society, at the expense of a great harm to my"self."

Be not afraid, where no fear is. The "harm" is not "great" of bearing your afflictions as God requires you to bear them, who sends the trial and will send the strength: and in a stage of our existence where so large a part of our duty lies in suffering, the "good" is not "small," of showing your companions in tribulation (and such more or less are all mankind) what it is to suffer and die like a Christian, in piety and patience, cheerfulness and resignation.

Page 19. "If upon account of age and infirmities "I may lawfully resign any office, and employ my "time altogether in fencing against these calamities, "and alleviating, as much as possible, the miseries "of my future life; why may I not cut short these "miseries at once, by an action which is no more 'prejudicial to society ?"

Suicide is in reality far "more prejudicial to so

ciety," as we have already shown; because it exhibits a bad example of impatience and despair, which may be copied by any man, who, in the hour of gloom and melancholy (he being always the judge of his own case), shall fancy himself in circumstances which will justify the action. How many have still contrived to the last, in various ways, to do service to their families and to the public, during the intervals of pain and sickness; and when they could no longer teach their friends how to live and act, have taught them (as before-mentioned, but it cannot be

mentioned too often), that other equally necessary and important lesson-to suffer, and to die?

Mr. Hume is resolved to die hard

Page 19. "But suppose that it is no longer in my power to promote the interest of society"I repeat it once more, that, while

it will be in your power to do so.

you

have breath,

Suppose that I am a burden to it"

If the society be Christian, it will readily, charitably, and kindly support the burden.

---

Suppose that my life hinders some person "from being much more useful to society."

As it is your duty to bear your afflictions, it is that of others to assist and minister to you in your necessities; and they cannot be more "useful to society," than while so employed.

"In such cases, my resignation of life must not only be innocent, but laudable."

Neither" laudable," nor " innocent," believe me, if by "resignation of life," you mean suicide, for the reasons, many and good, above assigned.

Page 19. "Most people who lie under any temp"tation to abandon existence, are in some such situ"ation: those who have health, or power, or authority, have commonly better reason to be in humour "with the world."

Yet this is by no means always so. There are seasons when the world, with all its pleasures and all its glories, will fail him who has nothing else to depend upon. Accordingly we have had instances, where, for want of the religious principle, "health, power, and authority," have proved insufficient to

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keep their possessors "in humour;" and through the prevalence of pride, avarice, intemperance, caprice, and spleen, men have dispatched themselves; some, because they had taken a wrong step, and were blamed for it; some, because they had eaten too much, and therefore life was insupportable; some, to defraud their creditors; some, because they were tired of buckling and unbuckling their shoes; and some, to save charges. Poor unhappy man! How art thou tossed upon the ocean of life, when once driven from the helm, which should direct thy course through time to eternity!

Page 20. Mr. Hume states the following case:

"A man is engaged in a conspiracy for the public "interest; is seized upon suspicion; is threatened "with the rack; and knows from his own weakness "that the secret will be extorted from him: could "such a one consult the public interest better "than by putting a quick period to a miserable "life?"

1st. To avoid so untoward a situation, before a man engages in a conspiracy," let him be very well assured that it is indeed "for the public interest;" that he is in the way of his duty; and that the law of his God will bear him out in the undertaking.

2dly. This point being secured, and the action of suicide supposed to be (as we apprehend) malum in se, then the resolution of the question is clear; we are not to "do evil that good may come:" it were better the conspiracy should be discovered than that the man should commit a sin, for the reason assigned elsewhere by Mr. Hume himself, that "the

"damnation of one man is an infinitely greater evil "than the subversion of a thousand millions of king"doms." Let the man therefore continue in his integrity, and trust God for the event.

3dly. He who is invited to take a part in a dangerous and desperate enterprise, should consider consequences possible and probable, and weigh well his own strength beforehand; and if he suspects himself likely to fail in the day of trial, let him by no means engage.

A case of this kind may doubtless be imagined, which will seem extremely hard; and mankind will be disposed not only to excuse, but even to honour him who thus falls by his own hand, to save his companions and his country. The behaviour of some Christian virgins in the early ages, who chose rather to inflict death upon themselves, than suffer the violation of their purity by their ruffian persecutors, has obtained in its favour the suffrage of the Fathers, as a case excepted from the general rule; and we cannot readily blame those who, to preserve their honour, despised their life. They committed one sin, to escape another which they deemed greater (though, as their will would not have been concerned, they were perhaps mistaken); and destroyed the temple, to avoid its profanation. But these extraordinary instances, whatever may be thought of them, cannot prove that to be lawful, which is in itself unlawful".

Essay on the Immortality of the Soul, p. 33. h See Bp. Taylor, ubi supra.

As to the other case stated by Mr. Hume in the same page 20, that of "a malefactor justly con"demned to a shameful death," there can be no difficulty. It is the duty of him who has transgressed the laws of his country to make the satisfaction they require. The virtues called forth upon the sad occasion, of repentance, and faith in the divíne mercy consequent thereupon, are of the highest benefit to himself in his most important concerns; while his example at his death undoes, as far as in him lies, the evil perpetrated in his life, and, by warning others not to offend, is of eminent service to the community. I am astonished that Mr. Hume should ask, "Can any reason be ima"gined why he may not anticipate his punishment?” and assert, that "he invades the business of Provi"dence no more than the magistrate did who or"dered his execution;" and that "his voluntary "death is equally advantageous to society." It is an unparalleled outrage at once upon common sense, the laws, and the religion of his country.

We may now, I believe, venture to conclude, notwithstanding all which Mr. Hume has said to the contrary, that suicide is a breach of our duty to our neighbour.