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BAXTER, ANDREW, an
ingenious moral and natural philosopher, was the son of a merchant in Old
Aberdeen, and of Mrs Elizabeth Fraser, a lady connected with some of the
considerable families of that name in the north of Scotland. He was born
at Old Aberdeen, in 1686 or 1687, and educated at the King’s College, in
his native city. His employment in early life was that of a preceptor to
young gentlemen; and among others of his pupils were Lord Gray, Lord
Blantyre, and Mr Hay of Drummelzier. In 1723, while resident at Dunse
Castle, as preceptor to the last-mentioned gentleman, he is known, from
letters which passed between him and Henry Home, afterwards Lord Kaimes,
to have been deeply engaged in both physical and metaphysical
disquisitions. As Mr Home’s paternal seat of Kaimes was situated within
a few miles of Dunse Castle, the similarity of their pursuits appears to
have brought them into an intimate friendship and correspondence. This,
however, was soon afterwards broken off. Mr Home, who was a mere novice in
physics, contended with Mr Baxter that motion was necessarily the result
of a succession of causes. The latter endeavoured, at first with much
patience and good temper, to point out the error of this argument; but,
teased at length with what he conceived to be sophistry purposely employed
by his antagonist to show his ingenuity in throwing doubts on principles
to which he himself annexed the greatest importance, and on which he had
founded what he believed to be a demonstration of those doctrines most
material to the happiness of mankind, he finally interrupted the
correspondence, saying, "I shall return you all your letters; mine,
if not already destroyed, you may likewise return; we shall burn them and
our philosophical heats together." About this time, Mr Baxter married
Alice Mabane, daughter of a respectable clergyman in Berwickshire. A few
years afterwards he published his great work, entitled, "An Enquiry
into the nature of the Human Soul, wherein its immateriality is evinced
from the principles of Reason and Philosophy." This work was
originally without date; but a second edition appeared in 1737, and a
third in 1745. It has been characterised in the highest terms of panegyric
by Bishop Warburton. "He who would see," says this eminent
prelate, "the justest and precisest notions of God and the soul, may
read this book; one of the most finished of the kind, in my humble
opinion, that the present times, greatly advanced in true philosophy, have
produced." The object of the treatise is to prove the immateriality,
and consequently the immortality of the soul, from the acknowledged
principle of the vis inertiae of matter. His argument, according to
the learned Lord Woodhouselee, is as follows: "There is a resistance
to any change of its present state, either of rest or motion, essential to
matter, which is inconsistent with its possessing any active power. Those,
therefore, which have been called the natural powers of matter, as
gravity, attraction, elasticity, repulsion, are not powers implanted in
matter, or possible to be made inherent in it, but are impulses or forces
impressed upon it ab extra. The consequence of the want of active
power in matter is, that all those effects commonly ascribed to its active
powers, must be produced upon it by an immaterial being. Hence we discover
the necessity for the agency of a constant and universal Providence in the
material world, who is GOD; and hence we must admit the necessity of an
immaterial mover in all spontaneous motions, which is the Soul; for
that which can arbitrarily effect a change in the present state of matter,
cannot be matter itself, which resists all change of its present state:
and since this change is effected by willing, that thing which wills in us
is not matter, but an immaterial substance. From these fundamental
propositions, the author deduces as consequences, the necessary
immortality of the soul, as being a simple uncompounded substance, and
thence incapable of decay, and its capacity of existing, and being
conscious when separated from the body." In 1741, leaving his family
in Berwick, he went abroad with his pupil Mr Hay, and resided for several
years at Utrecht. In the course of various excursions which he made
through Holland, France, and Germany, he was generally well received by
the literati. He returned to Scotland in 1747, and, till his death in
1750, resided constantly at Whittingham in East Lothian, a seat of his
pupil Mr Hay. His latter works were, "Matho, sive Cosmotheoria
puerilis, Dialogus," a piece designed for the use of his pupil, and,
"An Appendix to his Enquiry into the nature of the human soul,"
wherein he endeavoured to remove some difficulties, which had been started
against his notions of the vis inertiae of matter by Maclaurin, in
his "Account of Sir Isaac Newton’s Philosophical Discoveries."
