{a) To give CreJzt to his thatno very great'dne] I-ro^^jVi, Doctrine^ &c.] We may add the Je^njh; how much more tliat the Event itfelf, in that agreeable to his Goodnefs wa3 fo great a Part of" Mankind it, to beftow this heavenly embraced the Chrillian Reli- Light, to To great a Part of g:on.flie\vsthaticwas athingfo Mankind, who laid in the worthy of God, as for him to thi^kell Darknefs..te Chrc. confirm it with Miracles at the \B) Ifipo _ yet could ^npf he Beginning. If he did fo many, brougk, ^C'\ See'^^> XV.
Jor the Sake of oat Nation, and i?^JB." X1.V. ",JerG0^ in the 94 Of the Truth of^.-^ Book II.
ftok be brought to depart from arty thing of the Law given by. McfeSy (fuchas they who were calied Nazarens and Einonites^) neverthelefs owned Jcfus tabea Teacher fentfron^Heav^fl. - ^ Christ^ doming to Life again in a wonder- ful Manner, after his Crucifixion, Death and Bu- rial, affords us no lefs ftrong an Argument for thofe Miracles that were done by him. For the Chri- ftians of all times and places, affert this not only for a Truth, but as the principal Foundation of their Faith: Which could not be, unlefs they who JBrjft taught the Chridian Faith, had fully perfuaded their Hearers, that the thing did come to pafs. Now they could not fully perfuade Meq, of any Judgment, of this, unlefs they affirmed themfelves to be Eye- witnefTes of it; for without fuch an Af- i|-piation, no Man in his Senfes, would have be- Iieve^ them, efpecially at that time when fuch a jBelief,\vas attended with fo many Evils and Dan- gers. -That this wai^ affirmed by them with great Conftanpy^ thq^;.9%n Books, {a) and the Books £33nt)T bn£ aaviJL alorlw cenoiJatjJnl iiigiiqij io -i^briLj bliJorTl ^noi:jidm'A bns abii^ moil 351^ e'if>w Year of CHriiV CX'XV, after ** of thofe of the Circumcihe had mimed fifteen Chriftiah ** fion." 5ee jE'//^^/^«/aj,where Bifhops of Jerujalem^ adds, he treats of the Nazarens and *' Thefe were all Bifhops of Ebionites. Nazarens was a ** the Circumcifion, who go- Name not for any particular ** verned till the Deftruftion Part, but all the Chriftians in of dioft^^imes and Places, {a) Jnd the Books o/iitlerst tayf, '« "They believed Chrill &c.] Even of Celfus, who to btf^bd,^ whilf! they ob- wrote againli the Chriftiajis.
ferved alfo the Law; and See Origen^ Book JI; of others, tell us -, nayj it appears from tliofe.Booksi that they appealed to. (a).five hundred WitnefTes, who faw Jefus after he was^ rifen from the. Dead. Now it is not ufual for-thofe that fpeak Untruths^ to appeal to fo many Witneffes. Nor is it poflible fo many Men fhould agree to bear a falfe Tefti- mony. And if there had been no other WitnefTes, but thofe twelve known firft Propagators of the Chriftian Dodtrine, it had been lufficient. No Body has any ill Defign for nothing. They could not hope for any Honour, from faying what was not true, becaufe all the Honours were in the Power of the Heathens and Jews, by whom they were reproached and contemptuoufly treated: Nor for Riches, becaufe, on the contrary, this Profef- fion was often attended with the Lofs of their Goods, if they had any; and if it had been other* wife, yet the Gofpel could not have been taught by them, but with the Negled of their temporal Good3. Nor could any other Advantages of this Life, provoke them to fpeak a Falfity, when the very preaching of the Gofpel, expofed them to Hardmip, to Hunger and Thirfl, to Stripes and Imprifonment. Fan^e, amongfl themfelves only, was not fo great, that for the fake thereof. Men of upright Intentions, whofe Lives and Tenets were free from Pride and Ambition, fhould under^ 'go fo many Evils., Nor had they any Ground to hope, that their Opinion, which was fo repugnant to Naturev(3vhich:i&. wholly..bent^.upon its own ^,\ Paul, iCor. XV. 6; He But the greater Part. of them fays, fome of them vyerie dea<l Av^re alive when Pau( wrott at tha:t time, bat theU Chil- this. This Appearance was in dren and Frietids "were a!iv6, a.Mounta^a in G4lii4f^ 96 Of the truth of Book IL Advantages,) and to the Authority which every where governed, could make fo great a Progrefs, but from a Divine Promife. Further, they could not promife to themfelves that this Fame, what* ever it was, would be lading; becaufe, (God oil purpofe concealing his Intention in this Matter from them) they expedled that {a) the End of the whole World was jufl: at hand, as is plain from their own Writings, and thofe of the ChriPcians that came after them. It remains therefore, that they mud be faid to have uttered a Falfity, for the fake of defending their Religion \ which, if we confider the thing aright, can never be faid of