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But we cannot argue from the reason of the thing, that death is the destruction of living agents, because we know not at all what death is in itself; but only some of its effects, such as the dissolution of flesh, skin, and bones. And these effects do in no wise appear to imply the destruction of a living agent. And besides, as we are greatly in the dark, upon what the exercise of our living powers depends, so we are wholly ignorant what the powers themselves depend upon; the powers themselves as distinguished, not only from their actual exercise, but also from the present capacity of exercising them; and as opposed to their destruction: for sleep, or however a swoon, shews us, not only that these powers exist when they are not exercised, as the passive power of motion does in inanimate matter; but shews also that they exist, when there is no present capacity of exercising them; or that the capacities of exercising them for the present, as well as the actual exercise of them, may be suspended, and yet the powers themselves remain undestroyed. Since then we know not at all upon what the existence of our living powers depends, this shews further, there can no probability be collected from the reason of the thing, that death will be their destruction, because their existence may depend upon somewhat in no degree affected by death, upon somewhat quite out of the reach of this king of terrors. So that there is nothing more certain, than that the reason of the thing shews us no connection between death, and the destruction of living agents. Nor can we find any thing throughout the whole analogy of nature, to afford us even the slightest presumption, that animals ever lose their living powers; much less, if it were possible, that they lose them by death; for we have no faculties wherewith to trace any beyond or through it, so as to see what becomes of thein. This event removes them from our view. It destroys the sensible proof, which we had before their death, of their being possessed of living powers, but does not appear to afford the least reason to believe that they are, then, or by that event, deprived of them.

And our knowing that they were possessed of these powers, up to the very period to which we have facúlties capable of tracing them, is itself a probability of their retaining them beyond it. And this is confirmed, and a sensible credibility is given to it, by observing the very great and astonishing changes which we have experienced; so great, that our existence in another state of life, of perception and of action, will be but according to a method of providential conduct, the like to which has been already exercised even with regard to ourselves; according to a course of nature, the like to which we have already gone through. However, as one

cannot but be greatly sensible how difficult it is to silence imagination enough to make the voice of reason even distinctly heard in this case; as we are accustomed, from our youth up, to indulge that forward delusive faculty, ever obtruding beyond its sphere; of some assistance indeed to apprehension, but the author of all error; as we plainly lose ourselves in gross and crude conceptions of things, taking for granted that we are acquainted with what indeed we are wholly ignorant of; it may be proper to consider the imaginary presumptions, that death will be our destruction, arising from these kinds of early and lasting prejudices; and to shew how little

they can really amount to, even though we cannot wholly divest ourselves of them. And,

I. All presumption of death's being the destruction of living beings, must go upon supposition that they are compounded, and so discerptible. But since consciousness is a single and indivisible power, it should seem that the subject in which it resides must be so too. For were the motion of any particle of matter absolutely one and indivisible, so as that it should imply a contradiction to suppose part of this motion to exist, and part not to exist, i. e. part of this matter to move, and part to be at rest, then its power of motion would be indivisible; and so also would the subject in which the power inheres, namely, the particle of matter: for if this could be divided into two, one part might be moved and the other at rest, which is contrary to the supposition. In like manner it has been argued, * and, for any thing appearing to the contrary, justly, that since the perception or consciousness, which we have of our own existence, is indivisible, so as that it is a contradiction to suppose one part of it should be here and the other there, the perceptive power, or the power of consciousness, is indivisible too; and consequently the subject in which it resides, i. e. the conscious being: Now upon supposition that living agent each man calls himself, is thus a single being, which there is at least no more difficulty in conceiving than in conceiving it to be a compound, and of which there is the proof now mentioned, it follows, that our organized bodies are no more our. selves or part of ourselves, than any other matter around us. And it is as easy to conceive how matter, which is no part of ourselves, may be appropriated to us in the manner which our present bodies are, as how we can receive impressions from, and have power over

