VII.

LET. minute in everlating felicity; and therefore it fhould be borne joyfully. This is the ground upon which we fud Thet rre the principles by which we dice. Amit them, they Live erem Siffelty, and perie every doud. Through the valley of the fhajow of cem ter ogen a fair and over gered extending far and 2 do their prefence

wordt omgroers er jy, git anfes

Sams of human

RORORS mets over cere it, 62 i raming m par the mcca

13

LET.

VII.

"one his chance for happiness in life, " and would effectually free him from "all danger of mifery."

But according to a common faying, we are to look for the business of a letter in the Poftfcript. Subjoined to the Effay is a Note, in which Mr. H. afferts, and endeavours to prove, "that fuicide is as lawful under the "Chriftian difpenfation as it was to "the heathens." If this be the cafe, we must beg his pardon for having supposed that Christianity was glanced at above, as the fuperftition which kept men in bondage, and prevented them from taking this fhort method to escape the evils of life. The Gofpel, it feems, allows of fuicide. It must be the Gofpel, not according to St. Matthew, St. Mark, St. Luke, or St. John, but according to Mr. H. I know

VII.

I know of no fingle text that will LET. prove the point, though I once heard of a gentleman who did effectually prove it by two texts judiciously laid together" Judas departed, and went, "and hanged himfelf" "Go, and

"do thou likewife."

But though there be no text which enjoins it (as, confidering the importance of the fubject, might have been expected) Mr. H. is clear "there is "not a fingle text which prohibits it" "That great and infallible rule of "faith and practice," continues he very gravely, " which must controul "all philofophy and human reasoning, "has left us in this particular to our "natural liberty.'

The "liberty" of deftroying himfelf cannot be thought very "natural" by any one believing in a God who placed

I 2

1

LET. placed him here, and placed him
VII. here with fome view and defign.

Much less can a Chriftian, while he
continues in his fenfes, imagine him-
felf left at this liberty by the Gospel;
fince above all things it enjoins and
exhorts him, after the example of his
Saviour, to fuffer in patience, that
he may reign in glory. Every pre-
cept of this fort is a virtual prohibi-
tion of fuicide, which argues the last
degree of impatience.

Refignation to Providence is in"deed recommended in Scripture ; "but that implies only fubmiffion to "ills that are unavoidable, not to "fuch as may be remedied by pru"dence or courage.

"Prudence and courage" are both excellent things: they are two of the cardinal virtues. But that fuicide is a

dif