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that they who already believed one, would without hesitation give their assent to the other.' All mankind considered as one community being as capable of salvation by the merits of the death of one, who was so innocent as never to have sinned, and so noble as to be the son of God, and for the truth of which we have the testimony of God himself ; as any small community; by the imperfect merits of the death of any person noble and innocent in a much inferior degree, and for the truth of which, we have only human testimony.

If any one therefore is capable of believing as true the passages of history here related; or the opinion founded upon them, which is the principal thing, (whether the facts be true or false,) and yet denies the redemption of mankind by Chrift, it is plain, he does not attend to the evidence of analogy! To deny both kinds of salvation, or to have equal doubts concerning both, would be more consistent.

But the strongest case is, when a man is supposed to be bred up in the opinion mentioned, as was the case of the Grecians and Romans, that is of the world, and may be perhaps the opinion of some nations now upon the earth, who have not yet heard of Chrift? How can such a man suffer any fcruple to arise in his mind, concerning the redemption of mankind, by the death of Christ, when it is fairly laid before him? If there be such a person of infidelity; he should censure himself for the fond credulity he all along entertained of that, which was analogous to it.

The course of education is now for the most part to instruct young persons in the authors, which relate these stories, very early in life: By which means several are accustomed to read with pleasure, the stories of Codrus, Curtius, the Decii, &c. and to believe them, before they are taught the manner of the redemption of mankind. Whether this be a proper method of education or not, is not our bu

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siness here to inquire ; but the use that shall be made of it is the same, with that mentioned, in respect to a Roman of the old monarchy, to whom Christ was first preached : That is, the analogy between the stories which they already believe, and the most extraordinary one, which is newly told to them, should incline them more readily to believe the latter, because they believed the former : Ifthey do not, their infidelity is at least equal to that of the antients, who having faith in the word of man, concerning national salvations, would have no faith in the word of God, concerning the salvation of mankind.

In this state we must leave them, till the grace of God fhines upon their minds, and represents the force of analogy to them, or some other method of conviction; that which may come to pass, is the business of every found believer to try, by such methods of reasoning of which he is best master. How far this new method of reasoning may contribute, either to strengthen those who weakly believe, or to inform chofe who do not believe at all in Christ, may better be judged by those who read, than by him who writes ; that it may contribute to one purpose is his design, and that it may contribute to both, is his wish : Or if it fails of both, and only excites any one of real abilities to inforce the reasoning properly, his pains are not thrown away.

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THE

ANALOGY

OF

DIVINE WISDOM,

BET W E E N THE

Private and Public FRIENDSHIR of a

GENTILE.

AND THE

Private and Public CHARITY of a CHRIS.

TIAN.,

No Philosophy, Seat, Religion, Law or Discipline, in any Age, has so highly exalted the good of communion, and so far deprejed the good of individuals, as the Christian Faith. L. Verulam. Inftaur. Ethics,

PART VII.

DU B L I N:

Printed in the Year MDCCL.

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For scarcely for a righteous man will one die : Yet

peradventure for a Good man, fome would even dare to die.

Μολις γαρ υπέρ δικαίε τις αποθανείται, υπέρ γαρ τα αγαθά τάχα τις και τολμά αποθανείν. .

T. Paul who was eminently skilled in the knowledge of the Jewish religion, by edu

cation, and not a stranger to the practice and sentiments of the Gentiles, concerning whom he is now speaking, endeavours to give them a true notion of the value of the Death of Christ. This he does by comparing it with those extraordinary acts of heroical kindness, of which it is barely pofsible that human nature should afford fome instan

The comparison is founded upon the knowledge, and distinction of three kinds of men. The I 4

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ces.

The reason of prefixing the Greek text, will soon appear.

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