The reasons of the Christian religion the first part, of godliness, proving by natural…

Answ. 1. The Immortality of the Soul, and consequently its perpetual duration, and a life of Retribution after this, did not seem things incredible to most of the Heathens and Infidels in the World: And I have proved it before by evidence of Nature to common Reason. So that to make that incredible in Christianity, which Philosophers and almost all the World hold, and which hath cogent natural evidence, is to put out the eye of Reason as well as of Faith.

2. And that it hath much use of, or dependence on the body in its present operations, is no proof at all that when it is out of the body it can no otherwise act or operate. Not to meddle with the controversy, whether it take with it hence the material sensitive Soul as a body afterward to act by? or whether it fabricate to it self an ethereal body? or remain without any body of it self? It is certain, that it was not the Body that was the Principle of Intellection and Volition here: but it was the Soul which did all in the body, but according to the mode of its present coexistence: seeing then that it was the Soul that did it here, why may it not also do it hereafter? If the Candle shine in the Lantern, It can shine out of it, though with some difference: He is scarce rational that doubteth whether there be such things as incorporeal invisible intelligences, minds or spirits: And if they can act without bodies, why may not our minds? Though the Egg would die if the shell were broken, or the Hen did not sit upon it, it doth not follow, that therefore the Chicken cannot live without a shell, or sitting on. Though the Embryo and Infant must have a continuity with the mother, and be nourished by her nourishment, it doth not follow, that therefore it must be so with him, when he is born and grown up to ripeness of age. And when there is full proof that Souls have a future life to live, it is a folly to doubt of it, merely because we cannot conceive of the manner of their acting without a body: For he that is not desirous to be deceived, must reduce things uncertain and dark, to those that are clear and certain, and not contrarily: All good arguing is à notioribus, and not à minùs notis. The nearer any Being is in excellency unto God, the more there is in it which is hard to be comprehended: Spirits ⟨p. 384⟩