[148]. See Whitby in loc.
[149]. See also his notes on Luke xxiii. 43.
[150]. Vid. Hoornbeck Socin. Confut. Tom. III. Lib. v. Cap. 1. who quotes some passages out of several Socinian writers, among whom I shall only mention what is said by two of them, with whom several others of their brethren agree herein. Vid. Socin. in Epist. v. ad Volkel. Tantum id mihi videtur statui posse, post hanc vitam, animam, sive animum hominis non ita per se subsistere ut præmia ulla pænasve sentiat; vel etiam ista sentiendi sit capax, quæ mea firma opinio facile potest colligi ex multis quæ a me dicuntur, &c. Et Smalc. in Exam. Error. Pag. 33. Animam vel spiritum hominis post mortum aliquid sentire, vel aliqua re perfrui, nec ratio permittit nec scriptura testatur: ut enim corpus sine anima, sic etiam anima sine corpore, nullus operationes exercere potest; & perinde sic ac si anima illorum nulla esset, etiamæ suo modo sit, quia scilicet nullius rei sensum habeat, aut per se voluptate aliqua fræ possit. And elsewhere the same author is so hardy as to term the contrary doctrine no other than a fable, in Lib. de Dei filio, Cap. vi. Pag. 43. Quod vern de vita animarum disserit, hoc instar fabulæ est, &c. Spiritum hominis ad Deum redire testatur sacra scriptura, at eum vivera vita, ut ait Smiglecius, spirituum, & vel aliquid intelligere, vel voluptate frui hoc extra, & contra scripturam dicitur.
[151]. See Locke’s Essay concerning human understanding, Lib. ii. Chap. 1. § ix. to the xix.
[153]. “By affirming, that the grain produced from the seed sown, is not the very body which is sown, the apostle I think insinuates, that the body to be raised is not numerically the same with the body deposited at death, but something of the same kind formed by the energy of God. Having such an example of the divine power before our eyes, we cannot think the reproduction of the body impossible, though its parts be utterly dissipated. Farther, although the very numerical body is not raised, yet the body is truly raised, because what is raised, being united to the soul, there will arise in the man thus completed, a consciousness of his identity, by which he will be sensible of the justice of the retribution which is made to him for his deeds. Besides, this new body, will more than supply the place of the old, by serving every purpose necessary to the perfection and happiness of the man in his new state. According to this view of the subject, the objection taken from the scattering of the particles of the body that dies, has no place; because it does not seem necessary, that the body to be raised, should be composed of them. For the scripture no where affirms, that the same numerical body is to be raised. What it teaches is; that the dead shall be raised.”
Dr. Macknight.
[154]. This is reported in a very fabulous manner, and is reckoned no more than an idle tale by Pliny, who mentions it among other stories of the like nature. Vid. Plin. Nat. Hist. Lib. vii. Cap. lii. Animam Aristæi etiam visam evolentem ex ore, in Proconneso, corvi effigie, magna quæ sequitur fabulositate. This is also mentioned as a fable by Origen. Vid. Origin. Lib. iii. Contr. Cels.
[155]. Vid. Plin. Nat. Hist. Cap. lii. Reperimus inter exempla Hermotimi Clazomenii animam relicto corpore, errare solitam, vagamq; e loginquo multa annunciare, quæ nisi a præsenti nosci non possent; but by the following words he speaks of him as not dead, but in a kind of deliquium; corpore interim semianimi; but yet it was given out by many, that he died and rose again very often. This Lucian himself laughs at as a foolish tale. Vid. Lucian. Enc. Musc.
[156]. Vid. Plat. de Repub. Lib. x.