and punishments just and pertinent, nothing needs, but that we rise again with such a body, as that we retain the consciousness of our past actions. This objection, though not in precisely the same words, has been started by Abarbanal, in order to confute it: for he observes,-In what state and condition, are the dead to rise? For, as the human body, suffers a continual change daily, according to the nutriment which it receives, &c. and in particular, the change from childhood to youth, and from youth to manhood, and old age; it is requisite that we enquire, in what state, or condition they are to rise; whether in youth, or manhood? To which he answers,-that they are to rise in exactly the same state and condition they were in when they died: nay, even with their very defects: as, for instance, if they were lame, deformed, &c. And this, is extremely proper, in order that they may be known to be the same identical persons; and which will plainly be perceived to be the more necessary, when we come to consider. IV. IV. The End and Purpose to be effected by the Resurrection. It must be allowed, that in every action, the cause ought to be proportionate to the effect. Now if this be necessary in respect to com-, mon, or natural causes; it is surely much more so, that those which are supernatural, should be every way commensurate to the effect, they are designed to produce: it is therefore, highly proper, that we seek an adequate cause for this stupendous miracle; and seriously. enquire, Why the soul, after being separated from the body, and within the pale of heavenly bliss, should be obliged to enter it again?— To this, some answer, that the end of the resurrection is, that the body and soul of which man is compounded, may receive, either. the reward, or punishment, due to him for his good, or evil deeds. But the futility of this is evident: for as the learned Abarbanal observes, the R. Saadias, Nachmanides, &c. &c. Which also seems to be the opinion of Christian writers in general. the future reward, or punishment, is for the soul only, not for the body. And, if it was necessary for both body and soul to receive the reward, or punishment; they might have received it in this world, and there would then be no necessity for this miracle: he therefore, is of opinion, that there are two great ends to be effected by, the resurrection: the one particular, and the other general. That which is particular, is for the Jews; and the other, which is general, is for them, and all the other nations. The first great end, which I call a particular one, as it is for the Jewish nation only, is to effect, what I have above mentioned, viz. that those who have been persecuted and slain, during this long and dreadful captivity, for adhering to the true faith, may enjoy the salvation of the LORD, according to what the prophet says, verse 19th, "Thy dead men shall live, &c." And as he says in Isai. xvi. 10, &c. &c. "Rejoice with Jerusalem, and exult on her account, all ye that love her; be exceedingly joyful with her, all ye that mourn, over her, &c. And ye shall see it, and your heart shall rejoice: and your bones shall flourish like the green herb: and the hand of the Lord shall shall be manifested to his servants, &c." From all which, it is clear, that those who mourned for Jerusalem, during this long captivity, are the same that are to rejoice with her at the restoration, which the prophet tells them they are to see; but this would be impossible, unless by means of the resurrection; which he, by a most beautiful figure, calls, the flourishing of their bones as a green herb; and which is to be effected by the hand of the LORD being manifested to his servants, by this great and stupendous miracle, which men at present cannot comprehend, on account of its mag nitude. The second great end, which I call a general one, because it effects all mankind, whether Jews, Gentiles, or Christians; who are all interested in the great end that is to be affected by this miracle, as I shall pre sently shew.It is well known, that the world was early sunk into the most gross and stupid idolatry that there was but one nation on earth that professed the doctrine of the DIVINE UNITY: which nation hath been long in captivity, dispersed throughout the earth; during which time, different religions and accts sects have started up: whilst they, for their firm adherence to this great truth, have been so cruelly persecuted, that it is one of the most singular wonders of Providence, that they now exist as a nation. And, as it was the intent of the Supreme Being, that all men should thus acknowledge him; it is not to be supposed, that his intention can be frustrated: he therefore, according to his consummate wisdom, will shew all mankind the way wherein they are to walk, and the work that they are to do: so that sins may cease in the earth, and the idols be entirely cut off: that they may all know and understand that the kingdom is the LORD's, and that he only is the Supreme Governor of the nations that the firm belief of his UNITY may be so unalterably fixed in their hearts, as that they may attain the end for which they were created, to honor and glorify God, as the prophet Isaiah observes xliii. 7, not to fill the world with the most enormous crimes, as they have done.-This great, this important, this glorious end, is to be effected by means of the resurrection: for when mankind |