1.) In the diseases alluded to, persons have their reflective power, in full, the very moment before death. 2.) Now, why should a disease, at a certain degree, utterly destroy powers which were not even affected by it, up to that point? =3.= That death at least _suspends_ our reflective powers, or interrupts our continuing to exist in the like state of reflection which we do now. _Ans._ There appears so little connection between our powers of sensation and our powers of reflection that we cannot presume that what might _destroy the former_, could even _suspend the latter_. 1.) We daily see reason, memory, &c. exercised without any assistance, that we know of, from our bodies. 2.) Seeing them in lively exercise to the last, we must infer that death is not a discontinuance of their exercise, nor of the enjoyments and sufferings of such exercise. 3.) Our posthumous life may be but a going on, with additions. Like the change at our birth--which produced not a suspension of the faculties we had before, nor a _total_ change in our state of life; but a continuance of both, with great alterations. 4.) Death may but at once put us into a _higher_ state of life, as our birth did; our relation to bodily organs may be the only hinderance to our entering a higher condition of the reflective powers. 5.) Were we even sure that death would suspend our intellectual powers, it would not furnish even the lowest probability that it would destroy them. _Objec._ From the analogy of plants. _Ans._ This furnishes poets with apt illustrations of our frailty, but affords no proper analogy. Plants are destitute of perception and action, and this is the very matter in question. REMARKS. =1.= It has been shown, that confining ourselves to what we know, we see no probability of ever ceasing to be:--it cannot be concluded from the reason of the thing:--nor from the analogy of nature. =2.= We are therefore to go upon the belief of a future existence. =3.= Our going into _new scenes_ and conditions, is just as natural as our coming into the world. =4.= Our condition may naturally be a social one. =5.= The advantages of it may naturally be bestowed, according to some fixed law, in proportion to one’s degrees in virtue. 1.) Perhaps not so much as now _by society_; but by God’s more immediate action. 2.) Yet this will be no less _natural_, _i.e._ stated, fixed, or settled. 3.) Our notions of what is natural, are enlarged by greater knowledge of God and his works. 4.) There may be some beings in the world, to whom the whole of Christianity is as natural as the visible course of nature seems to us.