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LET, one day sit down with him at the Vi right hand of the Majesty in the hea

vens--This is a philofophy that has some comfort in it, and is worth cul. civating.

P. 16. “'Tis providence surely that “ has placed me at this present in this “ chamber : but may I not leave it .« when I think proper, without being “ liable to the imputation of having “ deserted my post or station ?”

Is there no difference, then, between your walking out of life, and your walking out of one room into ano. ther?

P. 16." When I Mall be dead, the “ principles of which I am composed « will still perform their part in the “ universe, and will be equally use“ ful in the grand fabrick, as when “ they composed this individual crea. " ture."

They

They may be so. Your clay, like let. that of Alexander, may stop a bung- v. hole.

" The difference to the whole will “ be no greater than betwixt my be“ing 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 impors tance 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 Baves's troops in the Rehearial, 66 all kill one another.” But we know that the life of man is no insignificant matter in the eye of God: and Mr. H. hiinself seems to think it of some importance to the person concerned.

LET.

L E

T

T E R

VI.

LET:
VI.

U TE are next to enquire, whe

VVther suicide be any breach of our duty towards our neighbour. · P. 17. “ How does it appear that “ the Almighty is displeased with " those actions which disturb society ? “ By the principles which he has im. “ planted in human nature; and " which inspire us with a sentiment " of remorse if we ourselves have “ been guilty of such actions, and “ with that of blame and disappro“bation, if we ever observe them in “ others. Let us now examine wheso ther suicide be of this kind of " actions."

Bę.

Before we enter upon the exa- LET. mination here proposed, it is ob. VI. vious 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 6 and cherifheth 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 violenc hands upon themselves: and to shew their abhorrence, have decreed to pursue self-murderers, after their death, with the highest marks of ig

nominy,

LET. nominy. * The argument from imVI. planted 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 evi. dent to all,' and to be eluded by none; left obduracy should be deemed a proof of innocence, and because a man feels no remorse, he should ap. prehend 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.

* See Bp. Taylor's Duet. Dubitant. B. 11. Ch. 11. Rule .

BY

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