them; for either they believed from their Heart that their Religion was true, or they did not b£- •iieve it. If they had not believed it to have -oeen the bed, they would never have chofen it from all other Religions, which were more fafe and honourable. Nay, though they believed it to be true, they v/ould not have made ProfefTion of it, unlefs they had believed fuch a Profeffion TiecefTary y efpecially when they could eafily fore- fee, and they quickly learnt by experience, that fuch a Profeffion, would be attended with the Death of a vaft Number; and they would have been guilty of the higheft Wickednefs, to have given fuch Occafion, without a juft Reafon. If they believed their Religion to be true, nay, that it was the bed, and ought to be pro felled by all means, and this after the Death of their Mader •, it was impodible this diouid be, if their Mader's Promife concerning his Refurredion had failed them J (a) f he End of the -:vho!e Noiv the Time is fcry fiorti U'*orld,^Q ] See 1 Thcff. IV. Jerom to Geronti::s: ^'hat 15, 16, -.1 CoK. XV. 53. *7Vr- is chat to z's, upon 'whom the tuiUan of having but one Wife: Ends of the IVorld are come?
\ Seft. 6. the Chrijlian Religion. gj them; {a) for this had been fufficient to nhy Man in his Scnles, to have overchrov/n that Belief which he had before entertained. Again, all Religion, but particularly the Chriftian Religion, forbids {b) Lying and Falfe Witnefs, cfpecially in Divine Matters: They could not therefore be moved to tell a Lye, out of Love to Religion, efpecially fuch a Religion. To all which may be added, that they were Men who led fuch a Life, as was not blamed even by their Adverfaries i and who had no Objedtion made againfl: them, {c) but only their Simplicity, the Nature of which is the moit diftanc that can be from forging a Lye. And there was none of them, who did not undergo even the moft grievous things, for their Profeffioa of the Refurredion of Jefus. Many of them eii^ dured the moft exquifite Death for this Teftimony. Now, fuppofe it pofTible, that any Man in his Wits, could undergo fuch things for an Opinion he had entertained in his Mind •, yet for a Falfity, and which is known to be a Falfity; that not only one Man, but very many, fiiould be willing to endure fuch Hardfhips, is a thing plainly incre- dible. And that they were not mad, both their Lives and their Writings fufliciently teftify. What has been faid of thefe firft, the fame may alfo be faid of Patdy {d) who openly declared that he faw \a)forthU had been fuf dent;: i&. MarJ^XU. 14. LuhXX.
I'c ] Chryfojiom handles this 21. John XtV. 16. Eph.Y, Argument a: large, upon i Cor. 9 and elfewhere.
I. towards this end ■ [t) Bui only their Simpticii^, [h] Lying and falfe Wttneft, &c.] Even Celfus. See Otigen, tec.-] Matt. Xll. 36 job Book I.
\m. 44, i^^. Eph. IV. 25. [a] Who openly declared, SicA XI. 31. Gal. I. 20. Co/. IIL Add to this what Lrie the ii chria g$ Of theSmth of Book 11.
Chrift reigning in Heaven, (a) and he did not want the Learning of the Jews^ but had great Prorpe<5l of Honour, if he had trod the Paths of his Fathers. But on the contrary, he thought it his Duty, for this Profeflion, to expofe himfelf to the Hatred of his Relations; and to undertake difficult, dangerous and troublefome Voyages all over the World, and at laft to fuffer an ignomi- nious Death. ^^^^^^^ Sect. VII. T^he Objection drawn from thejteming ImpoJJihility of a RefiirreUion.^ anfwereL Indeed, no Body can withftand the Credibility of fo many and fo great Teftimonies, without faying, that a thing of this Nature is impoiTible to be, fuch as we fay all things that imply a Contra- ■didion ate. (i) Sui^^this cannot be faid of it. It ..jr; -qKfip, JIV.,>lm)a -rnid .^. ' (4t) Ana he did not nvantfhe Learnings See'] Jds XXII. 3. There were two Gamatiehy fa- mous amonglt the Hcbrenvs on account of their Learning: Paul was the Diiciple of one of them, who was very Ikil- ful not only in the Law^ but alfo in thofe things that vyere delivered by the Dodors.; See might **, Impolilpibtyis, ttat Nature *' fl"iouid produce an AnimaS ''without Seed. To which " of thefe two kinds of Im- ** polTibles, do Unbeliever^? *' compare the Refurredion; ** if to the firi^, their Reafou- *' ing is falfe; for a new Crea- *' lion is not like making the ** Diagonalcommenfuratewith '** the Side; but they that rife {b) But jhtKcannQf^ Jbej0d '"** again, rife by a new Creacf it, &c.] See the feventh Anfwer to the Objections, con- tern ing the Refurre6liqnl in •♦ poflibility in itfdf, is one ** thing; and an Imponibility "** in any Particular, is another; ** an, Jmpoflibility in itfcif is.
