edict decree certain Indignities to the lifelefs body, than the Custom ceased: the dreaded Example was never made, or not more than once repeated. But what are we to think of those who have perverted Reason and Argument to defend the Crime? who are Advocates for a Practice which fober Reason and Argument difclaim, and which true Religion condemns? -Their firft great Argument is the following: Every man has a right by nature to pursue what he thinks Good, and to avoid what he thinks Evil." -A right by nature? Where is the Law of Nature that gives this right to Man? Were he, like the beasts of the field, directed only by Inftinct, the plea might be well founded. They pursue what they "think good," in conformity to this blind principle, and are amenable to no Law. Therefore, a man must regard himself as devoid of Reason, devoid of Confcience, and an immortal Soul, before he can act in accordance with the above Propofition. But, the Law of Nature apart-what fays the LAW OF GOD? -" Thou shalt do no murder." And Murder it certainly is, whether a perfon, in a found E 4 found mind, take away his own life, or that of another. The Crime may be different in turpitude: but the difference, as I have already proved, is against the Self-Destroyer. Again, thefe Sophifters fay-" When our Life becomes a mifery to ourselves, and is of no advantage to any one else, we are at liberty to put an end to it." -Of no advantage to any one else?— Where is the person so peculiarly circumftanced? Where are all the tender and endearing Relations in Life?-Has he no PARENT to fhed the unavailing tear over his unhallowed grave, whofe enfeebled age may want his affiftance ?-Has he no WIFE to bemoan his Lofs, and to experience the ills of unprotected Widowhood?--Has he no CHILDREN to claim his lengthened Being, to need his counfel, and to ask of heaven (which fees them, perhaps, vagabonds begging their bread) why they were untimely deprived of a Father?--Has he no BROTHER,-no SISTER,-no FRIEND, who will perpetuate his memory with the filent fobbings of incurable Affliction? O Nature! who can violate thy Rights, who has the feelings of Humanity and the poffeffion of Reason? - But, we will even suppose that none of these endearing relations belong to him; and that he stands alone and unconnected with Kindred on that bufy ftage-the world.. Still, are there no duties he owes his Country? Are there no fervices he can render Society?-Are there no Bleffings he can confer upon Mankind?---- If he be in an humble Station, he ought by his Labour to make himself useful to his fellow-creatures: if in an elevated rank he owes a tribute to the Public which must be paid, either by his application to affairs,-by his Beneficence, or his Valour."-In whatever Station or Occupation of life he is engaged, he ought to confider himself a necessary Link in Society's extenfive chain, fupported by, and supporting, others.. Again they fay----" He who has not refolution to deliver himself from a miferable existence by a speedy death, is like one who would rather fuffer a wound wound to mortify, than fubmit to amputation for a cure." In other words: If a single member of my body be so injured as to pain me exceedingly, and I have a right to destroy it, and cast it from me, why have I not a right to destroy the whole of my Body?-I anfwer in the words of Scripture---" It is better that one of thy Members fuffer, than that all the members fuffer with it. It is better for thee to enter into heaven having one eye or one foot, than that thy whole body should be caft into hell." For, if we destroy the body (which is the property of God,) contrary to the express command of God, what will become of the ever-living Soul?----- Fear Him, therefore, who, after thou haft killed, hath power to destroy both Soul and Body in hell yea, I fay unto thee, fear Him," and live. If a man could deftroy his Body without endangering the eternal happiness of his Soul, then might he ftand clear of the charge of Folly, though not of Cowardice. But as this is impoffible, (if (if his reafon be perfect) one would think that a fingle reflection on the nature of the Soul would entirely prevent the most determined purpose. When he confiders that "" Eternity alone can be the measure of its existence: that Time which deftroys all other things can make no conqueft over this: that the Body muft die, and return, for a while, to its original duft; but that over the Soul-death hath no dominion :" When he confiders these things, I say, an anxiety about the State,-the eternal State, into which a voluntary act may plunge it, will furely teach him refignation, and make him fay with David: "Bleffed be the Lord God, who hath kept me back from shedding Blood !— My Soul is in my hand; yet do I not forget thy Law." For what answer is he prepared to give when the fupreme Judge fhall demand the Caufe that induced him to rush uncalled into his prefence? Can he fay, “I lived till I was perfect enough for Heaven, and therefore thought myfelf at liberty to quit the earth!"— Where |