Page 16. "When I shall be dead, the principles "of which I am composed will still perform their

part in the universe, and will be equally useful in "the grand fabric, as when they composed this in"dividual creature."

They may be so.

Your clay, like that of Alexander, may stop a bunghole.

"The difference to the whole will be no greater "than betwixt my being in a chamber and the open air. The one change is of more importance to me "than the other; but not more so to the universe." This is the old argument, that "the life of a man "is of no greater importance to the universe than "that of an oyster."

As far as this argument goes, then, there would be no harm done, if the whole species were to take arms, and, like Bayes's troops in the Rehearsal, "all "kill one another." But we know that the life of man is no insignificant matter in the eye of God and Mr. Hume himself seems to think it of some im. portance to the person concerned.

LETTER VI.

WE are next to inquire, whether suicide be any breach of our duty towards our neighbour.

Page 17. "How does it appear that the Almighty "is displeased with those actions which disturb society? By the principles which he has implanted "in human nature; and which inspire us with a sen"timent of remorse if we ourselves have been guilty "of such actions, and with that of blame and disap"probation, if we ever observe them in others. Let "us now examine whether suicide be of this kind of "actions."

Before we enter upon the examination here proposed, it is obvious to remark, that there is no instinct, or "principle implanted" in human nature, which seems to be more universal and more forcible than that of an aversion to suicide. For a man to destroy himself, is directly against the voice and the very prime inclination of nature. Every thing desires to preserve itself. "No man hateth his own flesh, "but nourisheth and cherisheth it". And, therefore, nations in general, as taught by the immediate voice of nature, by the very first accents which she utters to all, have abhorred men's laying violent hands upon themselves; and, to show their abhorrence, have decreed to pursue self-murderers, after their

death, with the highest marks of ignominy. The argument from implanted principle, therefore, militates very powerfully against suicide.

But however, the truth is, that in this, as in many other cases, these implanted principles, by due labour and pains, may be overruled and suppressed. On which account, it becomes necessary for us to have some other criterion of moral rectitude, evident to all, and to be eluded by none; lest obduracy should be deemed a proof of innocence, and, because a man feels no remorse, he should apprehend no guilt.

For us Christians, this matter is settled by a law which we esteem to be wise, and just, and good, and most friendly to the interests of society. By the leave of the new philosophers, we will take it with us; and, I am apt to think, it will appear to great advantage on this part of our subject. Holding this light in our hands, then, let us enter the dark labyrinth of Mr. Hume's sophistry, and it will bring us safely out again.

Page 18. "A man who retires from life, does no "harm to society."

There are two ways of imposing upon mankind through the abuse of words; when a good thing is disgraced by a bad name, or a bad thing dignified with a good one. Mr. Hume in this Essay affords us a striking instance of the latter mode of deception. The self-murderer is sometimes said by him to "dispose of life," as a pedlar would sell two penny

* See Bp. Taylor's Duct. Dubitant. Book III. Chap. ii. Rule 3.

worth of inkle; at others, to "retire from life," as a gentleman, when he has a mind to leave company, makes his bow, steps gracefully out of the room, and shuts the door. It may be urged, perhaps, that as we understand Mr. Hume's meaning, it is needless to dispute any farther about his language. Be it So. Proceed we then to consider the sentiment.

"A man who retires from life, does no harm to 'society."

Aristotle thought otherwise, and, as it should seem, better, upon this point. It was his opinion, that they who destroy themselves (without the command of God or the public) are injurious to the commonwealth; from whose service they withdraw themselves if they be innocent, and whose justice they evade if they be guilty.

But surely the suicide "does harm to society," by setting a detestable example, which, if generally followed in times of calamity and distress, would desolate a country, instead of defending it. Suicide originates in despair, of all evils political or moral the greatest, as cutting off every source of help and deliverance. Wisely, therefore, as well as bravely, did the Romans return public thanks to their general, who had been vanquished in a dreadful battle by the enemy, because he had nevertheless NOT DESPAIRED of the commonwealth. In the instance before us, example is particularly contagious. Once, as history relates, it became a fashion among the young women of a certain city in Greece to make

Sec Bp. Taylor, ubi supra..

away with themselves; nor could the magistrates put an end to the horrid practice, till having ordered the dead bodies of the culprits to be dragged naked through the streets, they overcame this most unnatural love of death by the dread of shame. In our own country, and, it is said, of late, upon the continent, partly by the examples of profligates and partly by the writings of philosophers, the same fashion is more and more diffusing itself among all ranks of people; and the state is continually losing numbers, who might otherwise have lived long to serve it, and then have died in the faith and fear of God. It is not true, therefore, that the suicide "does no harm to society." He does irremediable harm, and may continue to do so, to the years of many generations.

Page 18. "He only ceases to do good; which, if "it is an injury, is of the lowest kind."

To cease to do good is not so criminal as to do harm; but it is criminal, notwithstanding. We were sent into the world to do good; and we should do it to the end. The portion of the "unprofitable ser"vant" is not to be envied.

Ibid. "But when I withdraw myself altogether "from society, can I be bound any longer?"

It is not possible to "withdraw yourself altoge"ther from society." There always will be some about you, whom you may improve by your conversation and example, and who may improve others by the relation of them.

Ibid. "I am not obliged to do a small good to