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at he was not like other men.nto the scripture, he found that he had gressions, as he thought, of any conse> answer for-that he was strict in the nce of the most punctilious matters, in fact, on comparing himself with e found a mighty difference in his own

again look into a glass through vanity. sh to trick out their persons by ornao set themselves off to the best advangain the admiration of all, who see

are often men of learning, who read the to shew their skill in criticism; and r reputation by curious inquiries. They the perfect law of liberty, to shew what wyers they are in expounding its deeper : or in drawing from it some refined hich is probably of no value either to es, or others. They are engaged in some

contro

controversy-they are eager to lead the way in some debate and seek for applause by their nice interpretations, and happy accommodation of different texts. In the mean time it is probable, that neither religion, nor scripture, are in the least assisted by their learned labours. Like some necromancer of old, they raise a spectre, that they may have the credit of laying it; though it would otherwise have vanished of itself, without doing mischief to any one.

But besides those who look into a glass through pride and vanity, there is another set of men who are chiefly characterized by the apostle's comparison-such as look into a glass so carelessly as to answer no end at all. They straightway forget what manner of men they are. Now these are by far the most numerous set of christians. They never consider the perfect law of liberty as a law intended for their use. The pleasures of the world so entirely engage them, that they think not of any higher concern. They feel nothing of their soul about them all relates to their body.

Besides these ill-disposed, and careless examiners, there are others, whom the apostle's comparison supposes to look into a glass merely to adjust any impropriety, which they may discover

in

in themselves. These are they who read the scriptures with two great views.

The first is, to rectify in themselves what they may observe amiss. If they look attentively into the scriptures, and compare their own thoughts, words, and actions, with what they find there; they will of course find many things daily getting wrong. We see our own faults with a tender eye. A faithful friend, who will point them out to us, is a kind of monitor. Friendship however is delicate. But he who looks into the perfect law of liberty, may be sure, if his heart go with his eyes, to see his faults laid truly before him.

The second great point he has in view, after the amendment of his faults, is to adorn himself with virtues. Many, as was observed, look into a glass to adorn themselves fantastically; he puts. on merely such ornaments as are plain, simple, and becoming, and render him in fact more agreeable to others. He adorns himself with the virtues of a christian.

This is the man, whom the apostle's comparison points out to us for imitation-this is the man who, in the language of the text, shall be blessed in his deed.

XXXVI.

And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto them, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.Luke, xvi. 30, 31.

THIS

passage puts the following objection into the mouth of the free-thinker.

"If a person's rising from the dead," says he, "is not a mode of evidence suited to persuade, why should Jesus offer his own resurrection from the dead, as the last and best proof of his divine commission? On his own authority we see it is of little weight; and yet his disciples are continually urging it as the strongest evidence that could be produced."

If the objector will be at the pains of considering the fact, he will find, that his statement of it is not quite exact; and that there is no disagreement between what our Saviour says, and what his apostles urged.

VOL. I.

FF

The

The parable represents an infidel calling for & resurrection from the dead, as the strongest evidence to convince another infidel. Abraham does not in the least insinuate, that a resurrection from the dead was not the strongest evidence: indeed his argument plainly leads us to believe, he thought it was the strongest evidence. What he says therefore amounts only to this-that if the infidel, who was a Jew, would not give a fair hearing to Moses and the prophets, no evidence, however strong, could have weight with him. When the heart is hardened and confirmed in infidelity, it will shuffle off, and avoid the force of any evidence, that can be given. The strongest would be thrown

away.

Now this was in fact the very case of the unbelieving Jews at that time, to whom the parable was addressed. They rejected our Saviour as the Messiah, and ascribed his miracles to the devil; though they saw them plainly wrought to counteract the works of the devil. Nay, many of them, who had been present at the resurrection of Lazarus, had even the evidence here required of a man raised from the dead; and yet they still continued impenitent. And afterwards, the more awful circumstances of the resurrection of Jesus

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