•• tion. If they mean a par- *l ticular Impoffibility; furely *' all things are polhble wirh ** God, though they may be ** impoflibletoany elfe.'' Con- cerning this Difference of Im- poflibilities^ fee the learned Notes of Maimoindes. in his "".tjhat the Diagonal of a Square Guide to the Doubting, Pari ** thould be commenfurate HI. Chap. 15, ^* \yith the Sidci a particular might indeed; if any one fhould affirm, that th? fanae Pcrfon was alive and dead at the fame time: But that a dead Man fhould be refbored to Life, by the Power of him who firft gave Life to Man, {a) there is no Reafoji why this fliouid be thought impofTible. Neither did wife Men believe it to be impofTible: Vov Plato relates it of (^) Er the Armenian; (c) Heraclides Ponticus^ ofa certain Woman i {d) Herodotus^ o^ Jrifiaus-y^ndie) Plutarchy tarchy {a) There is no Re a/on mohy, Szc ] All thofe who "are fldl- ful in the true Philofophy, ac- knowledge that it is as hard to underftand, how the Foetus is formed in the Mother's Womb, as how the Dead fliould be raifed to Life. But ignorant Men, arc not at all furprized at die things which they com- monly fee; nor do they account them difficult, though they know not the Reafon of them: But they think thofe things ivhich they never faw, are im- pofTible to be done, though they are not at all more dif- ficult, than thofe things they fee every Day. Le C/erc. '•*rhe Place of Plato concerning this matter, is extant in his tenth Book of Republicks, tranfcribed by Eufebim, in his Gofpel Preparat. Book XI. thap. 35. The Report of which Hiftory, is in Valerius Maximusy Book I. Chap. 8. the firft foreign Example. In the Hortatory Difcourfe among the Works of Jujiiri; in Cle- 7nenSj Storm. V. in Origen, Book II. again ft Ce/fus j in Plutarch Sympof.ac IX. 5. and in Macrdbius, in the Begin- ning upon Scipio''s Dream.
{c) Heraclidei Pontkus^ &c.] There was a Book of his Con^ cerning the Dead, mentioned by Diogenes Lair tins in his Pre- face, and in his Empedocles; and by Ga/en,An the Vith concerning the Parts that ar« afFefted. P/iny fpeaks thus of him. Book VII Chap. 32. That noble Volume o/Heraclidcs amongji the Greeks, of a PFo- matC s being rejiored to Li/e, af- ter fhe had been dead fen}en Days. And Diogenes La'ertius, in the latter Place, afTign her {d) Herodotus, ''fej'Tn 'Ks Melpomene. See Pliny\ Natu- ral Hiftory, Book VII. Chap. 52. Plutarch^ Romulus y 2.x\d, Hefychius COtiQ^mixig the Philo- {e) Plutarch, hz.'] 6^ Thef- p^us'.' Plutarch has this, in his Difcourfe of God's defer- ring Puniftiment. And Jntyl- tus, concerning whom Eufe- bius has preferved that Place oS Plutarch, from his firft Book of the Soul, in his Prepar, Book XI. Chap. 38. and Tljeddoret, Serm. XI.
too Ofthe/fruihcf Book II.
tarch^ out of another; which, whether they were true or falfe, fhows the Opinion of learned Men, concerning the PolTibility of the thing.
