what we call so, is really but change of form.
A Fortiori there is no reason to think any perceiving being is destroyed.
Now if we ought and must reason from analogy, when we see no examples in nature of destruction, but merely of change, it is only change, and not destruction that can be inferred. It is only from a destroying humour prevailing visibly in nature, that the destruction of perceiving beings can be inferred. And therefore if we do not find plain symptoms of<234> a destroying temper in nature; or of delight, not in frugality and preservation, but in waste, and wilful annihilation, we can have no reason to suspect nature to be a destroyer of moral beings and powers? But whence can we have any ground to entertain such a cruel and gloomy idea of its course and tendency; since it is plain, even unconscious matter, in its seeming dissolution, is not destroyed, but only changed?
All that can be inferred from death is, that a particular order in which certain sensations are now conveyed into our minds, then ceases.
Whence a destruction of all thinking powers cannot be deduced.
There is no likeness between death, and total destruction of our being; whatever view we take of it.
III. In reality, all that can be said to be done, when our bodies are dissolved by death is, that a certain method by which our minds are now affected with sensations and passions, ceases to take place. But can the total destruction of moral powers and beings be inferred from the ceasing of one certain method of being affected, or of receiving sensations from without? According to such a way of arguing, no one sense can be lost; but by parity of reason it might be said, the being who hath lost it can no longer exist. For it would be in vain to say, the present question is not about the dissolution of one organ, but of all our organs; for all of them are as distinct from us, that is, from our thinking part, as any one of them; nay, if any one of them be distinct from it, every one of them must be distinct from it, and consequently all of them together must be different from it. Further, experience tells us, that when all the senses cease to convey sensations from without, imagination, memory and reason can operate, and afford sufficient entertainment and employment to our mind. This happens frequently, not only in sleep, when all the organs of sense are fast locked up; but likewise in serious study, when the mind is intent on the search of truth and knowledge, or conversing with itself about its own actions and duties. How therefore can the destruction of all our moral powers, or of our thinking part, be justly inferred, merely from our ceasing to<235> have communication by our outward organs with a material world? Does any philosopher doubt that certain beings have or may have ideas from without, to which we are utter strangers? Or will any philosopher say, it is impossible even for us to have ideas conveyed to us from without, which we have never yet perceived, and in a quite different way and order from that in which our present ideas of sense are conveyed to us? How then can the total cessation of one way of conveying ideas into the mind from without, prove the total cessation of memory, imagination, reason, and other moral powers, and the absolute annihilation of moral beings! Every presumption which is not founded upon likeness or parity, is allowed in all cases to have no foundation; but what likeness or parity is there, between death, whatever view we take of it, and our total annihilation? Is there any likeness or parity between the destruction of unperceived things not benefited by existence, and perceiving beings, who alone can be said properly to exist, because they alone can properly be said to enjoy? Or is there any likeness, any parity between the constant preservation of inanimate substances, in such a manner that not one particle of matter is lost, but only changes its form, and the total, absolute destruction of perceiving beings? Is there any likeness or parity between the cessation of one manner of being affected with sensations, and the total cessation of all conveyance of ideas into minds from without? Or finally, is there any likeness or parity between the total cessation of all conveyance of sensible ideas from without, and the total destruction of all higher and nobler powers of the intellectual and moral kind?<236>
The objections of Pliny and Lucretius against immortality, absurdly suppose that matter can think.
They only prove a present dependence of our body and mind, according to certain laws of nature.
IV. That rant of Pliny the elder,a and of Lucretius before him, in which they affect to crowd a great many absurdities together, as resulting from or included in the supposition of our existence after death, does itself terminate in a very glaring contradiction to all sense and reason: for it proceeds upon the supposition of a necessary, physical connexion between the existence of the present material world to us, and the existence of our thinking part. Our bodies and our minds do indeed grow up together, as it is very fit mates should; and when the one suffers in any degree, the other sympathizes with a most tender fellow-feeling, insomuch that when<237> the body is heavily oppressed and disordered, the mind is bowed down, and cannot raise itself to its highest exercises. But all this only proves that in this present state, our minds and bodies are united together in the closest and most intimate manner: nay, properly speaking, it only proves, that in this present state our minds are variously affected by the various operations of the laws of matter and motion, according to a certain fixed order. For it is our mind, or thinking part, which perceives, or which is touched and affected: matter or body cannot perceive or feel. Body, or union with body and matter, can, therefore, only mean a certain order or method, according to which the mind is affected. And therefore to say, that mind must cease to exist when body ceases, is indeed to say, that mind must necessarily cease to exist, when one way of its being affected no longer takes place: or it is to say, that mind itself is not distinct from some of its perceptions, and the order in which these are conveyed to it; both which assertions are equally absurd.
To say with the above-mentioned authors, “What probability is there, that we begin to live when we perish; that we become gods, or at least demi-gods, in comparison of our present state, when we cease to be; or that we are destroyed in order to exist in a more perfect manner?” All this is manifestly begging the question, and taking it as granted that our minds dissolve with our bodies, and consequently, that our thinking part is nothing distinct from its sensible perceptions. But who is not conscious that the principle in him which receives ideas from without, is totally distinct from these passive impressions? Or can any philosopher assert so glaring an absurdity, as to say, passive, unperceiving matter can any otherwise affect a thinking being, than by means of laws appointing a connexion between its operations; or, more properly speaking, operations produced upon it, and certain sensations or<238> passions in minds. But all the idle stuff about matter’s acting has been too long ago exploded by philosophers to be now refuted.
This is a very good first state for such a progressive being as man.
A first state cannot last always, but must give way to another.
It is therefore reasonable to think that this state only ceases, as the first state of a progressive being ought to do.
V. Let us therefore proceed to such conclusions, as a complete view of our present frame and state suggests, with regard to our surviving the dissolution of our bodies, or the present arbitrary union, by means of our bodies, with a sensible world. Now from what has been proved to be really our constitution, it is plain that we set out with very good furniture for making considerable progress in knowledge and virtue: our very senses are chiefly given us in order to be instruments and means of virtuous exercises in this present state: what therefore is the natural language resulting from such a frame, but that we are made for continual progress in moral perfection, in proportion to our culture, and our situation for culture, in whatever state or circumstances we may be placed? For because death happens, nothing more can be said on that account, than, “That there is a way at present by which our thinking part is affected, according to certain laws, which ceases upon the dissolution of our organical frame by death.” It cannot be said, merely on that account, that a Being fitted for moral progress, cannot make progress after such a way of being affected from without no more takes place. The more natural conclusion is, that such a way of being affected ceasing, Beings fitted for progress shall be placed in new circumstances of progress and improvement. A progressive being cannot be made to continue always in the same state; and therefore a being so made has no reason to imagine its first state shall be its only state; or to conclude any thing else, when its first state ceases, than that,