 In response to Henry Dodwell’s argument that the soul is naturally mortal but is made immortal by God only at a baptism performed by someone properly ordained, Clarke wrote an open letter defending the soul’s “natural” immortality on the basis that the soul cannot be material, because what is material is divisible, and what is divisible cannot be the source of the unity of consciousness. (He assumes throughout that if the soul is immaterial then it is immortal.) In response, the freethinker Anthony Collins defended the position that consciousness can be an emergent property of matter, opening the door for a materialist theory of mind. Although he opposed the natural mortality of the soul, Clarke thinks that God destroys the souls of all the persons that are not admitted to heaven, so there is no hell of eternal suffering, perhaps justifying calling him a “mortalist” (Wigelsworth 2009; 58ff). Clarke clearly endorsed the following: all souls survive bodily death; the soul remains in a state of (literal or metaphorical) sleep until the final judgment; the souls of sinners are destroyed at the final judgment. (See especially Obligations 179–180 of 1706 edition; sermon preached Oct 11 1709; Whiston 1730, 146; Sermon CXXI, 2.38–39; Snobelen 2004, 275–284).