If, then, by means of that which is by nature first and that which follows from it, each of the points investigated has been proved, it is very evident that the resurrection of dissolved bodies is a work which the Creator can perform, and can will, and such as is worthy of Him: for by these considerations the falsehood of the contrary opinion has been shown, and the absurdity of the position taken by disbelievers. For why should I speak of their correspondence each with each, and of their connection with one another? If indeed we ought to use the word connection, as though they were separated by some difference of nature; and not rather say, that what God can do He can also will, and that what God can will it is perfectly possible for Him to do, and that it is accordant with the dignity of Him who wills it. That to discourse concerning the truth is one thing, and to discourse in defence of it is another, has been sufficiently explained in the remarks already made, as also in what respects they differ from each other, and when and in dealing with whom they are severally useful; but perhaps there is no reason why, with a view to the general certainty, and because of the connection of what has been said with what remains, we should not make a fresh beginning from these same points and those which are allied to them. To the one kind of argument it naturally pertains to hold the foremost place, to the other to attend upon the first, and clear the way, and to remove whatever is obstructive or hostile. The discourse concerning the truth, as being necessary to all men for certainty and safety, holds the first place, whether in nature, or order, or usefulness: in nature, as furnishing the knowledge of the subject; in order, as being in those things and along with those things which it informs us of; in usefulness, as being a guarantee of certainty and safety to those who become acquainted with it. The discourse in defence of the truth is inferior in nature and force, for the refutation of falsehood is less important than the establishment of truth; and second in order, for it employs its strength against those who hold false opinions, and false opinions are an aftergrowth from another sowing and from degeneration. But, notwithstanding all this, it is often placed first, and sometimes is found more useful, because it removes and clears away beforehand the disbelief which disquiets some minds, and the doubt or false opinion of such as have but recently come over. And yet each of them is referrible to the same end, for the refutation of falsehood and the establishment of truth both have piety for their object: not, indeed, that they are absolutely one and the same, but the one is necessary, as I have said, to all who believe, and to those who are concerned about the truth and their own salvation; but the other proves to be more useful on some occasions, and to some persons, and in dealing with some. Thus much by way of recapitulation, to recall what has been already said. We must now pass on to what we proposed, and show the truth of the doctrine concerning the resurrection, both from the cause itself, according to which, and on account of which, the first man and his posterity were created, although they were not brought into existence in the same manner, and from the common nature of all men as men; and further, from the judgment of their Maker upon them according to the time each has lived, and according to the rules by which each has regulated his behaviour,—a judgment which no one can doubt will be just.