This difference between the case from which we reason, and the case to which we reason, there is no attempt whatever at concealing--quite the contrary--it stands written, you know, my friend, upon the very Front of the Argument. This difference itself is the very motive and occasion of the Whole Argument! Were there not _this difference_ between the cases which furnish the Analogy, and the case to which the Analogy is applied--had we certainly known and seen a Life continued, although suddenly passing out from the body where it had hitherto resided--or were _Death_ not the formidable disruption which it is of a hitherto subsisting union--the cases would be identical, and there would be nothing to reason about or to inquire. There _is_ this startling difference--and accordingly the Analogy described has been proposed by Butler merely as a first step in the Argument. TALBOYS. It remains to be seen, then, whether any further considerations can be proposed which will bring the cases nearer together, and diminish to our minds the difficulty presented by the sudden separation. NORTH. Just so. What ground, then, my dear young friends--for you seem and are young to me--what ground, my friends, is there for believing that the Death which we _see_, can affect the living agent which we do not see? Butler makes his approaches cautiously, and his attack manfully--and this is the course of his Argument. I begin with examining my present condition of existence, and find myself to be a Being endowed with certain Powers and Capacities--for I act, I enjoy, I suffer. TALBOYS. Of this much there can be no doubt; for of all this an unerring consciousness assures me. Therefore, at the outset, I hold this one secure position--that I exist, the possessor of certain powers and capacities. NORTH. But that I do now before Death exist, endued with certain powers and capacities, affords a presumptive or _primâ facie_ probability that I shall after death continue to exist, possessing these powers and capacities-- BULLER. How is that, sir? NORTH. You do well to put that question, my dear Buller--a _primâ facie_ probability, unless there be some positive reason to think that death is the "destruction" of Me, the living Being, and of these my living Faculties. BULLER. A presumptive or _primâ facie_ probability, sir? Why does Butler say so? NORTH. "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." BULLER. You will pardon me, sir, I am sure, for having asked the question. NORTH.