If it be not impoflible, that Chrift fhould return to Life again, and if it be prov£d- from, fufficient •Teftimonics, fuch as convinced {a) Bechaid.T^2ic\\tt of the Jews^ fo far as to acknowledge the Truth of it; and Chrift himfelf (as both his own Difciples and Strangers confefs) declared a new Dodlrine as .by a Divine Command: it will certainly follow, that this Dodlrine is true -, becaufe it is repugnant to the Jufiice and Wifdom of God, to beftow fuch Endowments upon him, who had been guilty of ^ Falfity, in a Matter of fo great Moment. Efpe- .cially when he had before his Death, declared to iiis Difciples, that he.Hiould die, and what Manner of Death; and alfo that.he Ihquld return to Life again; {h) and that thefe things fhou Id therefore come to pafs, that, they might confirm the Truth of liis, DoctTO^ioiH on abfim ^wiJ ^Ario ^o'mb :bni._. i.-;., Ji:;■..?t Hool; e>liJ aidilo sgnrHT boor.: t)fio4 ii3fi: io 3qoiri?^ri^^//f^bti^H bns aiij gnol Mnidl vn£ ad 3iorf7 li 'm/, '^•;"^5ir''-'ar'.'^3tif'>:>^'-ihr "^ioVsS'^F^rr^^o^"^^-""'^^.^^^ ^^^" from Matters or r,p2L^^-./ff6 come now W tliofe which are drawn tjfrpijp^the Nature of the Doftririe.._ Certainly all ; jmannejr of \\'orIlil p of G od" ^ m uft' ' ht ' rej eA ed; I,(jW}ij[ch can' never enter into any Man's Mind, to B6 'wiftte^- i hat Gr^Uui had yt^y might hk /^Ifeded with quoted^^he Place; for chough his Authority. Le Cierc, his Reaforiip^ drawn frorrf the {b) And-that t he fet kings, kc.l R^furrcdiiDQ- of Chrift» does See y^/^« XVil. LuhX^i\» tiot "ft'ant the Approbation of 46, 47.
who has any S&fife of the Exigence of God, and of 1 his Government of the Creation •, and who confi- ( ders the Excellency of Man's Underflanding, and \ the Power of chufing moral Good or Evil, with which he is endued; and confeqiiently that the Caufe, as of Reward, fo of Punifament, is in him- fclf;) or elfe he muft receive this Religion, not only upon the Teftimony of the Fadls, which we have now treated of; but likewife for the fake of thofe things that are inrrinfical in Religion; fince there cannot be Any produced, in any Age or Nation, whofe Rewards are more excellent, or whofe Precepts are more perfedl, or the Method in which it was commanded to be propagated, more wonderful. ^ i "^^^*^^ ai-5^nri3j("[ aiflj jiuii...10 mobliV/ bfu.:^jij\u\ erlj o^ To 'be^gin 'Mfh the ReWirfl, th^t rSj-'witK'the End propofed to Man -, becaufe, as we are ufed to fay, that which is the' liaft' in Execution, is the Firft in Intention; f<i?j Mofes\'m his Inftitution of the Jewijh Religion, if we regard the exprefs Con- dition ot the Law, made no Promifes beyond the good Things of this Life; fuch as a fruitful Land, abundance of Riches, Victory over their Enemies, long Life and Health, and Hope of their Pofte- rities furviving them. And if there be any thing 'more, it is only obfcurely' hinted, and muft be col- lected from wife and ftrong Arguing; Which is the Reafon why many wh,o profcifed to follow the Law of Mofes ( f^j;as ^t^tadhcees) CdL^ o^ all Hope (b) Js /Zv Sadducees. 5.C.] "Body." And in another Mat. XXII. 23. L:ke in ^V7> Place, " They d?ny the Soul's H 3 ** Imraor- 102 ' Of the Truth of Book II^^c Hope of enjoying any Good after this Life. Th^- Greeks^ who derived their Learning from the Chal- deans and Egyptians^ and who had fome Hope of another Life after this, {a) fpoke very doubtfully concerning it, as is evident {h) from the Difputes' of Socrates^ and from the Writings of {c Tully^ (d) Seneca^ (e) and others. And th6' they fearched ..:;...' V i-y^o-j >j H;. diligently •'Immortality, and Rewards 7«^«^« Queition-. " Shew me ** and Punifhments in another " firft, if you can, and it b^ ** Life/" yerom {ays of them, *• That they believe the Soul *' pexiftes with the Body."
