The Analogy of Religion to the Constitution and Course of Nature. Butler Joseph

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СКАЧАТЬ action, of enjoyment and suffering, in one period of their being, greatly different from those appointed them in another period of it. In other creatures the same law holds. For the difference of their capacities and states of life at their birth (to go no higher) and in maturity; the change of worms into flies, and the vast enlargement of their locomotive powers by such change: and birds and insects bursting the shell of their habitation, and by this means entering into a new world, furnished with new accommodations for them, and finding a new sphere of action assigned them; these are instances of this general law of nature. Thus all the various and wonderful transformations of animals are to be taken into consideration here. The states of life in which we ourselves existed formerly, in the womb and in our infancy, are almost as different from our present in mature age, as it is possible to conceive any two states or degrees of life can be. Therefore that we are to exist hereafter, in a state as different (suppose) from our present, as this is from our former, is but according to the analogy of nature; according to a natural order or appointment of the very same kind, with what we have already experienced.

      II. We know we are endued with capacities of action, of happiness and misery: for we are conscious of acting, of enjoying pleasure and suffering pain. Now that we have these powers and capacities before death, is a presumption that we shall retain them through and after death; indeed a probability of it abundantly sufficient to act upon, unless there be some positive reason to think that death is the destruction of those living powers; because there is in every case a probability, that all things will continue as we experience they are, in all respects, except those in which we have some reason to think they will be altered. This is that kind28 of presumption or probability from analogy, expressed in the very word continuance, which seems our only natural reason for believing the course of the world will continue to-morrow, as it has done so far as our experience or knowledge of history can carry us back. Nay, it seems our only reason for believing, that any one substance now existing will continue to exist a moment longer; the self-existent substance only excepted. Thus if men were assured that the unknown event, death, was not the destruction of our faculties of perception and of action, there would be no apprehension that any other power or event, unconnected with this of death, would destroy these faculties just at the instant of each creature’s death; and therefore no doubt but that they would remain after it; which shows the high probability that our living powers will continue after death, unless there be some ground to think that death is their destruction.29 For, if it would be in a manner certain that we should survive death,30 provided it were certain that death would not be our destruction, it must be highly probable we shall survive it, if there be no ground to think death will be our destruction.

      Though I think it must be acknowledged, that prior to the natural and moral proofs of a future life commonly insisted upon, there would arise a general confused suspicion, that in the great shock and alteration which we shall undergo by death, we, i. e. our living powers, might be wholly destroyed; yet even prior to those proofs, there is really no particular distinct ground or reason for this apprehension at all, so far as I can find. If there be, it must arise either from the reason of the thing, or from the analogy of nature.

      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. These effects do in no wise appear to imply the destruction of a living agent. 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 certainly a swoon, shows us, not only that these powers exist when they are not exercised, as the passive power of motion does in inanimate matter; but shows 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 shows 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 shows 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 them. 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.

      Our knowing that they were possessed of these powers, up to the very period to which we have faculties capable of tracing them, is itself a probability of their retaining them beyond it. 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 show how little they 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;31 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,32 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 the 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 ourselves 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, any matter. It is as easy to conceive, that we may exist out of bodies, as in them; and that we might have animated bodies of any other organs and senses wholly СКАЧАТЬ