that there is a Sun and Moon in the Firma→ ment. Ibid. But fince he has not been pleas'd to tell us what Parts they are of a Spiritual Being, that are thus difficult to be comprehended, I must confefs I am not able to guess at them: Nor has he given me any Light into that Matter, by telling me the Difficulty of them appears to his uncommon Apprehenfion, like the Sun and Moon in the Firmament. However, he can by no Means concurr with Dr. More, who fays, the Notion of a Spirit is as eafy Pag. 23. to be comprehended, as that of Matter; which, fays my Author, is not at all to the Purpofe: For our Enquiry is not of the Facility, but of the Verity of this Notion. Thefe therefore, as I faid, are very unaccountable Difficulties attending a Notion, with refpect to which, it is nothing to the Purpose to make out the Facility of it. I was fully perfuaded by the Title of this Chapter, [Of the True Notion of Human Soul, &c.] that my Author wou'd have inquir'd chiefly into the Facility of his, and the Difficulty of the contrary Notion; and I was also convinc'd that, to make the Notion of Spirit as intelligible to our Understanding, as that of a Body, which he calls here the Facility of it; wou'd be very much to the Purpofe; in Answer to the Difficulty of comprehending the Parts of it, when that is made an Objection! Nor can I believe Mr. Hobbs wou'd ever have call'd this an Impertinent Anfwer, but have prov'd it, as well as he cou'd, ari Infufficient One. But what will not Eftibius do, to get rid of a troublefom Objection? He will fly from the Bufinefs in Hand & nay rather than be foil'd with it, he will deny that it is the Bufinefs in Hand, when his Hand is upon it. But if it be Eftibius's Method of maintaining Difficulties in Comprehenfion, to maintain that the clearing, and making the Notions intelligible, or as far as others that are fuppos'd to be comprehended, is nothing to the Purpose: Truly I think his Enquiry is neither of the Facility, nor of the Verity of the Notion. But tho', to avoid the Force of what Dr. More has faid, he pitches upon the Verity of the Notion; yet having thus clearly got rid of his Adverfary, he returns within fix Lines to the Facility of it; and objects that of our Saviour, Luke 24. 29. Behold my Ibid. hands and my feet, that it is I my Self, handle me and fee me, for a spirit hath not flesh and bones, as ye fee mé have plainly implying (fays he) that ; what was visible to the Eye, and ar N 2 Object Object of the Touch, being two of the exte rior Senfes, was more capable of being underStood, than a Spirit Spirit, whofe Nature and Effence was properly the Object of the UnderStanding. A Comment, literally speaking; for 'tis altogether of his own devifing; that our Bleffed Lord fhou'd, in this Appearance of his, to establish the Faith of his Difciples, Philofophically distinguish between the Evidence of Senfe and that of Reason; and not offer himself to their Eyes and Hands, purely to convince them that his Promife of Rifing from the Dead was fulfilled by him; (with regard to which Promife, his Bodily Presence was requifite, even tho' his Appearance in a Spiritual Manner fhou'd be fuppos'd an Argument more convincing in it self.) But I forbear, Eftibins, I fear, will smile at this, that I fhou'd argue with him as one that seriously fet himself to understand the Scriptures; for he is refolv'd, I find, to carry it very even between those that do fo, and those that turn and wreft the Senfe of it: Had any other faid Ibid. 141 what he [Hobbs] fays our Author, did, tho' perhaps not fo learned, nor so able to turn, and wreft the Senfe and Meaning of the Scripture, as he was, I fou'd as foon (and therefore I prefume no fooner) have affented to his Opinion, as to Mr. Hobbs. Here, Here, at last, is the finish'd Character of the Man that has laid afide Prejudice. Men of all Religions, beware only of the Papifts; nay Men of no Religion, that have neither Christian nor Moral Principles, (for fuch they are that employ their Learning to turn and wreft the Scriptures) ftand upon a Level with him, and have an equal Claim to his Affent. This it feems is not to owe a Man's Religion to his Font, nor indeed to his God. That of the Druids teaching the Immortality of the Soul, to make better Soldiers; which is juft fuch another Objection to that Doctrin, as it is to Christianity; that it's the Best State-Principle: And that of Mahomet's Senfual Paradife; which to do the Argument right, he fhou'd have level'd against the Refurrection, I am content only to mention, because Eftibius, tho' he proposes them as ufeful and improvable Hints, does not lay much Strefs upon them; but fixes upon another Origin of our Doctrin, which he fuppofes was Pag. 85. from the Philofophers, who in vented it as a Solution of the present unequal Difpenfations of Providence. It feems then it had this Good Foundation in Mens Obfervations, and their Reafoning on the Appearances of Providence; pay it is granted to be farther ferviceable; Pag. 88. to be a very good Motive, or Incentive to the Obedience of Christ: But feeing it is not confonant to the Scripture, and fuch wicked Advantages are made of it, it is to be rejected. This is the Sense of what follows; by which I understand that the Gentlemen of the New Religion, are not fo perfectly deliver'd from that hateful Monster Prejudice, but that now and then, they are willing to prejudge their own Caufe; for here's a mighty Buftle and a Shew of Argument, and all depending at laft on Scripture-Proof; tho' that is the intire Subject of a fubfequent Chapter. We have it's true this farther Account of the 22. v. &c. Matter, that the Primitive Chriftians Pag. 87. had it from the Heathens; by which if he means that, tho' a Principle amongst the Heathens, they retain'd it as agreeable to Chriftianity: This may be an Objection to fome Understandings; but St. Paul I judge was of another Mind, A&t's 17. C. when he turn'd the Worship of the Athenians, at their Altar dedicated dvos, into Christian : He it feems, tho' he had never been an Heathen, was not fo terribly frighted as Eftibius is, at any thing he found amongst the Heathens agreeable to Chriftianity, or even confiftent with it: But if he means that, fo far as they held this Doctrin, they were |