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Fruits meet for Repentance, shall after Death be blesred for ever in Heaven? Why then must one come from the Dead to tell Men, what was sufficienta ly told them before? Will his repeating the same motives to Regentance over again, add more force and efficacy to them, than was before in them? Are not Arguments and Reasons the same, whoe. ver use them? If the holy Scripture cannot perCuade with such motives to repentance, how should a dead Man persuade to it by using only the same motives of persuation ? If any thing be added by him, it is only his single Testimony of his own Experience. He hath found all we have been tcld in che Scripture to be true, he fair!, and we must believe him, and this Belief will persuade us to repent, and so would our Belief of the Scripture have done, if that would do it. All returns to this, the Testimony of a dead Man is thoughe more crea dible, than that of the holy Scripture, and all that God hath done to witness to us the truth and Di. vine Authority of it. Mofes and the Prophets, Christ and his Apostles are not thought worthy of our hearkening to, till the Testimony of one from the Dead give them more credit with us. The Goodness of the Laws, the Reasonableness of the Duties such, and so great, that none can reject them; bur either one who never would be at the pains to hear and understand them, or one that is abandon'd to his Lusts, and hares Goodness, regards not Reason, and values not the happiness of Mankind; this is not enough to perfuade. The Promises of the Gospel, tho' of things most necessary, excellent and glorious, tho' made by him, whose Fidelity is essential to him; and makės it imposible for him to lie or deceive us: All the ter: P2 :

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rible Menaces of Punishment to the Impénitent, tho' denounc'd by the Just Judge of the World, and one infinite in power to execute Justice; all these are not of force epough to persuade us. The Testimony of our own Reafon bearing witness to God, and demonstrating to us how necefsarily it follows from the perfections of his Nacure, that he must provide good Things for them that faithfully serve him, and punish the Rebellious, all this moreover to the Righteousness and Goodness of all the Laws he hath given us, is not yer enough to persuade us. Nay, the Testimony of God's own Hand, and mighty Arm, ftrerch'd out in manifold signs and wonders;, the mighty things which he hath done from the beginning of the World to this Day to convince us, that he is the Lord JEHOVAH, and governs the wliole World by his Providence. An universal deluge of Waters, showrs of Fire and Brim. stone from Heaven, on the Ungodly. The terrible Judgments, and strange Deliverances, by the Hand of Moses in Egypt, at the Red Sea, in the Wilderness; the raising of the Dead by the Prophets, by Christ and his Apostles, the Resurrection of JESUS from the Dead, and his Testimony after that from Heaven, by the sending down of the Holy Ghost, and all the visible Effe&t's of that unquestionably Divine Power. All the wondrous Works recorded in Holy Scripture done by no obscure Persons, but Men well known in the World, and persecuted by the World. Works wrought so publickly, that whole Nations felt the power of some of them, fome to their comfort, others to their sorrow. Ofothers of them, sometimes many Hundreds together, sometimes many

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Thousands felt the real Benefit; and of others again, all the Chriftian World, at this day, reaps the in eftimable Fruits. The whole People of the Jews is co this Day a Living Teftimony of the Truth of Christ's Predictions, and Divine Power demon. {trated in their Dispersion, and bringing on them and their Children cheir own Curse when they crucified him. The Testimony of all the most. Learned and knowing part of the World in em-, bracing the Doctrine of Christ, and of many and ; many Thousands of Martyrs shedding their Blood in defence of it, all this hath noc power enough to persuade. The Testimony of but one. sent from the Dead, is thought of more credit than all these.

Well, we here suppose that such a Teftimony is given, and that Lazarus is come to persuade the Rich-man's Brethren to repent. However, it will be good not to be too confident that they will be persuaded by him, till a few things more have been well considered. We have, indeed, no great reason to doubt of it, but that they would be startled a little "at this strānge fight : They would, in all likelihood, be pur besides themselves for a while, a melancholy fit they might fall into, and for musing on what they saw and heard, and the frighị they were put into, would not be able to speak to one another. But he knows little of the power of Lust in this fort of Men, who would conclude hence; that by this they must needs be convinced, and also converted. Nay, we are rather to think, that when the fright was a little over, what they had seen or heard would have so little Influence on their hearts, thar they would be apt enough to fall a laughing af

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one another, for being so much affrighted with they knew not what. They who are so incres dulous of divine Revelation, and laugh at the credulity of Cbriftians, will not so easily be made believers, or convinced of the truth of what they have so long ridiculed as fabulous, by such an apparition,

First, Have we not some reason to think, considering the Temper of these Men, that instead of believing the Relation made by this. Person from the Dead, they would rather question the reality of what they imagined themselves to see and hear? Would they not begin to consult what they call the Oracles of Reason and Pbylofopby, and fall a difpuring about the possibility of such things as Spirits and Apparitions, and do what they could, as they had all along been wont to do concerning Divine Revelation, to argue themselves into a belief, that there can be no such thing in nature as a Spirit, and that the Apparitions of such things so much talk'd of, are nothing else but the Delusions of an over-busy Pbant' sie, or the Effects of Melancholy, or a sudden fit of Fearfulness? And therefore, whatever they had imagi: ned themselves to see or hear, they will conclude upon after choughts, that certainly they must be deceived; for by their undoubted Principles of Reason, which cannot fail them, there can be no such things in nature as Spirits. Their Liquor, or their Meat, or their excess of Mirtb, some. thing or other had disordered their beads for that time, and they had been like Men in a dream, or in a fever, having their imaginations possessed with very lively Images of impossible things, And tho the thing hath left, as is not unusual in a dream, so deep an Impresfion of it self on their minds,

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that they cannot easily reason themselves clear of it,yet they are resolved not to believe it. Now this hath been so much the reasoning of some of our lace most famous Philosophers, and celebrared Wits, that there can be rọ absurdity in our supposing, that such an Apparition, and such a Story told by it, that is, by something that called it self the Spirit, or Gbost, of a dead Man, would have found but little faith in those unto whom it was fent.

Secondly, Let us however venture yet a little farther : And let us suppose again, That this Rich-man's Brethren, were like many of our modern Wits, Men a great deal better acquainted with fumptuous Fare, a jovial Life of pleasure, the Laws of Feafts, and Rules of Eating and Drinking well, than with the Principles and Rules of PhiLofophy. That they were too earnestly intent upon the Methods of pampering the Body, and fulfilling the Lusts of the Flesh, to trouble their heads with curious Speculations about the pature of Spirits, and possibility or impossibility of such real Apparitions. Wee'll suppose them no more than such as our modern Would-be-Wirs, who think it enough for them to be capable of Reason and Wit at the second-hand, which comes at a cheaper rate than what is got with much study ; and a Gentleman's Purse will be at the charge of it, berter than his head, and it serves his curn erery whic as well ; that is, it helps him with as much confidence to deny a God, and Devils, and all Spie rit's good or bad, and all supernatural Revelation; and to do this without any blustring, and with some laughter, as he finds it easy, so he cannot buç admire himself for it. And to believe bimle is

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