{a) Spoh 'vsry doubtfully, Siz j This is obferved hy'Ch'rffdJiomy \b) From the Difputes of So- '■^Fhadon. Now I would have *' you to underftand. that I *^ Aope' to go amongft good ** Men; but I will not be *' too pofitive -in affirming it." And afterwards, " If thofe **^ Things I am fpeaking of, *' (hbuld prove true, it is very *• well to be thus perfu.^ded *' concerning them; biit if ♦' there be nothing after Death, **^ yet I fhall always be the lefs *' concerned for the preferit ** Tilings of this Life \ and this <^ itiy Ignorance will not cori- ♦* tiaue long, (for that would •* be bid,) but will (hortly ** vanifh." And Tertuiliancon- cernlng the Soul. ^ From *' fuch a firm Steddinefs and <• Goodnefs of rv'Iind, did that ** Wifdom of 5crr<2/^j proceed, ** and not from any certain «* Difcovery of the Truth." The fame is obferved of So- crates, in the Exhortation a- mong the Works of Jufiin. ' (c) Tu//j,Scc.} In hisfiiH '* not too troublefome, that *' Souls remain after Death; " or if you cannot prove this, ^' (for it is difficult,) declare •* how there is no Evil in " Death." And a little after. ** I know not what mighty ** Thing they have got by it, *' who teach, that when the *' Time of Death comes, they *' Ihall entirely perif?; which *' if it fhould be, (for I don't •* fay atiy thing to the con- " trary,) what Ground of Joy " or Glorying does it afford.*' Andagain, " Nowfuppofe thie " Soul fhould perifh with the " Body, can there be any '^ Pain, or can there be any '< Senfe at all in the Body ** after Death? No Body " will fay fo." LaBantius, Book VII. Ch. 8. cites the fol- lowing PaiTage out of the fame Ckeroy fpoken after a Difpute about the Soul: Which of thefe Opinions is trutfiodonly knonvs, (d) Seneca^ Sec. ] Epiftle LXIV. " And perhaps, (if *• the Report of wile Men be ** true, and any Place receives " us,) that which we think ** perifties, is only fent before.'* fej And others, &c 1 Jnjiin Martyr fays in general, in his Dialogue with Irypho: * The " PhidiHgently for Arguments to prove it, they could offer nothing of Certainty. For thofe which they allege, {a) hold generally as ftrong for Bealls as they do for Men. Which when fome of them confidered, it is no wonder, that they imagined that Souls {b) pafTed out of Men into Beads, and out of Beads into Men. Again; becaufe this could not be proved by any Tefli monies, nor by any certain Arguments, and yet it could not be denied but that there muft be fome End propofed for Man; therefore others were led to fay, {c) that Virtue was its own Reward, and that a wife Man was very happy, though in Fha- larish Bull. But others difliked this, and notwith-^ out Reafon -, for they faw very well, that HappU nefs, efpecially in the highefl Degree (unlefs we regard only the Sound of Words, without any Meaning) could not. {d) " PhllofopKers knew nothing "■ of theie Things, nor can ** they tell what the Soul ij^" {a) H'}ld generally CIS ftrong for Beafts, ^c,^ As,. that Argument of Socrates to PlntOy that ^hat njohichjmo'ves of iifelf-ii Eiernitl. See Ladantlus irv r.tlie fore- mentioned Place.' t.'->(f ^•s:''ti;. '• [b) Pajfed -out of Men into Beajis, &c.] As the Bracb- mans of old, and notv alio } From whoii\ Pythagoras and his Scholars had it.. ■ i. j^odfi (f) T^hat Virtue ivas its/iiAnf Re'ivard, Sec ] See Tull/s lU ^ufc. Slu^ft. And LaSIanttus^i Inilitutions, Book 111. Ch.27. where He llrenuoafly difputes againft this. Opinion $ andy^»- guftitty Epift. III. • confift in that which is £,(., attended "Virtue is not its owa Hap' '^^pinefs, becaufe the whole "Power of it confifts,.a&I faid, '•Vir^. bearing Evils J..' ' And a litde.niJter,, when hc^ li^d qjuoted a Place of Setieca'i, h^.adds:';,'* But the Stoicks, f>.)Whora he follows, deny that 5J,a^ny or>e can be happy with- **,©ut Virtue. Therefore the "Reward of Virtue,is a happy ***,Life; if Virtue, as is rightly *^ f^id, makes Life happy. Vir- *?,;tije therefore, is not to be " 4eifired for its own fake, as f/: they affirm, but. for the fake ***-pf a happy Ijfe, which ne- *^,c_e^arily attends Virtue; fV.WJKch Argument might in- ♦'.ftrudl: thera what is the _*■;. chief Good. But this pre- .