"The natural end of human existence is the 'first death, the dreamless slumber of the grave, wherein man lies spell-bound, soul and body, under the dominion of sin and death--that whatever modes of conscious existence, whatever future states of 'life' or of 'torment' beyond Hades are reserved for man, are results of our blessed Lord's victory over sin and death; that the resurrection of the dead must be preliminary to their entrance into either of the future states, and that the nature and even existence of these states, and even the mere fact that there is a futurity of consciousness, can be known only through God's revelation of Himself in the Person and the Gospel of His Son."--P. 389.
And now hear Priestley:--
"Man, according to this system (of materialism), is no more than we now see of him. His being commences at the time of his conception, or perhaps at an earlier period. The corporeal and mental faculties, in being in the same substance, grow, ripen, and decay together; and whenever the system is dissolved it continues in a state of dissolution till it shall please that Almighty Being who called it into existence to restore it to life again."--"Matter and Spirit," p. 49.
And again:--
"The doctrine of the Scripture is, that God made man of the dust of the ground, and by simply animating this organised matter, made man that living percipient and intelligent being that he is. According to Revelation, death is a state of rest and insensibility, and our only though sure hope of a future life is founded on the doctrine of the resurrection of the whole man at some distant period; this assurance being sufficiently confirmed to us both by the evident tokens of a Divine commission attending the persons who delivered the doctrine, and especially by the actual resurrection of Jesus Christ, which is more authentically attested than any other fact in history."--Ibid., p. 247.
We all know that "a saint in crape is twice a saint in lawn;" but it is not yet admitted that the views which are consistent with such saintliness in lawn, become diabolical when held by a mere dissenter. [[14]]
I am not here either to defend or to attack Priestley's philosophical views, and I cannot say that I am personally disposed to attach much value to episcopal authority in philosophical questions; but it seems right to call attention to the fact, that those of Priestley's opinions which have brought most odium upon him have been openly promulgated, without challenge, by persons occupying the highest positions in the State Church.
I must confess that what interests me most about Priestley's materialism, is the evidence that he saw dimly the seed of destruction which such materialism carries within its own bosom. In the course of his reading for his "History of Discoveries relating to Vision, Light, and Colours," he had come upon the speculations of Boscovich and Michell, and had been led to admit the sufficiently obvious truth that our knowledge of matter is a knowledge of its properties; and that of its substance--if it have a substance--we know nothing. And this led to the further admission that, so far as we can know, there may be no difference between the substance of matter and the substance of spirit ("Disquisitions," p. 16). A step farther would have shown Priestley that his materialism was, essentially, very little different from the Idealism of his contemporary, the Bishop of Cloyne.
As Priestley's philosophy is mainly a clear statement of the views of the deeper thinkers of his day, so are his political conceptions based upon those of Locke. Locke's aphorism that "the end of government is the good of mankind," is thus expanded by Priestley:--
"It must necessarily be understood, therefore, whether it be expressed or not, that all people live in society for their mutual advantage; so that the good and happiness of the members, that is, of the majority of the members, of any state, is the great standard by which everything relating to that state must finally be determined." [[15]]