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, as a first state ought not to be, nor cannot indeed in the nature of things be the only state of progressive beings; so accordingly it now goes to another, proper to succeed to its first.<239> This is certainly the conclusion death leads us to, if we take a just view of our moral make; moral powers being evidently made for progress, and therefore not for one state: otherwise we must say, that moral powers, which in themselves look to be designed and fit for perpetual cultivation and improvement, must necessarily cease to be, because, though they must have a first state, and are not made always to continue in one state, but for progression, yet this state ceases to be; which is in effect to say, that because our first state ceases, we are not likely to have another, though it must cease, because it is but a first. In other words, it is to argue thus; we must have a first state, being progressive beings, which state can only be a first state; yet if it ceases, we must cease to be. Than which nothing can be more absurd.
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