that the power which renders the gospel-proclamation efficacious, is analogous to that which causes the seed of the husbandman to

germinate and grow. In the natural world, then, it is evident

that a creating act is constantly exerted to cause the seed to sprout forth. Hence it has been with propriety said-" Providence is a continued creation." The power of God is required to preserve and perpetuate, as well as originally to form. Speaking of the seed deposited in the soil, the Apostle says "That which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat or some other grain but God giveth it a body as it hath pleased him."(1 Cor. xv. 37, 38.) When it is said (Mark iv. 28) the earth bring. eth forth fruit of herself (avroμáτn) it relates, as is evident from the context, not to the exclusion of divine, but of human power.Man, after he has deposited the seed, can do no more to cause it to grow. The earth bringeth forth fruit " spontaneously." This exclusion of human power is quite consistent with what is stated in the previously cited passage, of the actual exertion of divine power, and with the words of our Lord, (Matt. viii. 30.) " If God so clothe the grass of the field," &c. this last passage it should be remarked, that Christ refers to this process in the natural world, as furnishing an example from which the disciples might assure themselves of their heavenly Father's continued superintendence over them, and the constant exertion of his power and goodness in their behalf. It is in vain, in order to obviate the conclusion to which this analogy leads, to affirm that the seed produces its fruit according to the established course of nature. The acknowledgment of the exertion of divine power is by no means avoided by this reference

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to the original constitution of nature. Every existence must have an efficient cause. When the blade, therefore, appears, there must be a cause adequate to its production. It will not be affirmed that the seed is such a cause; it can be nothing more than a second cause, or occasion for its appearance. If it be alleged that God's original establishment of the course of nature is the cause, it may be replied, that even if it were possible to conceive of a course of nature apart from the continued agency of the God of nature, still, as the term course of nature is a general one, including all its particulars, the divine will is as much the cause of each event in the succession, as of the general series thus denominated. To say that God has constituted such a course is only to state that he has determined the succession of a certain order of events, and the particular we are consider ing, the appearance of this blade, among the rest. His will must therefore be the efficient cause of its production. However unable we may be to conceive of an infinite mind, the cause of all existence throughout its vast domain, our incapacity constitutes no ground of objection to the view of Providence on which we are insisting. This divine operation, then, in the natural world, is alluded to by the Apostle as illustrative of that interposition where by God applies to the soul the benefits of the Christian scheme. As in the former it is not enough to attribute the production of the fruits of the earth to the properties of the seed and of the soil, so, in the latter, the influence of education and the power of suasion are equally insufficient to produce the result. "Neither is he that planteth any thing, neither he thing, neither he

ed.

that watereth, but God that giveth the increase." This conclusion, however, it should be remarked, whilst it seems obviously to flow from the analogy referred to, is supported by abundant independent evidence. Not only does the general tenor of Scripture proceed upon the recognition of it, but it is often directly affirmOf Lydia it is said "whose heart the Lord opened." The dead in trespasses and sins are declared to be divinely "quickened." Eph. ii. 1. Repentance is stated to be given by God, (2 Tim. ii. 25.) Faith is represented as a divine production in the soul, (1 Eph. xix. 20.) In short, whereever conversion is traced to its source, it is uniformly ascribed to the power of the Most High, and thus the analogy holds that in nature and in grace "all things are of God."

