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who shall change our vile body , that Jt may be fashioned like unto his glorious body , according to the uH /' rking whereby lie is able to subdue all things unto himself . " Now " the exceeding greatness
iif this power is more manifest , more miraculous and amazing upon the material hypothesis , than upon any other : for according to this doctrine our original powers of perception and consciousness , are recoveied by the
re-organization of those distinct particles of which our beings were composed , and which will mos-t probably have been sunk down into that depth of corruption , which a thousand ages would create . — That perception should be recovered after havinir been lost for su
long a period— -that we should live a second time—that the principles essential to identity should be re -collected , re-organized , and re-vivified , is a view that is admirable for simplicity and greatness ! and which makes the Divine power appear far more transeendant , than does that scheme , which supposes that the thinking powers inhere in something distinct from
the body—that they are not suspended by death , and that the resurrection is a mere re-uniou of the percipient with the material part of man : upon this view , not half so much is lost by death , nor half so much is regained by the resurrection as upon the m « u terinl hypothesis ; nor is the
display of an Omnipotent pc * wer so stupendous upon the former as upon the latter system . The laboured , language of the apostle , is as natural as it is suitable to a complete resurrection , whilst a partial and insignificant one deprives it of its energy and importsince .
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648 General Arguments in fax our of the Doctrine of JMalerialwn ..
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l 6 ih . All our reasonings upon the article of death are naturally favourable to the material hypothesis . There is nothing in the appearance of death that would suggest to us the idea ot
a separate distinct principle from matter , being the seat of perception ; for though the whole mart appears to be lifeless , yet every part of the body , even that which we term the seat of intellect , may continue undctached : nothing
seems to be wanting , but the respiration of the lungs , and the consequent circulation of the blood ; these we should naturally be led to think , would make the man to live again . The resemblance of death throughout the whole of the animated creation is
in favour of simple materiality : every living thing in the present world is subject to' death : life seems to depend upon the same principles , and may be taken away by the same means , C 4 In the blood is the life , " was the reason assigned to the Israelites for ihiMr not eating blood , and which they were forbidden to do
by a Divine prohibition . Again , the perception of the senses , must be the same in many animals with that of man , and the loss of this perception , either partially or totally , must be attended with corresponding effects . Further , consider death in Hie universality of the term , i . e , consider it in relation to the go *
nerai 4 : lasses ot intelligent being . This consideration being most general , will perhaps aftord us the most correct idea of death . Now in inving a definiti ^ -fi of this article , I would define the death ot an animal , the death of a man , the death of an angel , and the death of the Deity himself , were
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1808, page 648, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2399/page/12/
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