It is as easy to conceive that we may exist out of bodies, as in them; that we might have animated bodies of any other organs and senses wholly different from these now given us, and that we may hereafter animate these same or new bodies variously modified and organized, as to conceive how we can animate such bodies as our present. And lastly, the dissolution of all these several organized bodies, supposing ourselves to have successively animated them, would have no more conceivable tendency to destroy the living beings ourselves, or deprive us of living faculties, the faculties of perception and of action, than the dissolution of any foreign matter, which we are capable of receiving impressions from, and making use of for the common occasions of life,

II. The simplicity and absolute oneness of a living agent cannot, indeed, from the nature of the thing, be properly proved by experi“mental observations. But as these fall in with the supposition of its unity, so they plainly lead us to conclude certainly, that our gross organized bodies, with which we perceive the objects of sense, and with which we act, are no part of ourselves; and therefore show us, that we have no reason to helieve their destruction to be ours, even without determining whether our living substances be material or immaterial. For we see by experience, that men may lose their limbs, their organs of sense, and even the greatest part of these

any matter.

* See Dr. Clarke's Letter to Mr. Dodwell, and the defences of it.

bodies, and yet remain the same living agents. And persons cao trace up the existence of themselves to a time, when the bulk of their bodies was extremely small, in comparison of what it is in mature age; and we cannot but think that they might then have lost a considerable part of that small body, and yet have remained the same living agents; as they may now lose great part of their present body, and remain so. And it is certain that the bodies of all animals are in a constant flux, from that never ceasing attrition which there is in every part of them. Now things of this kind unavoidably teach us to distinguish between these living agents ourselves, and large quantities of matter, in which we are very nearly interested; since these may be alienated, and actually are in a daily course of succession, and changing their owners; whilst we are assured, that each living agent remains one and the same permanent being *

And this general observation leads us on to the following ones.

First, That we have no way of determining by experience, what is the certain bulk of the living being each nan calls himself; and yet, till it be determined that it is larger in bulk than the solid elementary particles of matter, which there is no ground to think any natural power can dissolve, there is no sort of reason to think death to be the dissolution of it, of the living being, even though it should not be absolutely indiscerptible.

Secondly, From our being so nearly related to and interested in certain systems of matter, suppose our flesh and bones, and afterwards ceasing to be at all related to them, the living agents ourselves remaining all this while undestroyed, notwithstanding such alienation; and consequently these systems of matter not being our selves, it follows further, that we have no ground to conclude any other, suppose internal systems of matter, to be the living agents our selves; because we can have no ground to conclude this, but from our relation to and interest in such other systems of matter; and therefore we can have no reason to conclude, what befalls those systems of matter at death, to be the destruction of the living agents. We have already several times over lost a great part or perhaps the whole of our body, according to certain common established laws of nature, yet we remain the same living agents; when we shall lose as great a part, or the whole, by another common established law of nature, death, why may we not also remain the same? That the alienation has been gradual in one case, and in the other will be more at once, does not prove any thing to the contrary. We have passed undea stroyed through those many and great revolutions of matter, so peculiarly appropriated to us ourselves; why should we imagine death will be so fatal to us? Nor can it be objected, that what is thus alienated or lost, is no part of our original solid body, but only adventitious matter; because we may lose entire limbs, which must have contained many solid parts and vessels of the original body; or if this be not admitted, we have no proof, that any of these solid parts are dissolved or alienated by death. Though, by the way, we are very nearly related to that extraneous or adventitious matter, whilst it continues united to and distending the several parts of our solid

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body. But after all, the relation a person bears to those parts of his body to which he is the most nearly related, what does it appear to amount to but this, that the living agent and those parts of the body mutually affect each other? And the same thing in kind, though not in degree, may be said of all foreign matter, which gives us ideas, and which we have any power over. From these observations, the whole ground of the imagination is removed, that the dissolution of any matter is the destruction of a living agent from the interest he once had in such matter.