*/ lent Bodily Life cannot be attended with Danger^ liofs* Torment, and Dcathaji And therefore they placed the chief Good and End of Maiiy in fenfual Pkafure. And this Opinion lik;e^ife^ v^'as fondly. contu ted by very many, as a Thing, jwhich overthrew ail Virtue, the Seeds of which are planted in the Mind; and degraded Man, who was ma.le tor nobler Purpofes, to the Rank of Brute Creatures, who look no further than the Earth. In fo many Doubts and U nee rtainties^^ did' Mankind^ at tha;t time wan,d€r,^tiiiChrirt Afcovert^d the true Knov/ ledge of their End; pVeiBifing to his Difciples and Foliowers another Life, after this^ Jn wtikh there fhould 'te no;- tnbre Drith Paih^^br; S6rro\\% but accompanied.with^ fte' h'i^Jieft jppjr4'' And'tTiis not only to one Fan bf Many 'thatii^fjiis^ Soul, of whofe Happinefs after this Ilifetlifefe'',W§;; iome Hope, partly from Conjedtivr'^,'ind''^artty ' from^Tt^drti6n\ bf^t-Sifo^tD the ^pyt^ijid^tfj^ very" j&'ft[y, that the' Body which oftcntuties'6iig1it ' td endure great LoiTes, Torments and Death, for tI#T2!:e or the Divine Law^,^'t!ni^ht norgo withoiaii; a'Recornpenfe. And the Joy^ Sjvhich are promiftd, a!<fe-not fucii mean Things {a) as thofeFeafts, which t^6"dulier Jews hoped tor after this Life, {b) and the Embraces which the Mahometans promile to thcmfelves;.for thefe. are only profier Remedies fbr the- Mortality,.9f.th^^^^ Life •, the former, for t^,c'i^;;fcryation. of particular Animals, and the lijctif^'for the Continuante of their Species: But the Dody?-tv*'dl"he in a perpetual Vigour, and irs Bright- f f.,^l''-F/?if<'t^^l^o§"^,%5- a.K's&MMiWl! have a ** tp^ Ev;^|f,f by means -©f.tl>e Places are qtioted btneath, in ••* Bodyi.A,'\Pli»-^i in his No=cw' the Vth Book.
r.il iiiiiipry, Bqok VII Civ'7. -• [b] Jvd the Embraces &c ] Knowledge of God, and of Divine ProvidonceJ*^' and of whatever is now hiddrn from it, without' any Miftake; The Will will be cairn, employed in: Wonder and Praifes, in beholding God; in a' Word, all Tilings will be much greater and better, > than can be conceived by comparing them with the'- greattft and be ft here. ' is id on loi 3; b/ii gfiw uci^r Sect. X. A Solution, of the Ohjecfion^ taken from hencCy that the Bodies aftevi. their Dijfolution cani^i not be refiored.,.,. j..,:;,, _^..,...^j,;;u:jit Besides the Objection which we have how anfvvercd, it is commonly alleged, that the Bodies of Men, after their Diflblution, cannot be reftored to the fame Frame again; but this is faid withouc the leafl: Foundation, (a) For moft Philofophers agree, that tho' the Things be never fo much changed, the Matter of them, fti 11 remains capable of being forqied into different Shapes; and who will affirm, tfiat God does not know in what Places, tho'.never fcji;jr,^diftant, the Parts of that Matter are,. whicfV^loeg^'i^,, the iiiaking up of a human Aid aifb i33iE 7orb3qofi I'^v is'Sody?
[a] Tor majt Phtiojophers a- -^vyhen ^ Child crying in t!ie ^r/?^,'&c?y ^i>" any orre be not ' CHrdie, thongh perhaps therein j'lti-fisd v^\x.\i t)^i8 Account -of '-''hot, in the Old Man, one Parti- iirotins,:\Q. may be'anfwerec!, cle of that Matter there was m rhat it L<; n.ot at all peceifary, the In fan r, by reafon of the con- that the'^Matter which is Rai- timi^ Efjlu'via which fly from fed. fhocld fee Numerically the the Body. It may very well hm^i with thiu which the Dy- be called J 'RefurreElion of the inf?; Man carried to the Grave BoJy, when a like one is form- with him: For he will be as ed by God out of the Earth much the fame Man, though and joined to the Mind; there- hib Soul v/ere joined to Mat- fore ther« is no need of rt^-j.- ter, which it was never before clng oiirfelves to fo great joined to, provided it be the Streights in order to defend fame Soul; as a Decrepit Old too ftifHy the Samefjffs of the jvlan is the fame as he was Matter. Le Clcrc* 1 06 Of the Truth of <::. Book IL