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knew, that, after the most strict fect of theit religion, he had lived a Pharisee, which fect maintained the doctrine of the resurrection; and (said he) now I land and am judged for the hope of the promise made of God unto our fathers : unto which promise our twelve tribes, instantly serving God day and night, hope to come ; for which hope's Jake, King Agrippa, I am accused of the Jews, verses 5, 6, 7. And that a resurrection to a future life was the obje&t of this hope, is not only evident from what St. Paul said, chap. xxiii. verse 6. of the hope and resurrection of the dead I am called in question ; but also from the words that immediately follow, viz. why should it be thought a thing incredible that God should raise the dead? This being the state of the case, it seems exceeding strange, that St. Faul should consider life and immortality as having been brought to light by the golpel; when, according to him, a resurrection to a future life was a standing doctrine among the Jews, and was what their forefathers believed, and had hope in. And, admitting the fact of Christ's resurrection to be so well attested, as to lay a proper foundation for credit, with regard to that

fact :

fact : Yet, that the possibility and certainty of a future resurrection to life eternal are clearly evinced by it, may not, perhaps, be clearly perceived by every mind. Whether the human mind is a permanent being, that exifts independent of any material system, tho' in its present state it is united to, and afts in and by such a system ; or whether it results from, and depends upon a temporary perishable composition of matter, and is itself dissolved by and with the diffolution of that composition, are points which I am not able to determine, and, perhaps, are not easily determined by others; and therefore, supposing the latter to be the case, then, as Christ's body, when laid in the sepulchre, did not fee corruption, did not come to a dissolution ; so, surely, it is easy to conceive that divine power could repair the injuries done to the material system, and put it again into fuch a state, as that life, or intelligence and activity Mould naturally flow from it as before, and yet remain perishable as before ; and if so, then Christ's resurrection proves nothing with regard to a resurrection to life eternal. And, in this view of the case, St. Paul's concluson must be much tor strong for the premises. I Cor. xv. 13.

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But if there be no resurrection of the dead, then is Christ not risen. Here, I say, the conclusion is too strong for the premises ; because Christ may be risen from the dead, tho' there be no resurrection to life eternal, The forementioned facts have no necessary connection with, nor dependance upon each other: and therefore, there may be a resurrection to life eternal, tho' Christ were not risen from the dead; and Christ may be risen from the dead, tho' there were to be 10 resurrection of the dead to eternal life. And,

THAT the resurrection of Christ was designed and intended clearly to evince the poffibility and certainty of a resurrection to life eternal, does not plainly appear to me; because it appears to be direčted to answer another purpose ; and because it does not seem wisely directed to answer this. The purpose that Christ directly and obviously applied his resurrection to, was to gather or rather keep together his dispirited Disciples, to commission and qualify, and send them forth into the world to preach his gospel. The several Historians who have given an account of the resurrection of Christ, not only have set forth that he appeared but a

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few times, but they also agree in this, viz. that, when he did appear, his time was spent in answering the forementioned purpose, without giving the least hint that he applied it to answer the other purpose ; whereas, if Christ rose from the dead, in order thereby clearly to evince the possibility and certainty of a resurrection to life eternal, then, most certainly, he would have applied it accordingly, by making such reflections upon the case, as, in this view of it, it obviously required ; and then, surely, the several Hiftorians would not have failed to transmit those remarks to us : and therefore, seeing this was not the case, from hence, I think, it may be justly inferred, that Christ's resurrection was not intended clearly to evince as aforesaid, but only to enable him thereby to keep together bis dispirited disciples, to commision and qualifi', and send them forth to preach his gospel to all nations. This was what Christ's resurrection was directed and applied to; and which end, we find, was effe&tually answered by it. The Apostles, according to the instructions given them by their master, kept themselves together, and waited at Jerufalem until the feast of pentecoft, when they were filled with the Holy

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Ghost ; and then they entered upon their ministry of preaching the gospel ; and thuis the end which Christ directly and immediately applied his resurrection to, was effectxally answered by it. And,

As it does not in the least appear that the resurrection of Christ was applied to answer this purpose, viz. clearly to evince both the possibility and certainty of a resurrection to life eternal; so it does not seem wisely directed to answer that end; and therefore, it is not at all likely that that purpose was intended to be served by it. When a great and valuable end is to be obtained, then the nature and propriety of the thing obvioully require, that the best and most effectual means should be used for it's attain

Such a conduct as this is expected from a wise man; and in every inftarce in which he acts otherwise, in that instance he forfeits the character, or, at least, acts below it, as a wise man. And as God is the perfection of wisdom ; fo he will, 2012sonant to that character, most certainly pursue every end by the best and most offe&tual means for it's attainment. And as the doctrine of futurity is what our species at large are greatly interested in ; so their belief in it

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