Thirdly, if we consider our body somewhat more distinctly, as made up of organs and instruments of perception and of motion, it will bring us to the same conclusion. Thus the common optical experiments show, and even the observation how sight is assisted by glasses shows, that we see with our eyes in the same sense as we see with glasses. Nor is there any reason to believe, that we see with them in any other sense; any other, I mean, which would lead us to think the eye itself a percipient. The like is to be said of hearing; and our feeling distant solid matter by means of somewhat in our hand, seems an instance of the kind as to the subject we are considering. All these are instances of foreign matter, or such as is no part of our body being instrumental in preparing objects for, and conveying them to the perceiving power, in a manner similar or like to the manner in which our organs of sense prepare and convey them. Both are in a like

way

instruments of our receiving such ideas from external objects, as the Author of nature appointed those external objects to be the occasions of exciting in us. However, glasses are evidently instances of this; namely of matter which is no part of our body, preparing objects for and conveying them towards the perceiving power, in like manner as our bodily organs do. And if we see with our eyes only in the same manner as we do with glasses, the like may justly be concluded, from analogy, of all our other senses. It is not intended, by any thing here said, to affirm, that the whole apparatus of vision, or of perception by any other of our senses, can be traced, through all its steps, quite up to the living power of seeing, or perceiving; but that so far as it can be traced, by experimental observations, so far it appears, that our organs of sense prepare and convey on objects, in order to their being perceived, in like manner as foreign matter does, without affording any shadow of appearance that they themselves perceive. And that we have no reason to think our organs of sense percipients, is confirmed by instances of persons losing some of them, the living beings themselves, their former occupiers, remaining unimpaired. It is confirmed also by the experience of dreams; by which we find we are at present possessed of a latent, and what would otherwise be, an unimagined, unknown power of perceiving sensible objects, in as strong and lively a manner without our external organs of sense as with them.

So also with regard to our power of moving, or directing motion by will and choice: upon the destruction of a limb, this active power remains, as it evidently seems, unlessened; so as that the living being, who has suffered this loss, would be capable of moving as before, if it had another limb to move with. It can walk by the help of an artificial leg; just as it can make use of a pole or a leaver, to reach

towards itself, and to move things, beyond the length and the power, of its natural arm; and this last it does in the same manner as it. reaches and moves, with its natural arm, things nearer and of less weight. Nor is there so much as any appearance of our limbs being endued with a power of moving or directing themselves, though they are adapted, like the several parts of a machine, to be the instruments of motion to each other, and some parts of the same limb, to be instruments of motion to other parts of it.

Thus a man determines, that he will look at such an object through a microscope; or being lame suppose, that he will walk to such a place with a staff a week hence. His eyes and his feet no more determine in these cases, than the microscope and the staff. Nor is there any ground to think they any more put the determination in practice; or that his eyes are the seers or his feet the movers, in any. other sense than as the microscope and the staff are. Upon the whole then, our organs of sense and our limbs are certainly instruments, which the living persons ourselves make use of to: perceive and move with; there is not any probability that they are any more, nor consequently, that we may have

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other kind of relation to them, than what we have to any other foreign matter formed into instruments of perception and motion, suppose into a microscope or a staff; (I say any another kind of relation, for I am not speaking of the degree of it) nor consequently is there any probability, that the alienation or dissolution of these instruments is the destruction of the perceiving and moving agent.

And thus our finding, that the dissolution of matter, in which liv. ing beings were most nearly interested, is not their dissolution, and that the destruction of several of the organs and instruments of perception and of motion belonging to them, is not their destruction, shows demonstratively, that there is no ground to think that the dissolution of any other matter, or destruction of any other organs and instruments, will be the dissolution or destruction of living agents, from the like kind of relation. And we have no reason to think we stand in any other kind of relation to any thing which we find dissolved by death.

But it is said these observations are equally applicable to brutes; and it is thought an insuperable difficulty, that they should be immortal, and by consequence capable of everlasting happiness. Now this manner of expression is both invidious and weak; but the thing intended by it, is really no difficulty at all, either in the way of natural or moral consideration. For first, suppose the invidious thing, de. signed in such a manner of expression, were really implied, as it is not in the least in the natural immortality of brutes; namely, that they must arrive at great attainments, and become rational and moral agents; even this would be no difficulty, since we know not what Jatent powers and capacities they may be endued with. There was once, prior to experience, as great presumption against human creatures, as there is against the brute creatures, arriving at that degree of understanding, which we have in mature age. For we can trace up our own existence to the same original with theirs. And we find it to be a general law of nature, that creatures endued with capacities of virtue and religion, should be placed in a condition of being,

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