Another point of similarity lies in the imperceptible manner in which the divine energy is exerted. In Providence we see nothing but the operation of second causes, and this, because God acts on every thing in a manner consistent with its own nature and properties.— The seed appears of itself to produce its fruit. In the support of our animal frames we are sensible of nothing but the nutrition arising from the aliment we receive. In deciding on any course in the conduct of life, we are governed by the force of the considerations which appear most constraining, without being aware of any superior direction. So also in grace, the subject of divine influence is at the time insensible to its operations. "As in reference to the conservation of our natural beings," says Mr. Howe, "we are assured the first cause co-operates with inferior causes, (for we live, move, and have our being in him,) though

So it

the divine influence is not communicated to this purpose with any sensible glory, or so distinguishably that we can discern what influence is from the superior cause, and what from subordinate; our reason and faith certainly assure us of what our sense cannot reach in this matter. is here also, the divine Spirit accommodates himself very much to the same way of working with our own, and acts as suitably to our own natures." Works, vol. ii. p. 156. Whilst this manner of operation detracts nothing from the reality of divine influence, it sufficiently destroys all objections to it as interfering with the free agency of man. There might be some ground for the objection, if any who had been the subjects of this influence, had been at the time sensible of any thing like compulsion, though there would then be little cause truly for complaint, if blessings so inestimable were forced on our acceptance. Nothing of this kind, however, has ever been experienced. At the period of regeneration, the convert has found new views breaking upon him, and new feelings arising in his mind, but has ever been fully conscious of the possession of his freedom. He is only sensible of being guided by the force of the considerations, which his mind is revolving-and the ability to act thus under the influence of motives is all that freedom requires. A mind beneath the renewing influence of the Spirit, instead of being compelled against its inclination, becomes gradually not only willing but anxiously desirous to embrace the offer of the gospel. It is at the time little aware of the reason that considerations now appear so constraining whose force was before unappreciated. As in nature," the wind bloweth where

it listeth, and thou hearest the sound thereof, but canst not tell whence it comest nor whither it goeth, so is every one that is born of the Spirit." of the Spirit." Still, however, the mind acts with spontaneity and is therefore sufficiently free. Instead, then, of cavilling at the doctrines of superior influence, it becomes us to admire the power and the wisdom of the Creator, who has so constituted his creatures as to be capable of being wrought upon by an energy from himself, whilst at the same time in full possession of their own freedom of agency.

A resemblance may further be observed in the sovereignty which pervades the economy both of Providence and Grace. Even in infancy, how great a difference prevails in the natural constitution; in some cases it is vigorous, in others, weak and sickly. Few also will advocate the idea that all minds are originally alike. In one part of a tract of land, moreover, the husbandman rejoices in favourable weather and in the plenteousness of his sheaves; in another, the crops are impoverished by the drought, or beaten down by the storm. Whilst sovereignty then is found to run through the administration of Providence, shall we wonder that it also pervades that of Grace? It is true that difficulties, supposed to attach to the latter, are not removed by a reference to similar difficulties in the former. Viewed in this light, however, both appear as harmonious parts of the government of the same Being; and, as the principle in both cases is the same, the difference arising merely from the superior importance of the one instance to the other, we may at least see the fallacy of hesitating to admit in the one, what cannot but be acknow

ledged in the other. The recognition of the creature's unworthiness, and the absence of all claim on the bounty of the Creator, is the true principle of acquiescence in both. For the further removal of difficulties, we must wait the disclosures of a state of maturity of knowledge, resting at the point where our Lord left it when he said, "Even so, Father; for so it seemed good in thy sight."

One other point of analogy, however, it is important to annex to the preceding remarks. In both Providence and Grace divine influence is exerted in connexion with a system of appropriate means. As in nature the sowing of the seed must precede the exertion of divine power to cause it to grow, so in grace the interposition of God is equally connected with the use of the appointed instrumentality; nor would it be a greater fatuity in the husbandman who should expect to see his fields covered with corn when no seed had been deposited, than it is in any to look for spiritual influence apart from the employment of the means with which it is by the divine constitution associated. The Apostle, on the contrary, writes-" I have planted, Apollos watered," in the same sentence in which he ascribes the increase to God alone.