In 1779, the Rev. Dr Duncan of South Warnborough published, "The
evidence of reason in proof of the Immortality of the Soul, independent on
the more abstruse enquiry into the nature of matter and spirit—collected
from the MSS. of the late Mr Baxter."
The learning and abilities
of Mr Baxter are sufficiently displayed in his writings, which, however,
were of more note in the literary world during his own time than now. He
was very studious, and sometimes sat up whole nights reading and writing.
His temper was cheerful; he was a friend to innocent merriment, and of a
disposition truly benevolent. In conversation he was modest, and not apt
to make much show of the extensive knowledge he possessed. In the
discharge of the several social and relative duties of life, his conduct
was exemplary. He had the most reverential sentiments of the Deity, of
whose presence and immediate support, he had always a strong impression
upon his mind. He paid a strict attention to economy, though he dressed
elegantly, and was not parsimonious in his other expenses. It is known
also that there were several occasions on which he acted with remarkable
disinterestedness; and so far was he from courting preferment, that he
repeatedly declined offers of that kind that were made to him, on the
condition of his taking orders in the Church of England. The French,
German, and Dutch languages were spoken by him with much ease, and the
Italian tolerably; and he read and wrote them all, together with the
Spanish. His friends and correspondents were numerous and respectable;
among them are particularly mentioned, Mr Pointz, preceptor to the Duke of
Cumberland, and Bishop Warburton. While travelling on the Continent, he
had formed an intimate friendship with the celebrated John Wilkes; and he
accordingly dedicated to this gentleman his Appendix to the Enquiry. After
the death of Mr Baxter, Mr Wilkes published a remarkably interesting
letter, the last but one which he had received from his friend, exhibiting
in a very striking manner the deep impression which the excellent
principles of Mr Baxter had made upon his own mind, and which were only
the more deeply and confidently cherished as life approached its close.
"As to the state of my disease," says the dying philosopher,
"unless I would make suppositions contrary to all probability, I have
no reasonable hopes of recovery, the swelling which began at my legs,
being now got up to my belly and head. I am a trouble to all about me,
especially to my poor wife, who has the life of a slave night and day,
helping me to take care of my diseased frame. Yet I may linger on a while,
as I can still walk a little through the room, and divert myself now and
then with reading, nay, in writing down my remarks on what I read. But I
can with sincerity assure you, my most dear Mr Wilkes, death has nothing
terrible to me; or rather I look upon it with pleasure. I have long and
often considered and written down the advantages of a separate state. I
shall soon know more than all the men I leave behind me; wonders in
material nature and the world of spirits, which never entered into the
thoughts of philosophers. The end of knowledge then, is not to get a name,
or form a new sect, but to adore the power and wisdom of the Deity. This
kills pride, but heightens happiness and pleasure. All our rational
desires, because rational, must be satisfied by a being, himself
infinitely rational. I have been long aware that nothing can go beyond the
grave, but habits of virtue and innocence. There is no distinction in that
world, but what proceeds from virtue or vice. Titles and riches are laid
off when the shroud goes on." [Mr Baxter then goes on to express his
conviction that even the punishments which may be awarded in a future
state will only be "to correct and make better."] "Besides,
what is it to be free from the pains and infirmities of the body—though
I am satisfied just now, that the weakness of my distressed limbs is as
much the immediate effect of the same power and goodness, as their growth
and strength was sixty years ago! Dare I add a word without being thought
vain? This is owing to my having reasoned honestly on the nature of that
dead substance, matter. It is as utterly inert when the tree
flourishes, as when the leaf withers. And it is the same divine power,
differently applied, that directs the last parting throb, and the first
drawing breath. 0 the blindness of those who think matter can do any thing
of itself, or perform an effect without impulse or direction from superior
power!"
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