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finefs here to inquire; but the use that shall be made of it is the fame, with that mentioned, in respect to a Roman of the old monarchy, to whom Chrift 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, fhould incline them more readily to believe the latter, because they believed the former: If they do not, their infidelity is at least equal to that of the antients, who having faith in the word of man, concerning national falvations, would have no faith in the word of God, concerning the falvation 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 fome other method of conviction; that which may come to pafs, is the business of every found believer to try, by .fuch methods of reafoning of which he is best master. How far this new method of reafoning may contribute, either to strengthen those who weakly believe, or to inform thofe 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 defign, and that it may contribute to both, is his wifh: Or if it fails of both, and only excites any one of real abilities to inforce the reafoning properly, his pains are not thrown away.

THE

THE

ANALOGY

OF

DIVINE WISDOM,

BETWEEN THE

Private and Public FRIENDSHIP of a

GENTILE.

AND THE

Private and Public CHARITY of a CHRISTIAN..

No Philofophy, Sect, Religion, Law or Difcipline, in any Age, has fo highly exalted the good of communien, and fo far depreffed the good of individuals, as the Chriftian Faith. L. Verulam. Inftaur. Ethics.

PART VII.

DUBLIN:

Printed in the Year MDCCL..

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THE

ANALOGY

OF

Divine Wisdom, &c.

ROM, 5.7.

For fcarcely for a righteous man will one die : Yet peradventure for a Good man, fome would even dare to die.

Μολις γὰρ ὑπὲρ δικαίς τὶς ἀποθανεῖται, ὑπὲρ γὰρ τῇ ἀγαθε τάχα τὶς και τολμᾷ ἀποθανεῖν.

*

T. Paul who was eminently skilled in the knowledge of the Jewish religion, by education, and not a stranger to the practice and fentiments 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 poffible that human nature fhould afford fome inftances. The comparison is founded upon the knowledge, and diftinction of three kinds of men. The finner

I 4

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

finner, the juft, and the good man.

And whereas there is hardly an inftance of a man dying for a just man, and very few inftances of those who die even for a good man, and perhaps no inftance at all of a man dying for a finner, herein God commendeth his love towards us (Gentiles) in that, while we were yet finners, CHRIST DIED for us.

To fee the force of this Analogy, and preference, bear in mind; that by a good man is meant one who has done good and friendly offices, by the righteous or just man, one who has done no injury, by the finner, one who has done an injury. Now what mere man is there, that would die for his enemy, that is, for one who had injured him? Or even would die for one, who having no particular kindness to him, had never taken any opportunity of doing a favour, but had barely avoided giving offence? But perhaps it is poffible to find an inftance of one, who would have courage to die for an extraordinary Benefactor. This last then is the highest pitch of human affection; that a friend fhould die for a friend .

But the affection of Chrift, is, that he died for his enemies, for those who had tranfgreffed the laws of God, and thereby had done all in their power to injure him; for had they not tranfgreffed, there would have been no occafion for the death of Christ.

St. Paul therefore to inhance the Divine love to mankind, in the death of their Redeemer, confiders the Analogy between the human conduct and the Divine, between the highest supposed acts of hu

It is obfervahle, that the Syriac verfion of the text has wicked perfons, instead of juft, or righteous. Therefore that fenfe alfo is taken into the reafoning. See Walton's Polygott.

с

ayabos, in the text fignifies a Benefactor, or Friend: As dyala To is to confer benefits, and dixat fignifies one who is merely juft, and has done no injury.

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