To apply this to the case of conversion. Not only in the language of Paul, just cited, but wherever this great change is spoken of in Scripture, the instrumentality of the word is recognized. The converts at Pentecost were impressed beneath the powerful address of Peter; their hearts were swayed by divine influence, operating through the medium of considerations presented to them as intelligent beings. Even in the case of Paul, though impressed by the scene on the road to Da

mascus, the agency of Ananias was employed to direct and instruct him. This method of divine procedure is perfectly compatible with sovereignty and predestination. The sovereignty of God is his acting according to the good pleasure of his will, and this is the course which, in his sovereignty, he is pleased to adopt. The means are included in the purpose. His designs of mercy towards the Eunuch of Ethiopia were connected with the employment of the ministry of Philip. The question is not what God could do, but how he does act. It would be a digression from the subject to inquire here into the probable reasons of the divine appointment to act by means, or much might be said to evince the wisdom of the arrangement. Those, therefore, must be deeply in error who object to the proclamation of the gospel to the ungodly, and to missionary efforts among the heathen, imagining that they honour God by leaving him to accomplish the number of his elect. On the same principle might we refrain from giving counsel to a friend in perplexity, that God might interfere to direct him. In this case it would at once be seen that it is partly through the advice of friends that providential guidance is communicated. In the same manner it is by the general call of the Gospel that God accomplishes his purposes. That gospel is preached to all, and" as many as are ordained to eternal life believe in it." To hesitate, therefore, to employ the instituted means, instead of honouring God, is to do him manifest dishonour, not only by disobedience to his command to use them, but also by presumptuously expecting him to depart from the course he has ever seen fit to adopt. If, however,

the moral state of man be referred to, as rendering it useless to address to him the gospel message, we still reply by referring to the system of means. The state of man is, indeed, one of utter depravity. He is wholly disinclined to comply with the gospel call, and this disinclination, which is the only barrier to success, is, as we have seen, invincible by human power. But if there be any accuracy in the remarks which have been made, the power of God acts on the mind of the sinner through a system of appointed means, principally by the reading and hearing of the word, more especially the latter. An exhibition is then to be made to the sinner, in the gospel ministry, of all the truths which Scripture supplies to instruct him in the way of salvation, and of the motives which it urges to enforce his ac ceptance of the plan. His lost condition is to be shown to him. The command of God to "all men every where to repent," which Paul proclaimed at Athens, is to be reiterated in his hearing. The attractions of the cross are to be set before him, and in connection with "repentance towards God,"" faith in our Lord Jesus Christ" is to be faithfully testified" to him. He is thus to be admonished of his duty, a duty which arises out of the command of God, and the possession of sufficient natural powers, and which lies wholly apart from the bestowment of influence to incline. Whilst his duty is thus urged on his conscience, and motives set before his heart, let him

be encouraged to seek from on high the communication of the Spirit to subdue his depravity, and vanquish his disinclination. It is in this way that apostate man is brought back to God, since, by the use of such an instrumentality, the Spirit works on the soul.

To apply the same principle to the progressive sanctification of believers, it may be observed that we are sanctified as well as renewed by the medium of the truth. We are ever prone to extremes. Whilst sometimes apt to forget the need of divine influence to purify, at other times do we not look for growth in grace, whilst too negligently employing the means by which it must be promoted? If the channels through which divine influence is imparted be slighted; if the Scriptures, our directory in holiness, be listlessly read; if meditation, in which the realities of religion are brought to bear on the mind, be seldom attended to; if watchfulness against the impediments to spirituality be remitted, there can be little cause to wonder that our graces languish, and our corruptions prevail. Let our sense of the need of spiritual influence be connected with an attention to the command, "Exercise thyself unto godliness." "Work out," says the Apostle, in a passage with which these remarks may well be concluded, 66 your own salvation with fear and trembling; for it is God which worketh in you to will and to do, of his good pleasure."

Z. Z.

To the Editors.-As the object of the insertion of the proposed Declaration of the Congregational Churches, is, I presume, to call the friendly suggestions of the

brethren, I hope you will indulge me with the liberty of offering a remark or two on that excellent document.

In the fifth principle of church