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LET. According to these arguments, as V. Rouffeau has justly observed, "there "can be no crimes which may not be

"juftified by the temptation to per

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petrate them; and as foon as the impetuofity of paffion fhall prevail "over the horror of guilt, a difpofi"tion to do evil fhall be confidered "as a right to do it." See Eloisa, Lett. cxv.

P. 15. "Divine providence is ftill inviolate, and placed far beyond the "reach of human injuries."

Certainly. When Judas betrayed his Mafter, it was foreseen that he would do fo, and all things were ordered accordingly; "Providence was "ftill inviolate"-But Judas was not therefore guiltless.

P. 15. It is affirmed that "to di"vert rivers from their course, to inoculate

V.

"culate for the fmall pox, to put a LET. "period to our own life, to build "houses, cultivate the ground, or "fail upon the ocean, are actions

equally innocent, or equally crimi"nal." Why? Becaufe "in all of "them we employ our powers of "mind and body, to produce fome " innovation in the course of nature; "and in none of them do we any "more."

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1. As to the actions of "diverting "rivers, building houses, cultivating "the ground, and failing upon the "ocean," there is no occafion to dif cufs their legality.

2. The intention of inoculation is to preferve life, that of fuicide can be only to destroy it; fo that there is a material difference between them.

3. No one ever refted the Morality

V.

LET. of human actions merely on the cir cumstance here ftated of " producing "fome innovation in the course of "nature." Otherwise, one might argue, after the manner of Mr. H. Jack kills a hog, and Dick kills a "man. They must be equally inno"cent, or equally criminal. Jack em

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ploys his powers to produce fome "innovation in the courfe of nature; "and Dick does no more. Each "turns a few ounces of blood out of "their natural channel; and the blood "of a hog makes as good puddings as that of a man."

P. 15. "But you are placed by providence, like a centinel, in a par"ticular ftation, and when you defert "it without being recalled, you are equally guilty of rebellion against your almighty fovereign, and have "incurred his displeasure."

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This

V.

This is an argument urged against LET. fuicide by heathen as well as Christian writers. How does Mr. H. overthrow it ?

P. 16. "I ask, why do you conclude "that providence has placed me in "this ftation? For my part, I find "that I owe my birth to a long chain "of caufes, of which many depended "on the voluntary actions of men."

Here we should answer, but that Mr. H. like the mother of Sifera, returns answer to himself.

P. 16." But providence guided all "these causes, and nothing happens "in the universe, without it's confent "and co-operation."

Now comes Mr. H's reply.

"If fo, then neither does my death, "however voluntary, happen with"out its confent."

LET.

V.

If by confent Mr. H. means permiffion, all the evil ever perpetrated on earth has been perpetrated by God's permiffion; for otherwife it could not have been perpetrated at all. But if he means approbation, we must deny the propofition. Many things are permitted, which are not approved. Of his approbation or disapprobation we have other rules by which to judge.

P. 16.-" And whenever pain or "forrow fo far overcome my patience, "as to make me tired of life, I may "conclude that I am recalled from my "ftation in the clearest and most ex

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Then may every man put an end to his own life when he thinks proper. The "patience" of fome people is foon" overcome;" and perhaps there are few Englishmen, who

have

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